Yūpa #Yūpa inscription in Indonesia

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| footer= Yūpa sacrificial pillar of the time of Vasishka, third century CE, Isapur, near Mathura. Mathura Museum.

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A Yūpa (यूप), or Yūpastambha, was a Vedic sacrificial pillar used in Ancient India.{{cite book |last1=Bonnefoy |first1=Yves |title=Asian Mythologies |date=1993 |publisher=University of Chicago Press |isbn=978-0-226-06456-7 |pages=37–39 |url=https://books.google.com/books?id=r4I-FsZCzJEC&pg=PA37 |language=en}} It is one of the most important elements of the Vedic rituals for animal sacrifice.{{cite journal |last1=SAHOO |first1=P. C. |title=On the Yṻpa in the Brāhmaṇa Texts |journal=Bulletin of the Deccan College Research Institute |date=1994 |volume=54/55 |pages=175–183 |issn=0045-9801|jstor=42930469 }}

The execution of a victim (generally an animal), who was tied at the yūpa, was meant to bring prosperity to everyone.

Most yūpa, and all from the Vedic period, were in wood, and have not survived. The few stone survivals seem to be a later type of memorial using the form of the wooden originals. The Isapur Yupa, the most complete, replicates in stone the rope used to tether the animal. The topmost section is missing; texts describe a "wheel-like headpiece made of perishable material", representing the sun, but the appearance of that is rather unclear from the Gupta period coins that are the best other visual evidence.Irwin, John, "The Heliodorus Pillar: A Fresh Appraisal", p. 8, AARP, Art and Archaeology Research Papers, December, 1974, [https://archive.org/details/aarp-the-heliodorus-pillar-a-fresh-appraisal/page/n13/mode/1up Internet archive], (also published in Purātattva, 8, 1975-1976, pp. 166-178)

Isapur Yūpa

The Isapur Yūpa, now in the Mathura Museum, was found at Isapur ({{coord|27.5115|77.6893|display=inline, title}}) in the vicinity of Mathura, and has an inscription in the name of the third century CE Kushan ruler Vāsishka, and mentions the erection of the Yūpa pillar for a sacrificial session.{{cite book |title=Catalogue Of The Archaeological Museum At Mathura |date=1910 |page=189 |url=https://archive.org/details/in.ernet.dli.2015.107003/page/n261}}{{cite book |last1=Rosenfield |first1=John M. |title=The Dynastic Arts of the Kushans |date=1967 |publisher=University of California Press |page=57 |url=https://books.google.com/books?id=udnBkQhzHH4C&pg=PA57 |language=en}}

Isapur pillar inscription of Vasishka.jpg|Vāsishka inscription on the Isapur Yūpa.

Isapur inscription of Vasishka Year 24.jpg|Translation of the inscription mentioning the usage of the sacrificial pillar.

File:Yuupah in Brahmi.jpg|The word "Yūpaḥ" (16px 12px𑁊) in Brahmi script in the Isapur pillar inscription.

File:Isapur Yupa with sculpture of a rope and noose to be tied to the sacrificial animal.jpg|Isapur Yūpa with sculpture of a rope and noose to be tied to the sacrificial animal.{{cite book|last1=Singh|first1=Upinder|title=A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century|date=2008|publisher=Pearson Education India|isbn=978-81-317-1677-9|pages=431–433|url=https://books.google.com/books?id=Pq2iCwAAQBAJ&pg=PA430|language=en}}

Yūpa in coinage

During the Gupta Empire period, the Ashvamedha scene of a horse tied to a yūpa sacrificial post appears on the coinage of Samudragupta. On the reverse, the queen is holding a chowrie for the fanning of the horse and a needle-like pointed instrument, with legend "One powerful enough to perform the Ashvamedha sacrifice".

File:Dinar of Samudragupta LACMA M.84.110.1 (1 of 2).jpg|Samudragupta coin with horse standing in front of a yūpa sacrificial post, with legend "The King of Kings, who had performed the Ashvamedha sacrifice, wins heaven after conquering the earth".{{cite book|last1=Houben|first1=Jan E. M.|last2=Kooij|first2=Karel Rijk van|title=Violence Denied: Violence, Non-Violence and the Rationalization of Violence in South Asian Cultural History|date=1999|publisher=BRILL|isbn=978-90-04-11344-2|page=128|url=https://books.google.com/books?id=6znfIA3UfWcC&pg=PA128|language=en}}{{cite book|last1=Ganguly|first1=Dilip Kumar|title=History and Historians in Ancient India|date=1984|publisher=Abhinav Publications|isbn=978-0-391-03250-7|page=[https://archive.org/details/historyhistorian00gang/page/152 152]|url=https://archive.org/details/historyhistorian00gang|url-access=registration|language=en}}

File:Dinar of Samudragupta LACMA M.84.110.1 (2 of 2).jpg|The queen, reverse of last, is holding a chowrie for the fanning of the horse and a needle-like pointed instrument, with legend "One powerful enough to perform the Ashvamedha sacrifice".

File:Samudragupta_circa_335-380_CE_Ashvameda_type.jpg|Another version of the Ashvamedha scene. Coinage of Samudragutpa.

