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Kushana was a Gotra ( sub-tribe ) of Yuezhi( Guzar), also called Tushar. In the epic Mahabharata, tocher called as Tushar were descendents of ancient Suryabanshi. In Hindu mythology, the Lunar dynasty (also known as Somavansha, Chandravansha and as Ailas) was one of the four principal houses of the Kshatriya varna, or warrior–ruling caste.
Kushana was a Gotra ( sub-tribe ) of Yuezhi( Guzar), also called Tushar. In the epic Mahabharata, tocher called as Tushar were descendents of ancient Suryabanshi. In Hindu mythology, the Lunar dynasty (also known as Somavansha, Chandravansha and as Ailas) was one of the four principal houses of the Kshatriya varna, or warrior–ruling caste.
Kushana was a Gotra ( sub-tribe ) of Yuezhi( Guzar), also called Tushar. In the epic Mahabharata, tocher called as Tushar were descendents of ancient Suryabanshi. In Hindu mythology, the Lunar dynasty (also known as Somavansha, Chandravansha and as Ailas) was one of the four principal houses of the Kshatriya varna, or warrior–ruling caste.
Kushana was a Gotra ( sub-tribe ) of Yuezhi( Guzar), also called Tushar. In the epic Mahabharata, tocher called as Tushar were descendents of ancient Suryabanshi. In Hindu mythology, the Lunar dynasty (also known as Somavansha, Chandravansha and as Ailas) was one of the four principal houses of the Kshatriya varna, or warrior–ruling caste.
Kushana was a Gotra ( sub-tribe ) of Yuezhi( Guzar), also called Tushar. In the epic Mahabharata, tocher called as Tushar were descendents of ancient Suryabanshi. In Hindu mythology, the Lunar dynasty (also known as Somavansha, Chandravansha and as Ailas) was one of the four principal houses of the Kshatriya varna, or warrior–ruling caste.
Kushana was a Gotra ( sub-tribe ) of Yuezhi( Guzar), also called Tushar. In the epic Mahabharata, tocher called as Tushar were descendents of ancient Suryabanshi. In Hindu mythology, the Lunar dynasty (also known as Somavansha, Chandravansha and as Ailas) was one of the four principal houses of the Kshatriya varna, or warrior–ruling caste.
This monograph reports a pilgrimage in search of tuṣāra, vaiśya who migrated to Xinjiang. The major product traded in Veda times is Soma aka amśu; this is a product deified in Veda metaphors. Soma is a pyrite bought from a trader from Mt. Mujavat (Muztagh Ata, Kyrgystan). Who are these Maujavata traders who are Tocharian, IE speakers, where did they come from? I suggest that they are part of the Ayu and Amavasu people who migrated out of Ancient India (as attested in Baudhāyana-Śrautasūtra 18.44:397.9 sqq vaiśya are most likely part of the Amavasu migrants who had settled in Gandhara. They might have moved to Mt. Mujavant (Muztagh Ata) in Kyrgystan and called themselves Yuezhi. Some migrants of Ayu people who moved east towards Kasi-Videha may also have moved north to Muztagh Ata region through Uttarakhand (where evidence from Purola firmly establishes perormance of Soma yajna on s'yenaciti). Ca. 30 CE Yuezhi traders (descendants of Ayu and Amavasu peoples of Veda times) returned to India through Bactria Margiana Archaeological Complex (BMAC) as Kushans. Evidences related to this hypothesis are assembled in this monograph. See: Annex Indo-Aryans, Tocharians/Yuezi The Annex provides a philological analysis explaining how Yuezhi (Tocharians), like Meluhha, were IE speakers. {NOTE: The thesis in the Annex claims the origination of Yuezhi to the north and east of the Caspian