2023-02-16 06:08:34 by ambuda-bot
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the roots, suggest her as Bhagyalakahmi. This early
representation from Besnagar has to be studied in
relation to Kuninda coins of the first century A.D.
where in some varieties there is the cow as Kāmadhenu,
the cow of plenty, the zoomorphic representation of
Lakshmi along with Kalpavriksha. The line of Srisūkta,
vanaspatis tava vriksho' tha bilvaḥ is suggested by the
tree as vanadevatā (sylvan goddess) as Lakshmi, whose
protective and sustaining trait as a nourishing mother
is shown by her hand extending from a branch to offer
food and water to one seeking the shelter of the tree as
in Kalidasa's anyebhyo vanadevatakisalayair aparvabhā-
gotthitaiḥ, Abhijñanaśäkuntalam, 4,5 actually represented
in a Bhārhut sculpture.
In another Kuninda coin Śrī Lakshmi is shown
standing holding a lotus with a long stalk in her hand in
her anthropomorphic form, the cow standing beside her
her zoomorphic version, Lakshmi as the symbol Śrivatsa
shown between the horns of the cow, and the Kalpav-
riksha as her botanic representation (Fig. 8). This
interesting coin of the first century is repeated in an
emphasis on her Kamadhenu or celestial cow aspect in
the sixth century coin of Amśuvarman from Nepal
(Fig. 9) with the picture of the cow and the legend
kāmadehi (giver of all that is desired). Godhana cattle-
wealth, is a form of Bhagyalakshmi.
An Indo-Parthian coin of Zionises of Taxila of the
first century A.D. shows a rare figure of the goddess
of victory, Viraśri, holding out a wreath in appreciation
of the valour of the satrap (Fig. 10), recalling the line of
Kalidasa who describes Vīraśrī as princess rewarding Her
chosen victor asid atiśayaprekshyas sa rajyaśrivadhu-
varaḥ, Raghuvamsa 17,25. This is both Viralakshmi
the roots, suggest her as Bhagyalakahmi. This early
representation from Besnagar has to be studied in
relation to Kuninda coins of the first century A.D.
where in some varieties there is the cow as Kāmadhenu,
the cow of plenty, the zoomorphic representation of
Lakshmi along with Kalpavriksha. The line of Srisūkta,
vanaspatis tava vriksho' tha bilvaḥ is suggested by the
tree as vanadevatā (sylvan goddess) as Lakshmi, whose
protective and sustaining trait as a nourishing mother
is shown by her hand extending from a branch to offer
food and water to one seeking the shelter of the tree as
in Kalidasa's anyebhyo vanadevatakisalayair aparvabhā-
gotthitaiḥ, Abhijñanaśäkuntalam, 4,5 actually represented
in a Bhārhut sculpture.
In another Kuninda coin Śrī Lakshmi is shown
standing holding a lotus with a long stalk in her hand in
her anthropomorphic form, the cow standing beside her
her zoomorphic version, Lakshmi as the symbol Śrivatsa
shown between the horns of the cow, and the Kalpav-
riksha as her botanic representation (Fig. 8). This
interesting coin of the first century is repeated in an
emphasis on her Kamadhenu or celestial cow aspect in
the sixth century coin of Amśuvarman from Nepal
(Fig. 9) with the picture of the cow and the legend
kāmadehi (giver of all that is desired). Godhana cattle-
wealth, is a form of Bhagyalakshmi.
An Indo-Parthian coin of Zionises of Taxila of the
first century A.D. shows a rare figure of the goddess
of victory, Viraśri, holding out a wreath in appreciation
of the valour of the satrap (Fig. 10), recalling the line of
Kalidasa who describes Vīraśrī as princess rewarding Her
chosen victor asid atiśayaprekshyas sa rajyaśrivadhu-
varaḥ, Raghuvamsa 17,25. This is both Viralakshmi