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Ancient Near East Meluhha metalwork catalogue karaḍa 'hard metal alloy', images of six alternative hieroglyphs

August 17, 2015, 7:00 am
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Mirror: http://tinyurl.com/pgje7lb

Alternative hieroglyphs for karaDa 'hard alloy' are: water-vessel, basket, beehive, duck, antelope, safflower.

Meluhha metalwork competence is exemplified by a gloss: karaḍa'hard metal alloy' (Marathi). This indicates the explorations made by Meluhha artisans to create new metal alloys to make weapons, tools, implements, pots and pans. Alloys are defined by metallic bonding character. This bonding is signified by a gloss: sanghAta 'adamantine glue' (Varahamihira). This gloss is signified by a hieroglyph: sangaDa 'lathe, portable furnace' which is a frequently occurring hieroglyph-multiplex on Indus Script Corpora.
Image result for sangada lathe

Hieroglyphs which signify the Indus Script Corpora, catalogus catalogurm of metalwork with a number of metalwork catalogue items are seen on Ancient Near East artifacts/cylinder seals. 

These may be called allographs, that is, hieroglyphs offering the same rebus-metonymy layered reading for a hieroglyph which functions as a homonym, say, for the deciphered semantics: karaḍa 'hard metal alloy' (Marathi)

The hieroglyphs so deployed to encode karaḍa 'hard metal alloy' (Marathi) are sigified in the following examples of artifacts/cylinder seals.

Shu-ilishu cylinder seal. Note the water-vessel held by the woman accompanying the Meluhha merchant. The rollout of Shu-ilishu's Cylinder seal. Courtesy of the Department des Antiquites Orientales, Musee du Louvre, Paris.A Mesopotamian cylinder seal referring to the personal translator of the ancient Indus or Meluhan language, Shu-ilishu, who lived around 2020 BCE during the late Akkadian period. The late Dr. Gregory L. Possehl, a leading Indus scholar, tells the story of getting a fresh rollout of the seal during its visit to the Ancient Cities Exhibition at the Metropolitan Museum of Art in New York in 2004.

கரண்டை² karaṇṭai, n. < karaṇḍa. Water- vessel, used by ascetics; கமண்டலம். சிமிலிக் கரண்டையன் (மணி. 3, 86). करोट [p= 255,3] m. a basin , cup L.

British Museum. 22.5 cm h. Wallet shaped chlorite of BMAC. Arye 'lion' Rebus: Ara 'brass' nAga 'serpent' Rebus: nAga 'lead'..

करण्ड mf(ई L. )n. ( Un2. i , 128) a basket or covered box of bamboo wicker-work BhP. Bhartr2. &c (Samskritam) Karaṇḍaka [fr. last] a box, basket, casket, as dussa˚ M i.215=S v.71=A iv.230 (in simile); S iii.131; v.351 cp. Pug 34; J i 96; iii.527; v.473 (here to be changed into koraṇḍaka); DA i.222 (vilīva˚); SnA 11.Karaṇḍa (m. nt.) [cp. Sk. karaṇḍa, ˚ka, ˚ikā. The Dhātu- mañjūsā expls k. by "bhājanatthe"] 1. a basket or box of wicker -- work Mhvs 31, 98; Dāvs v.60; DhAiii.18; -- 2. the cast skin, slough of a serpent D i.77 (=DA i.222 ahi -- kañcuka) cp. Dial. i.88. (Pali) గరిడియ (p. 0358) [ gariḍiya ] gariḍiya. [from Skt. కరండము.] n. A wallet, or basket for food, &c. బుట్ట. M. III. vii. 221. భార. అర. vii. (Telugu)káraṇḍa1 m.n. ʻ basket ʼ BhP., °ḍaka -- m., °ḍī -- f. lex.Pa. karaṇḍa -- m.n., °aka -- m. ʻ wickerwork box ʼ, Pk. karaṁḍa -- , °aya -- m. ʻ basket ʼ, °ḍī -- , °ḍiyā -- f. ʻ small do. ʼ; K. kranḍa m. ʻ large covered trunk ʼ,kronḍu m. ʻ basket of withies for grain ʼ, krünḍü f. ʻ large basket of withies ʼ; Ku. kaṇḍo ʻ basket ʼ; N. kaṇḍi ʻ basket -- like conveyance ʼ; A. karṇi ʻ open clothes basket ʼ; H. kaṇḍī f. ʻ long deep basket ʼ; G. karãḍɔ m. ʻ wicker or metal box ʼ, kãḍiyɔ m. ʻ cane or bamboo box ʼ; M. karãḍ m. ʻ bamboo basket ʼ, °ḍā m. ʻ covered bamboo basket, metal box ʼ, °ḍī f. ʻ small do. ʼ; Si. karan̆ḍuva ʻ small box or casket ʼ. -- Deriv. G. kãḍī m. ʻ snake -- charmer who carries his snakes in a wicker basket ʼ.(CDIAL 2789) kronḍu, Skt. karaṇḍa-, a basket (Kashmiri)
Lothal seal 51 Hieroglyph: pōḷī, ‘dewlap, honeycomb’ pola, 'zebu' Rebus: pola, ‘magnetite’ 

करण्ड a [p= 254,2] a bee-hive , honey-comb L.


Akkadian Cylinder Seal of Adda (c. 2250 B.C.) with, left to right, Ninurta, Ishtar, Shamash, and Ea. From Dury, Art of the Ancient Near and Middle East, Abrams, NY

Impression of an Indus-style cylinder seal of unknown Near Eastern origin in the Musee du Louvre, Paris. One of the two anthropomorphic figures carved on this seal wears the horns of water buffalo while sitting on a throne with hoofed legs, surrounded by snakes, fishes and water buffaloes. Copyrighted photo by M. Chuzeville for the Departement des antiquites orientales, Musee du Louvre.
Impression. Unknown Near Eastern origin. 'One of the two anthropomorphic figures carved on this seal wears the horns of water buffalo while sitting on a throne with hoofed legs, surrounded by snakes, fishes and water buffaloes. Photo by M Chuzeville for Departement des antiquities orientales, Musee du Louvre.' (Parpola, 1998, 2001) http://www.harappa.com/script/parpola0.html (Note 11) 

The bird hieroglyph: karaḍa 

करण्ड  m. a sort of duck L. కారండవము (p. 0274) [ kāraṇḍavamu ] kāraṇḍavamu. [Skt.] n. A sort of duck. (Telugu) karaṭa1 m. ʻ crow ʼ BhP., °aka -- m. lex. [Cf. karaṭu -- , karkaṭu -- m. ʻ Numidian crane ʼ, karēṭu -- , °ēṭavya -- , °ēḍuka -- m. lex., karaṇḍa2 -- m. ʻ duck ʼ lex: see kāraṇḍava -- ]Pk. karaḍa -- m. ʻ crow ʼ, °ḍā -- f. ʻ a partic. kind of bird ʼ; S. karaṛa -- ḍhī˜gu m. ʻ a very large aquatic bird ʼ; L. karṛā m., °ṛī f. ʻ the common teal ʼ.(CDIAL 2787)
Dholavira seal. 117. Antelope kid PUS sun hieroglyph http://bharatkalyan97.blogspot.in/2015/04/two-newly-discovered-seals-from.html

http://bharatkalyan97.blogspot.in/2015/08/indus-script-hieroglyphs-on-ancient.html . arka 'sun' Rebus: araka, eraka 'copper, moltencast' PLUS करडूं karaḍū 'kid' Rebus: karaḍā 'hard alloy'. Thus, together, the rebus message: hard alloy of copper.
करडूं or करडें [ karaḍū or ṅkaraḍēṃ ] n A kid. (Marathi) కారండవము (p. 0274) [ kāraṇḍavamu ] kāraṇḍavamu. [Skt.] n. A kind of antelope కన్నెలేడి. (Telugu) కన్నెలేడి [ kannelēḍi ] , or కామిలేడిపిట్ట kanne-lēḍi. [Tel.] n. The bird called the Bastard Florikin: or stone-curlew, &OE;dicnemus scolopax. (F.B.I.) కారండవము.

Safflower bracelet.  From the stone reliefs of Ashurnasirpal II. Wrist with a safflower bracelet: safflower karaḍī  as fire-god karandi 
See: http://bharatkalyan97.blogspot.in/2014/07/tin-road-meluhha-aratta-assur-kanesh.html

करडी [ karaḍī ] f (See करडई) Safflower: also its seed. (Marathi) karaṭa2 m. ʻ Carthamus tinctorius ʼ lex.Pk. karaḍa -- m. ʻ safflower ʼ, °ḍā -- f. ʻ a tree like the karañja ʼ; M. karḍī, °ḍaī f. ʻ safflower, Carthamus tinctorius and its seed ʼ.M. karḍel n. ʻ oil from the seed of safflower ʼ(CDIAL 2788, 2789)

S. Kalyanaraman
Sarasvati Research Center
August 17, 2015
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India is a power. Hindu temple in Dubai. Mohamd bin Zayed, jeevema s'aradah s'atam.

August 17, 2015, 7:19 am
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On Day 2 of his visit to the UAE, PM Modi paid a visit to Masdar City, which relies on renewable energy sources and is designed to be a hub for clean-tech companies. Stay with TOI for live updates.

Key Highlights

  • Mohamed bin Zayed receives Indian PM Narendra Modi at Presidential Flight.
    02:20 PM
  • Don't see India as a market, it's a power: PM Modi
    01:11 PM
  • They have announced that land will be given to Indian community to construct a temple
    12:50 PM
  • It was a focused interaction last night and today which will provide fresh impetus to trade and investment relations between India & UAE
    12:45 PM
  • Businesses in UAE can partner India's growth: PM Modi
    12:42 PM
  • We want technology, speed and quality construction when it comes to housing. Low cost housing is very important for us: PM Modi
    12:08 PM
  • Today there is a immediate possibility of 1 trillion dollars of investment in India, yes 1 trillion dollars
    11:48 AM
  • Aim to ensure low cost housing by 2022: PM Modi
    11:48 AM
  • UAE's power and India's potential can make the dream of an Asian Century a reality: PM Narendra Modi to investors
    11:46 AM
  • India has never tapped the potential of tourism,there is a lot of possibility in hospitality industry
    11:46 AM
  • PM addresses summit in UAE
    11:35 AM
  • PM Modi to arrive in Dubai at 5pm: Times Now
    11:19 AM
  • Talking business: PM Narendra Modi meets investors
    11:11 AM
  • Now PM interacts with business leaders in Masdar
    11:05 AM
  • 'Science is life' wrote PM at Masdar City
    10:46 AM
  • PM Modi writes his signature on a touch screen in Masdar city
    10:36 AM
  • Prime Minister Narendra Modi to visit Masdar planned city project in Abu Dhabi shortly
    09:57 AM
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Cultural performances at Dubai cricket stadium ahead of PM Modi's address to Indian diaspora in DubaiView image on Twitter

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ANI ✔@ANI_news
Cultural performances at Dubai cricket stadium ahead of PM Modi's address to Indian diaspora in Dubai
7:25 PM - 17 Aug 2015
19 mins ago

PMO India ✔@PMOIndia
A different city & an equally warm welcome. @HHShkMohd with PM @narendramodi in Dubai. pic.twitter.com/hlQumnlxP2
HH Sheikh Mohammed ✔@HHShkMohd
.@PMOIndia@narendramodi We have a deep historical links and shared vision and aspirations for our nations pic.twitter.com/Ucfi5c2Y31
20 mins ago

PMO India ✔@PMOIndia
A different city & an equally warm welcome. @HHShkMohd with PM @narendramodi in Dubai. pic.twitter.com/hlQumnlxP2
HH Sheikh Mohammed ✔@HHShkMohd
.@PMOIndia@narendramodi It was an absolute pleasure meeting you, today India and UAE started new milestone in their relationship
Vikas Swarup ✔@MEAIndia
And here is the link to the full text of the Joint Statement between http://mymea.in/6yd 
6:37 PM - 17 Aug 2015.27 mins ago

Both countries agree to promote investment including the establishment of UAE-India Infra Investment Fund of $75 billion

(Twitter/PTI)
28 mins ago

The two countries decide to strengthen defence relations, including through regular exercises and cooperation in defence manufacturing

(Twitter/PTI)
30 mins ago

Direct flights of Air India Express between Varanasi and Sharjah inaugurated

(Twitter/PIB)
42 mins ago

The community events begin.

Vikas Swarup ✔@MEAIndia
The community events begin. PM @narendramodi at reception hosted in his honour by Indian Ambassador.
6:46 PM - 17 Aug 2015
43 mins ago


48 mins ago

India, UAE to establish a dialogue between their national security advisers and National Security Councils. NSAs to meet every 6 months

(PTI)
49 mins ago

India and the UAE decide to enhance cooperation in counter-terrorism operations, intelligence sharing and capacity-building

50 mins ago

Both countries call on all states to dismantle terrorism infrastructure where it exists and bring perpetrators of terror to justice

50 mins ago

India and the UAE condemn efforts, including by states, to use religion to justify, support and sponsor terrorism against other countries

54 mins ago


56 mins ago

India and the UAE condemn efforts, including by states, to use religion to justify, support and sponsor terrorism against other countries

57 mins ago


57 mins ago
The United Arab Emirates is open to meeting any demand for oil from India, the Gulf Opec member's economy minister Sultan bin Saeed al-Mansouri told Reuters on Monday.
06:38 PM

06:35 PM


05:21 PM


05:16 PM

PM Modi in Dubai


04:25 PM


03:45 PM

03:14 PM


02:20 PM

Mohamed bin Zayed receives Indian PM Narendra Modi at Presidential Flight.

01:50 PM


01:48 PM


01:11 PM

Don't see India as a market, it's a power: PM Modi

12:52 PM


12:50 PM
They have announced that land will be given to Indian community to construct a temple
Vikas Swarup, spokesperson, ministry of external affairs
12:49 PM


12:45 PM


12:45 PM
It was a focused interaction last night and today which will provide fresh impetus to trade and investment relations between India & UAE
Vikas Swarup, ministry of external affairs, spokesperson
12:43 PM

Business and trade top agenda for both countries: PM Modi

12:42 PM

Businesses in UAE can partner India's growth: PM Modi

12:15 PM


12:14 PM


12:08 PM

We want technology, speed and quality construction when it comes to housing. Low cost housing is very important for us: PM Modi

12:01 PM

WATCH: UAE's power and India's potential can make the dream of an Asian Century a reality: PM Modi

11:50 AM

11:49 AM


11:48 AM
Today there is a immediate possibility of 1 trillion dollars of investment in India, yes 1 trillion dollars
PM Narendra Modi
11:48 AM

Aim to ensure low cost housing by 2022: PM Modi

11:47 AM

11:47 AM


11:46 AM

UAE's power and India's potential can make the dream of an Asian Century a reality: PM Narendra Modi to investors

11:46 AM

Prime Minister Narendra Modi says he wants investments from UAE to build infrastructure for India's economic growth.

11:46 AM
India has never tapped the potential of tourism,there is a lot of possibility in hospitality industry
PM Narendra Modi
11:45 AM

We have got legacy problems; Priority to kickstart things that were stalled due to indecisiveness, lethargy of past governments: PM Modi

11:45 AM


11:43 AM


11:42 AM

We want technology, speed and quality construction when it comes to housing. Low cost housing is very important for us: PM

11:42 AM

It is now commonly believed that India is one of the fastest growing economies. There are several opportunities of development in India: PM

11:40 AM

All leading institutions like IMF, World Bank and Moody's agree that India is world's fastest growing economy: PM.

11:39 AM


11:38 AM

I was told about some problems being faced...want to assure we are solving these problems: PM

11:38 AM

11:38 AM


11:36 AM

It is now commonly believed that India is one of the fastest growing economies. There are several opportunities of development in India: PM

11:36 AM

I feel India is a land of many opportunities. 125 crore people of India are not a market but they are a source of great strength: PM

11:35 AM

PM addresses summit in UAE

11:26 AM

WATCH: PM Modi to address business leaders in Masdar

11:19 AM

PM Modi to arrive in Dubai at 5pm: Times Now

11:11 AM

Talking business: PM Narendra Modi meets investors

11:09 AM

WATCH: PM Modi takes a tour of Masdar city in Abu Dhabi

11:06 AM


11:05 AM

Now PM interacts with business leaders in Masdar

11:02 AM


10:57 AM

Pondering the possibilities. PM discusses the future of urban innovation with Masdar City's architects.

10:50 AM


10:48 AM


10:46 AM

'Science is life' wrote PM at Masdar City

10:38 AM


10:37 AM


10:36 AM

PM Modi writes his signature on a touch screen in Masdar city

10:35 AM


10:26 AM

10:21 AM


10:20 AM

Prime Minister Narendra Modi at Masdar planned city project in Abu Dhabi

10:12 AM


09:57 AM

Prime Minister Narendra Modi to visit Masdar planned city project in Abu Dhabi shortly

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Prakritam base for Indus Script inscription related to metalwork on a copper plate and contact areas of seafaring Meluhha merchants

August 17, 2015, 9:26 am
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Mirror: http://tinyurl.com/q5aqwjr

A copper plate from Mohenjo-daro with inscription demonstrates the connection between a pictorial motif and associated text of Indus Script inscriptions. 

The copper plate kept in Lahore Museum has -- on the obverse --a hieroglyph-multiplex of rhinoceros + trough which is deciphered as 'Excellent implements of metalworkers guild'.

On the reverse of this plate is the following inscription (photo from Lahore Museum):
Bronze plate with inscription. Sarasvati-Sindhu civilization Lahore Museum. (This is referred to as Copper plate on Indus Script Corpora).

On the obverse of this copper plate inscrition is a hierolyph-multiplex: rhinoceros PLUS trough:

kANDa 'rhinoceros' Rebus: khaNDa 'metal implements' pattar 'trough' Rebus: pattar 'metalworker (goldsmith) guild'.

The text of the inscription is supercargo, scribe documenting three types of ayas 'iron, metal':
Hieroglyph: fish 'aya' Rebus: aya 'iron' ayas 'metal'

Hieoglyph-multiplex: fish PLUS lid: aya 'fish' Rebus: aya 'iron, metal'  adaren ‘lid’ Rebus: aduru 'native unsmelted metal'

Hieroglyph-multipled: fish PLUS notch: खांडा [ khāṇḍā ] m A jag, notch Rebus: ayaskhāṇḍa 'excellent implements: tools, pots and pans, metalware'

Hieroglyph-multiplex: fish PLUS oval as parenthesis circumscript PLUS horn: aya 'fish' Rebus: aya 'iron, metal' PLUS goTa 'round' Rebus: khoT 'ingot' koD 'horn' Rebus: koD 'workshop'

Hieroglyph: rim of narrow-necked jar: karava 'narrownecked jar' Rebus: kharva 'nidhi, karba 'iron'; karNaka 'rim of jar' Rebus: karNI 'supercargo', karNIka 'scribe'. 

Thus, the text message is: Metalworker guild workshop supercargo scribed, ingot (of) native unsmelted metal, excellent metal implemets.

Second line on Texts 3415, 3318:

kanac 'corner' Rebus: kancu 'bronze'
koDi 'flag' Rebus: koD 'workshop'
sal 'splinter' Rebus: sal 'workshop'
meD 'body' Rebus: meD 'iron' PLUS koDa 'one' Rebus: koD 'workshop'
dula 'pair' Rebus: dul 'cast metal' PLUS khaNDa 'rectangle divisions' Rebus: khaNDa 'excellent metal implements' Thus the text message on this line is: excellent metal imlements (from) iron, bronze workshop


The contact area of the metalworkers extended beyond Persian Gulf into Mesopotamia as demonstrated by Dilmun seal finds with Indus Script from sites along the Persian Gulf and also on the banks of the doab: Tigris-Euphrates in Mesopotamia:
Dilmun Seals: Persian Gulf find sites. "Dilmun is understood to embrace the eastern coastline of Arabia including the island of Failaka opposite Kuwait to the island of Bahrain (cf. p. 15. Harriet Crawford & Michael Rice, editors. Traces of Paradise, the Archaeology of Bahrain, 2500 B.C -300 A.D. London. Published by the Dilmun Committe for an exhibit from the Bahrain National Museum. Printed June 2000)." 
http://www.bibleorigins.net/DilmunMaganMeluhhaBahrainFailakaCrawford.jpg

The language of the civilization is Prakritam which provides the spoken forms of Samskritam glosses related to metalwork. Many of these glosses are relatable to the Indo-European languages. It is suggested that Meluhha (Prakritam speakers) metalworkers had extensive contact with the region of the Indo-European languages in Eurasia as presented in the following map:


S. Kalyanaraman
Sarasvati Research Center
August 17, 2015
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Threats emanating from the nefarious links of IAS officers with the Maoists and civil society groups -- Ravindranath

August 17, 2015, 6:23 pm
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Threats emanating from the nefarious links of IAS officers with the Maoists and civil society groups.
By Ravindranath (Dated 14/8/2015)

According to a report in the English daily ‘Indian Express’ dated July 26, 2015, several Congress MLAs in Chhattisgarh have written to the state home minister complaining about the Maoist links of Balrampur collector Alex Paul Menon and seeking permission to raise the issue in the assembly. In their letter dated July 20, they have alleged a sudden increase in the Naxal incidents in the district, as the local administration is hand-in-gloves with the Maoists. Those who have signed the letter include Ramanujganj MLA Brihaspati Singh Tekam,  Dantewada MLA Devti Karma, Dharamjaigarh MLA  Laljeet Singh Rathia among  others.

This is an important piece of information as I had long back suspected Alex Paul Menon of having Maoist links. The same Alex Paul Menon while he was posted as collector of Sukma was abducted by Maoists on April 21, 2012. He had gone to a remote village on April 21, 2012, accompanied by only two bodyguards, to attend a farmers meeting as part of Gram Suraj Abhiyan at Manjhipara village aimed to improve better coordination between the administration and the people. About 15 Maoists were also there among the villagers who attended the meeting. After the meeting, they took away the collector at  gun point, after shooting down the two bodyguards who tried to protect the collector. Later, the Chhattisgarh government had appointed B.D.Sharma, a former IAS officer, and professor G.Hargopal, a pro-Maoist academic, as mediators as desired by the Maoists, to hold negotiations with the Maoists for the release of Alex Paul Menon. The government also appointed Nirmala Buch and S.K.Mishra , former chief secretaries of Madhya Pradesh as interlocutors from the government side. The Maoists had put forward some conditions like suspension of all offensive operations against the Maoists, confinement of all para-military forces to their barracks and the release of all arrested Maoist cadres for the release of the collector. Finally, as per an agreement by both the sides , eight Maoist prisoners, including Santipriya Reddy, wife of Gudsa Usandi, a member of Dandakaranya Special Zonal Committee, and Malati Chowdary, were released on bail  and in exchange, Alex Paul Menon was handed over to the mediators on May 3, 2012.

Sukma district in Chhattisgarh is one of the highly sensitive Maoist-infested districts and the question arises as to why Alex Paul Menon went to an interior village of such a district without adequate security? In a similar incident in neighbouring  Malkangiri district of Orissa, another IAS officer  R.Vineel Krishna was abducted by Maoists in February, 2011, who was released later only after conceding to so many demands raised by the Maoists. Despite such a bitter experience by one of his colleagues just an year ago, it is unbelievable that Alex Paul Menon, an IAS officer, will commit the same mistake and offer himself as a passive victim for abduction, unless he has a vested interest in staging such a drama.
In the Malkangiri incident that took place on February 16, 2011, Maoists had kidnapped R.Vineel Krishna, collector of Malkangiri district in Odisha, along with a  junior engineer. The Odisha government had appointed professor R.S.Roy, Professor  G.Hargopal and Dandapani Mohanti as mediators to negotiate with the Maoists for the release of R.Vineel Krishna. These mediators were nominated by the Maoists and the government was forced to accept them. U.N.Behera, Home Secretary of Orissa and S.N.Tripathy, Panjayat Raj Secretary, represented the government side. The Maoists had raised a number of demands like the release of all arrested Maoist cadres, an end to Operation Green Hunt, scrapping of all accords with MNCs for land transfer for various projects, compensation for the families of Maoists killed in police encounters, etc. for the release of the collector. All the demands were conceded by the government and as per the deal, 12 Maoist leaders, including Padma, wife of state secretary of Andhra Pradesh unit of Maoists, and two other senior leaders, namely Ganti Prasadam and Sriramalu Srinivasalu, were released on bail and in return, collector R.Vineel Krishna and junior engineer Pabitra Majhi were handed over to the mediators in the presence of media people.

