350AD Kushan Empire India KIPANADA Ancient Gold Indian Coin Ardoksho Ashi
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Item : i56382
Authentic Ancient Coin of:
Kushan Empire of Northern India
Kipanada - circa 350-375 A.D.
Gold Dinara 19mm (7.61 grams)
Reference: M.3583, MK 595
Kipunada standing facing, head left, sacrificing over altar and holding standard; filleted trident to upper left, Brahmi "da" to lower left, "bacharnatha" to inner right, "kipanada" to outer right.
Ardoxsho (Zoroastrian Ashi) enthroned facing, holding filleted garland and cornucopia; tamgha in upper left field.
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Ashi (aši) is the Avestan language word for theZoroastrian concept of "that which is attained." As the hypostasis of "reward," "recompense," or "capricious luck," Ashi is also a divinity in the Zoroastrian hierarchy of yazatas.
Nomenclature
Avestan 'ashi' is a feminine abstract noun, deriving from the root ar-, "to allot," with a substantivizing -tasuffix, hence aši/arti "that which is granted." In theAvesta, the term implies both material and spiritual recompense.
Although conceptually older than Zoroastrianism, Ashi has no attested equivalent in Vedic Sanskrit. The late Middle Persian equivalent as attested in the Zoroastrian texts of the 9th-12th century is ard-, which is subject to confusion with another ard for aša- "truth".
In the younger Avesta, divinified Ashi is also referred to Ashi Vanuhi or Ashi Vanghuhi (Aši vaηuhī, nominative Ašiš vaηuhī "Good Reward"), the Middle Persian equivalent of which is Ahrishwang (Ahrišwang). Ashi is also attested as a dvandvahcompound as Ashi Vanghuhi-Parendi.
In scripture
In Zoroaster's revelation
Avestan ashi is already attested in the Gathas, the oldest texts of the Zoroastrianism and believed to have been composed by Zarathushtra himself. In these hymns, where the term occurs 17 times, ashiis still an abstract concept and is not yet the divinity that she would become in the younger Avesta. With the adjective "good" (hence -vanuhi), ashi occurs thrice.
In the Gathas, ashi is frequently identified with asha"truth", so for instance in Yasna 51.10 where the poet calls "truth to [him], to come with good reward." The idea being expressed here is a soteriological one, with "truth" being connected to the afterlife (see asha for details) and ashi being the appropriate recompense for the soul after death (cf.ashavan). This is also apparent in Yasna 43.5 where Ahura Mazda appoints "reward for deed and word: bad for the bad, good reward for the good." Subject to proper conduct in life, ashi is then tied toZoroaster's concept of free will, evident for instance in Yasna 50.9 where a mortal has the power to influence his own reward.
Both asha and ashi have associations with Sraoshaand Vohu Manah. Sraosha even has ashi as an epithet, he is ashivant, "possessing ashi" and obedience (=Sraosha) to Ahura Mazda brings good reward, which is "good thinking" (=Vohu Manah).
In the younger Avesta
In the younger Avesta, Ashi is unambiguous a divinity, particularly so in the hymn (Yasht 17) dedicated to her. This hymn also contains older material, and many of the verses of Yasht 17 are also found in Yasht 5, the hymn nominally invoking "the Waters" (Aban), but actually addressed toAredvi Sura Anahita. Both Aredvi Sura and Ashi are divinities of fertility, but other verses that have martial characteristics (see below) appear out of place in a hymn to "the Waters".
As the divinity of fortune, Ashi is characterized as one who confers victory in time of battle (Yasht17.12-13). She is also closely connected to Mithra, whom she serves as charioteer (Yasht 10.68). In the hymn to Sraosha, the divinity of obedience receives ashiio (of uncertain meaning) as a stock epithet.
Three verses of the Ard Yasht are devoted to enumerating the various kings and heroes who paid devotion to Ashi (17.23-25) and were rewarded for it. Verse 53 of the same hymn enumerates those who do not receive her favors, and this includes - besides demons - all youths that have not yet reached puberty. This is followed by two later verses (55-56) that recall a tale of Ashi hiding beneath a rock when pursued, only to be uncovered by prepubescent boys and girls. The last three verses (57-59) of the hymn describe Ashi complaining to Ahura Mazda for the shame she feels for the "prostitute's" actions (cf. Jahi).
In the day-name dedications of the Zoroastrian calendar, Ashi presides over the 25th day of the month (Siroza 25).
Iconography
On Kushan coins, Ashi appears as Ardoxšo with a cornucopia in hand.
Kipunada was one of the last rulers of theKushanhann Empire around 345-375. He is known for his gold coinage. He succeeded Shaka I. He may have been a subject of Samudragupta.
Preceded by
Shaka I Kushan Ruler
c.345 - c.375 Succeeded by
Gupta Empire
The Kushan Empire was a syncretic Empire formed by Yuezhi in the Bactrianterritories in the early 1st century. It spread to encompass much ofAfghanistan, and then the northern parts of the Indian subcontinent at least as far as Saketa andSarnath nearVaranasi (Benares), where inscriptions have been found dating to the era of the Kushan emperorKanishka the Great. Emperor Kanishka was a great patron of Buddhism; however, as Kushans expanded southward, the deities of its later coinage came to reflect its new Hindu majority.
The Kushans were one of five branches of theYuezhi confederation, a possiblyTocharian, Indo-European nomadic people who migrated from the Tarim Basin (modern Xinjiang) and settled in ancientBactria. The Kushans possibly used the Greek language initially for administrative purposes, but soon began to use Bactrian language. Kanishka sent his armies north of the Karakoram mountains, capturing territories as far as Kashgar, Khotan andYarkant, in the Tarim Basin of modern-day Xinjiang,China. A direct road from Gandhara to China remained under Kushan control for more than a century, encouraging travel across the Karakoram and facilitating the spread of Mahayana Buddhismto China.
The Kushan dynasty had diplomatic contacts with the Roman Empire, Sasanian Empire, Aksumite Empire and Han China. While much philosophy, art, and science was created within its borders, the only textual record of the empire's history today comes from inscriptions and accounts in other languages, particularly Chinese. The Kushan empire fragmented into semi-independent kingdoms in the 3rd century AD, which fell to the Sasanians invading from the west. In the 4th century, the Guptas, an Indian dynasty also pressed from the east. The last of the Kushan and Sasanian kingdoms were eventually overwhelmed by the Hepthalites, anotherIndo-European people from the north. Historian H. G. Rawlinson states that the "Kushana Period is a fitting prelude to the age of Gupta's".
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