Bull/Trisula Coin Issues of the Fifth to Eighth Century from Arakan, Assam and Bengal: A Revised Typology and Chronology (original) (raw)
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AN INTRODUCTION TO ANCIENT INDIAN COINS
Coins are as important as the inscription in history. They confirm the information derived fr om literature. They are of various metals – gold, silver, copper, or alloy and contain legends or simple marks. The coins are very important to the reconstruct of the ancient Indian history. It is a part of archaeological sources .Those with dates is prob ably very valuable for the framework of Indian chronology. Coins are almost our sole evidence with regarded to the Indo Scythian and Indo Bactrian King. The Bilingual coins had served as Rosetta Stones in deciphering the Ancient Indian writings. The purity of the metal reflects the financial conditions of the Gupta Empire. The inscription on the coin indicates territory over which the rulers ruled. Some coin throws significant light on the personal events of certain rulers. The discovery of the same kind of coins at different places helps up in fixing the coverage of various kingdoms in ancient India.
The Silver Damma: On the mashas, daniqs, qanhari dirhams and other diminutive coins of India, 600-1100 CE, 2018
The result of over a decade of study, this work presents in 423 pages a vast range of new material on a super-series of coins which uniquely bridges Hindu and Islamic India from the 7th century CE onwards; its interpretations open a whole new horizon in the numismatic history of early medieval India. The book comprehensively examines the nature and historical context of the earliest native tiny silver dammas as well as all their various Islamic and Hindu descendants, traversing the early coinages of Sindh, Punjab and ancient Gandhara, as well as the later Sindhi, Multani and Ghaznavid types, and subsequent coins from north-western and central India, covering the period from about 600 to 1100 CE. A survey of later coins from western, central and south India is included in the Addendum to the main work for the sake of completeness and to demonstrate the pervasiveness of the tiny silver damma over time and throughout India. Comprehensive descriptions, translations and historical notes are provided for every one of the hundreds of coin types, together with illustrations of one or more specimens of each, including line drawings where appropriate. Selected reviews: This book opens up a whole new horizon in early medieval monetary history... a key resource, of interest to a wide range of numismatic, historical and economic researchers and writers... It offers a wealth of new information, a most impressive corpus that will serve to guide and inform us for many years. – John S. Deyell, author of "Living Without Silver" Fishman and Todd lead us along the difficult trail of the silver damma of western India, an important coinage series that brought together the worlds of India and the Middle East in the medieval period. In thirteen dense chapters, they offer a significant description and understanding of the complex numismatics, especially the three dot coinage of Multan, but their study also raises important issues concerning the socioeconomic foundations of this critical period when major portions of India participated as equal partners in the maritime and overland commerce of the Caliphates. The book is highly recommended for professional numismatists, collectors, and scholars of the medieval period. – Derryl N. MacLean, author of "Religion and Society in Arab Sind", Simon Fraser University Fishman and Todd have produced an analysis and catalog of silver dammas that would have been unthinkable just a decade or two ago. These once obscure and poorly understood gems have a wealth of meaningful history attached, sure to entice the interest of coin collectors and historians. – Stephen Album, author of "Checklist of Islamic Coins"