However, the abduction and release of R.Vineel Krishna by Maoists has raised some disturbing questions about certain actions of Krishna. Why did R.V.Krishna visit an interior village of his district known as highly Naxal-infested area, without any security? Maoists are waging a war against India and R.V.Krishna should have known that he, being the principal representative of the state government in the district, should be the prime target of the Maoists operating in the area. As such, he should have taken all necessary security precautions before venturing into such an area. Collector R.V.Krishna also knew very well that Malkangiri, besides being a highly Maoist-infested area, also borders Chhattisgarh and Andhra Pradesh, two other Maoist-infested states. After Krishna’s release from Maoist custody, it was revealed that he was actually abducted by groups operating in Chhattisgarh and Orissa. Krishna’s explanation that he avoided security only to avoid the attention of the Maoists to his visit to an interior village is not satisfactory as the Maoists are known to have an efficient intelligent network to keep track of such VIP movements.

Under the circumstances, the flouting of all security precautions by Vineel Krishna and his subsequent abduction gives some ground for suspicion that Krishna probably had some links with Maoists and that he was willingly falling into a trap set by the Maoists. Vineel Krishna’s posting as private secretary to Union Environment and Forest Minister Jairam Ramesh in June 2011 only helped to create further doubts about his possible Maoist links as Jairam Ramesh is a known sympathizer of Maoist movement and a close loyalist of Sonia Gandhi. It is an open secret that the National Advisory Council led by Sonia Gandhi under the UPA regime was functioning like an apex body of all NGO and human rights organizations in the country, which sympathized with various militant movements in the country like separatist movement in Kashmir and the Maoist movement. Influenced by the NAC, the UPA government treated the Maoist menace as a humanitarian problem and resisted all moves for stern action to contain the Maoist movement. The UPA government had set up an expert committee on “Development Issues to deal with the causes of Discontent, Unrest and Extremism” in May 2006, mainly to study the factors responsible for the growth of Maoist movement in interior and tribal areas and to suggest measures to deal with the problem. Two security experts, namely Ajit Doval, former IB chief, and Prakash Singh, former DGP of UP, were members of this expert committee. All the other 14 members of the committee were either hard core supporters, or sympathizer of the Maoist movement.  The expert committee, as expected, submitted a highly biased report in April 2008, distorting all facts and favouring the Maoists. It   justified  all their misdeeds and violence as part of their fight for honour and justice. The committee concluded the Maoist movement as a humanitarian problem and cautioned the government against suppressing the movement through stern measures instead of addressing the root cause of the problem by redressing the grievances of the rural poor in the interior villages. This report was tailor-made to suit the interests of the NAC which is reported to have nominated the members of the expert committee. There were only two dissenting voices to the findings of the committee, that of Ajit Doval and Prakash Singh, both accomplished security experts. The blind acceptance of the findings of this expert committee and the composition of the committee had thoroughly exposed the UPA government’s  blatant support and sympathy for the Maoist movement.

Top Congress leaders and a majority of the expert committee members who tried to paint the Maoist movement as a humanitarian problem were totally dishonest in their assessment. The Maoists routinely used to attack and kill security personnel and snatch their arms. They used to extort money from the villagers and forcefully take away their children to train them as new recruits. They used to attack police stations and loot arms and ammunition. They also used to ambush vehicles of security forces with land mines. In one such incident alone that took place on April 6, 2010 at Dantewade in Chhattisgarh, 76 CRPF personnel were massacred on the spot. In a barbaric incident that took place on January 10, 2013, they had surgically implanted an ied device with timer in the stomach of a slain CRPF  jawan intended to trigger an explosion to blow up the hospital where the autopsy was to be conducted. Even the IAF helicopters used for evacuating injured jawans had come under heavy fire from the Maoists on several occasions. The Maoists have no qualms of conscience in damaging the railway tracks intended to cause rail accidents. On May 28, 2010, the Maoists derailed the Gyaneswari Express in West Bengal  in which 150 innocent people were killed and about 200 people were injured. The Maoists also supported all anti-development agitations in the country to aimed to stall our economic progress. From the documents seized from the Maoists by the police, the Maoists in India are learnt to have established links with similar revolutionary organizations in 21 countries, including the USA, UK, France and Germany. Can anybody in the right frame of mind call this a humanitarian problem?

Now some Congress legislators have come out openly against the alleged Maoist links of Balrampur collector Alex Paul Menon in Chhattisgarh. Some may find these allegations as atrocious. Because, there was a time, when the IAS/IFS officers enjoyed such a status and reputation that their image was so sacrosanct that it was almost inviolable. But that is not the case now. There are many suspicious and unscrupulous elements among the IAS officers, at both junior and senior levels, in India today. Many IAS officers after their retirement are found to have taken an activist’s role aligning themselves with some foreign-funded NGOs with suspected links with Maoists and anti-development lobby. Some IAS officers had even opted for voluntary retirement to become NGO activists or to float their own NGOs. Aruna Roy, former NAC member, was one such IAS officer who opted for voluntary retirement in 1974 to become a social activist in Rajasthan by joining an NGO called ‘Social Work and Research Centre’ which was founded by her husband Bunkar Roy. She founded her own NGO  ‘Mazdoor Kisan Shakti Sanghatana’ in 1990. In the name of activism and empowering the marginalized sections of people, she was actually found promoting militancy among the Adivasis and such other impoverished sections of people in the interior parts of India. She was also found supporting the activities of anti-development lobby led by Medha Patkar, and she had herself  campaigned against the Kudankulam nuclear power plant in Tamil Nadu. She is also known to be a supporter of Maoist movement.

Harsh Mander , is another IAS officer who opted for voluntary retirement in 2002. He then became a full time activist of the Centre for Equity Studies, a foreign-funded NGO that he had founded in August 2000. He had also founded an NGO called ‘Aman Biradari’ to propagate secularism, peace and justice and to run a chain of orphanages. His other campaigns include ‘Nyayalaya’ movement to provide legal justice and relief to victims of communal violence and ‘Dil Se’ campaign to give relief to street children.

In 2010, The ‘Rainbow Home’, an orphanage in Hyderabad run by Harsh Mander’s NGO ‘Aman Biradari’ courted a lot of controversies following the arrest of Maoist leader Padma, wife of Andhra Pradesh Maoist chief Ramakrishna, from Koraput district of Odisha on November 13, 2010. On her interrogation, it was found that she was working as a home manager at the ‘Rainbow Home’, an orphanage for girls run by former IAS officer Harsh Mander,  since 2008 under the assumed name Sarishakka. Harsh Mander had deep sympathy for jihadi terrorists too. He was a signatory to the campaign to save Afzal Guru, a terrorist convicted and later hanged for 2001 attack on Indian Parliament House. He had even applied for mercy to Pakistani terrorist Ajmal Kasab, creating a huge controversy.
Besides Harsh Mander and Aruna Roy, there are many other IAS officers who have taken to activism after retirement. Prominent among them are B.D.Sharma, E.A.S.Sarma, N.C.Saxena and late S.R.Sankaran. Reports of  I.A.S. officers developing sympathy for Maoists or their willing cooperation for their own abduction by Maoists is not a new phenomenon. Maoists have successfully adopted such a strategy many times in the past by kidnapping IAS officers or other VIPs as pressure tactics to get their demands, like the release of their jailed colleagues, conceded. In one of such prominent incidents in the past, on December 27, 1987, eleven state government officials of Andhra Pradesh including 7 IAS officers were abducted by the Maoists belonging to People’s War Group from Rampachodavaram in East Godavari district, where the officials had gone for an inspection of the tribal welfare hostels. Most prominent among the 7 abducted IAS officers was the then principal secretary of Andhra Pradesh S.R.Sankaran, who himself was later found to be a sympathizer of Maoist movement. The state government had sought the help of a pro-Maoist lawyer and civil society activist K.G.Kannabiran to negotiate with the Maoists for the safe release of the abducted officers. After ten days of negotiations, the state government released 16 Maoists from Rajahmundry central jail and all the abducted officers were also released in exchange. S.R.Sankaran was very popular among certain sections of tribals in Andhra Pradesh because of his support for the Maoist movement. After his retirement from service in 1992, he became a full time activist working for various human rights organizations. In 1997, he became the convener of the Committee of Concerned Citizens, a pro-Maoist  human rights organization. In June 2004, when the government of Andhra Pradesh wanted to start a peace dialogue with the Maoists, Sankaran was appointed as the chief negotiator from the government side. The fact that Maoist had also nominated Sankaran as their representative to hold peace talks with the government shows his close links with the Maoists. Sankaran had also served as a member of the 16-member Expert Committee appointed by the UPA government in 2006 to study the Maoist problem, with the committee declaring the Maoist menace as a humanitarian problem. S.R.Sankaran passed away on October 7, 2010.

E.A.S.Sarma of Andhra Pradesh cadre is another IAS officer, who is a staunch supporter of Maoist movement. Because of his rebellious nature, he was transferred 26 times in his 35-year service. He is a staunch supporter of anti-development lobby in India. Even while he was in service, he had tried to stop many development projects in Andhra Pradesh, especially in power and mining sector and had earned the displeasure of the state chief minister. After the retirement, he has become full time anti-development activist and also a strong supporter of the Maoist movement. He has written several letters to the prime minister and the Atomic Regulatory Board demanding scrapping of nuclear power plants at Kudankulam in Tamil Nadu, Jaitapur in Maharashtra and Kowada in Andhra Pradesh raising several safety-related issues. It was E.A.S.Sarma  along with professor Nandini Sunder and historian Ramachandra Guha, who had filed a petition in the Supreme Court seeking a ban on Salva Judum, an anti-Maoist resistance force, and successfully got it disbanded. He was also a member of the expert committee appointed by the UPA government, which declared the Maoist movement as a humanitarian problem.

 Corruption, political intervention and allurements from foreign intelligence agencies are some of the  evils that have mainly contributed to the moral turpitude of the top bureaucrats in the present-day India. This menace is not confined only to the bureaucratic class. Many intellectuals in different fields also suffer from the same malady. Booker Prize winner Author Arundahti Roy is, no doubt, a good writer. What prompted this misguided lady to turn into an antinational? After touring some of the Maoist areas in India, her conclusion is that Maoists are Gandhians with guns! She is also a hard core supporter of Kashmiri separatists. She had criticized the Supreme Court for giving the death sentence to Afzal Guru in the Parliament attack case, allegedly without giving him a fair trial. Ramachandra Guha is an established historian. But he seems to be unduly worried about the ability of India to remain as a united entity despite all ethnic and linguistic differences of the people. He feels that it will only be a natural course correction if India is divided on ethnic and linguistic lines.  S.Ramdas, formal naval chief, and his wife Lalita Ramdas are actively engaged in opposing various mega development projects, especially nuclear power plants in India. Justice P.B.Sawant, former supreme court judge, and Kolse Patil and Hoabet Suresh, two former judges of Bombai High Court have also become social activists leading agitations against nuclear power plants and other development projects in India. Many retired judges like Justice Rajinder Sachar, A.P.Shah and Ajit Singh Bains and senior advocates like Prashant Bhushan, Collin Golsalves and Nandita Haksar have become human rights activists to protect the rights of only the Maoists, Muslim terrorists and such other militants. Nandita Haksar is the daughter of late P.N.Haksar, who had served as principal secretary under  Indira Gandhi. Nandita’s love for militant organizations has cast a shadow even on her father’s image.

 Pakistan and China are the two countries perceived by most Indians as most hostile to India. However, there is also a third enemy that has been trying hard to destabilize India. In fact, this third enemy is the most powerful, dangerous and treacherous one because of its invisible nature, secret mission and clandestine activities. Though this enemy remains invisible, its agenda could easily be detected from the activities of the large network of foreign-funded NGOs, human rights groups, environmental groups, anti-development lobby and the whole lot of pseudo-secularists comprising of many noted historians, academics, anthropologists, sociologists, journalists, lawyers, retired judges and generals. These groups, which were earlier known as voluntary action groups, are now  collectively called as the civil society groups. These groups are created, nurtured, funded, supported, guided and used by various western and church agencies to protect their economic and political interests in India. Such civil society groups are created and funded by the western agencies in almost every country in the world to protect their interests which includes regime change operations in certain countries, so as to perpetuate the present dominant role of the US-led western block in the world affairs. It will be a fatal mistake to misjudge or underestimate the capacity of the civil society groups in influencing the socio-political developments in different countries. It was the silent operations by the western intelligence agencies and the civil society groups that led to the break up of the Soviet Union in 1991 by exploiting the internal contradictions within that country.

The western agencies have built up a very powerful civil society lobby in India. Many retired IAS officers, judges and generals and other intellectuals from different fields who are openly indulging in anti-national activities like supporting Maoist movement, Kashmiri separatists, anti-development lobby  and such other militant movements are actually a part of this civil society movement. In India, the ultimate objective of the western agencies is a Soviet Union-type break up of this country. Many people may wonder as to why a friendly country like the US would like to see the break- up of India. But the fact is that it is a grave mistake to believe that the US and India are natural partners. For the US, both India and China are the only two potential super powers  who could challenge the present dominant position of the US in the world affairs at some point of time in future. By facilitating the break-up of India, at least the Indian threat could be neutralized. This is the reason for the US patronage for every secessionist and militant outfit in India, like the Kashmiri separatists, Sikh militants and Maoists. The US and its western allies were upset and angry over the defeat of the LTTE and the killing of LTTE leader Prabhakaran in the final phase of the civil war in Sri Lanka, only because it had upset their plan to use Prabhakaran to carve out an independent Greater Tamil Nadu comprising of Tamil Nadu and Tamil-dominated Eastern and Northern provinces of Sri Lanka. The western agencies have also built up well-cultivated assets in major political parties and organizations, including the BJP, RSS and the CPM. The media is also almost totally controlled by the western agencies. The cumulative effect of all these factors has contributed to Modi’s failure to live up to the expectations.
                                                               
NT Ravindranath
Director,
VPM's Department of Defence and Strategic Studies.
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Bharhut stupa torana announces gabbahara, garbhārā caravensarai of manufacturing/trading town of sã̄go caravan

August 17, 2015, 8:50 pm
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Mirror: http://tinyurl.com/p8xkx6m

Dagoba is a temple, a metaphor of awe and wonder at the processes of creation from the primordial creative elements of the earth and waters. The gloss is a compound derivative from: dhatu 'mineral element' + garbha 'womb'. It is no wonder that the Meluhha speakers signified kole.l 'smithy' as kole.l 'temple' (Kota language). The very idea of replicating the cosmic processes which yield minerals in a temple is the explanation for ziggurat, a mound of earth reaching upto the skies as in Ur ziggurat -- modern name, al-Muqayyar.
Ziggurat of King Ur-Nammu 2100 BCE mud brick with facing of red fired clay, each level 25' to 50' Ur, Iraq Sumerian
Fertile Crescent 
 
Sumerian Akkadian Babylonian Copper Age     5000 BCE - 3000 BCE Bronze Age     3000 BCE - 1400 BCEIron Age     1400 BCE - 1 CE 

How to signify this gloss by a hieroglyph-multiplex? Indus Script achieves it, exemplified by the centre-piece hieroglyph-multiplex on Susa ritual basin or by the centre-piece ornamentation on the toraNa of Bharhut with a hieroglyph-multiplex of spoked wheel PLUS molluscs, spathe PLUS safflower. ArA 'spokes' + hangin 'mollusc' + karaDI 'safflower' Rebus: karaD sangha garbhārā 'manufacturing/trading town of hard alloys' of  sã̄go caravan, guild, community. 
 I suggest that the hierogly-multiplex is rendered in Prakritam speech as: garbhārā 'garbha, 'spathe' + ārā 'spokes + hongin 'mollusc'. (Variants of the hieroglyph-multiplex appear on Sanchi stupa toraNa, Kankali Tila and on Begram ivories, see: http://bharatkalyan97.blogspot.in/2015/06/deciphering-indus-script-meluhha.html
Sanchi north toraNa with hieroglyph components: mollusc, spathe, safflower, reed

Depiction of torana, or gateway, of stupa, a fragment of a Jaina stupa railing, Kankali Tila, near Mathura (Government Museum, Lucknow). In ancient times, the symbols and motifs of the art of all faiths in India were the same. This depiction is identical to the toranas of Buddhist stupas of early times. Photo: http://www.frontline.in/static/html/fl2420/stories/20071019505206400.htm

Hackin 1954, p.169, figs.18 Ivory? Size: 10.6 x 15.8 x 0.4 cm Rectangular plaque depicting three palmettos with curled-up ends, held together by rings made up of lotus petals. Between the palmettos elongated fruit is shown . This scene is bordered by a band depicting a series of four-leaved flowers set in a square frame.


garbhārā sangha Rebus: temple, innermost apartment of a temple of sangha, community. saṁghá m. ʻ association, a community ʼ Mn. [√han1] Pa. saṅgha -- m. ʻ assembly, the priesthood ʼ; Aś. saṁgha -- m. ʻ the Buddhist community ʼ; Pk. saṁgha -- m. ʻ assembly, collection ʼ; OSi. (Brāhmī inscr.) saga, Si.san̆ga ʻ crowd, collection ʼ. -- Rather < saṅga -- : S. saṅgu m. ʻ body of pilgrims ʼ (whence sã̄go m. ʻ caravan ʼ), L. P. saṅg m.(CDIAL 12854). sanga 'priest' (Akkadian) sanghvi 'leader of a body of pilgrims, caravanserai, a group of people travelling together'. Hieroglyph: पेंडें [ pēṇḍēṃ ] n (पेड) A loop or ring.Rebus:  पेठ or पेंठ (p. 527) [ pēṭha or pēṇṭha ] f ( H) A manufacturing or trading town, an emporium, a mart: also a markettown.  pēṭhpēṭaka 'caravanserai'. The hieroglyph multiplexed signify a caravensarai from a trading emporium or trading town of copper, metal implements and products from smithy/forge. The hieroglyph-multiplex is an announcement of a garbhārā sangha pēṭha 'ring, jmollusc, spathe' Rebus: caravensarai of manufacturing/trading town of sã̄go  a caravan'.
Molluscs on Susa ritual basin compared with Molluscs on Sanchi Monument Stupa II Huntington Scan Number 0010873 (See more examples in: http://www.scribd.com/doc/13267649/Resources-Hieroglyphs-Ancient-Indian-Tradition)

Detail of the Susa ritual basin http://www.arthistory.upenn.edu/spr03/422/January-March/86.JPG

  • Bassin cultuel orné de poissons-chèvres
    Epoque médio-élamite
    Suse. H. 62.8 cm; W. 92 cm
  • Fouilles J. de Morgan 1904 - 1905
    Sb 19
  • Louvre.


The hieroglyph components of this hieroglyph-multiplex, the centre-piece (together with goat-fish hieroglyph-multiplex) of Susa ritual basin are: mollusc, goat (kid), reed, spathe (palm, sprout)

Mollusc

śāṅkhika ʻ relating to a shell ʼ W. 2. *śāṅkhinī -- (śaṅkhinī -- f. ʻ mother -- of -- pearl ʼ Bālar.). [śaṅkhá -- 1]1. K. hāngi ʻ snail ʼ; B. sã̄khī ʻ possessing or made of shells ʼ.2. K. hö̃giñ f. ʻ pearl oyster shell, shell of any aquatic mollusc ʼ.(CDIAL 12380) Rebus: sangha 'community': saṁghá m. ʻ association, a community ʼ Mn. [√han1] Pa. saṅgha -- m. ʻ assembly, the priesthood ʼ(CDIAL 12854).

Goat, kid

करडूं or करडें [ karaḍū or ṅkaraḍēṃ ] n A kid. (Marathi) Rebus: karaḍā 'hard alloy'. aya 'fish' Rebus: aya 'iron' ayas 'metal' (Rigveda) Thus the hieroglyph-multiplex of goat-kid-fish reads: aya करडें 'fish kid' Rebus: ayaskaraḍā 'metal alloy' (comparable to ayaskANda mentioned by Panini for excellent metal implements. khaNDa 'implements' (Santali) 

Reed


 Reeds on Susa ritual basin. Compare with the reed posts PLUS scarves of Warka vase eruvai 'reed' + dhatu 'scarf' + dula 'pair' Rebus: eruvai 'copper' + dhatu 'mineral' + dul 'cast metal'.
Hieroglyph: eruvai 'European reed' European bamboo reed. See கொறுக்கச்சி. (குறிஞ்சிப். 68, உரை.) Species of Cyperus. See பஞ்சாய்க்கோரை. எருவை செருவிளை மணிப்பூங் கருவிளை (குறிஞ்சிப். 68). Straight sedge tuber; கோரைக்கிழங்கு. மட் பனை யெருவைதொட்டி (தைலவ. தைல. 94).

Rebus: eruva 'copper' எருவை eruvai Copper; செம்பு. எருவை யுருக்கினா லன்ன குருதி (கம்பரா. கும்பக. 248). 

Spathe (palm)

Hieroglyph: गाभा (p. 233) [ gābhā ] m (गर्भ S) The heart, core, pith, interior substance (of wood, stalks, roots &c.) 2 The spadix or fruit-receptacle (of the Palm or Plantain) whilst yet unevolved. 3 The crop or bush (of a Palm). 4 A cloth or a smaller turban worn under the turban. (Marathi) gárbha m. ʻ womb, foetus, offspring ʼ RV., ʻ inside, middle ʼ MBh. Pa. Pk. gabbha -- m. ʻ womb, foetus, interior ʼ; NiDoc. garbha ʻ foetus ʼ; K. gab m. ʻ womb, sprout of a plant ʼ; S. g̠abhu m. ʻ foetus, kernel, pith ʼ; L. gabbhā m. ʻ young calf ʼ, (Ju.) g̠abh m. ʻ foetus ʼ; P. gabbh m. ʻ foetus ʼ, gabbhā m. ʻ vulva, interior ʼ; Ku. gāb ʻ foetus ʼ, gng. ʻ sprout ʼ; N. gābh ʻ secret ʼ, gābho ʻ core, inside (e.g. of a fruit) ʼ; B. gāb ʻ foetus ʼ, gāb(h)ā ʻ foetus, spathe of a plant, river -- bed ʼ; Mth. gābh ʻ womb (of animals) ʼ; H. gābh m. ʻ pregnancy (esp. of animals) ʼ, gābhā m. ʻ new leaf springing from centre of plaintain tree ʼ, gāb m. ʻ pulp, pith ʼ; G. gābh, ghāb m. ʻ foetus (of animals) ʼ, gābhɔ, ghābɔ m. ʻ any filling of a hollow, pulp ʼ; M. gābh m. ʻ foetus, recess among the hills ʼ, gābhā m. ʻ heart, core ʼ; Ko. gābu ʻ foetus (of animals) ʼ, gābbo ʻ inner core of plaintain stem ʼ; Si. gäba, gaba ʻ womb ʼ. -- Deriv. K. gọ̆buʻ heavy ʼ; N. gābhinu ʻ to conceive (of cattle) ʼ; A. gabhiyā ʻ one who lives with his wife's family ʼ; Or. gābhil ʻ with young (of animals) ʼ; Si. gäm̆bili ʻ pregnant ʼ H. Smith JA 1950, 196. -- X *gudda -- : N. gubho ʻ core ʼ; H. gubhīlā ʻ lumpy ʼ. -- X *gudda -- or kukṣí -- : L. gubbh f. ʻ pot -- belly ʼ.Addenda: gárbha -- : A. gāb ʻ pregnancy ʼ AFD 214. (CDIAL 4055)


Dagoba is the Sinhalese name for the Buddhist Stupa, a mound-like structure with relics, used by Buddhist monks to meditate. This is a compound comprising: dhatu + garbha 'mineral core''containing dhatu, mineral'. dhAtugarbha m. (with Buddh.) receptacle for ashes or relics , a Dagaba or Dagoba (Sinhalese corruption of Pali Dhatu-gabbha) MWB. xxxv {-kumbha} m. a relic-urn Hcar.  http://www.sumscorp.com/new_models_of_culture/terms/?object_id=150959