steppe. I suggest that this is speculation and is not fully authenticated. The article rightly notes that steppe dwellers headed west, while ancestors of Indo-Iranians and Indo-Aryans moved east. This monograph argues that Yuezhi had migrated (as part of the Ayu and Amavasu migrations out of Kurukshetra) from Ancient India from the Sarasvati River Basin, ca. 4th millennium BCE. } -- Roots of Tokharoi,Yuezhi < tuṣāra, vaiśya who migrated to Xinjiang and returned to India ca. 30 CE. Cognates Tokharoi,Yuezhi < tuṣāra, vaiśya point to the possible roots of Yuezhi in Sarasvati River Basin, since tuṣāra refers to a people of Ancient India and vaiśya refers to 'merchants' of Ancient India. माक्षिक, the fly, betrays Soma माक्षिक [p= 805,2] mfn. (fr. मक्षिका) coming from or belonging to a bee Ma1rkP. (Monier-Williams) मक्षिकः मक्षि (क्षी) का A fly, bee; भो उपस्थितं नयनमधु संनिहिता मक्षिका च M.2. -Comp. –मलम् wax. (Apte) माक्षिक n. a kind of honey-like mineral substance or pyrites MBh. उपरसः uparasḥउपरसः 1 A secondary mineral, (red chalk, bitumen, माक्षिक, शिलाजित &c) Griffith translation: RV 1.119.1-10:1. HITHER, that I may live, I call unto the feast your wondrous car, thought-swift, borne on by rapid steeds. With thousand banners, hundred treasures, pouring gifts, promptly obedient, bestowing ample room. 2 Even as it moveth near my hymn is lifted up, and all the regions come together to sing praise. I sweeten the oblations; now the helpers come. Urjani hath, O Asvins, mounted on your car. 3 When striving man with man for glory they have met, brisk, measurcIess, eager for victory in fight, Then verily your car is seen upon the slope when ye, O Asvins, bring some choice boon to the prince. 4 Ye came to Bhujyu while he struggled in the flood, with flying birds, self-yoked, ye bore him to his sires. Ye went to the far-distant home, O Mighty Ones; and famed is your great aid to Divodisa given. 5 Asvins, the car which you had yoked for glorious show your own two voices urged directed to its goal. Then she who came for friendship, Maid of noble birth, elected you as Husbands, you to be her Lords. 6 Rebha ye saved from tyranny; for Atri’s sake ye quenched with cold the fiery pit that compassed him. Ye made the cow of Sayu stream refreshing milk, and Vandana was holpen to extended life. 7 Doers of marvels, skilful workers, ye restored Vandana, like a car, worn out with length of days. From earth ye brought the sage to life in wondrous mode; be your great deeds done here for him who honours you. 8 Ye went to him who mourned in a far distant place, him who was left forlorn by treachery of his sire. Rich with the light ofheaven was then the help ye gave, and marvellous your succour when ye stood by him. 9 To you in praise of sweetness sang the honey-bee: Ausija calleth you in Soma’s rapturous joy. Ye drew unto yourselves the spirit of Dadhyanc, and then the horse’s head uttered his words to you. 10 A horse did ye provide for Pedu, excellent, white, O ye Asvins, conqueror of combatants, Invincible in war by arrows, seeking heaven worthy of fame, like Indra, vanquisher of men. A reference to mAkshika in RV 1.119.9 is a pun on the word: mAkshika ‘fly’ mAkshika ‘pyrites’ To you, O Aswins, that fly betrayed the soma: RV 1.119.9 Alternative trans. RV 1.119.9: “The bee desirous of honey sang praise-song for you. Aushij in delight of Soma tells how Dadhichi, told you the secret of his mind after the head of his horse was cured.” One interpretation is framed on