- ... Since you dislike English so much, why don t you write your postings directly in Sanskrit? :^) Regards, FrancescoMessage 1 of 103 , Oct 31, 2005View Source--- In IndiaArchaeology@yahoogroups.com, "S.Kalyanaraman"
> I dislike the word 'iconography' though used in the followingSince you dislike English so much, why don't you write your postings
> classics presenting s'ilpa perspectives in a pan-bharatiya
> Ananda Coomaraswamy's study on Early Indian iconography,
> PK Agarwal's Studies in Indian Iconography,
> SK Ramachandra Rao's Encyclopaedia of Indian Iconography,
> Jitendra Nath Banerjea's Development of Hindu Iconography,
> TA Gopinatha Rao's Elements of Hindu Iconography
directly in Sanskrit? :^)
- ... I m thinking it means basically the same as Sivasakti. As I mentioned earlier, the lion is probably a symbol of Durga and you have shown pictures of lionsMessage 103 of 103 , Nov 2, 2005View Source--- In IndiaArchaeology@yahoogroups.com, Ram Varmha wrote:
> Dr. Misra, >
> I could not locate the word 'Gajasimha' in any Sanskrit Dictionary. >
I'm thinking it means basically the same as Sivasakti.
As I mentioned earlier, the lion is probably a symbol of Durga and you have shown pictures of lions or lion-like creatures mounted by a woman and reared up over a crouching elephant.
Let me relate the Kali-Shava aspect to the royal asvamedha sacrifice and also some Harappan symbolism.
The Sun in the form of a horse mates with Sanjna, also in the form of the horse, to produce the first king, and the model for kingship -- Yama, often symbolized as a buffalo.
So the horse is the symbol for the Sun, and the water buffalo the symbol for the king. Naturally the Mahisi, or water buffalo cow, becomes the symbol for the chief queen.
The sacrificial horse as symbol of the Sun wanders the land for one solar year. The horse also represents the lineage of the kingship.
At the end of the year, the Sun "dies" and must be regenerated, or started back on its northward course after the solstice.
Here the Mahisi comes in as the regenerative Sakti in the same way that Kali regenerates Shava ("corpse") into Siva, and Durga saves Siva from the belly of Gajasura. Thus the Sun is brought back to life and the cycle of life, agriculture, etc. continues -- the kingdom prospers and the lineage of the Sun (kingship) is sustained.
The human side of this is brought out in the Purusamedha, which follows the same ritual as the Asvamedha. Here the human victim is a socially-acceptable model of the lineage of the king. In Harappa, the same motif might be evidenced by images of the buffalo sacrifice, and of a yogic female copulating with a prostrate bull.
In Gajasimha, it is the lion (Durga's vahana) rather than Nandi (in the main variant of this tale) who delivers Siva from his tamasic, inert, "dead" state symbolized by Gajasura's belly. However, the sattvic head of Gajasura is preserved in his son Ganesa.
So basically what we have is that the "murderous bride" brings about the death of the "sacrifice" and then takes credit as his savior by means of her regenerative sakti.
Amazingly close to real-life male-female relationships!
Paul Kekai Manansala
Original post: http://groups.yahoo.com/group/IndiaArchaeology/message/2485