Rebus: गर्भारा (p. 227) [ garbhārā ] m (गर्भ S) The innermost apartment of a temple; penetralia, adytum, sanctuary.(Marathi)*garbhaghara ʻ inner room ʼ. [Cf. garbhagr̥ha -- , -- gēha -- n. ʻ inner sleeping room ʼ MBh. -- gárbha -- , ghara -- ]Pk. gabbhahara -- n. ʻ inner room ʼ.(CDIAL 4056) cf. 594 ará m. ʻ spoke of a wheel ʼ RV. 2. āra -- 2 MBh. v.l. [√r̥]1. Pa. ara -- m., Pk. ara -- , °ga -- , °ya -- m.; S. aro m. ʻ spoke, cog ʼ; P. arm. ʻ one of the crosspieces in a cartwheel ʼ; Or. ara ʻ felloe of a wheel ʼ; Si. ara ʻ spoke ʼ.
2. Or. āra ʻ spoke ʼ; Bi. ārā ʻ first pair of spokes in a cartwheel ʼ; H. ārā m. ʻ spoke ʼ, G. ārɔ m.(CDIAL 594)
गर्भा (p. 227) [ garbhā ] m (गर्भ Womb.) A rite amongst Gujaráthí women and girls, pregnant and hopeful of pregnancy, in propitiation of Deví. It consists in running round in a ring vociferously singing; and it is observed from the light tenth to the day of full moon of आश्विन. Also the piece sung on the occasion. Also similar merry worship performed and the merry piece sung during the नवरात्र of आश्विन, or through the whole of the bright fortnight of आश्विन. (Marathi)

Gabbha [Vedic garbha, either to *gelbh, as in Lat. galba, Goth. kalbo, Ohg. kalba, E. calf, or *gṷe bh, as in Gr. delfu/s womb, adelfo/s sharing the womb, brother, de/lfacyoung pig; cp. *gelt in Goth. kilpei womb. Ags. cild, Ger. kind, E. child. Meaning: a cavity, a hollow, or, seen from its outside, a swelling] 1. interior, cavity (loc. gabbhe in the midst of: angāra˚ J iii.55); an inner room, private chamber, bedroom, cell. Of a Vihāra: Vin ii.303; iii.119; iv.45; VvA 188; 220; -- J i.90 (siri˚ royal chamber); iii.276; Vv 785 (=ovaraka VvA 304); DhA i.397; Miln 10, 295. See also anto˚. <-> 2. the swelling of the (pregnant) womb, the womb (cp. kucchi). ˚ŋ upeti to be born Dh 325=Th 1, 17= Nett 34, 129; ˚ŋ upapajjati to be born again Dh 126; gabbhā gabbhaŋ . . . dukkaŋ nigacchanti from womb to womb (i. e. from birth to birth) Sn 278; gabbhato paṭṭhāya from the time of birth J i.290, 293. As a symbol of defilement g. is an ep. of kāma A iv.289, etc. -- 3. the contents of the womb, i. e. the embryo, foetus: dasa māse ˚ŋ kucchinā pariharitvā having nourished the foetus in the womb for 10 months D ii 14; dibbā gabbhā D i.229; on g. as contained in kucchi, foetus in utero, see J i.50 (kucchimhi patiṭṭhito) 134; ii.2; iv.482; M i.265; Miln 123 (gabbhassa avakkanti); DhA i.3, 47; ii.261. -- Pv i.67; PvA 31; gabbho vuṭṭhāsi the child was delivered Vin ii.278; itthi -- gabbho & purisa˚ female & male child J i.51; gabbhaŋ pāteti to destroy the foetus Vin ii.268; apagatagabbhā (adj.) having had a miscarriage Vin ii.129; mūḷha -- gabbhā id. M ii.102 (+visatā˚); paripuṇṇa -- gabbhā ready to be delivered J i.52; PvA 86; saññi˚ a conscious foetus D i.54=M i.518=Siii.212; sannisinna -- gabbhā having conceived Vin ii.278.-- avakkanti (gabbhe okkanti Nd2 3041) conception D iii.103, 231; Vism 499, 500 (˚okkanti); this is followed by gabbhe ṭhiti & gabbhe vuṭṭhāna, see Nd2; -- āsaya the impurities of childbirth Pv iii.53 (=˚mala); -- karaṇa effecting a conception Sn 927; -- gata leaving the womb, in putte gabbhagate when the child was born PvA 112; -- dvāra the door of the bed -- chamber J i.62; -- pariharaṇa=next Vism 500; -- parihāra "the protection of the embryo," a ceremony performed when a woman became pregnant J ii.2; DhA i.4; -- pātana the destruction of the embryo, abortion, an abortive preparation Vin iii.83 sq.; Pv i.66 (akariŋ); PvA 31 (dāpesi); DhA i.47 (˚bhesajja); -- mala the uncleanness of delivery, i. e. all accompanying dirty matter PvA 80, 173 (as food for Petas), 198; DhA iv.215; -- vīsa in ahañc' amhi gabbhavīso "I am 20 years, counting from my conception" Vin i.93; -- vuṭṭhāna (nt.) childbirth, delivery J i.52; DhA i.399; ii.261; -- seyyā (f.) the womb; only in expressions relating to reincarnation, as: na punar eti (or upeti) gabbhaseyyaŋ "he does not go into another womb," of an Arahant Sn 29, 152, 535; Vv 5324; and gabbhaseyyaka (adj.) one who enters another womb Vbh 413 sq.; Vism 272, 559, 560; Bdhd 77, 78.Gabbhara (nt.) [Derivation uncertain. Cp. Sk. gahvara] a cavern Sn 416 (giri˚); Vv 635 (giri˚). (Pali) 


Hieroglyph (allograph): எருவை eruvai 
A kind of kite, a kite whose head is white 
and whose 
body

is brown; தலைவெளுத்து உடல்சிவந்திருக்கும் பருந்து. விசும்பா டெருவை பசுந்தடி தடுப்ப (புறநா. 64, 4). 4. Eagle; கழுகு. எருவை குருதி பிணங்க வருந் தோற்றம் (களவழி. 20). 5. 

The following hieroglyph-multiplexes on ceremonial axes including hieroglyph components: tiger, rhinoceros, eagle, kid (goat), monkey, ox. All are metalwork cipher texts.

kola 'tiger' Rebus: kol 'working in iron' kole.l 'smithy, temple' kolle 'blacksmith' kol 'pancaloha alloy'

eruvai 'a kite, eagle' Rebus: eruvai 'copper'

kANDa 'rhinoceros' Rebus: kANDa 'metal implements'

karaDU 'kid (goat)' Rebus: karaDa 'hard alloy'

dula 'pair' Rebus: dul 'cast metal'

kuThAru 'monkey' Rebus: kuThAru 'armourer'

barad 'ox' Rebus: bharata 'alloy of copper, pewter, tin'

Gold sheet and silver, Late 3rd/early 2nd millennium B.C.E.

L. 12.68 cm. Ceremonial Axe Baktria,Northern Afghanistan http://www.lessingimages.com/search.asp?a=L&lc=202020207EE6&ln=Collection+George+Ortiz%2C+Geneva%2C+Switzerland&p=1 "The whole cast by the lost wax process. The boar covered with a sheet of gold annealed and hammered on, some 3/10-6/10 mm in thickness, almost all the joins covered up with silver. At the base of the mane between the shoulders an oval motif with irregular indents. The lion and the boar hammered, elaborately chased and polished. A shaft opening - 22 holes around its edge laced with gold wire some 7/10-8/10 mm in diameter - centred under the lion's shoulder; between these a hole (diam: some 6.5 mm) front and back for insertion of a dowel to hold the shaft in place, both now missing.
08-02-14/21 Lessing, Erich, photographer. Ceremonial axe of ki...Ceremonial axe (inscribed with name) of king Untash-Napirisha, from his capital Tchoga Zambil. Back of the axe adorned with an electrum boar; the blade issues from a lion's mouth. Silver and electrum, H: 5,9 cm Sb 3973 Louvre, Departement des Antiquites Orientales, Paris, France
Shaft-hole axe head with bird-headed demon, boar, and dragon.Bronze Age, ca. late 3rd–early 2nd millennium B.C.,Bactria-MargianaShaft-hole axe head with bird-headed demon, boar, and dragon.Bronze Age, ca. late 3rd–early 2nd millennium B.C.,Bactria-Margiana metmuseum.org

See: http://bharatkalyan97.blogspot.in/2011/09/central-asian-seals-seal-impressions.html
The pattern of double-heading in artistic representation and duplication of signs or glyphs (e.g. two bulls facing each other) in an inscription have been explained in decoded Indus script as connoting dula 'pair'; rebus: dul 'casting (metal)'. If the eagle is read rebus using a lexems of Indian linguistic area to connote pajhar 'eagle' (rebus: pasra 'smithy'), the double-headed eagle can be read as: dul pajhar = metal casting smithy. The body of a person ligatured to the double-headed eagle can denote the smith whose metalworking trade is related to casting of metals.
See: http://bharatkalyan97.blogspot.in/2011/09/central-asian-seals-seal-impressions.html


File:Bactrian axe BM 123628.jpg
Cast axe-head; tin bronze inlaid with silver; shows a boar attacking a tiger which is attacking an ibex.ca. 2500 -2000 BCE Bactria-Margiana Archaeological Complex. Length: 17.8 cm (7 in). Weight: 675.5 g (23.82 oz). British Museum.ME 123268 (1913,0314.11913,0314.1) R. Maxwell-Hyslop, 'British Museum “axe” no. 123628: a Bactrian bronze', Bulletin of the Asia Institute, NS I (1987), pp. 17-26
Curator's comments: See RL file 6616 (29/6/1995); also Research Lab file 4992 of 12/09/1983 where XRF analysis of surface indicates composition as tin bronze with approx 10% tin and traces of arsenic, nickel, silver and lead. Dalton's inclusion in the 'Catalogue of the Oxus Treasure' among a small group of comparative items has unfortunately led to recurrent confusion over the date and provenance of this piece. It was first believed to be Achaemenid in date (Dalton, 'Catalogue of the Oxus Treasure', p. 48), labelled as such in 1975 in the former Iranian Room and thus suggested to be an Achaemenid scabbard chape (P R S Moorey CORRES 1975, based on an example said to have been excavated by P. Bernard at Ai Khanoum or seen by him in Kabul Bazaar, cf. P. Bernard CORRES 1976). It has also been assigned a 4th-5th century AD Sasanian date (P. Amiet, 1967, in 'Revue du Louvre' 17, pp. 281-82). However, its considerably earlier - late 3rd mill. BC Bronze Age - date has now been clearly demonstrated following the discovery of large numbers of objects of related form in south-east Iran and Bactria, and it has since been recognised and/or cited as such, for instance by H. Pittmann (hence archaeometallurgical analysis in 1983; R. Maxwell-Hyslop, 1988a, "British Museum axe no. 123628: a Bactrian bronze", 'Bulletin of the Asia Institute' 1 (NS), pp. 17-26; F. Hiebert & C.C. Lamberg-Karlovsky 1992a, "Central Asia and the Indo-Iranian Borderlands",' Iran' 30, p. 5; B. Brentjes, 1991a, "Ein tierkampfszene in bronze", 'Archäologische Mitteilungen aus Iran' 24 (NS), p. 1, taf. 1). 
http://www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectId=367862&partId=1
Eagle incised on a ceremonial axe made of chlorite. Tepe Yahya. (After Fig. 9.6 in Philip H. Kohl, 2001, opcit.)
Bactrian bronze axe headBACTRIAN BRONZE AXE HEAD

The narrow blade decorated with incised chevrons, cut-away socket with banded edges, the shaft decorated with two squatting figures each wearing short tunic, one wrestling a seated feline the other with arms around the feline and a standing quadruped.

2nd Millennium BC

L. 6 3/4 in. (17.2 cm.)

Ex London art market, late 1990s.

Published: J. Eisenberg, Art of the Ancient World, 2012, no. 251.

CLT168
$27,500 http://www.royalathena.com/PAGES/NearEasternCatalog/Bronze/CLT168.html

http://bharatkalyan97.blogspot.in/2015/06/tvastr-is-metaphor-for-veneration-of.html 


S. Kalyanaraman
Sarasvati Research Center
August 18, 2015
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Rs. 1.25 lakh crore projects for Bihar announced -- NaMo.

August 18, 2015, 3:22 am
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'Acche din' for Bihar: PM Modi announces Rs 1.25 lakh crore package

Embedded image permalinkTNN | Aug 18, 2015, 01.08 PM IST

Bihar CM Nitish Kumar, though invited, preferred to skip the function. Bihar's road construction minister Rajiv Ranjan Singh alias Lallan Singh represented the state government at the function, organized by the National Highway Authority of India (NHAI).
PMO India 
✔@PMOIndia
I promise you I will implement this package fully. If we want to solve people's problems then the only way ahead is development: PM
12:45 PM - 18 Aug 2015
The audience, mostly young boys and girls continued to chant 'Modi-Modi' throughout the 40-minute long speech of the PM.

Taking a Jibe at Bihar CM Nitish Kumar for his claim that Bihar was no longer a 'BIMARU' state as claimed by Modi in his previous rally in Bihar, Modi wondered why the chief minister had been seeking packages all the time. "Your chief minister turned very angry and said who is Narendra Modi to call Bihar a 'BIMARU' state? Nitish claimed with authority that Bihar is no longer a BIMARU state. "If it is true, then I will be the happiest person. I welcome this," Modi said.

"Tell me, if somebody is healthy, will he go to a doctor. If somebody's stomach is full, will he go anywhere seeking food? I am surprised that on the one hand he says Bihar is not BIMARU and on the other he says give us this and give us that. Let the people of Bihar decide," Modi said. The PM was accompanied by Bihar governor Ram Nath Kovind and seven union ministers. The RLSP leader and union minister of state for HRD Upendra Kushwaha was conspicous by his absence. Kushwaha's name was printed on the invitation card circulated by NHAI, but he didn't turn up at the venue.
— ANI (@ANI_news) 

(With inputs from agencies)

PM Modi announces a package of Rs 1.25 lakh crore for Bihar

PM Modi announces a package of Rs 1.25 lakh crore for Bihar
















ARA (Bihar): Giving more than what he had promised to Bihar during the electioneering for 2014 Lok Sabha elections, Prime Minister Narendra Modi on Tuesday announces a financial package of Rs 1.25 lakh crore for "transforming the destiny of the state."

He said, the centre would also provide Rs. 40,000 crore to the state for the ongoing existing projects besides the financial package. "Thus, total financial assistance for Bihar would go upto Rs 1.65 lakh crore," Modi said amidst thunderous applause from a very responsive audience at local Ramna Maidan of this district headquarters town, about 60 km west from Bihar's capital Patna.

Modi was addressing a public meeting after laying stones for altogether 11 projects of national highways in Bihar. He also inaugurated the 83 km long Muzaffarpur-Sonbarsa national highways after its conversion into two-lane from the previous single lane road.
READ ALSO: Complete list of Rs 1,25,003 crore package for Bihar

PM's package for Bihar: As it happened


"While electioneering for Bihar during the 2014 Lok Sabha polls, I had promised you to give a package of Rs 50,000 crore. But after becoming the PM when I learnt the nitty-gritty of governance at the centre, I came to know that nothing concrete could be done for the state in Rs 50,000 crore. During the my last visit I could not talk about it since the Parliament was in session. Just four days ago, Parliament session concluded and I am here to fulfill my promise. From this land of 1857 revolt hero Kuer Singh and Jayaprakash Narayan, I announce a package of Rs 1.25 lakh crore to change the destiny of Bihar," Modi said.

Modi also tried to convince the people of Bihar that he was serious about its development. "The previous governments at Delhi and Patna had not necessary stamina to spent funds. I promise you I will implement this package fully. If we want to solve people's problems then the only way ahead is development," the PM said.
http://timesofindia.indiatimes.com/india/Acche-din-for-Bihar-PM-Modi-announces-Rs-1-25-lakh-crore-package/articleshow/48525600.cms
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Hindu temple in Dubai. A civilizational moment. NaMo, jeevema s'aradah s'atam.

August 18, 2015, 6:11 am
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https://www.youtube.com/watch?v=godFFM29uhI 

UAE : PM Narendra Modi Speech In Dubai


| Tuesday , August 18 , 2015 |


Modi reaps what Atal sowed in desert

K.P. Nayar

Prime Minister Narendra Modi addresses the Indian diaspora at a cricket stadium in Dubai on Monday. (PTI)
Abu Dhabi's decision to allot land for a Hindu temple has a history linked to the BJP's foray into the Gulf, which began when Atal Bihari Vajpayee, then the most prominent Opposition leader, set out for Oman, Bahrain and Kuwait in 1997.
Vajpayee's first stop was Oman, where he conveyed to Sultan Qaboos bin Said, the ruler, a request from the growing Indian community for a second temple.
The existing Shiva temple was estimated to be more that 350 years old, built by pioneering Gujarati merchants who had gone to Oman when it was a trans-continental power whose sovereign territories included Gwadar, now in Pakistan, and Zanzibar, now a part of Tanzania.

Today's oil-era Indian community in Muscat, the capital, wished to build a Krishna temple. For secular reasons, no Indian minister visiting the Sultanate was willing to convey the community's request to the Sultan.
The ruling al Said family agreed on the spot to Vajpayee's request to allot land and permit a new Hindu shrine. A member of the al Said family, who is at the very top but must remain anonymous because of the sensitivity of the subject, told this writer during Vajpayee's visit that it was refreshing to meet an Indian leader who was not apologetic about being a Hindu.
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Vajpayee's decision to visit the Gulf was the subject of much internal debate in the BJP before he undertook the trip.
Till then, no top leader from the party had gone on a dedicated mission to the region, which had been ignored by its leadership since it was restrictively Islamic and seen as unlikely to bring any political dividends even if it were fraternised.
Vajpayee argued for a change in this approach, pointing out that in most Gulf countries, the large and growing Indian population was majority Hindu. Fraternising with these expatriates, most of whom lived away from their families, would impact on their families back in India who vote in elections and engage in public activities.
Given the restrictions on political activity in Gulf countries, it was not possible for any BJP delegation to land up there and interact with the Indians. Besides, if permission for any such delegation were denied, the party would have egg on its face.
So it was decided that Vajpayee would make the trip as chairman of Parliament's standing committee on external affairs and lead a delegation of MPs.
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There is an eerie similarity between Narendra Modi's first prime ministerial visit to the Gulf and Vajpayee's first visit to the region.
If Modi arrived in the United Arab Emirates (UAE) on the heels of a logjam in the country's legislative process, with MPs in the well of both chambers of Parliament to block business, Vajpayee reached Kuwait on the day violence erupted in the Uttar Pradesh Assembly, where BJP chief minister Kalyan Singh's majority was challenged.
At the precise time the Assembly convened in Lucknow, Vajpayee had an appointment with the Speaker of Kuwait's national assembly. Kuwait was the only Arab Gulf state then with any semblance of democracy and a nascent but elected legislature.
Naturally, the Speaker of Kuwait's assembly was curious about democracy. Since Indian television is accessible in the Gulf, Vajpayee asked the Speaker if he would switch on his TV set and tune into news from India.
The screen lit up and showed MLAs in Lucknow trading blows, ripping out microphones and engaging in violence. At least a dozen legislators were injured. The Speaker asked Indian MPs in his chamber if this was how democracy always worked in India. Vajpayee, who is seldom at a loss for repartee, was silent for once.

 Modi digitally signs in the visitors’ book at Masdar city in Abu Dhabi. (PTI)
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At least till the time of writing, there is less emphasis during his Gulf visit on Modi's pet project of "Make in India", possibly because the UAE is not a manufacturing hub or a centre of technology like Germany, Sweden or Japan.
It is just as well because Gulf Arabs often enlighten Indians with their age-old experience of "Make in India".
Boats were their only means of travel overseas once upon a time and camels were used for transport at home. Ever since the tribal settlements in the Gulf, including what is now the UAE, began to foray into the ocean, they depended on Kerala to make them the best boats.
Teak from Malabar has been the preferred material for dhows - merchant boats - for Gulf traders for centuries. With oil money, dhow owners have graduated to building pleasure boats in traditional Arab styles, but their source of teak and boat construction has unwaveringly remained the precincts of Calicut: the same Calicut made famous by Vasco da Gama with his landing there in 1498.
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There was a time when one could spend countless hours in the majlis - roughly translated as assembly or meeting place - of prominent Dubaiians listening to tales of their bygone links with India in the decades that preceding the discovery of oil.
Alas, the most interesting of these merchants are now dead. They would narrate incidents of having been fired at by the Indian Coast Guard because their boats were suspected of smuggling gold.
Saif al Ghurair, who was Dubai's biggest employer in the 1980s, was fond of narrating his experiences of sleeping in Calicut homes for days, sometimes weeks, waiting for favourable weather to sail back to Dubai with spices and textiles in exchange for dates or pearls.
One Indian merchant, a pioneer who made Dubai his home when it was nothing more than a hamlet, preserves a promissory note which Sheikh Rashid bin Saeed al Maktoum, father of the present Prime Minister of the UAE, wrote out for him when he needed cash.
Hopefully, the first visit by an Indian Prime Minister in 34 years will be a shot in the arm for bilateral relations although they will never be the same as in al Ghurair's time.

http://www.telegraphindia.com/1150818/jsp/nation/story_37771.jsp#.VdMuI9Sqqkr
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Ancient Near East Indus Script hieroglyphs dhātu -- three-strands rope , dhollu -- drummer, dolutsu -- acrobats Rebus: mineral, metalcasting catalogues

August 18, 2015, 8:21 am
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Mirror: http://tinyurl.com/orfr5wf Two examples of Indus Script seals with a three-stranded rope:
m1406 





Hieroglyphs: thread of three stands + drummer + tumblers

dhollu ‘drummer’ (Western Pahari) dolutsu 'tumble' Rebus: dul ‘cast metal’

karaḍa 'double-drum' Rebus: karaḍa 'hard alloy'.

dhAtu 'strands of rope' Rebus: dhAtu 'mineral, metal, ore'


Kalibangan seal. k020 Hieroglyphs: thread of three strands + water-carrier + one-horned young bull. 

Examples of acrobats as hieroglyphs:





Mehrgarh. Terracotta circular button seal. (Shah, SGM & Parpola, A., 1991, Corpus of Indus Seals and Inscriptions 2: Collections in Pakistan, Helsinki: Suomalainen Tiedeakatemia, MR-17. A humped bull (water buffalo?) and abstract forms (one of which is like a human body) around the bull. The human body is tossed from the horns of the bovine. 


m0312 Persons vaulting over a water buffalo. The water buffalo tosses a person on its horns. Four or five bodies surround the animal. Rounded edges indicate frequent use to create clay seal impressions.








Impression of a steatite stamp seal (2300-1700 BCE) with a water-buffalo and acrobats. Buffalo attack or bull-leaping scene, Banawali (after UMESAO 2000:88, cat. no. 335). A figure is impaled on the horns of the buffalo; a woman acrobat wearing bangles on both arms and a long braid flowing from the head, leaps over the buffalo bull. The action narrative is presented in five frames of the acrobat getting tossed by the horns, jumping and falling down.Two Indus script glyphs are written in front of the buffalo. (ASI BNL 5683).

Rebus readings of hieroglyphs: ‘1. arrow, 2. jag/notch, 3. buffalo, 4.acrobatics’:

1.     kaṇḍa ‘arrow’ (Skt.) H. kãḍerā m. ʻ a caste of bow -- and arrow -- makers (CDIAL 3024). Or. kāṇḍa, kã̄ṛ ʻstalk, arrow ʼ(CDIAL 3023). ayaskāṇḍa ‘a quantity of iron, excellent  iron’ (Pāṇ.gaṇ)
2.     खांडा [ khāṇḍā ] m  A jag, notch, or indentation (as upon the edge of a tool or weapon). (Marathi) Rebus: khāṇḍā ‘tools, pots and pans, metal-ware’.

3. rāngo ‘water buffalo bull’ (Ku.N.)(CDIAL 10559) 

Rebus: rango ‘pewter’. ranga, rang pewter is an alloy of tin, lead, and antimony (anjana) (Santali).  

4. ḍullu to fall off; ḍollu to roll over (DEDR 2698) Te. ḍul(u)cu, ḍulupu to cause to fall; ḍollu to fall; ḍolligillu to fall or tumble over (DEDR 2988) డొలుచు [ḍolucu] or  ḍoluṭsu. [Tel.] v. n. To tumble head over heels as dancing girls do (Telugu) Rebus 1: dul ‘to cast in a mould’; dul mẽṛhẽt, dul meṛeḍ, 'cast iron'; koṭe meṛeḍ ‘forged iron’ (Santali) Bshk. ḍōl ʻ brass pot (CDIAL 6583). Rebus 2: WPah. ḍhōˋḷ m. ʻstoneʼ, ḍhòḷṭɔ m. ʻbig stone or boulderʼ, ḍhòḷṭu ʻsmall id.ʼ Him.I 87(CDIAL 5536). Rebus: K. ḍula m. ʻ rolling stoneʼ(CDIAL 6582). 