Vedanta: “Chandogya Upanishad (III.i.1) begins teaching Madhu Vidya by stating – The Sun is verily honey to the Devas (Vasus, Rudras, Adityas, Maruts and Sadhyas), the Heaven is like the cross-beam, the intermediate region is the beehive; and the rays are the sons. But, this vidya does not teach meditation on Devas but on Brahman who is also known by the names Devas are known; it is a Brahma-vidya.” https://en.wikipedia.org/wiki/Madhu-vidya The interpretation used in this monograph is to treat the text at the material process level of processing soma as metallic mineral resource, evaluating the text as metaphorical renderings. The Soma sticks, which were sourced from the Mujavant mountainous regions, were very expensive and equated to the cost of gold. The purchase of Soma sticks was in bulk and was bought for exchange of animal or gold. Makshika as pyrites are used in metalwork: “maakshikam (pyrites), digested hundred times with juice of plantain leaves, and then steeped for three days in oil, clarified butter and honey, and then heated strongly in a crucible yields its essence” (alchemical treatise: Rudrayamala Tantra, cited in P.Ray, History of Chemistry in Ancient and Medieval India, p.157). Note the pun on the word, ma_ks.ika_ meaning both ‘bee’ and ‘pyrites or quartz’. ma_ks.ika_ are pyrites; hema ma_ks.ika_ and ta_ra ma_ks.ika_ denote gold and silver pyrites. Rasaratna Samuccaya 77,81, 89-90: ma_ks.ikam is born of mountains yielding gold… Almost all epithets attributed to Soma (such as amśu [śukram or bright, pure metallic ore protrusions analagous to shoots of a plant], golden, yellow, shining, resplendent, flowing, filtering: pavitram; crushing on stones; provenance of soma in mountainous terrain) can be explained by this metallurgical-allegorical identification. Even the reference to the seller from Mt. Mujavant who is paid and chased away after taking delivery of the ore product can be explained in the braahman.a days involving the secretive alchemical processes (agni-rahasya; somanala yantra); these practices continue into the Arthaśaastra days with an extraordinary role played by the Adhvaryu in a political nexus within the king’s domain. If you are looking for gold and cannot tell the difference between the second photo, of pyrite on a gold nugget, then you will find lots of pyrite, but no gold. Pyrite is referred to as “Fools Gold”, since many a prospector brought home the shiny Iron Sulfate, and staked claims on their “gold ” deposit, which turned out to be pyrite. All that glitters is not gold. Pyrite. Named in antiquity from the Greek “pyros” for “fire” because sparks flew from it when hit with another mineral or a metal. Pyrites are referred to akkinikkal ‘flint, pyrites’ (lit. agni stone) in Tamil. Mākshika has also the meaning of ‘madhu’ in Suśruta. It is also a honey-like mineral substance of pyrites in Mahabharata. A synonym for pyrites is: madhu dhātu (Skt.) In the context of metallurgy, mākshikā is a technical term, referring to pyrites. Janamejaya, grandson of Kuru was a contemporary of Tura. The yajna of Janamejaya to attain imperial status (Aindra Abhisheka) had Kavasheya as priest, who was. तुर N. of a preceptor and priest with the patr. कावषेय S3Br. ix f. , iv AitBr. Ta1n2d2yaBr. BhP. Kavasha Ailusha was father or grand father of Tura kAvasheya. इलूष m. N. of the father of कवष. » ऐलूष a descendant of इलूष , N. of कवष (author of a Vedic hymn) AitBr. ii , 19 , 1.. कवष ऐलूष N. of a ऋषि (son of इलूष by a slave girl , and author of several hymns in the tenth मण्डल of the ऋग्-वेद ; when the ऋषिs were performing a sacrifice on the banks of the सरस्वती he was expelled as an impostor and as unworthy to drink of the water , being the son of a slave ; it was only when the gods had shown him special favour that he was readmitted to their society) RV. vii , 18 , 12 AitBr. ii , 19