Historical studies of Ancient Bharata have to be reviewed in the context of the numismatic resources now available. This review has to extend over a period exceeding 1000 years from ca. 150 BCE following categories of rulers referred to as Indo-Bactrian or Indo-Greek satraps and at least until the reign of Vijayanagara Empire of Krishna Deva Raya (1509-1530). One remarkable feature of these coins is the continuing tradition in mints from Gandhara to Vijayanagara (Hampi) using Harappa Script hieroglyphs such as: mountain ranges, elephant, zebu, thunderbolt (vajra), spoked wheel, yupa. Indo-Bactrian coins, Menander I, Harappa Script hieroglyphs, ca. 150 BCE. Telephos and smith, kharoshthi legend 80-60 BCE https://en.wikipedia.org/wiki/History\_of\_the\_Indo-Greek\_Kingdom#/media/File:Indo-Greeks\_100bc.jpg I am excerpting Wikipedia entries on Menander I and Indo-Greek rulers of early centuries together with some examples of coins attributed to Indo-Greeks. The term Indo-Greek ro Indo-Bactrian are indicative of the use of kharoshthi/brahmi inscriptions and Vedic themes in hieroglyphs signfying cultural activities. For example, a Menander I coin signifies a spoked-wheel and a forked/curved stake for medhA 'yajna' and metalwork. Telephos coins signify a smith at work in front of a vedi/yajna kunda. A reference is also provided to Heliodorus pillar with Brahmi inscription and Garuda dhvaja. The most significant aspect of these examples is the adoption of Hindu cultural traditions in sculptures/ancient coins by the Indo-Greek or Indo-Bactria satraps (e.g. Apollotodus I with evidences of standards of Bharatam Janam, mintworkers of Bharata) in parts of Bharat -- Takshasila, Vidisha. Монета короля Менандра Menander I coin. Vedic tradition.ca. 150 BCE The two hieroglyphs on the obverse and reverse are Harappa Script hieroglyphs. One shows caṣāla on yupa and the obverse shows the yupa of a Somayaga yajna kunda. Menander I, Bronze Half unit Weight: 1.57 gm. Dimensions: 12 x 12 mm Die axis: 12h Eight-spoke wheel (dharmachakra), Greek legend on three sides: BAΣIΛEΩΣ ΣΩTHPOΣ MENANΔPOY Palm branch, monogram at right, Kharoshthi legend on three sides: maharajasa tratarasa menamdrasa Reference: MIG 241a, Bop 37A Only one specimen of this coin is known; it resides in the British Museum. This type is the only coin of Menander that has an explicit Buddhist theme. Its extreme rarity is why I feel Menander never actually adopted Buddhism ... the coins are the only specific, tangible evidence we have of his reign and they do not exhibit (except for this unique coin) any Buddhist influence. (photo courtesy Wikipedia) mēḍhā m A stake, esp. as forked. Rebus 1: mẽṛhẽt, meḍ 'iron' (Munda.Ho.) med 'copper' (Slavic languages) rebus 2: मेधा = धन Naigh. ii , 10. pl. products of intelligence , thoughts , opinions) RV mēdhḥ मेधः An offering, oblation. Thus,mēḍhā 'stake' is central to the process of yajna and creation of धन dhana, 'wealth'. See: http://bharatkalyan97.blogspot.in/2016/10/metalwork-metaphors-of-harappa-script.html http://bharatkalyan97.blogspot.in/2016/10/metalwork-metaphors-of-harappa-script.html http://bharatkalyan97.blogspot.in/2015/12/yupa-medha-stake-indus-script.html kund opening in the nave or hub of a wheel to admit the axle (Santali) Rebus: kundam, kund a sacrificial fire-pit (Skt.) kunda ‘turner’ kundār turner. eraka 'nave of wheel' rebus erako 'moltencast' eraka, arka 'copper, gold' arA 