Hieroglyph:  धातु [p= 513,3] m. layer , stratum Ka1tyS3r. Kaus3. constituent part , ingredient (esp. [ and in RV. only] ifc. , where often = " fold " e.g. त्रि-ध्/आतु , threefold &c ; cf.त्रिविष्टि- , सप्त- , सु-) RV. TS. S3Br. &c (Monier-Williams) dhāˊtu  *strand of rope ʼ (cf. tridhāˊtu -- ʻ threefold ʼ RV., ayugdhātu -- ʻ having an uneven number of strands ʼ KātyŚr.).; S. dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twisted ʼ, L. dhāī˜ f.(CDIAL 6773) tántu m. ʻ thread, warp ʼ RV. [√tan] Pa. tantu -- m. ʻ thread, cord ʼ, Pk. taṁtu -- m.; Kho. (Lor.) ton ʻ warp ʼ < *tand (whence tandeni ʻ thread between wings of spinning wheel ʼ); S. tandu f. ʻ gold or silver thread ʼ; L. tand (pl. °dũ) f. ʻ yarn, thread being spun, string of the tongue ʼ; P. tand m. ʻ thread ʼ, tanduā, °dūā m. ʻ string of the tongue, frenum of glans penis ʼ; A. tã̄t ʻ warp in the loom, cloth being woven ʼ; B. tã̄t ʻ cord ʼ; M. tã̄tū m. ʻ thread ʼ; Si. tatu, °ta ʻ string of a lute ʼ; -- with -- o, -- ā to retain orig. gender: S. tando m. ʻ cord, twine, strand of rope ʼ; N. tã̄do ʻ bowstring ʼ; H. tã̄tā m. ʻ series, line ʼ; G. tã̄tɔ m. ʻ thread ʼ; -- OG. tāṁtaṇaü m. ʻ thread ʼ < *tāṁtaḍaü, G.tã̄tṇɔ m.(CDIAL 5661)

Rebus: M. dhāū, dhāv m.f. ʻ a partic. soft red stone ʼ (whence dhā̆vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻ composed of or relating to iron ʼ); dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ; Pk. dhāu -- m. ʻ metal, red chalk ʼ; N. dhāu ʻ ore (esp. of copper) ʼ; Or. ḍhāu ʻ red chalk, red ochre ʼ (whence ḍhāuā ʻ reddish ʼ; (CDIAL 6773) धातु  primary element of the earth i.e. metal , mineral, ore (esp. a mineral of a red colour) Mn. MBh. &c element of words i.e. grammatical or verbal root or stem Nir. Pra1t. MBh. &c (with the southern Buddhists धातु means either the 6 elements [see above] Dharmas. xxv ; or the 18 elementary spheres [धातु-लोक] ib. lviii ; or the ashes of the body , relics L. [cf. -गर्भ]) (Monier-Williams. Samskritam). 


The twisted snakes are distinguished in the context of a temple in Ancient Near East.
The Sumerian deity, Ningizzida, is accompanied by two gryphons Mushussu; it is the oldest known image of two snakes coiling around an axial rod, dating from before 2000 BCE.http://en.wikipedia.org/wiki/Serpent_(symbolism)

nAga 'serpent' Rebus: nAga 'lead'; dhAtu 'strands' Rebus: dhAtu 'mineral' Thus, nAga dhAtu 'lead mineral'

Hieroglyph: karada 'leopard': Kol. keḍiak tiger. Nk. khaṛeyak panther. Go. (A.) khaṛyal tiger; (Haig) kariyāl panther (Voc. 999). Kui kṛāḍi, krānḍi tiger, leopard, hyena. Kuwi (F.) kṛani tiger; (S.) klā'ni tiger, leopard; (Su. P. Isr.) kṛaˀni (pl. -ŋa) tiger. / Cf. Pkt. (DNM) karaḍa- id.  (DEDR 1132)  करडा [karaḍā]  Hard from alloy--iron, silver &c. (Marathi)
Bronze flag, Shahdad Kerman, Iran dated to 3rd millennium BCE. See: http://bharatkalyan97.blogspot.in/2013/07/ancient-near-east-shahdad-bronze-age.html
 “The shaft is set on a 135 mm high pyramidal base. The thin metal plate is a square with curved sides set in a 21 mm wide frame. On the plate there is a figure of a goddess sitting on a chair and facing forward. The goddess has a long face, long hair and round eyes. Her left hand is extended as if to take a gift…a square garden divided into ten squares. In the center of each square there is a small circle. Beside this garden there is a row of two date palm trees…Under this scene the figure of a bull flanked by two lions is shown…The sun appears between the heads of the goddess and, one of the women and it is surrounded by a row of chain decorative motives.” (Hakemi, Ali, 1997, Shahdad, archaeological excavations of a bronze age center in Iran, Reports and Memoirs, Vol. XXVII, IsMEO, Rome. 766 pp, p.271, p.649). The inscriptional evidence discovered at this site which is on the crossroads of ancient bronze age civilizations attests to the possibility of Meluhha settlements in Shahdad, Tepe Yahya and other Elam/Susa region sites. The evolution of bronze age necessitated a writing system -- the answer was provided by Indus writing using hieroglyphs and rebus method of rendering Meluhha (mleccha) words of Indian sprachbund.

"The inscriptional evidence discovered at this site which is on the crossroads of ancient bronze age civilizations attests to the possibility of Meluhha settlements in Shahdad, Tepe Yahya and other Elam/Susa region sites. The evolution of bronze age necessitated a writing system -- the answer was provided by Indus writing using hieroglyphs and rebus method of rendering Meluhha (mleccha) words of Indian sprachbund." http://bharatkalyan97.blogspot.in/2015/08/ingots-of-arakuta-orichalcum-brass.html

Shown are the glyphs of 1. zebu and 2. tigers which are also glyphs on Indus writing which I decode as related respectively to 1. blacksmithy on unsmelted metal (Adar Dhangar 'native blacksmith', poLa 'zebu' Rebus: poLa 'magnetite') 2. working with alloys (kol, tiger) The tree is a smelter furnace (kuTi). 

The twisted rope hieroglyph: धातु dhātu 'strand of rope' (Rigveda) Rebus: 'metal, mineral, ore (esp. of copper, esp. of red colour) Alternative: The endless-knot motif is iron (meD, knot, iron).

Twisted strands of rope as hieroglyph on Ancient Near East artifacts
Displaying ScreenShot1760.bmpDisplaying ScreenShot1762.bmpDisplaying ScreenShot1761.bmp
Louvre AO7296
http://www.bibliotecapleyades.net/sumer_anunnaki/anunnaki3a/Louvre%20Dec%201%202002%20192.html ml
Worshiper Holding Hare Before Enthroned Male Figure, Vultures Above
Cylinder seal and impression Syria (ca. 1720–1650 B.C.E) Hematite 21 x 10 mm Seal no. 937 http://www.themorgan.org/collections/collectionsList.asp?id=Seals

Hieroglyphs on the cylinder seal read rebus: 

The glyph of a crescent with a ball above may denote a crucible + ingot.

koThAri 'crucible' Rebus: koThAri 'treaurer, warehouse'
kola 'woman' Rebus: kolhe‘smelter’. 

H. mẽṛā, mẽḍā m. ʻ ram with curling horns ʼ (CDIAL 10120). Rebus: mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.)

kuṛī f. ʻ girl (Punjabi) Rebus: kuṭhi 'smelter'; dula 'pair' Rebus: dul 'cast metal'. Thus, the two young girls denote dul kuṭhi 'smelter for cast metal'.

मेढा [ mēḍhā ] 'polar star' Rebus: mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.) ayo 'fish' Rebus: ayo 'iron' (Gujarati); ayas 'alloyed metal' (Sanskrit) eruvai 'eagle' Rebus: eruvai 'copper'.

1. kulai ‘a hare’ (Santali) Allograph: kul ‘tiger’ (Santali) Rebus: kolhe‘smelter’. (Hieroglyph attached) A pair of hares: dul kolhe 'cast metal smelter'. (Hieroglyph: dula 'pair')
2. karaDi 'safflower' Rebus: karaDa 'hard alloy'.(Hieroglyph attached)

3. Twisted rope: dhAtu 'strands of rope' Rebus: dhAtu 'mineral, metal, ore' Alternative: मेढा [ mēḍhā ] A twist or tangle arising in thread or cord, a curl or snarl.(Marathi)(CDIAL 10312).L. meṛh f. ʻrope tying oxen to each other and to post on threshing floorʼ(CDIAL 10317) Rebus: meḍ'iron'. mẽṛhet ‘iron’ (Mu.Ho.) (Hieroglyph attached; below the cord/twist are two seated lions)
4. arye 'lion' Rebus: araa 'brass'.
5. dula 'pair' Rebus: dul 'cast (metal). Thus a cast iron-brass alloy indicated.
6. The person on the right holding an antelope is mlekh 'goat' Rebus: meṛh 'helper of merchant' (Desinaamamaalaa of Hemachandra)
7. eraka 'wing' Rebus: erako 'moltencast copper'.
8. kola 'woman' Rebus: kol 'working in iron'; kolhe 'smelter'.
9. kuTi 'girl' (cf. two girls held upside down); Rebus: kuThi 'smelter furnace'. Thus, a copper smelter furnace is indicated.
10. khamḍa 'copulation' (Santali) Rebus: kampaṭṭa ‘mint, coiner’.
Print of a seal: Two-headed eagle, a twisted cord below. From Bogazköy . 18th c.B.C. (Museum Ankara).

eruvai 'eagle' Rebus: eruvai 'copper'. kōḍe, kōḍiya. [Tel.] n. A bullcalf. Rebus: koḍ artisan’s workshop (Kuwi) kunda ‘turner’ kundār turner (Assamese) Technical description Votive bas-relief of Dudu, priest of Ningirsu in the time of Entemena, prince of Lagash C. 2400 BCE Tello (ancient Girsu) Bituminous stone H. 25 cm; W. 23 cm; Th. 8 cm De Sarzec excavations, 1881 AO 2354 Plaques perforated in the center and decorated with scenes incised or carved in relief were particularly widespread in the Second and Third Early Dynastic Periods (2800-2340 BC), and have been found at many sites in Mesopotamian and more rarely in Syria or Iran. The perforated plaque of Dudu, high priest of Ningirsu in the reign of Entemena, prince of Lagash (c.2450 BC), belongs to this tradition. It has some distinctive features, however, such as being made of bitumen.This plaque belongs to the category of perforated plaques, widespread throughout Phases I and II of the Early Dynastic Period, c.2800-2340BC, and found at many sites in Mesopotamia (especially in the Diyala region), and more rarely in Syria (Mari) and Iran (Susa). Some 120 examples are known, of which about 50 come from religious buildings. These plaques are usually rectangular in form, perforated in the middle and decorated with scenes incised or carved in relief. They are most commonly of limestone or gypsum: this plaque, being of bitumen, is an exception to the rule. The precise function of such plaques is unknown, and the purpose of the central perforation remains a mystery. : dhAtu 'strands of rope' Rebus: dhAtu 'mineral, metal, ore' Alternative: मेढा [ mēḍhā ] A twist or tangle arising in thread or cord, a curl or snarl.(Marathi)(CDIAL 10312).L. meṛh f. ʻrope tying oxen to each other and to post on threshing floorʼ(CDIAL 10317) Rebus: mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.)             


S. Kalyanaraman
Sarasvati Research Center
August 18, 2015
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Indus script hieroglyphs signify dhAtu 'iron ore', Dharwar, Ib names of places in India in the iron ore belt

August 18, 2015, 6:59 pm
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Mirror: http://tinyurl.com/p3ppuu7

dhAtu is a gloss which signifies metal, mineral, ore. It is likely that in early Bronze Age, the mineral specifically referred to is iron ore or meteoric iron as naturally occurring native, unsmelted metal called aduru, ayas. A gloss dhāvaḍ has the meaning: iron smelters. This gloss derived rom dhAtu can be explained in an archaeometallurgical context with evidences from Indus Script Corpora.

This suggestion is premised on a Marathi gloss (Prakritam, Meluhha pronunciation) cognate with dhAtu: dhāū, dhāv m.f. ʻa partic. soft red stoneʼ (Marathi)

This note suggests that the place names in India of Dharwad and Ib are related to nearby iron ore regions and lived in by iron workers. The names are derived from two etyma streams: 1 dhāū, dhāv m.f. ʻ a partic. soft red stone ʼ (whence dhā̆vaḍ m. ʻa caste of iron -- smeltersʼ, dhāvḍī ʻ composed of or relating to iron ʼ); dhātu n. ʻ substance ʼ RV., m. ʻ element ʼ 2. ib 'iron' kara +iba, karba 'iron'. For example, the place name Dharwad is relatable to dhāvaḍ 'iron-smelters'. Archaeological explorations near Dharwad and Ib may indicate evidences for iron smelting.

 This etymon indicates the possible reading of the tall flagpost carried by kneeling persons with six locks of hair: baTa 'six' Rebus: bhaTa 'furnace'. Associated with nAga 'serpent' Rebus: nAga 'lead'

The banner flagpost carried by four flag-bearers includes a banner associated with fish. aya 'fish' Rebus: aya 'iron' (Gujarati) ayas 'metal' (Rigveda) http://bharatkalyan97.blogspot.in/2015/08/indus-script-unravels-announcement-of.html presents the picture of a 11-ft tall banner from Girsu (Telloh)
Red jasper H. 1 1/8 in. (2.8 cm), Diam. 5/8 in. (1.6 cm) cylinder Seal with four hieroglyphs and four kneeling persons (with six curls on their hair) holding flagposts, c. 2220-2159 B.C.E., Akkadian (Metropolitan Museum of Art) Cylinder Seal (with modern impression). The four hieroglyphs are: from l. to r. 1. crucible PLUS storage pot of ingots, 2. sun, 3. narrow-necked pot with overflowing water, 4. fish A hooded snake is on the edge of the composition. (The dark red color of jasper reinforces the semantics: eruvai 'dark red, copper' Hieroglyph: eruvai 'reed'; see four reedposts held. 

If the hieroglyph on the leftmost is moon, a possible rebus reading: قمر ḳamar
A قمر ḳamar, s.m. (9th) The moon. Sing. and Pl. See سپوږمي or سپوګمي (Pashto) Rebus: kamar 'blacksmith'

There are two Railway stations in India called Dharwad and Ib. Both are related to Prakritam words with the semantic significance: iron worker, iron ore.

dhā̆vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻ composed of or relating to iron ʼ (Marathi)(CDIAL 6773)

ib 'iron' (Santali) karba 'iron'; ajirda karba 'native metal iron' (Tulu) karabha 'trunk of elephant' Rebus: karba 'iron' ibha 'elephant' Rebus: ib 'iron ore' (Santali) The gloss ajirda (Tulu) is cognate with aduru, ayas. Hence, it is likely that the gloss ayas of Rigveda signifies native, unsmelted metal of iron ore.
Glazed steatite . Cylinder seal. 3.4cm high; imported from Indus valley. Rhinoceros, elephant, crocodile (lizard? ).Tell Asmar (Eshnunna), Iraq. Elephant, rhinoceros, crocodile hieroglyphs: ib 'elephant' Rebus: ib 'iron' kANDa 'rhinoceros' Rebus: kANDa 'iron implements' karA 'crocodile' Rebus: khAr 'blacksmith' (Kashmiri)
See: A stranded rope as a hieroglyph signifies dhAtu rebus metal, mineral, ore. This occurs on Ancient Near East objects with hieroglyphs such as votive bas-relief of Dudu, priest of Ningirsu in the time of Entemena, prince of Lagash C. 2400 BCE Tello (ancient Girsu), eagle and stranded rope from Bogazhkoy. Indus Script decipherment of these hieroglyph-multiplexes confirms the underlying Prakritam as an Indo-European language and Indus Script Corpora is emphatically  catalogus catalogorum of metalwork of the Bronze Age in Ancient Near East.
Print of a seal: Two-headed eagle, a twisted cord below. From Bogazköy . 18th c.B.C. (Museum Ankara). eruvai 'kite' Rebus: eruva 'copper' dhAtu 'strands of rope' Rebus: dhAtu 'mineral' (Note the three strands of the rope hieroglyph on the seal impression from Bogazkoy; it is read: tridhAtu 'three mineral elements'). It signifies copper compound of three minerals; maybe, arsenic copper? or arsenic bronze, as distinct from tin bronze?

Copper and arsenic ores
Ore nameChemical formula
ArsenopyriteFeAsS
EnargiteCu3AsS4
OliveniteCu2(AsO4)OH
TennantiteCu12As4S13
MalachiteCu2(OH)2CO3
AzuriteCu3(OH)2(CO3)2
Sulfide deposits frequently are a mix of different metal sulfides, such as copper, zinc, silver, lead, arsenic and other metals. (Sphalerite (ZnS2), for example, is not uncommon in copper sulfide deposits, and the metal smelted would be brass, which is both harder and more durable than bronze.)The metals could theoretically be separated out, but the alloys resulting were typically much stronger than the metals individually.
m1406 Seal using three-stranded rope: dhAtu Rebus: iron ore.

Hieroglyph:  धातु [p= 513,3] m. layer , stratum Ka1tyS3r. Kaus3. constituent part , ingredient (esp. [ and in RV. only] ifc. , where often = " fold " e.g. त्रि-ध्/आतु , threefold &c ; cf.त्रिविष्टि- , सप्त- , सु-) RV. TS. S3Br. &c (Monier-Williams) dhāˊtu  *strand of rope ʼ (cf. tridhāˊtu -- ʻ threefold ʼ RV., ayugdhātu -- ʻ having an uneven number of strands ʼ KātyŚr.).; S. dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twisted ʼ, L. dhāī˜ f.(CDIAL 6773)

Rebus: M. dhāū, dhāv m.f. ʻ a partic. soft red stone ʼ (whence dhā̆vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻ composed of or relating to iron ʼ); dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ; Pk. dhāu -- m. ʻ metal, red chalk ʼ; N. dhāu ʻ ore (esp. of copper) ʼ; Or. ḍhāu ʻ red chalk, red ochre ʼ (whence ḍhāuā ʻ reddish ʼ; (CDIAL 6773) धातु  primary element of the earth i.e. metal , mineral, ore (esp. a mineral of a red colour) Mn. MBh. &c element of words i.e. grammatical or verbal root or stem Nir. Pra1t. MBh. &c (with the southern Buddhists धातु means either the 6 elements [see above] Dharmas. xxv ; or the 18 elementary spheres [धातु-लोक] ib. lviii ; or the ashes of the body , relics L. [cf. -गर्भ]) (Monier-Williams. Samskritam)

Located on the Map of India are regions with Fe (Iron ore) mines: the locations include Dharwad and Ib.

Dharwad is the district headquarters of Dharwad district in the state of Karnataka, India. It was merged with the city of Hubli in 1961 to form the twin cities of Hubli-Dharwad. It covers an area of 200.23 km² and is located 425 km northwest of Bengaluru, onNH 4, between Bengaluru and Pune...The word "Dharwad" means a place of rest in a long travel or a small habitation. For centuries, Dharwad acted as a gateway between the Malenaadu (western mountains) and the Bayalu seeme (plains) and it became a resting place for travellers. Inscriptions found near Durga Devi temple in Narendra (a nearby village) and RLS High School date back to the 12th century and have references to Dharwad. This makes Dharwad at least 900 years old.  https://en.wikipedia.org/wiki/Dharwad The place is located in the region of hematite (iron ore) -- e.g. Sandur taluk
 


The station derives its name from Ib River flowing nearby. Ib railway station came up with the opening of the Nagpur-Asansol main line of Bengal Nagpur Railway in 1891. It became a station on the crosscountry Howrah-Nagpur-Mumbai line in 1900 In 1900, when Bengal Nagpur Railway was building a bridge across the Ib River, coal was accidentally discovered in what later became Ib Valley Coalfield. https://en.wikipedia.org/wiki/Ib_railway_station


S. Kalyanaraman
Sarasvati Research Center
August 19, 2015
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Packaging, repackaging, BIMARU and cure for jungle raj. NaMo does not lecture, he is at his political best in conversations with voters.

August 18, 2015, 8:59 pm
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I like the 003 crore added to reinforce arithmetical credibility. If that is how it adds up, so be it. More power to Bihari asmitaa, Bharatiya asmitaa.

Kalyanaraman
Embedded image permalink

| Wednesday , August 19 , 2015 |

Going, going...for Rs 1.25 lakh cr

- Modi's poll package minus specifics
Roshan Kumar
Ara, Aug. 18: Prime Minister Narendra Modi today shook a cocktail of blandishments at voters in caste-ridden Bihar that blended some dodgy economics and astute politics with the élan of a sharp-eyed conjurer.
Modi literally pulled a Rs 1.25 lakh crore rabbit out of his hat - and held it out before a heaving mass of people that had gathered at the Ramna Maidan in Ara with an unequivocal message: vote for the NDA and I will change Bihar.
It was just as well that chief minister Nitish Kumar decided to welcome Modi at Patna airport and chose not to go to Ara, 60km to the west, to attend the official function that was ostensibly held to inaugurate 11 national highways being built at a cost of Rs 9,700 crore and lay the foundation stones for 22 skill development centres across the state.

The state government was represented by road construction minister Lallan Singh, who sat on the stage but was denied the opportunity to speak at the stage-managed show.
Modi's speech - he turned the official event into virtually his third pre-election rally in the state - was full of sarcasm and taunts directed at his bête noire Nitish Kumar.
"It seemed that the Prime Minister was bribing the voters of Bihar," said JDU national spokesperson K.C. Tyagi.
The Prime Minister used rapier thrusts to shred Nitish's oft-repeated charge that Modi had done nothing for Bihar.
"The chief minister gave Bihar's ' swabhiman (pride)' a go and went to the previous government in Delhi to seek a financial package. The then Union government gave him Rs 12,000 crore which included the Rs 1,000 crore per year announced by the Vajpayee government," Modi said, while attacking the Congress with whom Nitish has allied for the upcoming Assembly polls.
He reacted to Nitish's statement criticising the Prime Minister for declaring Bihar a Bimaru state.
"I welcome Nitish Kumarji's statement. May his mouth be full of sugar and honey. But tell me if a man is not sick, does he go to the doctor? If everything is all right in Bihar, why does he keep demanding things from the Centre," he asked - and the crowd of about 25,000 roared in approval.
Modi made it clear that the Rs 1.25 lakh crore special package for Bihar - which was short on specifics, minus any timeframe but long on promises with some sleight-of-hand counting - was over and above the Rs 40,657 crore earmarked for expenditure on ongoing central projects like the thermal plant in Banka and national highways.
It was also a dig at Nitish, who has often accused the Prime Minister of "repackaging" old promises made by previous governments.
The PMO released a break-up of the package but it wasn't immediately clear if the money allocated by the different ministries was over and above the sum already listed under various heads.
Modi's jibes, at Ara and at the party rally in Saharsa later in the afternoon, drew an instant response from Nitish. "If I have to go to any darbar for Bihar and its people, I will not hesitate," Nitish tweeted. At a news conference in Patna, the chief minister taunted Modi for the auction-like build-up to the announcement of the package.
"Was the Prime Minister auctioning Bihar?" Nitish said. "This is just re-packaging, not a package."
A lot of the credit ought to go to Nitish for forcing Modi to start talking about a special package - an issue on which the Centre has often maintained it doesn't have the discretionary powers to craft bailout packages for states because of the new fund devolution formula adopted by the Fourteenth Finance Commission.
Ever since Modi came to power, Nitish has been demanding special category status for the state - which Modi had promised during his election campaign. Since then, the BJP appears to have dropped its support for granting special category status to the state.
The BJP's argument for this is premised on the fact that the 14th Finance Commission - which has laid down the rules for sharing funds between the Centre and the states - had decided to drop the distinction between special category and other states.
The Raghuram Rajan report of September 2013 - which had proposed a composite development index for states as a basis for allocation of funds - had also subsumed the concept of "special category" within its methodology that provided for the allocation of additional assistance to least developed states.
Both reports were designed to minimise the element of Centre's discretion in the allocation of funds - and it remains to be seen how Modi can shake off the straitjacket that the devolution formula places on the Centre. The BJP has argued that the tax benefits for investors in Bihar had already been announced by the Union finance minister in his last budget.
Nitish has been slamming the Modi government over the reduced share of Bihar in terms of percentage of central taxes, while the BJP points out that the state will get almost three times the amount it got in the previous five years.
The 14th Finance Commission had determined Bihar's share of central taxes at 9.665 per cent - the second highest after Uttar Pradesh's 17.959 per cent.
Earlier this year, Nitish submitted a memorandum by an all-party delegation (excluding the BJP) demanding Rs 1.10 lakh crore as central assistance from the Centre. Quite a few of the demands made by Nitish in that memorandum, like the new airport for Patna, roads, educational institutes, have been met in Modi's special package today.
However, the state government was ignored when a committee headed by finance minister Arun Jaitley prepared the package for Bihar.
http://www.telegraphindia.com/1150819/jsp/frontpage/story_37983.jsp#.VdP-EdSqqko

IN ACTION : ‘Auctioneer’ of the year in Great Indian Bazaar

Prime Minister Narendra Modi on Tuesday promised a package for Bihar with a few months to spare for the Assembly polls. The following is the manner in which he made the announcement at a foundation ceremony near Ara, around 70km from Patna:
THE FINE PRINT
The PMO has listed a break-up of the Rs 1.25-lakh-crore special package but no time frame or the potential source of funds was given. The single biggest component is the promise made on national highways: Rs 54,713 crore. Usually, big public-sector investments are bunged into such packages. Accordingly, petroleum and natural gas comes second on the list with the promise of Rs 21,476 crore. Earlier this year, Bihar chief minister Nitish Kumar had submitted a memorandum by an all-party delegation (excluding the BJP) demanding Rs 1.10 lakh crore as assistance from the Centre. Quite a few of the demands made by Nitish in that memorandum, like a new airport for Patna, roads and educational institutes, figure in the Prime Minister’s special package.