-- Tushara are Yuezi, 'traders' cognate vessa, vēsa, Vaiśya 'traders' who entered India ca. 30 CE -- Evidence of dangar 'bull' rebus: thakkura 'blacksmith' in Indus Script Vātsyāyana and Shu-ilishu Cylinder seal validate Indus Script Cipher by the expression mlecchita vikalpa, of mleccha-vāc, lingua franca of Sarasvati Civilization https://tinyurl.com/swyj6lb This is a summary based on the scintillating exchange on Twitter with @raj121t.(Annex) Links of Meluhha people with Tushara relate to historical periods from ca.30 CE I suggest that the Tushara are the Tocharians. This suggestion is based on a cognate term ancu 'iron' (Tocharian) with amśu of Rgveda. Tókharoi (Τοχάριοι) or Tushara are Yuezi, 'traders' cognate vessa, vēsa, Vaiśya 'traders' who entered India ca. 30 CE. Read with the Bhagavata Purana narrative, it is hypothesised that Ayu's people (mentioned in: Baudhāyana Śrauta Sūtra 18.44:397.9) migrated to Xinjiang region and were referred to as Visha ("the tribes") or Vèsh in modern Pashto meaning "divisions" or Vijaya in Tibetan or Yuezhi in Chinese (identified with Tókharoi or Tushara). These were the people who migrated back to Gandhara and North-west India as Kushanas -- as shown in the Yuezi migration map from Tocharian-speaking region. It is notable that Tocharian records the Rigvedic word ams'u (a synonym of Soma) in a phonetic variant ancu'iron' (cf. Georges Pinault).Rigveda also records that Soma was purchased from traders from Mujavant mountain (which could be Mustagh Ata of Tocharian-seaking region). Puranic traditions (Bhagavata Purana) say that Budha, the patriarchic figure the Yadu, Turvasa, Druhyu, Anu and Puru clans had come from Central Asia to Bharatkhand to perform penitential rites and he espoused Ella, the daughter of Manu, by whom was born Pururavas. Pururavas had six sons, one of whom is said to be Ayu. This Ayu or Ay is said to be the patriarch figure of the Tartars of Central Asia as well as of the first race of the kings of China. (James Tod, Annals and Antiquities of Rajasthan, p 172.) Pururavas and Urvasi had two sons, Ayu and Amavasu.Referring to these sons, Baudhāyana Śrauta Sūtra 18.44:397.9 sqq records: Ayu migrated eastwards. His (people) are the Kuru-Pancalas and the Kasi-Videhas. This is the Ayava (migration). Amavasu migrated westwards. His (people) are the Ghandhari, Parsu and Aratta. This is the Amavasu (migration). Many theories have been propounded to identify the origin of Yuezhi people: The Rishikas are said to be same as the Yuezhis (Dr V. S. Aggarwala). The Kushanas or Kanishkas are also the same people (Dr J. C. Vidyalankara). Prof Stein says that the Tukharas were a branch of the Yue-chi or Yuezhi. Tusharas/Tukharas (Tokharois/Tokarais) and the Yuezhi are stated to be same people (Dr P.C. Bagchi). https://en.wikipedia.org/wiki/Central_Asians_in_Ancient_Indian_literature Stein's contention that Tukharas (Tushara) were a branch of Yuezhi is consistent with Ayu peoples' migration to Xinjiang as Tartars, the first race of the kings of China. This is corroborated by the statement in Vayu Purana and Matsya Purana, that river Chakshu (Oxus) flowed through the countries of Tusharas (Rishikas?), Lampakas, Pahlavas, Paradas and Shakas etc. These Tushara mleccha (Meluhha) were the people of Sarasvati_Sindhu Civilization who created the Indus Script Corpora. The Chinese kept referring to the Kushans as Da Yuezhi throughout the centuries. In the Sanguozhi (三國志, chap. 3), it is recorded that in 229 CE, "The king of the Da Yuezhi, Bodiao 波調 (Vasudeva I), sent his envoy to present tribute, and His Majesty (EmperorCao Rui) granted him the title of King of the Da Yuezhi Intimate with the Wei (魏) (Ch: 親魏大月氏王, Qīn Wèi Dà Yuèzhī Wáng)." ... In a sweeping analysis of the physical types and cultures of Central Asia that he visited in 126 BCE, Zhang Qian reports that "although the states from Dayuan west to Anxi (Parthia), speak rather different languages, their customs are generally similar and their languages mutually intelligible. The men have deep-set eyes and profuse beards and whiskers. They are skilful at commerce and will haggle over a fraction of a cent. Women are held in great respect, and the men make decisions on the advice of their women."(Shiji123)(Watson 1993, p. 245. Watson, Burton (1993), Records of the Grand Historian of China: Han Dynasty II (revised ed.)Translated from the Shiji of Sima Qian., p. 245) https://en.wikipedia.org/wiki/Yuezhi See: Itihāsa of Bhāratam Janam: Vessa were Yuezhi, Kushana túṣāra, Meluhha (Mleccha) merchants of Bronze Age in Eurasia http://tinyurl.com/qgghbrd "The Great Yuezhi [Kushans] is located about seven thousand li (about 3000 km) north of India. Their land is at a high altitude; the climate is dry; the region is remote. The king of the state calls himself "son of heaven". There are so many riding horses in that country that the number often reaches several hundred thousand. City layouts and palaces are quite similar to those of Daqin (the Roman empire). The skin of the people there is reddish white. People are skilful at horse archery. Local products, rarities, treasures, clothing, and upholstery are very good, and even India cannot compare with it." [Benjamin, Craig (October 2003). "The Yuezhi Migration and Sogdia". Transoxiana Webfestschrift (Transoxiana) 1 (Ēran ud Anērān).] These textual references indicating indicate that Yuezhi were traders, that they dealt with handicrafts and 'rarities, treasures', which was the hall-mark of Meluhha who have created metalwork catalogues as Indus Script Corpora with about 7000 inscriptions. Yuezhi were the Meluhha (mleccha). They were the vessa, vēsa, Vaiśya 'traders' (cognate Yuezhi). They could also have included the ivory-carvers of Begram who moved to Kankali-Tila, Mathura, Bharhut, Sanchi to create the architectural marvels of Stupa and Torana with Indus Script hierolyphs venerating dharma-dhamma. Yuezhi or Rouzhi (Chinese: 月氏; pinyin: Yuèzhī, Wade–Giles Yüeh-chih) were an ancient Indo-European people. (Loewe, Michael; Shaughnessy, Edward L. (1999). The Cambridge History of Ancient China: From the Origins of Civilization to 221 BC. Cambridge University Press. pp. 87–88.). These were Meluhha speakers who had settled in the grasslands of Tarim Basin area which is today Xinjiang and western Gansu, in China. Yuezhi or Tókharoi (Τοχάριοι) or Tushara, migrated to Bactria and founded the Kushan Empire, which 'stretched from Turfan in the Tarim basin to Pataliputra on the Gangetic plain at its greatest extent, and played an important role in the development of the Silk Road and the transmission of