Yūpa inscription in Indonesia

The oldest known Sanskrit inscriptions in the Nusantara are those on seven stone pillars, or Yūpa ("sacrificial posts"), found in the eastern part of Borneo, in the historical area of Kutai, East Kalimantan province.{{cite book |last=Kulke |first=Hermann |title=A History of India |year=1998 |page=145| url=https://books.google.com/books?id=V0GEtXp-GsUC}} They were written by Brahmins using the early Pallava script, in the Sanskrit language, to commemorate sacrifices held by a generous mighty king called Mulavarman who ruled the Kutai Martadipura Kingdom, the first Hindu kingdom in present Indonesia. Based on palaeographical grounds, they have been dated to the second half of the 4th century CE. They attest to the emergence of an Indianized state in the Indonesian archipelago prior to 400 CE.

In addition to Mulavarman, the reigning king, the inscriptions mention the names of his father Aswawarman and his grandfather Kudungga (the founder of the Kutai Martadipura Kingdom). Aswawarman is the first of the line to bear a Sanskrit name in the Yupa which indicates that he was probably the first to adhere to Hinduism.S. Supomo, "Chapter 15. Indic Transformation: The Sanskritization of Jawa and the Javanization of the Bharata" in Peter S. Bellwood, James J. Fox, Darrell T. Tryon (eds.), The Austronesians: Historical and Comparative Perspectives, Australian National University, 1995

File:Prasasti-Yupa02.jpg|One of the yūpa Mulavarman inscriptions from Kutai, at the National Museum in Jakarta

File:153 Mulavarman Inscription, Muara Kaman, Kalimantan, 5th c (23406879131).jpg|Mulavarman inscription on a yūpa, 5th century CE

File:154 Mulavarman Inscription, Muara Kaman, Kalimantan, 5th c (22862209853).jpg|Mulavarman inscription on a yūpa, 5th century CE

File:The word Yupa in the 154 Mulavarman Inscription, Muara Kaman, Kalimantan, 5th century CE.jpg|The word "Yūpo" in Brahmi in a Mulavarman Inscription, Muara Kaman, Kalimantan, 5th century CE

=Text=

The four Yupa inscriptions founded are classified as "Muarakaman"s and has been translated by language experts as follows:

Muarakaman IR.M. Poerbatjaraka, Riwayat Indonesia, I, 1952, hal. 9.

srimatah sri-narendrasya,

kundungasya mahatmanah,

putro svavarmmo vikhyatah,

vansakartta yathansuman,

tasya putra mahatmanah,

trayas traya ivagnayah,

tesan trayanam pravarah,

tapo-bala-damanvitah,

sri mulawarmma rajendro,

yastva bahusuvarnnakam,

tasya yajnasya yupo 'yam,

dvijendrais samprakalpitah.

Muarakaman IIR. M. Poerbatjaraka, Ibid., hal. 10.

srimad-viraja-kirtteh

rajnah sri-mulavarmmanah punyam

srnvantu vipramukhyah

ye canye sadhavah purusah

bahudana-jivadanam

sakalpavrksam sabhumidanan ca

tesam punyagananam

yupo 'yan stahapito vipraih

Muarakaman III

sri-mulavarmmano rajnah

yad dattan tilla-parvvatam

sadipa-malaya sarddham

yupo 'yam likhitas tayoh

Muarakaman IVR. M. Poerbatjaraka, Ibid., hal. 11.

srimato nrpamukhyasya

rajnah sri-mulawarmmanah

danam punyatame ksetre

yad dattam vaprakesvare

dvijatibhyo' gnikalpebhyah.

vinsatir ggosahasrikam

tansya punyasya yupo 'yam

krto viprair ihagataih.

=Translation=

Translation according to the Indonesia University of Education:Sumantri, Yeni Kurniawati. Rangkuman Materi Perkuliahan: [http://file.upi.edu/Direktori/FPIPS/JUR._PEND._SEJARAH/197706022003122-YENI_KURNIAWATI_SUMANTRI/Bahan_ajar_SIK.pdf Sejarah Indonesia Kuno]. Fakultas Pendidikan Ilmu Pengetahuan Sosial, Universitas Pendidikan Indonesia.

Muarakaman I

The Maharaja Kudungga, who was very noble, had a famous son, the Aswawarman his name, who like the Ansuman (the sun god) grew a very noble family. The Aswawarman had three sons, like three (holy) fire. The foremost of the three sons was the Mulavarman, a king who was civilized, strong and powerful. The Mulavarman has held a feast (salvation called) a lot of gold. For commemoration of the feast (salvation) that this stone monument was erected by the brahmins.

Muarakaman II

Listen to all of you, eminent Brahmins, and all other good people, about the virtues of the Mulavarman, the great king who is very noble. This kindness is in the form of a lot of alms, as if the alms of life or just a kalpa tree (which gives all desires), with land alms (which is given). It is with this goodness that this monument was erected by the Brahmins (for a memorial).

Muarakaman III

This monument was written for (commemorating) two (cases) that have been donated by King Mulavarman, namely a mountain of oil (thick), with lamps and flower panicles.

Muarakaman IV

The Mulavarman, the noble and eminent king, has given alms of 20,000 cows to the brahmins who is like fire, (located) in the holy land (named) Waprakeswara.Note: archaeologists and historical experts has stated that "Waprakeswara" referred to a field dedicated to worship the Lord Shiva For (remembrance) of the kindness of the king, this monument has been made by the Brahmins who came to this place.

The Yupas are now kept in the National Museum of Indonesia in Jakarta.

References

Category:Mathura art

Category:Vedic animal sacrifice