THE SARCASM
On being criticised for calling Bihar “Bimaru”, Modi said on Tuesday: “May his (Nitish Kumar’s) mouth be full of sugar and honey. But tell me, if a man is not sick, does he go to the doctor? If everything is all right in Bihar, why does he keep demanding things from the Centre?”
THE SLUGFEST
Nitish responded: “Was the Prime Minister auctioning Bihar? This is just re-packaging, not a package.”
“It appeared that the Prime Minister was bribing the voters of Bihar,” added Janata Dal United national spokesperson K.C. Tyagi.

http://www.telegraphindia.com/1150819/jsp/frontpage/story_37986.jsp#.VdP-otSqqkp
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Indus Script hieroglyph readings on Jasper Akkadian cylinder seal ca. 2220-2159 BCE REVISED: metalwork catalogue

August 18, 2015, 10:40 pm
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Mirror: http://tinyurl.com/oxv2jne

Note: I acknowledge with gratitude Prof. Richard Sproat's identification of a lucid hieroglyph on Jasper Akkadian cylinder seal as 'moon'(and not merely as 'crucible'). This guided me to search for and locate a rebus rendering based on a Pashto gloss: kamar 'moon' rebus: kamar 'blacksmith' (Santali). Both are IE language family languages and hence, Prakritam, Meluhha.

Girsu (Tlloh) archaeological find. 11 ft. tall copper plated flagpost.  This may relate to a period when 
Girsu (ca. 2900-2335 BCE) was the capital of Lagash at the time of Gudea.

Hieroglyph: ढाल (p. 356) [ ḍhāla ] The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain: also a flag flying on forts &c. v दे. ढालकाठी (p. 356) [ ḍhālakāṭhī ] f ढालखांब m A flagstaff; esp.the pole for a grand flag or standard. 2 fig. The leading and sustaining member of a household or other commonwealthढालपट्टा (p. 356) [ ḍhālapaṭṭā ] m (Shield and sword.) A soldier's accoutrements comprehensively.ढालाईत (p. 356) [ ḍhālāīta ]  That bears the great flag with proceeds in front of an army in march.ढाळणें (p. 356) [ ḍhāḷaṇēṃ ] v c (Active of ढळणें) To wave over or around (a fan, brush &c.) Ex. सेवक वरि ढाळति चामरें ॥.ढालकरी (p. 356) [ ḍhālakarī ] m The bearer or or attendant upon the ढाल of an army or a cheiftain. 2 fig. The staff, support, or upholding person of a family or community. (Marathi) ḍhālā a tall banner (Kannada) 

Rebus: ḍhālu 'cast, mould' (Kannada) J. ḍhāḷṇu ʻ to cause to melt ʼ; P.ḍhalṇā ʻ to be poured out, fall, melt ʼ(CDIAL 5582) ढाळ (p. 356) [ ḍhāḷa ] Cast, mould, form (as ofmetal vessels, trinkets &c.(Marathi)

A قمر ḳamar, s.m. (9th) The moon. Sing. and Pl. 

See سپوږمي or سپوګمي رښړه rabaṟṟṉaʿh, s.f. (3rd) Moonshine, the light of the moon, moonlight. Pl. يْ ey. See سپوږمي (Pashto)

P کمر kamar, s.m. (2nd) The middle of a mountain, a precipice, a cliff, an escarpment, the high bank of a river, a place where a portion has fallen from a mountain. Pl. کمرونه  kamarūnah. کمر بند kamar band, s.m. (2nd) A girdle, a zone, a waist belt. Pl. کمر بندونه kamar bandūnah. کمر کیسه kamar kīsaʿh, s.f. (3rd) A waist-belt with powder horn, and other furniture for a soldier. Pl. يْ ey. See ملا
P کمري kamarī, adj. Weak in the loins (as a horse), respecting the loins. (Masc. and Fem.) (Pashto) Ta. kamar crack, chasm, cleft in the ground caused by drought. Ka. kamari, kammari declivity, steep bank, cliff, ravine.(DEDR 1229)kambar कंबर् or kamar कमर् (q.v.) । कटिः m. the loins, the waist; a girdle, zone, belt; the middle (of a mountain, etc.); the flank (of an army). -band -बन्द् (= ) । कटिबन्धनम् m. a girdle, zone, sash, belt,(Kashmiri) కమ్మరు (p. 0247) [ kammaru ] or కమరు kammaru. [Tel.] n. A girdle. మొలనూలు.(Telugu)

Rebus: karmāˊra m. ʻ blacksmith ʼ RV. [EWA i 176 < stem *karmar -- ~ karman -- , but perh. with ODBL 668 ← Drav. cf. Tam. karumā ʻ smith, smelter ʼ whence meaning ʻ smith ʼ was transferred also to karmakāra -- ] Pa. kammāra -- m. ʻ worker in metal ʼ; Pk. kammāra -- , °aya -- m. ʻ blacksmith ʼ, A. kamār, B. kāmār; Or. kamāra ʻ blacksmith, caste of non -- Aryans, caste of fishermen ʼ; Mth. kamār ʻ blacksmith ʼ, Si. kam̆burā.*karmāraśālā -- .Addenda: karmāˊra -- : Md. kan̆buru ʻ blacksmith ʼ.(CDIAL 2898) కమ్మటము [ kammaṭamu ] Same as కమటము. కమ్మటీడు kammaṭīḍu. [Tel.] A man of the goldsmith caste.కమ్మరము [ kammaramu ] kammaramu. [Tel.] n. Smith's work, iron work. కమ్మరవాడు, కమ్మరి or కమ్మరీడు kammara-vāḍu. n. An iron-smith or blacksmith. బైటికమ్మరవాడు an itinerant blacksmith. (Telugu) Kammāra [Vedic karmāra] a smith, a worker in metals generally D ii.126, A v.263; a silversmith Sn 962= Dh 239; J i.223; a goldsmith J iii.281; v.282. The smiths in old India do not seem to be divided into black -- , gold -- and silver -- smiths, but seem to have been able to work equally well in iron, gold, and silver, as can be seen e. g. from J iii.282 and VvA 250, where the smith is the maker of a needle. They were constituted into a guild, and some of them were well -- to -- do as appears from what is said of Cunda at D ii.126; owing to their usefulness they were held in great esteem by the people and king alike J iii.281.   -- uddhana a smith's furnace, a forge J vi.218; -- kula a smithy M i.25; kūṭa a smith's hammer Vism 254; -- gaggarī a smith's bellows S i.106; J vi.165; Vism 287 (in comparison); -- putta "son of a smith," i. e. a smith by birth and trade D ii.126; A v.263; as goldsmith J vi.237, Sn 48 (Nd2 ad loc.: k˚ vuccati suvaṇṇakāro); -- bhaṇḍu (bhaṇḍ, cp. Sk. bhāṇḍika a barber) a smith with a bald head Vin i.76; -- sālā a smithy Vism 413; Mhvs 5, 31.(Pali)

<kamar>(B),<karma>(B)  {N} ``^black^smith''.  Fem. <kamar-boi>'.  *Des.  @B05220.  #16371.  <kamar=gana>(B)  {N} ``^bellows of a ^black^smith''.  *Des.  |<gana> `'.  @B05230.  #10713.<kamar>(P)  {N} ``^blacksmith''.  *Sa., Mu.<kamar>, Sad.<kAmAr>, B.<kamarO>, O.<kOmarA>; cf. Ju.<kamar saRe>, ~<kOjOG>.  %16041.  #15931.  <kamar saRe>(P)  {N} ``blacksmith's shop''.  |<saRe> `shop'.  %16050.  #15940. (Munda etyma)

Alternatives:

Hieroglyph: <arke>  {N} ``^moon, ^month; ^time (of an event)(D)''.  @N0449,N0452,(D).  #1311.  <arke kuni? u~Dam guigini>  {N} ``^waning moon''.  |<kuni?> `old woman; to age', <u~Dam> `old man; to age', <guigini> `?' (cf. <guj-gi-nu lok> `dead person').  !the moon is becoming old gradually; the moon is reducing gradually.  @N0457.  ??<gu ui>.  #1320.   <arke onob oRu?-gu pi.piG>  {N} ``^waxing moon''.  |<onob> `mature young woman', <oRu?> `mature young man', <gu> `?', <pi.piG> `to come, to happen'.  !The moon is becoming matured gradually; the moon is waxing.  @N0458.  ??.  #1330.   <arke-to?>,,<arke-tog>  {V} ``to ^shine (of the moon)''.  {N} ``^moonlit ^night''.  |<to?> `?'.  @W0034,N0454.  #1340.(Munda etyma) Rebus: arka 'copper, gold'

Hierolglyph: கோடு² kōṭuCusp, horn, as of the crescent moon; முனை. கோடுகூடு மதியம் (பதிற்றுப். 31, 12). 25. Side; பக்கம். கோடுய ரடுப்பு (புறநா. 164). Rebus: [M. kōṭṭa.] Stronghold, fortified place; அரணிருக்கை. (W.)(Tamil)

Based on this Indus Script cipher of the hieroglyph 'moon', the following revisions are made for the decipherment of the Jasper cylinder seal:

The four persons (kamar) may be recognized as soldiers based on the Pashto gloss: kamar kīsaʿh, s.f. (3rd) A waist-belt with powder horn, and other furniture for a soldier. The kamar is semantically reinforced by orthographic determinative of six curls of hair: baTa 'six' Rebus: bhaTa 'furnace' PLUS PLUS meDh 'curl' Rebus: meD 'iron' 

to indicate that the message conveyed is of four smelters for iron (metal).

The four hieroglyphs are: from l. to r. 1. moon PLUS storage pot of ingots, 2. sun, 3. narrow-necked pot with overflowing water, 4. fish A hooded snake is on the edge of the composition. (The dark red color of jasper reinforces the semantics: eruvai 'dark red, copper' Hieroglyph: eruvai 'reed'; see four reedposts held. 

kamar 'moon' Rebus: kamar 'blacksmith'
arka 'sun' Rebus: arka, eraka 'copper, gold, moltencast'
lokANDa 'overflowing pot' Rebus: lokhaNDa 'metal implements, excellent implements'
aya 'fish' Rebus: aya 'iron' (Gujarati) ayas 'metal' (Rigveda)
baTa 'six' Rebus: bhaTa 'furnace' PLUS meDh 'curl' Rebus: meD 'iron'



Red jasper H. 1 1/8 in. (2.8 cm), Diam. 5/8 in. (1.6 cm) cylinder Seal with four hieroglyphs and four kneeling persons (with six curls on their hair) holding flagposts, c. 2220-2159 B.C.E., Akkadian (Metropolitan Museum of Art) Cylinder Seal (with modern impression). The four hieroglyphs are: from l. to r. 1. crucible PLUS storage pot of ingots, 2. sun, 3. narrow-necked pot with overflowing water, 4. fish A hooded snake is on the edge of the composition. (The dark red color of jasper reinforces the semantics: eruvai 'dark red, copper' Hieroglyph: eruvai 'reed'; see four reedposts held. 

koThAri 'crucible' Rebus: koThAri 'treasurer, warehouse'

If the hieroglyph on the leftmost is moon, a possible rebus reading: قمر ḳamar
A قمر ḳamar, s.m. (9th) The moon. Sing. and Pl. See سپوږمي or سپوګمي (Pashto) Rebus: kamar 'blacksmith'
Cylinder seal with kneeling nude heroes, ca. 2220–2159BCE.; Akkadian
Mesopotamia
Red jasper; H. 1 1/8 in. (2.8 cm), Diam. 5/8 in. (1.6 cm)
Anonymous Loan (L.1992.23.5)

Citation

"Cylinder seal with kneeling nude heroes [Mesopotamia]" (L.1992.23.5) In Heilbrunn Timeline of Art History . New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/works-of-art/L.1992.23.5. (October 2006)

Four representations of a nude hero with six sidelocks of hair appear on this cylinder seal. Each wears a three-strand belt with a tassel. In all cases, the hero kneels on one knee and with both hands holds up a gatepost standard in front of his raised leg. Two vertical lines of inscription, one placed before a hero and another placed behind a second hero, give the name as Shatpum, son of Shallum, but do not provide an official title. Placed vertically in the field, a serpent appears behind one hero. In the spaces between the tops of the standards are four symbols: a sun disk, a lunar crescent, a fish, and a vase with flowing streams of water.

The nude hero is often shown with this very explicit type of gatepost, which perhaps is the emblem of a specific god or group of deities. The heroes with gateposts, the flowing vase, and the fish suggest that the iconography of this seal is somehow connected with Ea, god of sweet water and wisdom. However, the meaning of individual symbols could change in different contexts. The sun, moon, vase, and fish are undoubtedly astral or planetary symbols—the vase with streams and the fish are forerunners of what in much later times become zodiacal signs.

S. Kalyanaraman
Sarasvati Research Center
August 19, 2015


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Big brother Internet, 2084

August 19, 2015, 12:09 am
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Will the internet of things result in predictable people?

Evan Selinger and Brett Frischmann
The question of our age might turn out to be the reverse of the Turing test: will people become programmable like machines?Two people leaning on mail box while using iPhones near Columbus Circle, New York City.
 Screens over people: two smartphone users in New York City. Photograph: Joseph Reid /Alamy



















W                      e’re told that eventually sensors will be everywhere. Not just in phones, tablets, and laptops. Not just in the wearables attached to our bodies. Not just at home or in the workplace. Sensors will be implanted in nearly everything imaginable and they will be networked, tightly connected, and looking after us 24-7-365.
So, brace yourself. All the time, you’ll be be monitored and receive fine-grained, hyper-personalised services. That’s the corporate vision encapsulated by the increasingly popular phrase “internet of everything”.
Techno-optimists believe the new world will be better than our current one because it will be “smarter”. They’re fond of saying that if things work according to plan, resources will be allocated more efficiently. Smart grids, for example, will reduce sizeable waste and needless consumption. And, of course, on an individual level, service providers will deliver us the goods and services that we supposedly want more readily and cheaply by capitalising on big data and automation.

Keanu Reeves and Carrie-Ann Moss In The Matrix
Pinterest
 Keanu Reeves and Carrie-Ann Moss In The Matrix (1999): ‘The dystopian vision of The Matrix won’t be created. But even though we won’t become human batteries that literally power machines, we’ll still be fueling them as perpetual sources of data that they’re programmed to extract, analyse, share, and act upon.’ Photograph: Allstar Picture Library

While this may seem like a desirable field of dreams, concern has been raised about privacy, security, centralised control, excessive paternalism, and lock-in business models. Fundamentally, though, there’s a more important issue to consider. In order for seamlessly integrated devices to minimise transaction costs, the leash connecting us to the internet needs to tighten. Sure, the dystopian vision of The Matrix won’t be created. But even though we won’t become human batteries that literally power machines, we’ll still be fueling them as perpetual sources of data that they’re programmed to extract, analyse, share, and act upon. What this means for us is hardly ever examined. We’d better start thinking long and hard about what it means for human beings to lose the ability – practically speaking – to go offline.

Digital tethering in an engineered world


Think about the world we currently live in. While we benefit immensely from the internet, we’ve become digital dependents who feel tethered to it and regularly pay the steep price of constant connectivity disrupting older personal, social, and professional norms. The old advice of “go offline if you’re unhappy” rings hollow when others constantly demand our attention and not providing it conflicts with widespread expectations that being productive and responsible means being online. Amongst other things, being attached to a digital umbilical cord means daily lives under surveillance and showered with laments about unachievable work-life balance, fear of missing out, distracted parents, and screens being easier to talk to than people.The key issue is techno-social engineering. Techno-social engineering involves designing and using technological and social tools to construct, influence, shape, manipulate, nudge, or otherwise design human beings. While “engineering” sounds ominous, it isn’t inherently bad. Without techno-social engineering, cultures couldn’t coordinate behaviour, develop trust, or enforce justice. Since techno-social engineering is inevitable, it’s easy to get used to the forms that develop and forget that alternatives are possible and worth fighting for.
But the problem runs much deeper, and turns out to be more than the sum of its parts. Georgetown professor Julie Cohen gives the right diagnosis by characterising citizens as losing the “breathing room” necessary to meaningfully pursue activities that cultivate self-development – activities that are separated from observation, external judgment, expectations, scripts and plans. Without freedom to experiment, we run the risk of others exerting too much power over us.
We enjoy this breathing room throughout our lives. We get it in special places, like homes and hiking trails. We cherish it in the in-between spaces, like the walk home from the train or drive to soccer practice. But none of these locations are sacred. Rather, as the invasive pings of our smartphones demonstrate, they’re always at risk.

Find, gather, serve: the digital self


Smart homes of the future might follow suit. Perhaps they’ll be programmed to protect some forms of solitude by automating attention-killing tasks. But it’s hard to place much stock in any of this when neither tool nor technique effectively bridges the gap between individual decisions that are deemed counter-cultural and widespread expectations about online commitments.For the moment, we console ourselves with limited governance strategies. We turn notices off. We leave devices behind. We taketechnology Sabbaths and digital detoxes.
To make matters worse, it’s difficult to imagine that new forms of pervasive monitoring won’t be invented. And if they are, folks will be told that that life gets better by using them. Take, for example, David Rose, author of Enchanted Objects: Design, Human Desire, and the Internet of Things. He pines for the day when we can stop pestering our spouses and children with questions about how they’re doing, and instead look to kitchens lined with “enchanted walls” that “display, through lines of coloured light, the trends and patterns in your loved one’s mood”. Ironically, minimising human interaction in the always-on environment with automated reports eliminates our freedom to be off.
Entrepreneurial visions like this will profoundly influence the world we’re building. Writer and activist Cory Doctorow observes: “A lot of our internet of things models proceed from the idea that a human emits a beacon and you gather as much information as you can – often in a very adversarial way – about that human, and then you make predictions about what that human wants, and then you alert them.” Concerned about the persistent public exposure that these models rely on, Doctorow identifies an alternative, a localised “device ecosystem” that would allow internet of things users to only “voluntarily” share information “for your own benefit”.
Doctorow is right. We need to think about alternatives. And in principle, he’s got a fine idea. But at best, it’s a partial fix.



This January 30, 2014 file photo taken in Washington, DC, shows the splash page for the social media internet site Facebook.
Want an example of recent techno-social engineering? Look no further than Facebook ... Photograph: Karen Bleier/AFP/Getty Images

The find, gather, and serve models Doctorow justifiably critiques hide the deeper problem of pervasive techno-social engineering, and so his solution doesn’t address it. Our willingness to volunteer information, even for what we perceive to be for our own benefit, is contingent and can be engineered. Over a decade ago, Facebook aimed to shape our privacy preferences, and as we’ve seen, the company has been incredibly successful. We’ve become active participants, often for fleeting and superficial bits of attention that satiate our craving to be meaningful. And Facebook is just the tip of the iceberg. Throughout the current online environment, consumers are pressured to “choose” corporate services that directly manipulate them or sell their data to manipulative companies.

Intense manipulation in the programmable world


For good reason, there’s already plenty of anxiety about precise and customised forms of manipulation. Marketers want to harvest our big data trail to create behaviourally-targeted advertising that exploits cognitive biases and gets absorbed during moments when algorithms predict we’ll experience heightened vulnerability. Communication tools are being rolled out that perform deep data dives, create psychological profiles, and recommend exactly how we should communicate with one another to get what we want. Facebook has shown it’s ready and willing to non-transparently tweak our emotions – andco-opt us into their agenda – just so we find a product engaging. Given just how much nudging is occurring, it’s no surprise that folks are worried about the potential for elections to be determined by “digital gerrymandering”.Manipulation is thus the other big techno-social engineering issue that needs to be confronted. The power of traditional mass media – think advertisers and news organisations – to shape culture and public opinion is widely understood. But it seems like child’s play in comparison what we’ve seen on the internet and in visions of the internet of things.
The internet of things is envisioned to be a “programmable world” where the scale, scope, and power of these tools is amplified as we become increasingly predictable: more data about us, more data about our neighbours, and thus more ways to shape our collective beliefs, preferences, attitudes and outlooks. Alan Turing wondered if machines could be human-like, and recently that topic’s been getting a lot of attention. But perhaps a more important question is a reverse Turing test: can humans become machine-like and pervasively programmable.
Evan Selinger is an associate professor of philosophy at Rochester Institute of Technology, where he also is the head of research communications, community and ethics at the Media, Arts, Games, Interaction and Creativity (MAGIC) Center. Twitter: @evanselinger.
Brett Frischmann is a professor and co-director of the Intellectual Property and Information Law Program at Cardozo Law School. Twitter: @BrettFrischman.
They are both co-authors of Being Human in the 21st Century (Cambridge University Press, 2017), a book that critically examines why there’s deep disagreement about technology eroding our humanity and offers new theoretical tools for improving how we talk about and analyze dehumanization.
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Bangkok Phra Phrom (Thai: พระพรหม; from Sanskrit: Para Brahma, परब्रह्म) divinity of good fortune, protection

August 19, 2015, 2:22 am
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Santuário de Erawan com a figura de Brahma (Phra Phrom) é um dos mais famosos de Bangkok Erawan Shrine, Bangkok   இறைவன்¹ iṟaivaṉ (Tamil)

Bangkok blast: Victims’ kin pray at bombed shrine, blast site reopens to public

Bangkok, Bangkok blast, Bangkok bomb blast, Bangkok news, Bangkok explosion, Bangkok blast news, Bangkok blast latest news, Thailand bomb blast, Thailand blast, World news Bangkok bombing: Family members of a bombing victim pray at the Erawan Shrine at Rajprasong intersection in Bangkok, Thailand, Wednesday, Aug. 19, 2015. A central Bangkok shrine reopened Wednesday to the public after Monday’s bomb blast as authorities searched for a man seen in a grainy security video who they say was the prime suspect in an attack authorities called the worst in the country’s history. (AP Photo/Sakchai Lalit)
13:45 p.m
Thai police are offering a reward for information on bombing suspects.
Police spokesman Lt. Gen. Prawut Thavornsiri says in a tweet that 1 million baht — equivalent to $28,080 — is being offered for any word on bomber or bombers suspected of planting the explosive device that went off at a downtown shrine on a busy Monday evening, killing 20 people and wounding nearly 130 others.
A series of photos of one suspect have been released to the public. They show a man in a yellow T-shirt and carrying a backpack.
Police say they believe he wasn’t acting alone.
12:45 p.m.
A teary-eyed young Singaporean who lost his mother in Monday’s bombing and relatives of four members of a single Malaysian family who died in the blast have offered prayers and incense sticks at the Erawan shrine.
The relatives were led by a dozen Buddhist monks who performed a ritual as the shrine reopened to the public Wednesday morning.
The remains of the four Malaysians are scheduled to be returned to their hometown in Penang state later Wednesday. They were traveling on holiday in Bangkok in a group of seven.
Lee Tiang Heng, the grandfather of the 4-year-old Lee Jing Sian, who was among the dead, told Malaysia’s New Strait Times daily newspaper: “The whole family is devastated with the news and we are finding it hard to come to terms with their deaths.”
Malaysia’s Deputy Foreign Affairs Minister Reezal Merican Naina Merican said the bombing was a “heinous … unforgivable crime” and called on Thai authorities to expedite the investigation.
12:20 p.m.
Thai police say the bomber who is being hunted in the Monday explosion that killed 20 people at the downtown Bangkok shrine did not act alone.
National chief of police Somyot Poompanmoung says “he didn’t do it alone for sure. It’s a network.”
Investigators believe a man seen in security video wearing a yellow T-shirt and carrying a backpack set off the explosion. Police have released several photos of the man, with and without the backpack, and are asking the public to provide information about him.
— Nattasuda Anusonadisai, Bangkok
11:45 a.m.
The bomb crater at the downtown Erawan shrine where the Monday evening explosion killed 20 people has been paved over with a fresh coat of white cement.
Workers cemented the crater before it reopened to the public early Wednesday.
The original metal fence surrounding the statue of Phra Phrom, the Thai representation of Hindu god Brahma, is still dented from the impact of the bomb blast. Police say the explosive device was contained in a pipe and weighed 3 kilograms (more than 6 pounds).
A white tarp is draped over the fence and the freshly cemented area is sealed off by racks to keep people away, as many have thronged to the shrine to offer prayers and condolences.
— Kiko Rosario, Bangkok
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10:30 a.m.
Residents of Bangkok are posting messages of unity and condolences alongside flowers and incense sticks at a downtown shrine where a Monday evening bomb explosion killed 20 people and wounded nearly 130 others.
One of those who prayed at the Erawan shrine Wednesday morning was office worker Nuansupha Sarunsikarin. She says: “I’m depressed for those innocent people who had to pay for something they’re not involved with, and now they’ve got no chance to live their lives because of someone else’s agenda. I feel sad for them, their families and relatives.”
Messages posted on a board at the shrine included one in English: “Be strong. Be together.”
The popular open-air shrine, built in 1956, houses the statue of Phra Phrom, the Thai representation of Hindu god Brahma.
— Kiko Rosario, Bangkok
8:30 a.m.
The shrine where a bomb blast killed 20 people and wounded more than 120 on Monday night reopened in downtown Bangkok on Wednesday morning. Local residents offered prayers, incense and flowers at the shrine at one of the capital’s busiest intersections.
7 p.m.
Bangkok police say a new explosion at a ferry pier used by tourists may be connected to Monday’s bombing at a downtown shrine, which killed 20 people and injured more than 120. No one was hurt in Tuesday’s blast. Police said it was also caused by a pipe bomb. They said the bomb was thrown from a bridge and fell into the Chao Phraya River, where it exploded near the pier where tourist boats frequently stop. Security camera video showed a sudden blast of water over a walkway at the pier as bystanders ran for safety. Police spokesman Prawut Thavornsiri said the blast could be related to the shrine bombing.