Buddhism to China."https://en.wikipedia.org/wiki/Yuezhi In the Indian tradition, the Yuezhi can be called the chandra-vams'i since the name Yuezi in Chinese is formed with yuè (月) "moon" and shì (氏) "clan". The Yuezhi were organized into five major tribes, each led by a yabgu, or tribal chief, and known to the Chinese as Xiūmì (休密) in Western Wakhān and Zibak, Guishuang (貴霜) in Badakhshan and the adjoining territories north of the Oxus, Shuangmi (雙靡) in the region of Shughnan, Xidun (肸頓) in the region of Balkh, and Dūmì (都密) in the region of Termez.(Hill, John E. (2003). The Peoples of the West from the Weilüe 魏略 by Yu Huan 魚豢: A Third Century Chinese Account Composed between 239 and 265 CE. Draft annotated English translation,pp. 29, 318–350). It is notable that ancient Indian tradition also divided the community into five groups, panchal, five artisans, each guild led by a chief.There is a gloss in Sumerian and Gujarati (Indian sprachbund) denoting a pilgrim's companion: sanga 'priest'(Sumerian/Akkadian); sanghvi (Gujarati). பஞ்சகம்மாளர் pañca-kammāḷar , n. < pañcantaṭṭāṉ, kaṉṉāṉ, ciṟpaṉ, taccaṉ, kollaṉ; தட்டான், கன்னான், சிற்பன், தச்சன் கொல்லன் என்ற ஐவகைப் பட்ட கம்மாளர். (சங். அக.) அஞ்சுபஞ்சலத்தார் añcu-pañcalattār , n. < அஞ்சு + பஞ்சாளத்தார். Pañca-kammāḷar, the five artisan classes; பஞ்சகம்மாளர். (I. M. P. Cg. 371.) pañcālá m. ʻ name of a tribe in North India ʼ ŚBr.Pk. paṁcāla -- m. ʻ id. ʼ; K. panzāl m. ʻ the Pīr Panjāl range south of the valley of Kashmir ʼ.(CDIAL 7680) pāˊñcāla ʻ of the Pañcālas ʼ MBh. [pañcāla -- ] H. pãcāl ʻ clever, deceitful ʼ?(CDIAL 8029) pāñcāla पाञ्चाल a. (-ली f.) Belonging to or ruling over the Pañchālas. -लः 1 The country of the Pañchālas. -2 A prince of the Pañchālas. -लाः m. (pl.) 1 The people of the Pañchālas. -2 An association of five guilds (i e. of a carpenter, weaver, barber, washer- man, and shoe-maker). pāñcālaka पाञ्चालक a. Belonging to the people of the Pañchālas. -कः A king of that country. pāñcālī पाञ्चाली 1 A woman or princess of the Pañchālas. -2 N. of Draupadī, the wife of the Pāṇḍavas. (Samskritam. Apte) map Yueh-ChihMigrations.jpg The migrations of the Yuezhi through Central Asia, from around 176 BCE to 30 CE ویش wes̱ẖ,s.m. (2nd) Division, share, distribution, portion. 2. A division or interchange of lands peculiar to Yūsufzīs and a few other clans, a kind of agrarian law. Pl. ویشونه wes̱ẖūnah. ویشل wes̱ẖal, verb trans. To divide, to share, to distribute, to portion, to apportion, to distribute. Pres. ویشي wes̱ẖī; past ؤ ویشه wu-wes̱ẖah; fut. ؤ به ویشي wu bah wes̱ẖī; imp. ؤ ویشه wu-wes̱ẖah; act. part. ویشونکيَ wes̱ẖūnkaey or ویشونيَ wes̱ẖūnaey; past part. ویشليَ wes̱ẖalaey; verb. n. ویشنه wes̱ẖanaʿh. (Pashto)
International Journal of Old Uyghur Studies
The Reconstruction of The Name Yuezhi 月氏 / 月支2019 •
One of the most important problems of Central Asian history is undoubtedly the origin of the people referred to as Yuèzhī (月氏 / 月支) in Chinese sources. So far, historical or archaeological research could not convincingly explain the origins of the Yuezhi. The study attempts to present and critically evaluate various theories concerning the origin of the Yuezhi and their relationship to the Tocharians. To address this problem, it investigates Uyghur and Chinese place names and tries to list Yuezhi ethnotoponyms in Afghanistan and Xinjiang. At the end of the study, two maps based on Yuezhi ethnonyms are also given to illustrate the former geographical distribution of Yuezhi in Afghanistan and Xinjiang. Based on these toponyms and historical data, the study also makes an attempt to reconstruct the name Yuèzhī.
