sacred KalpaVriksha from BesNagar(Vidisha)

A rare and perhaps only of its type sculpture of sacred KalpaVriksha from BesNagar(Vidisha)
Dated: ~2nd century BCE or older
Base of the KalpaVriksha is square at the bottom and stem is circular adorned with interlacing hexagon geometrical pattern also used in Jalis of palaces.

KalpaVr̥kṣa from BesNagar (Vidiśa) ~ 2nd century BCE or earlier. Bags of coins hang from branches of tree are Indus Script Hypertexts of wealth https://t.co/a8mYoeyun6 

Punch-marked coins are referred to as paharaṇa mudra in Indian sprachbund (language union). The symbols on such ancient coins signify wealth of metalwork, a continuum of Indus Script tradition of rebus rendering in Meluhha of metalwork wealth account ledger entries (kharaḍā). 

The symbols on ancient coins signify metalwork wealth produced in ancient mints.

The square pieces shown as bags hanging from the branches of the tree are comparable to the shapes of coins shown in Jetavana narrative in a Bharhut medallion.

Anathapindika covers Jetavana with coins (Bharhut)

[quote]

Some of the chief buildings attached to the Jetavana are mentioned in the books by special names, viz., Mahāgandhakuti, Kaverimandalamāla, Kosambakuti and Candanamāla. SNA.ii.403. Other buildings are also mentioned - e.g., the Ambalakotthaka-āsanasālā (J.ii.246). According to Tibetan sources the vihāra was built according to a plan sent by the devas of Tusita and contained sixty large halls and sixty small. The Dulva (Vinaya-pitaka in Tibetan) also gives details of the decorative scheme of the vihāra (Rockhill: op. cit.48 and n.2).

All these were built by Anāthapindika; there was another large building erected by Pasenadi and called the Salalaghara (DA.ii.407). Over the gateway lived a guardian deity to prevent all evildoers from entering (SA.i.239). Just outside the monastery was a rājayatana-tree, the residence of the god Samiddhisumana (Mhv.i.52f; MT 105; but see DhA.i.41, where the guardian of the gateway is called Sumana).

In the grounds there seems to have been a large pond which came to be called the Jetavanapokkharanī. (AA.i.264; here the Buddha often bathed (J.i.329ff.). Is this the Pubbakotthaka referred to at A.iii.345? But see S.v.220; it was near this pond that Devadatta was swallowed up in Avīci (J.iv.158)).

The grounds themselves were thickly covered with trees, giving the appearance of a wooded grove (arañña) (Sp.iii.532). On the outskirts of the monastery was a mango-grove (J.iii.137). In front of the gateway was the Bodhi-tree planted by Anāthapindika, which came later to be called the Anandabodhi (J.iv.228f). Not far from the gateway was a cave which became famous as the Kapallapūvapabbhāra on account of an incident connected with Macchariyakosiya (J.i.348).

According to the Divyāvadāna (Dvy.395f), the thūpas of Sāriputta and Moggallāna were in the grounds of Jetavana and existed until the time of Asoka. Both Fa Hien (Giles: p. 33ff) and Houien Thsang (Beal.ii.7ff) give descriptions of other incidents connected with the Buddha, which took place in the neighbourhood of Jetavana - e.g., the murder of Sundarikā, the calumny of Ciñcā, Devadatta's attempt to poison the Buddha, etc.