6:10 p.m.
A tourist agency says 100 percent of its Hong Kong customers have canceled their bookings for travel to Bangkok after a bombing at a downtown shrine killed 20 people and injured more than 120.
New Way Travel, a Bangkok-based agency that caters to Hong Kong tourists, said Tuesday that all tour groups scheduled to arrive in coming days had canceled.
The no-shows came as the Hong Kong government raised its travel alert for Bangkok to “red,” advising its citizens to avoid non-essential trips to Thailand. Two Hong Kong residents died in the attack on the shrine, a popular tourist site.
But Soon Un Tour, a Bangkok-based agency that deals with clients from Taiwan, Hong Kong and mainland China, said it had received no cancellations.
It said tourists currently in Thailand are calm and have made no complaints.
– Penny YiWang in Bangkok
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5:10 p.m.
A Thai police spokesman says a man seen in security video wearing a yellow T-shirt and carrying a backpack is believed to have set off the explosion at the Bangkok shrine.
“The yellow shirt guy is not just the suspect. He is the bomber,” Police Lt. Gen. Prawut Thavornsiri told The Associated Press. Prawut earlier said the man “is a suspect” and had released several photos of him, with and without the backpack, on a social media platform. The images were apparently taken from closed-circuit video at the Erawan Shrine before the bombing occurred around 7 p.m. Monday near a busy Bangkok intersection.

Video footage posted separately on Thai media appeared to show the same man sitting on a bench at the crowded shrine, then taking off the backpack and leaving it behind as he walked away.
Nattasuda Anusonadisai in Bangkok
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3:20 p.m.
Thai Prime Minister Prayuth Chan-ocha told the nation in his first televised address since the blast that the government will expedite “all investigative efforts to find the perpetrators and bring them to justice,” but said nothing specific about suspects or the status of the investigation.
He urged the nation to be united and called on the media, traditional and social, to provide constructive news rather than coverage or commentary that would be contentious or have a misleading effect on the investigation.
He promised foreigners living in Thailand that the government would do its best to safeguard their security, property and interests.
Prayuth also asked that citizens remain vigilant to any irregular activities.
Grant Peck in Bangkok
___
3 p.m.
A day after Bangkok’s deadly bomb attack there has been a second explosion in the capital, this time at a ferry pier, but no one was hurt, police say.
Police Senior Sgt. Maj. Worapong Boonthawee says an explosive device was thrown from the Taksin Bridge on Tuesday afternoon and blew up at Sathorn Pier after falling into the Chao Phraya River below. “There is no injury,” he says.
Security camera footage shows a sudden blast of water dousing people on a walkway at the pier, as bystanders ran for safety.
—Nattasuda Anusonadisai in Bangkok
___
2 p.m.
Deputy government spokesman Sansern Kaewkamnerd said that of the 20 people killed in Monday’s blast, five were confirmed to be Thais, four were Chinese, including two from Hong Kong, two were Malaysians and one was from Singapore. The nationalities of the eight remaining individuals were unknown.
—Nattasuda Anusonadisai in Bangkok
___
12:30 p.m.
The central Bangkok intersection where the bomb went off has been reopened to traffic, some 17 hours after the devastating explosion.
Investigators had spent all night and morning combing through the debris at Rachaprasong intersection, littered with shattered glass and blood stains. Police had closed roads within a few hundred meters (yards) of the intersection, a key and usually congested hub of the capital.
Pedestrians had been able to get closer to the scene, and many took pictures Tuesday morning from behind police tape.
-Leon Drouin-Keith in Bangkok
___
11:45 a.m.
Thai officials have raised the death toll to 20 in Monday night’s central Bangkok bombing, and the number injured has risen to 140.
The new numbers come from the Narinthorn emergency medical rescue center, which previously said 18 people had been killed and 117 hurt.
—Nattasuda Anusonadisai in Bangkok
___
11:00 a.m.
Japanese media are reporting that a 31-year-old Japanese man was among the seriously injured. Kota Ando, an employee of East Japan Railway Company, was on his way home from work when the blast happened.
Ando had moved to Bangkok in July. He had been sent by his employer to work in the office of Tokio Marine & Nichido Fire Insurance Co. for up to one year.
Bangkok has a large Japanese expat community, as many Japanese companies have offices and factories in Thailand.
—Ken Moritsugu in Tokyo
___
9:45 a.m.
Prime Minister Prayuth Chan-ocha promised to “hurry and find the bombers.”
“We haven’t concluded who did this, but they definitely are bad people,” he told journalists before a Tuesday morning Cabinet meeting. “No matter what their intentions are, they took lives of innocent people.”
“This is the worst incident that has ever happened in Thailand,” he said. “There have been minor bombs or just noise, but this time they aim for innocent lives. They want to destroy our economy, our tourism.”
“I have seen the footage, we have some suspects but it is not so clear. We have to find them first.”
—Nattasuda Anusonadisai in Bangkok
___
9:30 a.m.
A notice on the website of the Chinese Embassy in Bangkok says three Chinese tourists were among the dead from the explosion and more than 20 others had been injured. The Hong Kong government said two of its residents died, and it is not known whether China included those fatalities in its total.
“The Chinese Embassy especially wishes to remind Chinese citizens in Thailand or who are planning to come to Thailand to strengthen awareness of their surroundings, attend to their travel safety and make rational travel plans,” the embassy said.
Chinese tourists, many on cheap package tours, make up the single biggest group of overseas visitors to Thailand, with about 4.6 million arriving last year.
—Christopher Bodeen in Beijing
http://indianexpress.com/article/world/asia/bangkok-explosion-site-of-bomb-blast-reopens-to-public/
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Black money can be brought back: Subramanian Swamy

August 19, 2015, 6:06 am
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Black money can be brought back: Subramanian Swamy

By PTI | 19 Aug, 2015, 01.14PM IST

Swamy has expressed confidence that government would be able to bring back the black money, estimated to be around Rs 125 lakh crores, stashed abroad.
Swamy has expressed confidence that government would be able to bring back the black money, estimated to be around Rs 125 lakh crores, stashed abroad.

"But with the Parliament session being disrupted, now our government knows very well that being nice to the opposition does not produce results," Swamy said.WASHINGTON: Senior BJP leader Subramanian Swamy has expressed confidence that the Indian government would be able to bring back the black money, estimated to be around Rs 125 lakh crores, stashed abroad. 

"I am very confident, knowing the nature of (Prime Minister Narendra) Modi," he said in his address to a gathering of Indian-Americans in Virginia - a suburb of Washington DC. 

Observing that bringing back the black money estimated to be around Rs 125 lakh crores would not be a problem, Swamy hoped that the government would soon initiate the process in this regard. 

"It can be brought back," he said at the gathering organised by local chapter of 'LeadIndia2020' to pay homage to former president A P J Abdul Kalam. 

With the help of a few bold economic reforms, Swamy said India has the potential to grow at 12 per cent per annum. 

"What you need is to motivate people. Those policies have not yet been implemented, because the Prime Minister is new to Delhi and finding his feet. And his old advisors are in the old mold," he said. 

He also called for abolishing income tax. 

Praising former prime minister P V Narasimha Rao for his bold steps and sagacity to launch and implement the economic reforms, Swamy hoped that at next Republic Day he would be posthumously awarded the Bharat Ratna - the highest civilian award of the country. 

Referring to the disruption of just concluded monsoon session of the Parliament, he said being nice to opposition does not produce results and hoped that the Prime Minister would learn lessons from it. 

Initially the new BJP government thought "not to annoy" the opposition so as to have important legislation passed and have smooth governance, he said. 
http://economictimes.indiatimes.com/news/politics-and-nation/black-money-can-be-brought-back-subramanian-swamy/articleshow/48540059.cms?from=mdr
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A four hieroglyph multiplex of curl+scorpion, hook, cross-over, rim-of-jar signifies hematite ore supercargo.

August 15, 2015, 8:51 am
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m-857 Seal. Mohenjo-daro

The four hieroglyph multiplex on Mohenjo-daro seal m-857 signifies: 1. meṛed-bica = 'iron (hematite) stone ore' 2. dhatu karava karNI 'supercargo of mineral ore', scribed. (The one-horned young bull PLUS standard device is deciphered as: kondh 'young bull' Rebus: kondh 'turner'; koD 'horn' Rebus: koD 'workshop'; sangaDa 'lathe' Rebus: sangAta 'collection of materials, i.e. consignment or boat load. 

It will be an act of faith to see Dravidian proof of Indus Script via Veda on the four-sign sequence of m-377 Mohenjo-daro tablet. (See: 
http://bharatkalyan97.blogspot.in/2015/08/iravatham-mahadevan-claims-to-have.html
http://bharatkalyan97.blogspot.in/2014/11/dravida-maayaa-of-mahadevan-rejoinder.html) Following up on these critiques rejecting Mahadevan's decipherment, a proper decipherment of the hieroglyph multiplex is explained in this note, consitent with the entire Indus Script Corpora of about 7000 inscriptions as catalogus catalogorum of metalwork presented in mlecchita vikalpa, Meluhha cipher.

saṁghāṭa m. ʻ fitting and joining of timber ʼ R. [√ghaṭ]Pa. nāvā -- saṅghāṭa -- , dāru -- s° ʻ raft ʼ; Pk. saṁghāḍa -- , °ḍaga -- m., °ḍī -- f. ʻ pair ʼ; M. sãgaḍ f. ʻ a body formed of two or more fruits or animals or men &c. linked together, part of a turner's apparatus ʼ, m.f. ʻ float made of two canoes joined together ʼ (LM 417 compares saggarai at Limurike in the Periplus, Tam. śaṅgaḍam, Tu. jaṅgala ʻ double -- canoe ʼ), sã̄gāḍā m. ʻ frame of a building ʼ, °ḍī f. ʻ lathe ʼ; Si. san̆gaḷa ʻ pair ʼ, han̆guḷa, an̆g° ʻ double canoe, raft ʼ.(CDIAL 12859)


m-377. Mohenjo-daro tablet.

Some examples of inscriptions from Indus Script Corpora which deploy the 4-hieroglyph sequence:
Mohenjodaro tablet. m-1475
Mohenjodaro seal. m-626
Mohenjodaro seal. m-38
Seal. harappa h-61

 Seal. Harappa h-12
Sign 51 Variants. It is seen from all these variants, that the semantic focus signified by the orthography is on the 'scorpion's pointed stinger'

Hieroglyph as it occurs on Mohenjo-daro Seal m-1 Hunter identified the orthographic components of the sign as: 'the tail, back, two ears and hind legs of an animal'. [Hunter, GR, The script of Harappa and Mohenjodaro and its connection with other script, 1934 (2003), New Delhi]

It is assumed that locks of hair are superscripted on the scorpion hieroglyhph. Hieroglyph: *mēṇḍhī ʻ lock of hair, curl ʼ. [Cf. *mēṇḍha -- 1 s.v. *miḍḍa -- ]S. mī˜ḍhī f., °ḍho m.  ʻ braid in a woman's hair ʼ, L. mē̃ḍhī f.; G. mĩḍlɔ, miḍ° m. ʻ braid of hair on a girl's forehead ʼ; M. meḍhā m. ʻ curl, snarl, twist or tangle in cord or thread ʼ.(CDIAL 10312). Thus, the message is :  meṛed-bica = 'iron (hematite) stone ore'. Hieroglyph: Superscript of a curl to the scorpion hieroglyph: मेढा (p. 665) [ mēḍhā ] A twist or tangle arising in thread or cord, a curl or snarl.(Marathi) Rebus: mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.)


Modern impression of Harappa Seal h-598

The 'hook' hieroglyph is associated with the 'scorpion' hieroglyph. Modern impression of seal L-11 Lothal

Hook hieroglyph:

M. mẽḍhā m. ʻ crook or curved end (of a horn, stick, &c.) ʼ.Thus, the 'crook' hieroglyph is a semantic determinant of the hieroglyph-multiplex composed of the 'curl PLUS crook PLUS scorpion'. Hence, Rebus: mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.) PLUS bicha; that is, the compound phrase meṛed-bica = 'iron (hematite) stone ore' (Santali)

Orthographic variants of the 'scorpion' hieroglyph point to the pointed end of the scorpion's stinger:

See the 'scorpion' hieroglyph on modern impression of seal M-414 from Mohenjo-daro. After CISI 1:100.

Hieroglyph Ka. koṇḍi the sting of a scorpion. Tu. koṇḍi a sting. Te. koṇḍi the sting of a scorpion.(DEDR 2080). Rebus: kuṇḍī = chief of village. kuṇḍi-a = village headman; leader of a village (Pkt.lex.) i.e. śreṇi jeṭṭha chief of metal-worker guild. khŏḍ m. ‘pit’, khö̆ḍü f. ‘small pit’ (Kashmiri. CDIAL 3947), kuṭhi‘smelter furnace’ (Mu.) kuṇḍamu ‘a pit for receiving and preserving consecrated fire’ (Te.) kundār turner (A.); kũdār, kũdāri (B.); kundāru (Or.); kundau to turn on a lathe, to carve, to chase; kundau dhiri = a hewn stone; kundau murhut = a graven image (Santali) 


bicha 'scorpion' (Assamese) Rebus: bica 'stone ore' as in:  meṛed-bica = 'iron stone ore', in contrast to bali-bica, 'iron sand ore' (Munda). bichi , ‘hematite’(Asuri)

byucu scorpion (Kashmiri): vŕ̊ścika m. (vr̥ścana -- m. lex.) ʻ scorpion ʼ RV., ʻ cater- pillar covered with bristles ʼ lex. [Variety of form for ʻ scorpion ʼ in MIA. and NIA. due to taboo? <-> √vraśc?]Pa. vicchika -- m. ʻ scorpion ʼ, Pk. vicchia -- , viṁchia -- m., Sh.koh. bičh m. (< *vr̥ści -- ?), Ku. bichī, A. bisā (also ʻ hairy caterpillar ʼ: -- ī replaced by m. ending -- ā), B. Or. bichā, Mth. bīch, Bhoj. Aw.lakh. bīchī, H. poet. bīchī f., bīchā m., G. vīchī, vĩchī m.; -- *vicchuma -- : Paš.lauṛ. uċúm, dar. učum, S. vichū̃ m., (with greater deformation) L.mult. vaṭhũhã, khet. vaṭṭhũha; -- Pk. vicchua -- ,viṁchua -- m., L. vichū m., awāṇ. vicchū, P. bicchū m., Or. (Sambhalpur) bichu, Mth. bīchu, H. bicchū, bīchū m., G. vīchu m.; -- Pk.viccu -- , °ua -- , viṁcua -- m., K. byucu m. (← Ind.), P.bhaṭ. biccū, WPah.bhal. biċċū m., cur. biccū, bhiḍ. biċċoṭū n. ʻ young scorpion ʼ, M. vīċũ, vĩċū m. (vĩċḍā m. ʻ large scorpion ʼ), vĩċvī, °ċvīṇ, °ċīṇ f., Ko. viccu, viṁcu, iṁcu. -- N. bacchiũ ʻ large hornet ʼ? (Scarcely < *vapsi -- ~ *vaspi -- ).Addenda: vŕ̊ścika -- : Garh. bicchū, °chī ʻ scorpion ʼ, A. also bichā (phonet. -- s -- )(CDIAL 12081).  

mer.ed-bica = iron stone ore, in contrast to bali-bica, iron sand ore (Mundari) samr.obica, stones containing gold (Mundari.lex.)bicamer.ed iron extracted from stone ore; balimer.ed iron extracted from sand ore (Mu.lex.) kut.ire bica duljad.ko talkena, they were feeding the furnace with ore (Mundari)

A Meluhha gloss for hard stone ore or iron stone is mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.) which is denoted by the hieroglyph, 'markhor'. miṇḍāl ‘markhor’ (Tōrwālī) meḍho a ram, a sheep (Gujarati)(CDIAL 10120) Rebus: mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.) Meluhha glosses are annexed which indicate association with cire perdue (or lost wax) method of casting metals using beeswax, particularly in the glosses for miedź, med'  'copper' in Northern Slavic and Altaic languages. 

Wilhelm von Hevesy wrote about the Finno-Ugric-Munda kinship, like "Munda-Magyar-Maori, an Indian link between the antipodes new tracks of Hungarian origins" and "Finnisch-Ugrisches aus Indien". (DRIEM, George van: Languages of the Himalayas: an ethnolinguistic handbook. 1997. p.161-162.) Sumerian-Ural-Altaic language affinities have been noted. Given the presence of Meluhha settlements in Sumer, some Meluhha glosses might have been adapted in these languages. One etyma cluster refers to 'iron' exemplified by meD (Ho.). The alternative suggestion for the origin of the gloss med 'copper' in Uralic languages may be explained by the word meD (Ho.) of Munda family of Meluhha language stream:

Sa. <i>mE~R~hE~'d</i> `iron'.  ! <i>mE~RhE~d</i>(M).
Ma. <i>mErhE'd</i> `iron'.
Mu. <i>mERE'd</i> `iron'.
  ~ <i>mE~R~E~'d</i> `iron'.  ! <i>mENhEd</i>(M).
Ho <i>meD</i> `iron'.
Bj. <i>merhd</i>(Hunter) `iron'.
KW <i>mENhEd</i>
@(V168,M080)
http://www.ling.hawaii.edu/austroasiatic/AA/Munda/ETYM/Pinnow&Munda

— Slavic glosses for 'copper'
Мед [Med]Bulgarian
Bakar Bosnian
Медзь [medz']Belarusian
Měď Czech
Bakar Croatian
KòperKashubian
Бакар [Bakar]Macedonian
Miedź Polish
Медь [Med']Russian
Meď Slovak
BakerSlovenian
Бакар [Bakar]Serbian
Мідь [mid'] Ukrainian[unquote]
http://www.vanderkrogt.net/elements/element.php?sym=Cu 
Miedź, med' (Northern Slavic, Altaic) 'copper'.  

One suggestion is that corruptions from the German "Schmied", "Geschmeide" = jewelry. Schmied, a smith (of tin, gold, silver, or other metal)(German) result in med ‘copper’.

Hieroglyph: X signifies crossing or passing over (Note: the hieroglyph also occurs on Haifa pure tin ingots to signify a mineral element: dhatu).

Te. dã̄ṭu to leap, jump, cross over, pass over, go beyond, transgress; n. a leap, jump, crossing or passing over. Kol. da·ṭ- (da·ṭt-) to cross; da·ṭip- (da·ṭipt-) to make to cross; Ka. dāṭu, dāṇṭu to jump, pass or step over, cross, ford, go beyond, exceed, transgress, pass away, expire; n. passing over, jump across, etc.; dāṭisu, dāṇṭisu to cause to pass over. Koḍ. (Kar.) da·ṭ- (-i-) to cross. Tu.dāṇṭuni to cross, ford, pass by. (DEDR 3158)

Rebus: dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ Pa. dhātu -- m. ʻ element' Pk. dhāu -- m. ʻ metal, red chalk ʼ; N. dhāu ʻ ore (esp. of copper) ʼ; Or. ḍhāu ʻ red chalk, red ochre ʼ (whence ḍhāuā ʻ reddish ʼ; M. dhāū, dhāv m.f. ʻ a partic. soft red stone ʼ (whence dhā̆vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻ composed of or relating to iron ʼ); -- Si. dā ʻ relic ʼ (CDIAL 6773)

Sign 342 variants

Image result for scorpion indus script hieroglyphDaimabad seal. Rim of narrow-necked jar.
Pottery Kalibangan 105

Hieroglyph: karava 'narrow-necked pot' Koḍ. karava clay pot with narrow neck. Go. (Ma.) karvi narrow-mouthed earthen vessel for oil or liquor (Voc. 564). karṇaka  'rim of jar' (Samskritam) Rebus: kharva 'wealth, nidhi'; karba 'iron' karNI 'supercargo' karNIka 'scribe'.


S. Kalyanaraman
Sarasvati Research Center
August 15, 2015
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Indus Script hieroglyph multiplexes signify mint; scorpion, ficus glomerata, fish signify bica 'hematite ore', loa 'copper ore', ayas 'native metal'

August 15, 2015, 7:26 pm
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meRed bica ‘iron stone ore’, lo ‘copper ore’
V326 (Orthographic variants of Sign 326) V327 (Orthographic variants of Sign 327)
Sign 51 Variants. It is seen from all these variants, that the semantic focus signified by the orthography is on the 'scorpion's pointed stinger'

These are two glyphs of the script with unique superscripted ligatures; this pair of ligatures does not occur on any other ligatured glyph in the entire corpus of Indus script inscriptions. Orthographically, Sign 51 glyph is a ‘scorpion’; Sign 327 glyph is a ‘ficus glomerata leaf’. The glosses for the ‘sound values’ are, respectively: bica ‘scorpion’ (Santali), lo ‘ficus’ (Santali). 

Dravidian proof of Indus Script has been refuted. See link:  http://bharatkalyan97.blogspot.in/2015/08/a-four-hieroglyph-multiplex-of.html This note provides additional evidence to support this refutation by providing decipherment of inscriptions which are signified by the 'scorpion''fish' or 'ficus' hieroglyphs of Indus Script. The context of life-activity of the artisans is work in a mint, metalwork.

The inscription on the seal starts with 'scorpion' hieroglyph on modern impression of seal M-414 from Mohenjo-daro. After CISI 1:100. This sign is followed by a hieroglyph multiplex signifyinjg: rimledss pot PLUS ficus leaves PLUS infixed crab hieroglyphs. The terminal sign is 'fish' hieroglyph. 

Rebus-metonymy readings in Meluhha cipher (mlecchita vikalpa) are of the three sets of hieroglyph multipexes: 1. meṛed-bica 'iron (hematite) stone ore' 2. bhaTa loh kammaṭa 'furnace copper mint, coiner' 3. aya 'alloy metal'.

Note: The 'ficus' hieroglyph is signified by two glosses: vaTa'banyan'loa 'ficus glomerata'. Rebus: bhaTa 'furnace' loha 'copper, iron'.
m-857 Seal. Mohenjo-daro The four hieroglyph multiplex on Mohenjo-daro seal m-857 signifies: 1. meṛed-bica = 'iron (hematite) stone ore' 2. dhatu karava karNI 'supercargo of mineral ore', scribed. (The one-horned young bull PLUS standard device is deciphered as: kondh 'young bull' Rebus: kondh 'turner'; koD 'horn' Rebus: koD 'workshop'; sangaDa 'lathe' Rebus: sangAta 'collection of materials, i.e. consignment or boat load. 

http://bharatkalyan97.blogspot.in/2015/08/a-four-hieroglyph-multiplex-of.html

On Mohenjo-daro seal m-414, the 'scorpion' sign is followed by a hieroglyph multiplex which is explained by Asko Parpola: 


Many variants of Sign 123 (Parpola corpus) are identified signifying, according to Parpola [quote] a three-branched 'fig-tree' and of its ligature with the 'crab' sign, where the middlemost branch has been omitted to accommodate the inserted 'crab' sign. (After Parpola, Asko, 1994, Deciphering the Indus Script, Cambridge, Cambridge University Press: 235).