-- šē̃ṣṭrĭ̄ 'squirrel' rebus šrēṣṭhin 'vaišya, yuezhi'; Indus Script bronze lady dance-step, karana rebus 'scribe' khāra 'squirrel', rebus khār 'blacksmith This is an addendum to: Archaeological evidence that both Yuezhi and Meluhha artisans traded in gems and metals https://tinyurl.com/vn26evb Yuezhi is a term used by merchants of Gansu province, Tarim basin, China, to identify themselves. I suggest that this term is cognate with vaišya -- a Rgveda term. वैश्य m. (fr. 2. विश्) " a man who settles on the soil " , a peasant , or " working man " , agriculturist , man of the third class or caste (whose business was trade as well as agriculture) RV.; pl. N. of a people VarBr2S. Since this is a Rgveda term, the cognate yuezhi should be recognized as originally identified among Bharatam Janam (RV 3.53.12). Yuezhi were merchants who traded in jade, metals and horses. Indus Script Corpora is a catalogue of over 8000 inscriptions documenting metalwork, lapidary work trading in, documenting wealth created by production of gems and metals. I posit that Yuezhi were Meluhhan vaišya 'traders in gems and metals' who migrated to Gansu province. This migration may link with the migrations mentioned in Baudhāyana śrautasūtra 18.44 :397.9 sqq. which documents the most pregnant memory, perhaps, of an immigration of the Indo-Aryans into Northern India and of their split into two groups: pran Ayuh pravavraja. Tasyaite Kuru-Pancalah Kasi-Videha ity. Etad Ayavam pravrajam. Pratyan amavasus. Tasyaite Gandharvarayas Parsavo ‘ratta ity. Etad Amavasavam. “Ayu went eastwards. His (people) are the Kuru-Pancala and the Kasi Videha. This is the Ayava migration. (His other people) stayed at home in the West. His people are the Gandhari, Parsu and Aratta. This is the Amavasava (group)...the text makes a differentiation between the peoples of the Panjab and the territories West of it on one hand, and the “properly Vedic” tribes of Madhyadesa and the adjacent country East of it.” . Head-merchants: विश्--पति m. the chief of a settlement or tribe , lord of the house or of the people (also applied to अग्नि and इन्द्र ; du. " master and mistress of the house ") RV. AV. TS.; pl. " kings " or , " head-merchants " BhP. Sch. [cf. Zd. vis3-paiti ; Lith. ve14sz-patis.] vaíśya m. ʻ peasant as member of the third caste ʼ RV. adj. ʻ belonging to such ʼ MBh. (n. ʻ vassalage ʼ TS.). [vḗśa -- 1 or vēśyà -- ]Pa. vessa -- m., ˚sī -- , ˚sikā -- f. ʻ member of the third caste ʼ, Pk. vessa -- , vēsa -- m., vēsī -- f.; Si. vessā, st. ves<-> ʻ merchant ʼ; -- A. behā ʻ trade ʼ.v(CDIAL 12150) < विश्2 , a tribe , class , people (» मनुष्य-व्°) विश् a community , tribe , race (pl. also " subjects " , " people " , " troops ") RV. AV. VS. Br. MBh. BhP.; (sg. and pl.) the people (in the sense of those who settle on the soil ; sg. also " a man of the third caste " , a वैश्य ; विशाम् with पतिः or नाथः or ईश्वरः &c , " lord of the people " , a king , sovereign) S3Br. &c; (pl.) property , wealth BhP.; mf. a man in general , person (Monier-Williams) khāra, 'squirrel', Rebus: khār,'blacksmith' Rebus: khār खार्'blacksmith'. khāra -- basta f. ʻ blacksmith's skin bellows (Kashmiri) *śrēṣṭrī ʻ clinger ʼ. [√śriṣ1] Phal. šē̃ṣṭrĭ̄ ʻ flying squirrel ʼ?