'spoke of wheel' rebus: Ara 'brass'. https://upload.wikimedia.org/wikipedia/commons/b/bd/Coin\_of\_Telephos.jpg Era: 80-60 B.C. Obverse: Zeus enthroned left raised right hand and staff over left shoulder. Greek legend “BAΣIΛEΩΣ EVEPΓETOY THΛEΦOY”. Reverse: Male figure squatting right. Kharosthi legend “Maharajasa Kalanokramasa Teliphasa”. Weight: 8.2 gms Dimension: 23 mm x 19 mm Reference: MACW-2097. BAKTRIA, Indo-Greek Kingdom. Telephos. Circa 80-70 BC. Æ Quadruple Unit (8.96 g, 12h). Zeus enthroned slightly left, raising hand and holding palm / Man seated right on low rocky surface before small fire, warming hands; branch over shoulder, container at feet, to left, monogram. Bopearachchi Série 3A; SNG ANS -; CNG 76, 955 (same obv. die); CNG 69, 828. Good VF, black-green patina with traces of brown overtones. https://cngcoins.com/Coin.aspx?CoinID=140244 Coin of Indo-Greek king Telephos with depiction of a sage offering into Agni. His danda & kamandalu seen nearby. 1st century BCE. Coin Galleries: Indo-Greeks: Telephos (c. 75-70 BCE) Telephos (or Telephus) was an ephemeral king in the Gandhara region who perhaps succeeded Maues there. His coins are all very rare and are most unusual in design; none of them bear his portrait. He may have belonged to an Indo-Scythian clan. Telephos, Silver tetradrachm Weight: 8.94 gm. Diameter: 26 mm. Die axis: 12h Anguiped, with legs ending in lotus blossoms, Greek legend around: BAΣIΛEΩΣ EYEOΓETOY / THΛEΦOY (Basileos Evergetou Telephou ... of King Telephos, the benefactor) Radiate Helios (sun god) and lunate Salene (moon goddess) standing facing, Kharoshthi legend around: maharajasa kalanakramasa / teliphasa Reference: MIG ---, Bop --- This coin sold on Sep 19, 2012 for 16,100.Ananguipedisasnake−leggeddeityandthecoinsofTelephosmaybetheironlyappearanceonanycoinage.NotetradrachmsofTelephoswereknownuntiltheearlypartofthe21stcentury,whenafewappeared.Theyareextremelyrare,asareallTelephoscoins.Notethemis−spellingoftheking′stitleinGreekonthiscoin.(photocourtesyCNG,asaresomeothersonthispage)Telephos,SilverdrachmWeight:2.13gm.Diameter:18mm.Dieaxis:12hAnguiped,withlegsendinginlotusblossoms,Greeklegendaround:BAΣIΛEΩΣEYEPΓETOY/THΛEΦOY(BasileosEvergetouTelephou...ofKingTelephos,thebenefactor)RadiateHelios(sungod)andlunateSalene(moongoddess)standingfacing,Kharoshthilegendaround:maharajasakalanakramasa/teliphasaReference:MIG451a,Bop1AThiscoinsoldonMay18,2011for16,100.An anguiped is a snake-legged deity and the coins of Telephos may be their only appearance on any coinage. No tetradrachms of Telephos were known until the early part of the 21st century, when a few appeared. They are extremely rare, as are all Telephos coins. Note the mis-spelling of the king's title in Greek on this coin. (photo courtesy CNG, as are some others on this page) Telephos, Silver drachm Weight: 2.13 gm. Diameter: 18 mm. Die axis: 12h Anguiped, with legs ending in lotus blossoms, Greek legend around: BAΣIΛEΩΣ EYEPΓETOY / THΛEΦOY (Basileos Evergetou Telephou ... of King Telephos, the benefactor) Radiate Helios (sun god) and lunate Salene (moon goddess) standing facing, Kharoshthi legend around: maharajasa kalanakramasa / teliphasa Reference: MIG 451a, Bop 1A This coin sold on May 18, 2011 for 16,100.Ananguipedisasnake−leggeddeityandthecoinsofTelephosmaybetheironlyappearanceonanycoinage.NotetradrachmsofTelephoswereknownuntiltheearlypartofthe21stcentury,whenafewappeared.Theyareextremelyrare,asareallTelephoscoins.Notethemis−spellingoftheking′stitleinGreekonthiscoin.