Parpola illustrates the 'crab' hieroglyhph with the following examples from copper plate inscriptions (Note: there are 240 copper plates with inscriptions from Mohenjo-daro):

Copper tablets from Mohenjo-daro providing a 'pictorial translation' of the Indus sign 'crab inside fig tree' (After Parpola 1994: 234, fig. 13.13)

Variants of 'crab' hieroglyph (After Parpola 1994: 232, cf. 71-72)

The hieroglyph-multiplex, thus orthographically signifies two ficus leaves ligatured to the top edge of a wide rimless pot and a crab hieroglyph is inscripted. In this hieroglyph-multiplex three hieroglyph components are signified: 1. rimless pot, 2. two ficus leaves, 3. crab. baTa 'rimless pot' Rebus: bhaTa 'furnace'; loa 'ficus' Rebus: loha 'copper, iron'; kamaDha 'crab' Rebus: kammaTa 'coiner, mint'.

Examples are:
Modern impression of Harappa Seal h-598
Modern impression of seal L-11 Lothal

The third sign is a 'fish' hieroglyph.

(http://www.harappa.com/script/script-indus-parpola.pdf Asko Parpola, 2009k,'Hind leg' + 'fish': towards further understanding of the Indus Script, in: SCRIPTA, volume 1 (September 2009): 37-76, The Hummn Jeongeum Society)

Annex A: loa 'ficus glomerata' Rebus: loha 'copper, iron'



Parpola also presents a figure of a pot with ficus leaves hieroglyph. A painted goblet with the 'three-branched fig tree' motif from Nausharo I D, transitional phase between the Early and Mature Harappan periods (c. 2600-2550 BCE) (After Samzun 1992: 250, fig.29.4 no.2)

vaṭa1 m. ʻ the banyan Ficus indica ʼ MBh. Pa. vaṭa -- m. ʻ banyan ʼ, Pk. vaḍa -- , °aga -- m., K. war in war -- kulu m., S. baṛu m. (← E); P. vaṛ, baṛ m., 
vohṛ, bohṛ f. ʻ banyan ʼ, vaṛoṭā, ba° m. ʻ young banyan ʼ (+?); N. A. bar ʻ banyan ʼ, B. baṛ, Bi. bar (→ Or. bara), H. baṛ m. (→ Bhoj. Mth. baṛ), G. vaṛ m., M. vaḍ m., Ko. vaḍu. *vaṭapadra -- , *vaṭapātikā -- .Addenda: vaṭa -- 1: Garh. baṛ ʻ fig tree ʼ. 11215 *vaṭapātikā ʻ falling from banyan ʼ. [vaṭa -- 1, pāta -- ] G. vaṛvāī f. ʻ hanging root of banyan tree ʼ. (CDIAL 11211)


Allograph: vaṭa 'string': 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.vaṭāraka -- , varāṭaka -- m. ʻ string ʼ MBh. [vaṭa -- 2]Pa. sa -- vaṭākara -- ʻ having a cable ʼ; Bi. baral -- rassī ʻ twisted string ʼ; H. barrā m. ʻ rope ʼ, barārā m. ʻ thong ʼ. (CDIAL 11212, 11217)

lo 'nine', loa 'ficus religiosa' Rebus: loh 'copper'; kunda 'young bull' Rebus: kundār, kũdār 'turner'; firs hieroglph from r. on the text: eraka 'nave of wheel' Rebus: eraka 'moltencast'; arA 'spoke' Rebus: Ara 'brass'; kanac 'corner' Rebus: kancu 'bronze'.


lo = nine (Santali) [Note the count of nine fig leaves on m0296]
loa = a species of fig tree, ficus glomerata, the fruit of ficus glomerata (Santali.lex.)
loha lut.i = iron utensils and implements (Santali.lex.)

lauha = made of copper or iron (Gr.S’r.); metal, iron (Skt.); lo_haka_ra = coppersmith, ironsmith (Pali); lo_ha_ra = blacksmith (Pt.); lohal.a (Or.); lo_ha = metal, esp. copper or bronze (Pali); copper (VS.); loho, lo_ = metal, ore, iron (Si.)

Ficus glomerata: loa, kamat.ha = ficus glomerata (Santali); rebus: loha = iron, metal (Skt.) kamat.amu, kammat.amu = portable furnace for melting precious metals (Te.) kammat.i_d.u = a goldsmith, a silversmith (Te.) kampat.t.tam coinage coin (Ta.);kammat.t.am kammit.t.am coinage, mint (Ma.); kammat.a id.; kammat.i a coiner (Ka.)(DEDR 1236)


Sumerian cylinder seal showing flanking goats with hooves on tree and/or mountain. Uruk period. (After Joyce Burstein in: Katherine Anne Harper, Robert L. Brown, 2002, The roots of tantra, SUNY Press, p.100)Hence, two goats + mountain glyph reads rebus: meḍ kundār 'iron turner'. Leaf on mountain: kamaṛkom 'petiole of leaf'; rebus: kampaṭṭam 'mint'. loa = a species of fig tree, ficus glomerata, the fruit of ficus glomerata (Santali) Rebus: lo ‘iron’ (Assamese, Bengali); loa ‘iron’ (Gypsy). The glyphic composition is read rebus: meḍ loa kundār 'iron turner mint'. kundavum = manger, a hayrick (G.) Rebus: kundār turner (A.); kũdār, kũdāri (B.); kundāru (Or.); kundau to turn on a lathe, to carve, to chase; kundau dhiri = a hewn stone; kundau murhut = a graven image (Santali) kunda a turner's lathe (Skt.)(CDIAL 3295) This rebus reading may explain the hayrick glyph shown on the sodagor 'merchant, trader' seal surrounded by four animals.Two antelopes are put next to the hayrick on the platform of the seal on which the horned person is seated. mlekh 'goat' (Br.); rebus: milakku 'copper' (Pali); mleccha 'copper' (Skt.) Thus, the composition of glyphs on the platform: pair of antelopes + pair of hayricks read rebus: milakku kundār 'copper turner'. Thus the seal is a framework of glyphic compositions to describe the repertoire of a brazier-mint, 'one who works in brass or makes brass articles' and 'a mint'. 
Ta. meṭṭu mound, heap of earth; mēṭu height, eminence, hillock; muṭṭu rising ground, high ground, heap. Ma. mēṭu rising ground, hillock; māṭu hillock, raised ground; miṭṭāl rising ground, an alluvial bank; (Tiyya) maṭṭa hill. Ka. mēḍu height, rising ground, hillock; miṭṭu rising or high ground, hill; miṭṭe state of being high, rising ground, hill, mass, a large number; (Hav.) muṭṭe heap (as of straw). Tu. miṭṭè prominent, protruding; muṭṭe heap. Te. meṭṭa raised or high ground, hill; (K.) meṭṭu mound; miṭṭa high ground, hillock, mound; high, elevated, raised, projecting; (VPK) mēṭu, mēṭa, mēṭi stack of hay; (Inscr.) meṇṭa-cēnu dry field (cf. meṭṭu-nēla, meṭṭu-vari). Kol. (SR.) meṭṭā hill; (Kin.) meṭṭ, (Hislop) met mountain. Nk. meṭṭ hill, mountain. Ga. (S.3, LSB 20.3) meṭṭa high land. Go. (Tr. W. Ph.) maṭṭā, (Mu.) maṭṭa mountain; (M. L.) meṭā id., hill; (A. D. Ko.) meṭṭa, (Y. Ma. M.) meṭa hill; (SR.) meṭṭā hillock (Voc. 2949). Konḍa meṭa id. Kuwi (S.) metta hill; (Isr.) meṭa sand hill. (DEDR 5058) kamaṛkom = fig leaf (Santali.lex.) kamarmaṛā (Has.), kamaṛkom (Nag.); the petiole or stalk of a leaf (Mundari.lex.)Rebus: kampaṭṭam coinage, coin (Ta.)(DEDR 1236) kampaṭṭa- muḷai die, coining stamp (Ta.) Vikalpa: lo ‘iron’ (Assamese, Bengali); loa ‘iron’ (Gypsy)

Etyma from Indo-Aryan languages: lōhá 'copper, iron'

11158 lōhá ʻ red, copper -- coloured ʼ ŚrS., ʻ made of copper ʼ ŚBr., m.n. ʻ copper ʼ VS., ʻ iron ʼ MBh. [*rudh -- ] Pa. lōha -- m. ʻ metal, esp. copper or bronze ʼ; Pk. lōha -- m. ʻ iron ʼ, Gy. pal. li°, lihi, obl. elhás, as. loa JGLS new ser. ii 258; Wg. (Lumsden) "loa"ʻ steel ʼ; Kho. loh ʻ copper ʼ; S. lohu m. ʻ iron ʼ, L. lohā m., awāṇ. lōˋā, P. lohā m. (→ K.rām. ḍoḍ. lohā), WPah.bhad. lɔ̃u n., bhal. lòtilde; n., pāḍ. jaun. lōh, paṅ. luhā, cur. cam. lohā, Ku. luwā, N. lohu, °hā, A. lo, B. lo, no, Or. lohā, luhā, Mth. loh, Bhoj. lohā, Aw.lakh. lōh, H. loh, lohā m., G. M. loh n.; Si. loho, lō ʻ metal, ore, iron ʼ; Md. ratu -- lō ʻ copper ʼ. *lōhala -- , *lōhila -- , *lōhiṣṭha -- , lōhī -- , laúha -- ; lōhakāra -- , *lōhaghaṭa -- , *lōhaśālā -- , *lōhahaṭṭika -- , *lōhōpaskara -- ; vartalōha -- .Addenda: lōhá -- : WPah.kṭg. (kc.) lóɔ ʻ iron ʼ, J. lohā m., Garh. loho; Md. lō ʻ metal ʼ.†*lōhaphāla -- or †*lōhahala -- . lōhakāra 11159 lōhakāra m. ʻ iron -- worker ʼ, °rī -- f., °raka -- m. lex., lauhakāra -- m. Hit. [lōhá -- , kāra -- 1] Pa. lōhakāra -- m. ʻ coppersmith, ironsmith ʼ; Pk. lōhāra -- m. ʻ blacksmith ʼ, S. luhā̆ru m., L. lohār m., °rī f., awāṇ. luhār, P. WPah.khaś. bhal. luhār m., Ku. lwār, N. B. lohār, Or. lohaḷa, Bi.Bhoj. Aw.lakh. lohār, H. lohār, luh° m., G. lavār m., M. lohār m.; Si. lōvaru ʻ coppersmith ʼ. Addenda: lōhakāra -- : WPah.kṭg. (kc.) lhwāˋr m. ʻ blacksmith ʼ, lhwàri f. ʻ his wife ʼ, Garh. lwār m.

lōhaghaṭa 11160 *lōhaghaṭa ʻ iron pot ʼ. [lōhá -- , ghaṭa -- 1]
Bi. lohrā, °rī ʻ small iron pan ʼ. 11160a †*lōhaphāla -- ʻ ploughshare ʼ. [lōhá -- , phāˊla -- 1] WPah.kṭg. lhwāˋḷ m. ʻ ploughshare ʼ, J. lohāl m. ʻ an agricultural implement ʼ Him.I 197; -- or < †*lōhahala -- . lōhala 11161 lōhala ʻ made of iron ʼ W. [lōhá -- ] G. lohar, lohariyɔ m. ʻ selfwilled and unyielding man ʼ.

lōhaśālā 11162 *lōhaśālā ʻ smithy ʼ. [lōhá -- , śāˊlā -- ]
Bi. lohsārī ʻ smithy ʼ. lōhahaṭṭika 11163 *lōhahaṭṭika ʻ ironmonger ʼ. [lōhá -- , haṭṭa -- ] P.ludh. lōhṭiyā m. ʻ ironmonger ʼ. 11163a †*lōhahala -- ʻ ploughshare ʼ. [lōhá -- , halá -- ] WPah.kṭg. lhwāˋḷ m. ʻ ploughshare ʼ, J. lohāl ʻ an agricultural instrument ʼ; rather < †*lōhaphāla -- . lōhi 11164 lōhi ʻ *red, blood ʼ (n. ʻ a kind of borax ʼ lex.). [~ rṓhi -- . -- *rudh -- ] Kho. lei ʻ blood ʼ (BelvalkarVol 92 < *lōhika -- ), Kal.rumb. lū˘i, urt. lhɔ̈̄i. lṓhita 11165 lṓhita ʻ red ʼ AV., n. ʻ any red substance ʼ ŚBr., ʻ blood ʼ VS. [< rṓhita -- . -- *rudh -- ] Pa. lōhita -- in cmpds. ʻ red ʼ, n. ʻ blood ʼ, °aka -- ʻ red ʼ; Pk. lōhia -- ʻ red ʼ, n. ʻ blood ʼ; Gy. eur. lolo ʻ red ʼ, arm. nəxul ʻ blood, wound ʼ, pal. lúḥră ʻ red ʼ, inhīˊr ʻ blood ʼ, as. lur ʻ blood ʼ, lohri ʻ red ʼ Miklosich Mund viii 8; Ḍ. lōya ʻ red ʼ; Ash. leu ʻ blood ʼ, Wg. läi, Kt. lūi, Dm. lōi; Tir. ləwī, (Leech) luhī ʻ red ʼ, lọ̈̄i ʻ blood ʼ; Paš. lū f. ʻ blood ʼ, Shum. lúī, Gmb. lūi, Gaw. lō; Bshk. lōu ʻ red ʼ (AO xviii 241 < *lohuta -- ); S. lohū m. ʻ blood ʼ, L. lahū m., awāṇ. làū; P. lohī ʻ red ʼ, lohū, lahū m. ʻ blood ʼ; WPah.jaun. loī ʻ blood ʼ, Ku. loi, lwe, B. lau, Or. lohu, nohu, la(h)u, na(h)u, laa, Mth. lehū, OAw. lohū m., H. lohū, lahū, lehū m., G. lohī n.; OM.lohivā ʻ red ʼ Panse Jñān 536; Si. lehe, lē ʻ blood ʼ, le ʻ red ʼ SigGr ii 460; Md. lē ʻ blood ʼ. -- Sh. lēl m. ʻ blood ʼ, lōlyŭ ʻ red ʼ rather < *lōhila -- . lōhitaka -- . Addenda: lṓhita -- : Kho. lei ʻ blood ʼ BKhoT 70, WPah.kṭg. lóu m., Garh. loi, Md. lei, lē.

lōhitaka 11166 lōhitaka ʻ reddish ʼ Āpast., n. ʻ calx of brass, bell- metal ʼ lex. [lṓhita -- ] K. lŏy f. ʻ white copper, bell -- metal ʼ. lōhittara 11167 *lōhittara ʻ reddish ʼ. [Comp. of *lōhit -- ~ rōhít -- . - *rudh -- ] Woṭ. latúr ʻ red ʼ, Gaw. luturá: very doubtful (see úparakta -- ) lōhila 11168 *lōhila ʻ red ʼ. [lōhá -- ] Wg. lailäi -- štä ʻ red ʼ; Paš.chil. lēle -- šiṓl ʻ fox ʼ; Sv. lohĩló ʻ red ʼ, Phal. lohílu, ləhōilo; Sh.gil. jij. lēl m. ʻ blood ʼ, gil. lōlyŭ, (Lor.)loilo ʻ red, bay (of horse or cow) ʼ, pales. lēlo swã̄ṛə ʻ (red) gold ʼ. -- X nīˊla -- : Sh.gil. līlo ʻ violet ʼ, koh. līlṷ, pales. līˊlo ʻ red ʼ. -- Si. luhul, lūlā ʻ the dark -- coloured river fish Ophiocephalus striatus ʼ? -- Tor. lohūr, laūr, f. lihīr ʻ red ʼ < *lōhuṭa<-> AO xviii 241? lōhiṣṭha 11169 *lōhiṣṭha ʻ very red ʼ. [lōhá -- ] Kal.rumb. lohíṣṭ, urt. liūṣṭ ʻ male of Himalayan pheasant ʼ, Phal. lōwīṣṭ (f. šām s.v. śyāmá -- ); Bshk. lōīˊṭ ʻ id., golden oriole ʼ; Tor.lawēṭ ʻ male golden oriole ʼ, Sh.pales. lēṭh.

lōhī 11170 lōhī f. ʻ any object made of iron ʼ Kāv., ʻ pot ʼ Divyāv., lōhikā -- f. ʻ large shallow wooden bowl bound with iron ʼ,lauhā -- f. ʻ iron pot ʼ lex. [lōhá -- ]
Pk. lōhī -- f. ʻ iron pot ʼ; P. loh f. ʻ large baking iron ʼ; A. luhiyā ʻ iron pan ʼ; Bi. lohiyā ʻ iron or brass shallow pan with handles ʼ; G.lohiyũ n. ʻ frying pan ʼ.

lōhōpaskara 11171 *lōhōpaskara ʻ iron tools ʼ. [lōhá -- , upaskara -- 1]
N. lokhar ʻ bag in which a barber keeps his tools ʼ; H. lokhar m. ʻ iron tools, pots and pans ʼ; -- X lauhabhāṇḍa -- : Ku. lokhaṛ ʻ iron tools ʼ; H. lokhaṇḍ m. ʻ iron tools, pots and pans ʼ; G. lokhãḍ n. ʻ tools, iron, ironware ʼ; M. lokhãḍ n. ʻ iron ʼ (LM 400 < -- khaṇḍa -- ). laúkika -- , laukyá -- see *lōkíya -- . laulāha 11172 laulāha m. ʻ name of a place ʼ Stein RājatTrans ii 487.
K. lōlav ʻ name of a Pargana and valley west of Wular Lake ʼ.


11172a laúha -- ʻ made of copper or iron ʼ Gr̥Śr., ʻ red ʼ MBh., n. ʻ iron, metal ʼ Bhaṭṭ. [lōhá -- ] Pk. lōha -- ʻ made of iron ʼ; L. lohā ʻ iron -- coloured, reddish ʼ; P. lohā ʻ reddish -- brown (of cattle) ʼ. lauhabhāṇḍa -- , *lauhāṅga -- .
lauhakāra -- see lōhakāra -- . Addenda: laúha -- [Dial. au ~ ō (in lōhá -- ) < IE. ou T. Burrow BSOAS xxxviii 74]

lauhabhāṇḍa 11173 lauhabhāṇḍa n. ʻ iron pot, iron mortar ʼ lex. [laúha -- , bhāṇḍa -- 1] Pa. lōhabhaṇḍa -- n. ʻ copper or brass ware ʼ; S. luhã̄ḍ̠iṛī f. ʻ iron pot ʼ, L.awāṇ. luhã̄ḍā; P. luhã̄ḍā, lohṇḍā, ludh. lō̃hḍā m. ʻ frying pan ʼ; N. luhũṛe ʻ iron cooking pot ʼ; A. lohorā ʻ iron pan ʼ; Bi. lohãṛā ʻ iron vessel for drawing water for irrigation ʼ; H. lohaṇḍā, luh° m. ʻ iron pot ʼ; G. loḍhũ n. ʻ iron, razor ʼ, pl. ʻ car<-> penter's tools ʼ, loḍhī f. ʻ iron pan ʼ. -- X *lōhōpaskara<-> q.v.
lauhāṅgika 11174 *lauhāṅgika ʻ iron -- bodied ʼ. [láuha -- , áṅga -- 1]
P. luhã̄gī f. ʻ staff set with iron rings ʼ, H. lohã̄gī f., M. lohã̄gī, lavh°, lohãgī f.; -- Bi. lohãgā, lahaũgā ʻ cobbler's iron pounder ʼ, Mth.lehõgā.

A variant orthography for sãghāṛɔ 'lathe' is displayed on m0296 Mohenjo-daro seal.

m0296 See: https://sites.google.com/site/induswriting/epigraphs?pli=1 Decoding of a very remarkable set of  glyphs and a 5-sign epigraph on a seal, m0296, together with a review of few other pictographs used in the writing system of Indus script. This seal virtually defines and prefaces the entire corpus of inscriptions of mleccha (cognate meluhha) artisans of smithy guild, caravan of Sarasvati-Sindhu civilization. The center-piece of the orthography is a stylized representation of a 'lathe' which normally is shown in front of a one-horned young bull on hundreds of seals of Indus Script Corpora. This stylized sãghāṛɔ 'lathe' is a layered rebus-metonymy to denote  'collection of implements': sangāṭh संगाठ् । सामग्री m. (sg. dat. sangāṭas संगाटस्), a collection (of implements, tools, materials, for any object), apparatus, furniture, a collection of the things wanted on a journey, luggage, and so on. This device of a stylized 'lathe' is ligatured with a circular grapheme enclosing 'protuberances' from which emanate a pair of 'chain-links'. These hieroglyphs are also read as rebus-metonymy layers to represent a specific form of lapidary or metalwork: goṭī 'lump of silver' (Gujarati); goṭa m. ʻ edging of gold braid ʼ(Kashmiri). Thus, a collection of hieroglyphs are deployed as rebus-metonymy layered encryptions, to convey a message in Meluhha (mleccha) speech form.

Hieroglyph: gö̃ṭh 1 अर्गलम्, चिन्हितग्रन्थिः f. (sg. dat. gö̃ṭhi गाँ&above;ठि), a bolt, door-chain; a method of tying up a parcel with a special knot marked or sealed so that it cannot be opened by an unauthorized person. Cf. gã̄ṭh and gö̃ṭhü. -- dyunu --  m.inf. to knot, fasten; to bolt, fasten (a door) (K.Pr. 76). *gōṭṭa ʻ something round ʼ. [Cf. guḍá -- 1. -- In sense ʻ fruit, kernel ʼ cert. ← Drav., cf. Tam. koṭṭai ʻ nut, kernel ʼ, Kan. goṟaṭe &c. listed DED 1722] K. goṭh f., dat. °ṭi f. ʻ chequer or chess or dice board ʼ; S. g̠oṭu m. ʻ large ball of tobacco ready for hookah ʼ, °ṭī f. ʻ small do. ʼ; P. goṭ f. ʻ spool on which gold or silver wire is wound, piece on a chequer board ʼ; N. goṭo ʻ piece ʼ, goṭi ʻ chess piece ʼ; A. goṭ ʻ a fruit, whole piece ʼ, °ṭā ʻ globular, solid ʼ, guṭi ʻ small ball, seed, kernel ʼ; B. goṭā ʻ seed, bean, whole ʼ; Or. goṭā ʻ whole, undivided ʼ, goṭi ʻ small ball, cocoon ʼ, goṭāli ʻ small round piece of chalk ʼ; Bi. goṭā ʻ seed ʼ; Mth. goṭa ʻ numerative particle ʼ; H.goṭ f. ʻ piece (at chess &c.) ʼ; G. goṭ m. ʻ cloud of smoke ʼ, °ṭɔ m. ʻ kernel of coconut, nosegay ʼ, °ṭī f. ʻ lump of silver, clot of blood ʼ, °ṭilɔ m. ʻ hard ball of cloth ʼ; M. goṭām. ʻ roundish stone ʼ, °ṭī f. ʻ a marble ʼ, goṭuḷā ʻ spherical ʼ; Si. guṭiya ʻ lump, ball ʼ; -- prob. also P. goṭṭā ʻ gold or silver lace ʼ, H. goṭā m. ʻ edging of such ʼ (→ K. goṭa m. ʻ edging of gold braid ʼ, S. goṭo m. ʻ gold or silver lace ʼ); M. goṭ ʻ hem of a garment, metal wristlet ʼ. Rebus:  °ṭī f. ʻ lump of silver*gōḍḍ -- ʻ dig ʼ see *khōdd -- .Ko. gōṭu ʻ silver or gold braid ʼ.(CDIAL 4271).Rebus: goṭī f. ʻ lump of silver (Gujarati).