(CDIAL 12723) Rebus: šē̃ṣṭrĭ̄' 'squirrel' Rebus:śrēṣṭhin khār guild-master of blacksmith artisans and merchants. Rebus: śrēṣṭhin m. ʻ distinguished man ʼ AitBr., ʻ foreman of a guild ʼ, ˚nī -- f. ʻ his wife ʼ Hariv. [śrḗṣṭha -- ]Pa. seṭṭhin -- m. ʻ guild -- master ʼ, Dhp. śeṭhi, Pk. seṭṭhi -- , siṭṭhi -- m., ˚iṇī -- f.; S. seṭhi m. ʻ wholesale merchant ʼ; P. seṭh m. ʻ head of a guild, banker ʼ, seṭhaṇ, ˚ṇī f.; Ku.gng. śēṭh ʻ rich man ʼ; N. seṭh ʻ banker ʼ; B. seṭh ʻ head of a guild, merchant ʼ; Or. seṭhi ʻ caste of washermen ʼ; Bhoj. Aw.lakh. sēṭhi ʻ merchant, banker ʼ, H. seṭh m., ˚ṭhan f.; G. śeṭh, śeṭhiyɔ m. ʻ wholesale merchant, employer, master ʼ; M. śeṭh, ˚ṭhī, śeṭ, ˚ṭī m. ʻ respectful term for banker or merchant ʼ; Si. siṭu, hi˚ ʻ banker, nobleman ʼ H. Smith JA 1950, 208 (or < śiṣṭá -- 2?)(CDIAL 12726) சிரேட்டி cirēṭṭi , n. < šrēṣṭhin. Member of the Vaišya caste; வைசியன். (சூடா.) செட்டி¹ ceṭṭi , n. < Pkt. sēṭṭi < šrēṣṭhin. [M. ceṭṭi.] 1. Vaišya or mercantile caste; வைசியன். முட்டில் வாழ்க்கைச் செட்டியார் பெருமகன் (பெருங். இலாவாண. 20, 126). 2. Title of traders; வியாபாரிகளின் பட்டப்பெயர். 3. Skanda; முருகன். கடற்சூர் தடிந்திட்ட செட்டி (தேவா. 742, 10).செட்டியிறை ceṭṭi-y-iṟai , n. < id. +. An ancient tax on trade; வியாபாரிகட்கு விதிக்கப்பட்ட பழைய வரி. (Insc.) செட்டு ceṭṭu , n. < செட்டி¹ cf. šrēṣṭhi-tā. [M. ceṭṭu.] 1. Trade, traffic; வியாபாரம். (யாழ். அக.) 2. Economy, thrift; சிக்கனம். பலங்கொண்ட செட்டுமக்குப்பலித்தது (குமர. பிர. மதுரைக். 7). வசியர் vaciyar , n. < vaišya. Members of the Vaišya caste; வைசியர். அன்பார் வசியர்க்கே யாம் (சைவச. பொது. 95). (சூடா.) Palm-squirrel on Nindowari damb seal. Nindowari damb seal 1 Bronze statue of woman holding a lamp ?. Mohenjo-daroaṁsa m. ʻ shoulder, shoulder -- blade ʼ RV. Pa. Pk. aṁsa -- m. ʻ shoulder ʼ(CDIAL 6) అంసము amsamu. [Skt.] n. A shoulder, భుజశిరస్సు. అంసకూటము, a bull's hump. అంసపాదికట్టె a small forked prop which supports the woodwork on which a roof is laid. A small forked stake used at intervals to relieve the shoulders of those who bear a car, &c., in procession. అంసఫలకము, the upper part of the spine. Rebus: fibrous: అంశుకము amṣukamu. [Skt.] n. Cloth, a robe, వస్త్రము, పైటకొంగు. అంసగుడ్డ amsa-guḍḍa. [Tel.] n. Polishing cloth (used by carpenters.) కొయ్యకు మెరుగువచ్చేటట్టు తోమే గుడ్డ. 4 aṁśú m. ʻ filament esp. of soma -- plant ʼ RV., ʻ thread, minute particle, ray ʼ. Pa. aṁsu -- m. ʻ thread ʼ; Pk. aṁsu -- m. ʻ sunbeam ʼ; A. ã̄h ʻ fibre of a plant ʼ, OB. ã̄su; B. ã̄s ʻ fibre of tree or stringy fruit, nap of cloth ʼ; Or. ã̄su ʻ fibrous layer at root of coconut branches, edge or prickles of leaves ʼ, ã̄s f. ʻ fibre, pith ʼ; -- with -- i -- in place of -- u -- : B. ã̄iś ʻ fibre ʼ; M. ã̄sī˜ n. ʻ fine particles of flattened rice in winnowing fan ʼ; A. ãhiyā ʻ fibrous ʼ.aṁśuka ʻ *fibrous ʼ, n. ʻ cloth, garment ʼ lex. [aṁśú -- ] Pk. aṁsuya -- n. ʻ cloth ʼ; A. ã̄hu ʻ coloured thread ʼ; B. ã̄suyā ʻ fibrous, stringy ʼ, Or. ãsuā.(CDIAL 4,5) Tall, erect: *prāṁsara ʻ erect, straight ʼ. [Or *prāṁśura -- , ext. -- ra- of prāṁśu -- ʻ tall, high ʼ MBh., ʻ long, intense ʼ Kāv., ˚uka<-> ʻ large (of an animal) ʼ HYog. If of non -- Aryan origin (and not, with EWA ii 374, conn. aṁśú -- ), cf. prāñjala -- ʻ upright, straight, level ʼ ~ prājya -- ʻ much, large, long ʼ (J. C. W.)] G. pã̄srũ ʻ erect, straight, steady ʼ.(CDIAL 8913) Lady of Tarim Basin (Yuezhi?) Lohana women in western India (c. 1855–1862).
Editura pentru Literatură Universală, București, 1968
Marcus Tullius Cicero, Filipice. Discursuri împotriva lui Marcus Antonius [tr. Dumitru Crăciun] [1968]PRINCIPIOS BASICOS DE LA VENTILACION MECANICA
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