(photocourtesyCNG,asaresomeothersonthispage)Telephos,SilverdrachmWeight:2.13gm.Diameter:18mm.Dieaxis:12hAnguiped,withlegsendinginlotusblossoms,Greeklegendaround:BAΣIΛEΩΣEYEPΓETOY/THΛEΦOY(BasileosEvergetouTelephou...ofKingTelephos,thebenefactor)RadiateHelios(sungod)andlunateSalene(moongoddess)standingfacing,Kharoshthilegendaround:maharajasakalanakramasa/teliphasaReference:MIG451a,Bop1AThiscoinsoldonMay18,2011for2,645. Telephos, Silver drachm Weight: 1.39 gm. Diameter: 16 mm. Die axis: 12h Anguiped, with legs ending in lotus blossoms, Greek legend around: BAΣIΛEΩΣ EYEPΓETOY / THΛEΦOY (Basileos Evergetou Telephou ... of King Telephos, the benefactor) Radiate Helios (sun god) and lunate Salene (moon goddess) standing facing, Kharoshthi legend around: maharajasa kalanakramasa / teliphasa Reference: MIG 451a, Bop 1A Telephos, Silver tetradrachm Weight: 9.42 gm. Diameter: 26 mm. Die axis: 12h Anguiped, with legs ending in lotus blossoms, Greek legend around: BAΣIΛEΩΣ EYEPΓETOY / THΛEΦOY (Basileos Evergetou Telephou ... of King Telephos, the benefactor) Radiate Helios (sun god) walking right up a pile of rocks, lunate Salene (moon goddess) standing facing, with stars flanking her lunar crown, Kharoshthi legend around: maharajasa kalanakramasa / teliphasa Reference: MIG ---, Bop --- This coin sold on Jan 7, 2013 for $17,250.An amazing coin, apparently unique, that appeared in a recent auction. Helios here has an elaborate halo and Salene not only has the lunar crescent on her brow, but has stars flanking it, representing the night sky. Telephos, AE hemi-obol or quadruple unit Weight: 8.95 gm. Dimensions: 21 x 20 mm. Die axis: 12h Zeus enthroned three-quarters left, Greek legend around: BAΣIΛEΩΣ / EYEPΓETOY / THΛEΦOY (Basileos Evergetou Telephou ... of King Telephos, the benefactor) Man (fakir?) squatting right, holding a walking stick ? Kharoshthi legend around: maharajasa / kalanakra / masa teliphasa Reference: MIG 453a, Bop 3A Telephos, AE hemi-obol or quadruple unit Weight: 7.21 gm. Dimensions: 21 x 24 mm. Die axis: 12h Zeus enthroned three-quarters left, Greek legend around: BAΣIΛEΩΣ / EYEPΓETOY / THΛEΦOY (Basileos Evergetou Telephou ... of King Telephos, the benefactor) Man (fakir?) squatting right, holding a walking stick ? Kharoshthi legend around: maharajasa / kalanakra / masa teliphasa Reference: MIG 453a, Bop 3A Telephos, AE hemi-obol or quadruple unit Weight: 9.46 gm. Dimensions: n.a. Die axis: 12h Zeus enthroned three-quarters left, Greek legend around: BAΣIΛEΩΣ / EYEPΓETOY / THΛEΦOY (Basileos Evergetou Telephou ... of King Telephos, the benefactor) Man (fakir?) squatting right, holding a walking stick ? Kharoshthi legend around: maharajasa / kalanakra / masa teliphasa http://coinindia.com/galleries-telephos.html
This monograph presents evidence of ancient coins of India to prove that so-called Śrivatsa, nandipāda, triratna symbol (and variants) constitute Indus Script Hypertexts, descriptive mint metalwork catalogues. The plain text of the Indus hypertext of the frequently used symbol or hieroglyph-multiplex, reads: dhatu ayo ḍhāḷako kammaṭa 'mineral, alloy metal, large ingot, mint'. Mahavamsa XXV,28 uses two words from this Indus Script text: ayo kammata. Here is an attestation from Ananda Coomaraswamy's note: [quote] Ayas: not in the Dictionary. This word is always used for iron... Mahavamsa, XXV, 28, ayo-kammata-dvara, "iron studded gate " (of a city) ; ib., 30, ayo-gulath, " iron balls "; ib., XXIX, 8, ayo-jala, an iron trellis used in the foundations of a stfipa. Reference might have been made to the iron pillars at Delhi and Dhar, and the use of iron in building at Konarak. [unquote] (Ananda K. Coomaraswamy, Indian Architectural terms, in: American Oriental Society, Vol. 48, 1928, pp.250-275). Obverse:elephant PLUS five other Indus script hypertexts Reverse: four Indus Script hypertexts including dotted circle + fish-fin pair '-- dhatu dul ayo kammaṭa, 'mineral, alloy metal, metal casting mint' hypertext. Purushkapura Kanishka Stupa See: Bharhut stupa toraṇa: Architectural splendour of Meluhha Indus Script hieroglyphs, dharma-dhamma pilgrimage http://tinyurl.com/q97poy2 1899 engraving showing the remnants of the Kanishka stupa in Shaji-ki-Dheri. (84 meter diameter, original height> 200 meters!) Source: Gandhara,Philip von Zabern,2010.Identification of this Gandhara relief sculpture with the Kanishka Stupa: Hans Loeschner, “Money Talks ! Ancient Values Exchanged through Monetary Objects, Coins and Sealings“, pp. 2 - 15 in “It‘s a Deal! Dynamic Transactions“, Eds. Robert F. Lawson & Carol S. Lawson Chrysalis Reader @ 2012 Swedenborg Foundation Press The "Kanishka casket", dated to 127 CE, with the Buddha surrounded by Brahma and Indra, and Kanishka standing at the center of the lower part, British Museum. It was discovered in a deposit chamber under the monumental Kanishka stupa (described by Chinese pilgrims in the 7th century as the tallest stupa in all India), during the archeological excavations in 1908-1909 in Shah-ji-Dheri on the outskirts of Peshawar. It is said to have contained three bone fragments of the Buddha,[1] which were forwarded to Burma by the British following the excavation,[2] where they still remain. The casket is today at the Peshawar Museum, and a copy is in the British Museum. The casket is dedicated in Kharoshthi. The inscription reads: "(*mahara)jasa kanishkasa kanishka-pure nagare aya gadha-karae deya-dharme sarva-satvana hita-suhartha bhavatu mahasenasa sagharaki dasa agisala nava-karmi ana*kanishkasa vihare mahasenasa sangharame" "In the acceptance (i.e. for the acceptance) of the Sarvāstivādin teachers, this perfume box is the meritorious gift of Mahārāja Kanishka [ . . . jasa Kani] in the city of Kanishkapura [Kanishkapure nagare]. May (it) be for the welfare and happiness of all beings. . . . sa, the superintendent of construction of the refectory in Kanishka's vihāra [nashkasa vihare], in Mahāsena's saṁghārāma [Mahasenasa saṁgharame]." [3] "The servant (dasa) Agnisala, the superintendent of works at the vihara of Kanishka in the monastery of Mahasena" ("dasa agisala nava-karmi ana*kaniskasa vihara mahasenasa sangharame"). agnisala, is the refectory of the monastery. ( Prudence R. Myer: Again the Kanishka Casket, In: The Art Bulletin, Vol. 48, No. 3/4 (Sep.–Dec., 1966), pp. 396–403) Detail of the Buddha, surrounded by cherubs, with devotee or bodhisattva Detail of Kanishka, surrounded by the Sun-God and the Moon-God. A garland, supported by cherubs goes around the scene in typical Hellenistic style. Detail of the flight of sacred geese, or hamsa. The Bimaran Casket or reliquary on display in the British Museum, with a depiction of the Buddha, surrounded by Brahma (left) and Śakra (right). The Bimaran casket or Bimaran reliquary is a small gold reliquary for Buddhist relics that was found inside the stupa no.2 at Bimaran, near Jalalabad in eastern Afghanistan. When it was found by the archaeologist Charles Masson during his work in Afghanistan between 1833 and 1838, the casket contained coins of the Indo-Scythian king Azes I. The most recent research however (2015) attributes the coins to Indo-Scythian king Kharahostes or his son Mujatria, who minted posthumous issues in the name of Azes. (DATING AND LOCATING MUJATRIA AND THE TWO KHARAHOSTES by Joe Cribb, 2015, p.27 et sig) The steatite box that contained the Bimaran casket. The Bimaran casket was kept in a steatite box, with inscriptions stating that it contained some relics of the Buddha. When opened in the 19th century, the box did not contain identifiable relics, but instead some burnt pearls, bead of precious and semi-precious stones, and the four coins of Azes II. The inscriptions written on the box are [2]: Main body of the container: "Shivaraksita mumjavamdaputrasa danamuhe niyadide bhagavata sharirehi sarvabudhana puyae" "Sacred gift of Shivaraksita, son of Munjavamda; presented for Lord's relics, in honour of all Buddhas" (Translation by Fussman) Lid of the container: "Shivaraksita mumjavamdaputrasa danamuhe bhagavata sharirehi" "Gift of Shivaraksita, son of Munjavamda; presented for Lord's relics" in honour of all Buddhas" (Translation by Fussman) Lid of the container: "Shivaraksita mumjavamdaputrasa danamuhe bhagavata sharirehi" "Gift of Shivaraksita, son of Munjavamda; presented for Lord's relics" The archeological find of the Azes II coins inside the casket would suggest a date between 30 BCE to 10 BCE. Azes II would have employed some Indo-Greek artists in the territories recently conquered, and made the dedication to a stupa. The coins are not very worn, and would therefore have been dedicated soon after their minting. Indo-Scythians are indeed known for their association with Buddhism, as in the Mathura lion capital. Such date would make the casket the earliest known representation of the Buddha: "In the art of Gandhara, the first known image of the standing Buddha and approximatively dated, is that of the Bimaran reliquary, which specialists attribute to the Indo-Scythian period, more particularly to the rule of Azes II"(Christine Sachs, "De l'Indus à l'Oxus")... The four coins in the Bimaran casket are of the same type: tetradrachms of debased silver in the name of Azes, in near-new condition.On the obverse they show a king on a horse to the right with right hand extended, with a three-pellet dynastic mark and a circular legend in Greek. The legend reads in corrupted Greek WEIΛON WEOΛΛWN IOCAAC(that is, ΒΑΣΙΛΕΩΣ ΒΑΣΙΛΕΩΝ ΑΖΟΥ) "King of Kings Azes". On the reverse appears a figure of Tyche standing and holding a cornucopia, with a Kharoshthi legend.The legend reads 'Maharajasa mahatasa Dhramakisa Rajatirajasa Ayasa "The Great king followower of the Dharma, King of Kings Azes..." " One of the coins of the Bimaran casket, illustrated by Charles Masson.[5][6] Obv. Azes riding, with corrupted Greek legend (WEIΛON WEOΛΛWN IOCAAC) for ΒΑΣΙΛΕΩΣ ΒΑΣΙΛΕΩΝ ΑΖΟΥ "King of Kings Azes", and Buddhist Triratna symbol behind the head of the king. Rev. City goddess Tyche standing left holding cornucopia and raised right hand. Kharoshthilegend Maharajasa mahatasa Dhramakisa Rajatirajasa Ayasa "The Great king followower of the Dharma, King of Kings Azes". Coin of Kharahostes, in the name of Azes. Obv. Azes riding, with corrupted Greek legend (WEIΛON WEOΛΛWN IOCAAC) for ΒΑΣΙΛΕΩΣ ΒΑΣΙΛΕΩΝ ΑΖΟΥ "King of Kings Azes", and Buddhist Triratna symbol behind the head of the king. Rev. City goddess Tyche standing left holding cornucopia and raised right hand. Kharoshthilegend Maharajasa mahatasa Dhramakisa Rajatirajasa Ayasa "The Great king followower of the Dharma, King of Kings Azes" Left image: Dynastic mark (in front of the horse) on the coins of the Bimaran casket, British Museum . Right image: Dynastic mark on a coin of Kharahostes. The coins types and dynastic mark on the coins of the Bimaran Casket are characteristic of Kharahostes.("The crossroads of Asia", edited by Ellizabeth Errington and Joe Cribb, The ancient India and Iran Trust, 1992) The rare coins of Kujula Kadphises with a tripartite mark resembling the three-pellet mark of Kharahostes (here on the reverse), have coin types ("Laureate head and king seated") which are totally different from those of the Bimaran reliquary. And this is the only issue of Kujula where this symbol appears (http://grifterrec.rasmir.com/kushan/kushan.html ) The three-pellet symbol mark is not known from any other ruler either (apart from the son of Kharahostes Mujatria), Early Buddhist imagery includes coins of Indo-Greek kings such as Menander II (left, circa 90–85 BCE), in which Zeus, through Nike, hands a wreath of victory to a Wheel of the Law, or the Tillya Tepe Buddhist coin (right, 1st c.BCE-1st c.CE). Tillya Tepe coin: Obverse: The legend in Kharoshthi reads Dharmacakrapravata[ko] "The one who turned the Wheel of the Law".On the reverse, it depicts a lion with the Buddhist symbol of the triratna, with the Kharoshthi legend Sih[o] vigatabhay[o] "The lion who dispelled fear". Kushana chronology (Hans Loeschner, 2011)
Hindu Śāhi Coinage: Towards a New Chronology
Sourcebook for the Shahi Kingodom, 2023
https://shahimaterialculture.univie.ac.at/sourcebook/ From the beginning of the 9th century (c. 822 CE), the Hindu Śāhi dynasty took control of part of the Indo-Iranian borderlands replacing the Turk Śāhi and extending their power from Kābulistān to Gandhāra (Rahman 1993, 1998; Inaba 2018: 137). Throughout their reign, the Hindu Śāhi rulers represented the main political counterpart to the Abbasid Caliphate in the area. Hindu Śāhi coinage offers insight into the economic policy of the areas under the control of the dynasty and constitutes a turning point in the monetary history of the regions, also affecting the subsequent coin issues, including the Islamic ones. For these reasons, the necessity to deepen the study of Hindu Śāhi coinage was recognized. The main issues are in silver and belong to the "bull and horseman" type: on the obverse, the bull Nandi below a legend in Proto-Śāradā script (usually Śrī + name or title + Deva); on the reverse, a knight holding a spear.
This monograph demonstrates the Indus Script hypertexts on early punch-marked coins with some unique hieroglyph compositions related to metalwork wealth accounting. Punch-marked coin symbols. Map of coin hoard finds. धातु (Rigveda) dhāu (Prakrtam) 'a strand' rebus: dhāū, dhāv 'red stone minerals'. element, mineral ore; PLUS vrtta, vaṭṭa 'circle'. Ta. vaṭam cable, large rope, cord, bowstring, strands of a garland, chains of a necklace; vaṭi rope; vaṭṭi (-pp-, -tt-) to tie. Ma. vaṭam rope, a rope of cowhide (in plough), dancing rope, thick rope for dragging timber. Ka. vaṭa, vaṭara, vaṭi string, rope, tie. Te. vaṭi rope, cord. Go. (Mu.) vaṭiya strong rope made of paddy straw (Voc. 3150). Cf. 3184 Ta. tār̤vaṭam. / Cf. Skt. vaṭa- string, rope, tie; vaṭāraka-, vaṭākara-, varāṭaka- cord, string; Turner, CDIAL, no. 11212. (DEDR 5220) vaṭa2 ʻ string ʼ lex. [Prob. ← Drav. Tam. vaṭam, Kan. vaṭi, vaṭara, &c. DED 4268]N. bariyo ʻ cord, rope ʼ; Bi. barah ʻ rope working irrigation lever ʼ, barhā ʻ thick well -- rope ʼ, Mth. barahā ʻ rope ʼ.(CDIAL 11212) dhāī 'wisp of fibre' PLUS vaṭa, vaṭara, vaṭi string, rope, tie. Thus, it is possible that the trefoil as a hieroglyph-multiplex was signified in parole by the expression dhā̆vaḍ 'strands' rebus: dhā̆vaḍ 'smelter'. 1/8 Satamana. Gandhara Janapada. This image clearly demonstrates six strands --dhā̆vaḍ 'strands' rebus: dhā̆vaḍ 'smelter'. -- and relate the work of a smelter to a dotted circle which is dāya 'throw of one in dice' rebus: dhāi 'mineral ore'. https://en.numista.com/catalogue/pieces62989.html A "bent bar" shatamana from the Kuru and Panchala janapada, c.500-350 BCE Source: http://www.vcoins.com/ancient/saylesandlavender/store/viewitem.asp?idProduct=5939 Two coins are shown below: 1. The first Indian coins of Apollodotus used Indian symbols. These coins associated the elephant with the Buddhist Chaitya or arched-hill symbol, sun symbols, six-armed symbol, and a river. The bull had a Nandipada in front. The symbol at the top of the bull is only a mint mark. These symbols disappeared soon after, and only the elephant and the bull remained. 2. Taxila coin The coin on l. shows the 'nandipada' glyph in front of a zebu, bos indicus. I suggest that this 'nandipada' is a variant of the hypertext shown on a Taxila coin shown juxtaposed. The coin on r. Triratna symbol on a Taxila coin, 185-168 BCE (detail). This so-called tri-ratna symbol also appears on Sanchi Torana next to the architect's statue. This torana sculptural frieze clearly demonstrates the hieroglyph components of the hypertext called 'triratna'. This is neither tri-ratna nor a nandipada but a composite expression in Meluhha to signify dula 'pair' rebus: dul 'metal casting' + ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' + khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.: dul ayo kammaṭa 'alloy metal casting mint' PLUS dala 'leaf petal' rebus: ḍhālako = a large metal ingot PLUS karã̄ n.' pl.wristlets, bangles' Rebus: khār 'blacksmith, iron worker'. Thus, the hypertexts of Taxila coin and also the hypertext on coin of Apollodotus signify a Meluhha expression: khār 'blacksmith' PLUS (working on) dul ayo kammaṭa ḍhālako 'alloy metal casting mint and ingots'. This hypertext gets repeated on the punch-marked coins together with the 'arrow' hieroglyph which signifies: kaṇḍa 'arrow' rebus: khaṇḍa 'equipment'. This variant expression including fish-fin tied together is clearly demonstrated in the 2nd century BCE dharmacakra of Amaravati. On this sculptural frieze of the wheel, the circumference of the spoked wheel is decorated with the 'fish-fin' hypertexts,together with the 'tri-ratna' orthographic variants. Emanating from the dotted circle in the middle are three strands ending with 1. Taxila coin hypertext; and 2. arrowheads. The rebus readings in Meluhha are: khār dul ayo kammaṭa ḍhālako AND khaṇḍa 'equipment', together with the dotted circle hypertext which signifies: dhā̆vaḍ 'smelter'. Thus, the entire composition on the vajra with ṣaṭkoṇa 'six spokes' is a metalwork catalogue, wealth accounting ledger. The first Indian coins of Apollodotus used Indian symbols. These coins associated the elephant with the Buddhist Chaitya or arched-hill symbol, sun symbols, six-armed symbol, and a river. The bull had a Nandipada in front. The symbol at the top of the bull is only a mint mark. These symbols disappeared soon after, and only the elephant and the bull remained. Source: https://en.wikipedia.org/wiki/Post-Mauryan\_coinage\_of\_Gandhara Shatamanas double-sigloi, bent bars and fractions from Gandhara.Together, the expression signified by 1) a dotted circle or 2) six circles with six strand is dhā̆vaḍ 'iron-smelter'
Ancient Indian Monetary Systems and Minting Techniques c. 600 BCE c. 1200 CE
History of Ancient India: Volume VII: Economy, Agriculture, Crafts & Trade ed. Dilip Chakravarti, 2019
Ancient Indian Coinage evolved over a long period of nearly two millennia from the sixth century before the Common Era till the twelfth century of the Common Era before the implementation of Indo-Islamic coinages by the Indo-Islamic kingdoms of the region. During this long period, its minting techniques underwent a sea of change from an indigenous style called Punch-marked technique evolved in the pre-Buddhist and Mauryan era to Greek inspired Die-striking method along with Casting of certain series probably inspired by Chinese coinage. This paper looks at prominent coinages issued majorly during this long period across the Indian sub-continent.