Hieroglyph: kaḍī a chain; a hook; a link (G.); kaḍum a bracelet, a ring (G.) Rebus: kaḍiyo [Hem. Des. kaḍaio = Skt. sthapati a mason] a bricklayer; a mason; kaḍiyaṇa, kaḍiyeṇa a woman of the bricklayer caste; a wife of a bricklayer (Gujarati)
Why nine leaves? lo = nine (Santali); no = nine (Bengali) [Note the count of nine ‘ficus’ leaves depicted on the epigraph.] 

lo, no ‘nine’ phonetic reinforcement of Hieroglyph: loa ‘ficus’  loa = a species of fig tree, ficus glomerata (Santali) Rebus: lo ‘copper’ (Samskritam) loha lut.i = iron utensils and implements (Santali) lauha = made of copper or iron (Gr.S’r.); metal, iron (Skt.); lo_haka_ra = coppersmith, ironsmith (Pali); lo_ha_ra = blacksmith (Pt.); lohal.a (Or.); lo_ha = metal, esp. copper or bronze (Pali); copper (VS.); loho, lo_ = metal, ore, iron (Si.)

Interlocking bodies: ca_li (IL 3872); rebus: s’a_lika (IL) village of artisans. [cf. sala_yisu  = joining of metal (Ka.)]

kamaḍha = ficus religiosa (Skt.); kamar.kom ‘ficus’ (Santali) rebus: kamaṭa = portable furnace for melting precious metals (Te.); kampaṭṭam = mint (Ta.) Vikalpa: Fig leaf ‘loa’; rebus: loh ‘(copper) metal’. loha-kāra ‘metalsmith’ (Sanskrit). loa ’fig leaf; Rebus: loh ‘(copper) metal’ The unique ligatures on the 'leaf' hieroglyph may be explained as a professional designation: loha-kāra 'metalsmith'; kāruvu  [Skt.] n. 'An artist, artificer. An agent'.(Telugu). 

http://bharatkalyan97.blogspot.in/2014/10/indus-script-inscriptions-examples-of.html

http://bharatkalyan97.blogspot.in/2014/01/some-select-meluhha-hieroglyphs.html

http://bharatkalyan97.blogspot.com.es/2013/12/meluhha-hieroglyphs-of-assur-assur.html

http://bharatkalyan97.blogspot.in/2015/01/multiplex-as-metaphor-ligatures-on.html

sãghāṛɔ 'lathe' is a signifier and the signified is: सं-घात sãghāta 'caravan consignment' [an assemblage, aggregate of metalwork objects (of the turner in workshop): metals, alloys]. sangāṭh संगाठ् । सामग्री m. (sg. dat. sangāṭas संगाटस्), a collection (of implements, tools, materials, for any object), apparatus, furniture, a collection of the things wanted on a journey, luggage, and so on. -- karun -- करुन् । सामग्रीसंग्रहः m.inf. to collect the ab. (L.V. 17).(Kashmiri). 

http://bharatkalyan97.blogspot.in/2015/03/emphatic-evidence-for-indus-script.html

http://bharatkalyan97.blogspot.in/2015/02/vajra-sanghata-binding-together.html

Hieroglyph: one-horned young bull: खोंड (p. 216) [ khōṇḍa ] m A young bull, a bullcalf. Rebus: कोंद kōnda ‘engraver, lapidary setting or infixing gems’ (Marathi)

kot.iyum = a wooden circle put round the neck of an animal; kot. = neck (G.lex.) [cf. the orthography of rings on the neck of one-horned young bull]. ko_d.iya, ko_d.e = young bull; ko_d.elu = plump young bull; ko_d.e = a. male as in: ko_d.e du_d.a = bull calf; young, youthful (Te.lex.)

Glyph:  ko_t.u = horns (Ta.) ko_r (obl. ko_t-, pl. ko_hk) horn of cattle or wild animals (Go.); ko_r (pl. ko_hk), ko_r.u (pl. ko_hku) horn (Go.); kogoo a horn (Go.); ko_ju (pl. ko_ska) horn, antler (Kui)(DEDR 2200). Homonyms: kohk (Go.), gopka_ = branches (Kui), kob = branch (Ko.) gorka, gohka spear (Go.) gorka (Go)(DEDR 2126).

kod. = place where artisans work (Gujarati) kod. = a cow-pen; a cattlepen; a byre (G.lex.) gor.a = a cow-shed; a cattleshed; gor.a orak = byre (Santali.lex.) got.ho [Skt. kos.t.ha the inner part] a warehouse; an earthen 

Rebus: kõdā‘to turn in a lathe’(B.) कोंद kōnda ‘engraver, lapidary setting or infixing gems’ (Marathi) koḍ ‘artisan’s workshop’ (Kuwi) koḍ  = place where artisans work (G.) ācāri koṭṭya ‘smithy’ (Tu.) कोंडण [kōṇḍaṇa] f A fold or pen. (Marathi) B. kõdā ‘to turn in a lathe’; Or.kū̆nda ‘lathe’, kũdibā, kū̃d ‘to turn’ (→ Drav. Kur. Kū̃d ’ lathe’) (CDIAL 3295)  A. kundār, B. kũdār, ri, Or.Kundāru; H. kũderā m. ‘one who works a lathe, one who scrapes’, rī f., kũdernā ‘to scrape, plane, round on a lathe’; kundakara—m. ‘turner’ (Skt.)(CDIAL 3297). कोंदण [ kōndaṇa ] n (कोंदणें) Setting or infixing of gems.(Marathi) খোদকার [ khōdakāra ] n an engraver; a carver. খোদকারি n. engraving; carving; interference in other’s work. খোদাই [ khōdāi ] n engraving; carving. খোদাই করা v. to engrave; to carve. খোদানো v. & n. en graving; carving. খোদিত [ khōdita ] a engraved. (Bengali) खोदकाम [ khōdakāma ] n Sculpture; carved work or work for the carver. खोदगिरी [ khōdagirī ] f Sculpture, carving, engraving: also sculptured or carved work. खोदणावळ [ khōdaṇāvaḷa ] f (खोदणें) The price or cost of sculpture or carving. खोदणी [ khōdaṇī ] f (Verbal of खोदणें) Digging, engraving &c. 2 fig. An exacting of money by importunity. V लाव, मांड. 3 An instrument to scoop out and cut flowers and figures from paper. 4 A goldsmith’s die. खोदणें [ khōdaṇēṃ ] v c & i ( H) To dig. 2 To engrave. खोद खोदून विचारणें or –पुसणें To question minutely and searchingly, to probe. खोदाई [ khōdāī ] f (H.) Price or cost of digging or of sculpture or carving. खोदींव [ khōdīṃva ] p of खोदणें Dug. 2 Engraved, carved, sculptured. (Marathi)

http://bharatkalyan97.blogspot.in/2015/02/meluhha-metalwork-in-lapidary-turner.html

http://bharatkalyan97.blogspot.in/2015/03/explaining-writing-system-as-ciphertext.html

Annex B: aya 'fish' Rebus: ayas 'metal'


The meaning of 'ayas' in Rigveda has been uncertain and conjectures have been made from the texts as exemplified by the succinct presentation by 

Arthur Anthony Macdonell, and Arthur Berriedale Keith:

 







Source: Vedic Index of Names and Subjects, Volume 1 Arthur Anthony Macdonell, Arthur Berriedale Keith Motilal Banarsidass Publisher, 1995

A more precise understanding of the gloss 'ayas' comes from the frequent use of a hieroglyph on Indus Script inscriptions.
A Munda gloss for fish is 'aya'. Read rebus: aya 'iron' (Gujarati) ayas 'metal' (Vedic). 
The script inscriptions indicate a set of modifiers or ligatures to the hieroglyph indicating that the metal, aya, was worked on during the early Bronze Age metallurgical processes -- to produce aya ingots, aya metalware,aya hard alloys.




Fish hieroglyph in its vivid orthographic form is shown in a Susa pot which contained metalware -- weapons and vessels. 
Context for use of ‘fish’ glyph. This photograph of a fish and the ‘fish’ glyph on Susa pot are comparable to the ‘fish’ glyph on Indus inscriptions.
The modifiers to the 'fish' hieroglyph which commonly occur together are: slanted stroke, notch, fins, lid-of-pot ligatured as superfix:For determining the semantics of the messages conveyed by the script. Positional analysis of ‘fish’ glyphs has also been presented in: The Indus Script: A Positional-statistical Approach By Michael Korvink, 2007, Gilund Press.

Table from: The Indus Script: A Positional-statistical Approach By Michael Korvink, 2007, Gilund Press. Mahadevan notes (Para 6.5 opcit.) that ‘a unique feature of the FISH signs is their tendency to form clusters, often as pairs, and rarely as triplets also. This pattern has fascinated and baffled scholars from the days of Hunter posing problems in interpretation.’ One way to resolve the problem is to interpret the glyptic elements creating ligatured fish signs and read the glyptic elements rebus to define the semantics of the message of an inscription.
karaṇḍa ‘duck’ (Sanskrit) karaṛa ‘a very large aquatic bird’ (Sindhi) Rebus: करडा [karaḍā] Hard from alloy--iron, silver &c. (Marathi) Rebus: fire-god: @B27990.  #16671. Remo <karandi>E155  {N} ``^fire-^god''.(Munda) Rebus:. kharādī ‘ turner’ (Gujarati)
The 'parenthesis' modifier is a circumfix for both 'fish' and 'duck' hieroglyphs, the semantics of () two parenthetical modifiers are: kuṭilá— ‘bent, crooked’ KātyŚr., °aka— Pañcat., n. ‘a partic. plant’  [√kuṭ 1] Pa. kuṭila— ‘bent’, n. ‘bend’; Pk. kuḍila— ‘crooked’, °illa— ‘humpbacked’, °illaya— ‘bent’DEDR 2054 (a) Ta. koṭu curved, bent, crooked; koṭumai crookedness, obliquity; koṭukki hooked bar for fastening doors, clasp of an ornament. A pair of curved lines: dol ‘likeness, picture, form’ [e.g., two tigers, two bulls, sign-pair.] Kashmiri. dula दुल । युग्मम् m. a pair, a couple, esp. of two similar things (Rām. 966). Rebus: dul meṛeḍ  cast iron (Mundari. Santali) dul ‘to cast metal in a mould’ (Santali) pasra meṛed, pasāra meṛed = syn. of koṭe meṛed = forged iron, in contrast to dul meṛed, cast iron (Mundari.) Thus, dul kuṭila ‘cast bronze’.
The parenthetically ligatured fish+duck hieroglyphs thus read rebus: dul kuṭila ayas karaḍā 'cast bronze ayasor cast alloy metal with ayas as component to create karaḍā ''hard alloy with ayas'.
Ligatures to fish: parentheses + snout dul kuṭila ayas 'cast bronze ayas alloy with tuttha, copper sulphate' 

Modifier hieroglyph: 'snout' Hieroglyph: WPah.kṭg. ṭōṭ ʻ mouth ʼ.WPah.kṭg. thótti f., thótthəṛ m. ʻ snout, mouth ʼ, A. ṭhõt(phonet. thõt) (CDIAL 5853). Semantics, Rebus: 

tutthá n. (m. lex.), tutthaka -- n. ʻ blue vitriol (used as an eye ointment) ʼ Suśr., tūtaka -- lex. 2. *thōttha -- 4. 3. *tūtta -- . 4. *tōtta -- 2. [Prob. ← Drav. T. Burrow BSOAS xii 381; cf. dhūrta -- 2 n. ʻ iron filings ʼ lex.]1. N. tutho ʻ blue vitriol or sulphate of copper ʼ, B. tuth.2. K. thŏth, dat. °thas m., P. thothā m.3. S.tūtio m., A. tutiyā, B. tũte, Or. tutiā, H. tūtā, tūtiyā m., M. tutiyā m.
4. M. totā m.(CDIAL 5855) Ka. tukku rust of iron; tutta, tuttu, tutte blue vitriol. Tu. tukků rust; mair(ů)suttu, (Eng.-Tu. Dict.) mairůtuttu blue vitriol. Te. t(r)uppu rust; (SAN) trukku id., verdigris. / Cf. Skt. tuttha- blue vitriol (DEDR 3343).
Fish + corner, aya koṇḍa, ‘metal turned or forged’
Fish, aya ‘metal’
Fish + scales, aya ã̄s (amśu) ‘metallic stalks of stone ore’. Vikalpa: badhoṛ ‘a species of fish with many bones’ (Santali) Rebus: baḍhoe ‘a carpenter, worker in wood’; badhoria ‘expert in working in wood’(Santali)
Fish + splinter, aya aduru ‘smelted native metal’
Fish + sloping stroke, aya ḍhāḷ ‘metal ingot’
Fish + arrow or allograph, Fish + circumscribed four short strokes
This indication of the occurrence, together, of two or more 'fish' hieroglyphs with modifiers is an assurance that the modifiers ar semantic indicators of how aya 'metal' is worked on by the artisans.

ayakāṇḍa ‘’large quantity of stone (ore) metal’ or aya kaṇḍa,  ‘metal fire-altar’. ayo, hako 'fish'; ãs = scales of fish (Santali); rebus: aya ‘metal, iron’ (G.); ayah, ayas = metal (Skt.) Santali lexeme, hako ‘fish’ is concordant with a proto-Indic form which can be identified as ayo in many glosses, Munda, Sora glosses in particular, of the Indian linguistic area.
beḍa hako (ayo) ‘fish’ (Santali); beḍa ‘either of the sides of a hearth’ (G.) Munda: So. ayo `fish'. Go. ayu `fish'. Go <ayu> (Z), <ayu?u> (Z),, <ayu?> (A) {N} ``^fish''. Kh. kaDOG `fish'. Sa. Hako `fish'. Mu. hai (H) ~ haku(N) ~ haikO(M) `fish'. Ho haku `fish'. Bj. hai `fish'. Bh.haku `fish'. KW haiku ~ hakO |Analyzed hai-kO, ha-kO (RDM). Ku. Kaku`fish'.@(V064,M106) Mu. ha-i, haku `fish' (HJP). @(V341) ayu>(Z), <ayu?u> (Z)  <ayu?>(A) {N} ``^fish''. #1370. <yO>\\<AyO>(L) {N} ``^fish''. #3612. <kukkulEyO>,,<kukkuli-yO>(LMD) {N} ``prawn''. !Serango dialect. #32612. <sArjAjyO>,,<sArjAj>(D) {N} ``prawn''. #32622. <magur-yO>(ZL) {N} ``a kind of ^fish''. *Or.<>. #32632. <ur+GOl-Da-yO>(LL) {N} ``a kind of ^fish''. #32642.<bal.bal-yO>(DL) {N} ``smoked fish''. #15163. Vikalpa: Munda: <aDara>(L) {N} ``^scales of a fish, sharp bark of a tree''.#10171. So<aDara>(L) {N} ``^scales of a fish, sharp bark of a tree''.
Indian mackerel Ta. ayirai, acarai, acalai loach, sandy colour, Cobitis thermalis; ayilai a kind of fish. Ma.ayala a fish, mackerel, scomber; aila, ayila a fish; ayira a kind of small fish, loach (DEDR 191) aduru native metal (Ka.); ayil iron (Ta.) ayir, ayiram any ore (Ma.); ajirda karba very hard iron (Tu.)(DEDR 192). Ta. ayil javelin, lance, surgical knife, lancet.Ma. ayil javelin, lance; ayiri surgical knife, lancet. (DEDR 193). aduru = gan.iyinda tegadu karagade iruva aduru = ore taken from the mine and not subjected to melting in a furnace (Ka. Siddhānti Subrahmaṇya’ Śastri’s new interpretation of the AmarakoŚa, Bangalore, Vicaradarpana Press, 1872, p.330); adar = fine sand (Ta.); ayir – iron dust, any ore (Ma.) Kur. adar the waste of pounded rice, broken grains, etc. Malt. adru broken grain (DEDR 134).  Ma. aśu thin, slender;ayir, ayiram iron dust.Ta. ayir subtlety, fineness, fine sand, candied sugar; ? atar fine sand, dust. அய.ர³ ayir, n. 1. Subtlety, fineness; நணசம. (த_வ_.) 2. [M. ayir.] Fine sand; நணமணல. (மலசலப. 92.) ayiram, n.  Candied sugar; ayil, n. cf. ayas. 1. Iron; 2. Surgical knife, lancet; Javelin, lance; ayilavaṉ, Skanda, as bearing a javelin (DEDR 341).Tu. gadarů a lump (DEDR 1196) 
kadara— m. ‘iron goad for guiding an elephant’ lex. (CDIAL 2711). अयोगूः A blacksmith; Vāj.3.5. अयस् a. [इ-गतौ-असुन्] Going, moving; nimble. n. (-यः) 1 Iron (एति चलति अयस्कान्तसंनिकर्षं इति तथात्वम्; नायसोल्लिख्यते रत्नम् Śukra 4.169. अभितप्तमयो$पि मार्दवं भजते कैव कथा शरीरिषु R.8.43. -2 Steel. -3 Gold. -4 A metal in general. ayaskāṇḍa 1 an iron-arrow. -2 excellent iron. -3 a large quantity of iron. -क_नत_(अयसक_नत_) 1 'beloved of iron', a magnet, load-stone; 2 a precious stone; ˚मजण_ a loadstone; ayaskāra 1 an iron-smith, blacksmith (Skt.Apte) ayas-kāntamu. [Skt.] n. The load-stone, a magnet. ayaskāruḍu. n. A black smith, one who works in iron. ayassu. n. ayō-mayamu. [Skt.] adj. made of iron (Te.) áyas— n. ‘metal, iron’ RV. Pa. ayō nom. sg. n. and m., aya— n. ‘iron’, Pk. aya— n., Si. ya. AYAŚCŪRṆA—, AYASKĀṆḌA—, *AYASKŪṬA—. Addenda: áyas—: Md. da ‘iron’, dafat ‘piece of iron’. ayaskāṇḍa— m.n. ‘a quantity of iron, excellent iron’ Pāṇ. gaṇ. viii.3.48 [ÁYAS—, KAA ́ṆḌA—]Si.yakaḍa ‘iron’.*ayaskūṭa— ‘iron hammer’. [ÁYAS—, KUU ́ṬA—1] Pa. ayōkūṭa—, ayak m.; Si. yakuḷa‘sledge —hammer’, yavuḷa (< ayōkūṭa) (CDIAL 590, 591, 592). cf. Lat. aes , aer-is for as-is ; Goth. ais , Thema aisa; Old Germ. e7r , iron ;Goth. eisarn ; Mod. Germ. Eisen.
Note on (amśu) ‘metallic stalks of stone ore’. An uncertain meaning of soma in Rigveda though the entire samhita holds the processing of soma in a nutshell, can be resolved in the context of modifers to 'fish' hieroglyph to denote 'fins or scales'.
The vedic texts provide an intimation treating amśu as a synonym of soma.
George Pinault has found a cognate word in Tocharian, ancu which means 'iron'. I have argued in my book, Indian alchemy, soma in the Veda, that Soma was an allegory, 'electrum' (gold-silver compound). See:  http://bharatkalyan97.blogspot.in/2011/10/itihasa-and-eagle-narratives.html for Pinault's views on ancu, amśu concordance.
The link with the Tocharian word is intriguing because Soma was supposed to come from Mt. Mujavant. A cognate of Mujavant is Mustagh Ata of the Himalayan ranges in Kyrgystan.
Is it possible that the ancu of Tocharian from this mountain was indeed Soma?
The referemces to Anzu in ancient Mesopotamian tradition parallels the legends of śyena 'falcon' which is used in Vedic tradition of Soma yajña attested archaeologically in Uttarakhand with a śyenaciti, 'falcon-shaped' fire-altar.
http://bharatkalyan97.blogspot.in/2011/11/syena-orthography.html śyena, orthography, Sasanian iconography. Continued use of Indus Script hieroglyphs. 

Comparing the allegory of soma and the legend of Anzu, the bird which stole the tablets of destiny, I posit a hypothesis that the tablets of destiny are paralleled by the Indus writing corpora which constitute a veritable catalog of stone-, mineral- and metal-ware in the bronze age evolving from the chalcolithic phase of what constituted an 'industrial' revolution of ancient times creating ingots of metal alloys and weapons and tools using metal alloys which transformed the relation of communities with nature and resulted in the life-activities of lapidaries transforming into miners, smiths and traders of metal artefacts. 
I suggest that ayas of bronze age created a revolutionary transformation in the lives of people of these bronze age times.
Maybe, Tocharian ancu had the same meaning as Rigvedic gloss, amśu. If so, ancu might have denoted electrum, 'gold-silver compound' which was subjected to reduction, by oxidation of impurities, by incessant firing for five days and nights to create the shining wealth of gold. The old Egyptian gloss for electrum wasassem, cognate soma.

http://bharatkalyan97.blogspot.in/2014/09/ayas-vedic-gloss-in-hieroglyph.html

S. Kalyanaraman
Sarasvati Research Center
August 16, 2015
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Arnab's hoax -- Ravinar. Why make the idiot box even more idiotic? NaMo, restitute kaalaadhan.

August 15, 2015, 8:22 pm
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FRIDAY, AUGUST 14, 2015

Arnab's Hoax

Ravinar
On August 12 the Parliament finally settled to a reasonable debate over the Sushma Swaraj – Lalit Modi issue. Congress leader Mallikarjun Kharge spoke uninterrupted for nearly an hour with questions for SS. All very fine! Then SS spoke amidst ruckus and noise, mostly by Congis. News channels showed most of Kharge’s speech. It is just when SS launched a scathing attack on Sonia Gandhi, Rajiv Gandhiand Rahul Gandhi – the Chinese Gandhis family that the MSM lost their pants and skirts and ran helter-skelter. Here’s what happened:

That is right. NDTV suddenly shifted to stock reports, IndiaToday and CNN-IBN to some road rage in Navi Mumbai and Timesnow to Privacy issues. The media’s Scaredy chicks wanted to avoid the shellacking of the Gandhis. And that too is what happened after the hounding of SS and Vasundhara Raje over the LKM issue. The moment LKM mentioned SoniaG the media went dead on the issue. But the stupid Congress made the mistake of extending it to Parliament and rioting and disrupting proceedings. Was it really a mistake? It wouldn’t appear so. We’ll find out.

That the Congress received a thrashing for their lies at the hands of SS and AJ (Arun Jaitley) would be an understatement. The evil Congress was exposed from RajivG to SoniaG’s sisters to RahulG. Allowing Warren Anderson of the Bhopal gas tragedy to escape in exchange for RajivG’s friend (and relative?) as also Quatrochi featured in the crimes of Congress in speeches by SS/AJ. SS stated the Gandhis had also received money from Quatrochi of the Bofors infamy. AJ even called the little duffer an “Expert without any knowledge” considering the latter blabbers on anything ignorantly (in this case his pre-scripted blabber was reported as a counter to SS by Rahul Kanwal and Hindustan Times. Guy is bad even at rote learning). We will pass all of this for another day as these are major crime-stories that can make multiple posts. Instead, let us rewind on how things came to such a pass.

It is normal and also desirable for the media to be adversarial to the govt of the day. But in India, our MSM has largely been adversarial to BJP regardless of whether they are in power or not. The entire MSM, like a box of parrots or a mischief of mice (Yes a group of mice is called “mischief”) started hounding SS-VR after a story by Timesnow. Now, the TOI group and others have been hounding BJP and their members for a very long time while protecting the sins of Congress and Sonia. Remember, TOI group in particular has carried fake stories from Rambo to the current nonsense. After BJP comes to power, they run fraudulent campaigns like “Christians under attack” and other frivolous crap. In this particular case the fraudulent campaign against SS-VR was a conspiracy hatched by and with Arnab Goswami of Timesnow and others followed like mice because they saw another chance to trash BJP and seek scalps of their ministers. It was nothing short of criminal. On his nightly ruckus called Newshour, Arnab was raging like his bottom was on fire:

In response to Arnab’s frequent fraudulent Witchhunts I have written a few posts. While writing those I still did not suspect his integrity. But his 3-week hounding off SS and VR smacked of a “Supari” Whackjob that was hard to explain. He called it #LalitGate urging viewers to trend it. #LalitGate never trended. I responded with a post called#ArnabGate (which trended world-wide). Here’s a quote from towards the end of that post:

“Arnab has a history of hounding people with an agenda of seeking scalps. There was theNitin Gadkari hounding which lasted for a month. There was this N Sreenivasanhounding which lasted 21 days. There have been others too. In the case of Gadkari all of it turned out to be nothing but a “Supari” hit job. In case of Sreenivasan, many indicated the agenda was because of conflict between TOI and BCCI. Sreenivasan continues to be in some position or the other in Indian cricket. After the world cup he wanted to hound MS Dhoni out and got severely trashed on Twitter… the media and Congress claiming “moral” grounds is like Al Capone preaching Prohibition. All of Arnab’s mindless bitching has gotten nowhere. I am sure Arnab knows this and therefore he pounces on any and every little firecracker and screams “It’s a bomb, it’s a bomb”… At the end of it all, maybe in a year, when we thoroughly scrutinise every witch-hunt (going beyond news reporting) Arnab has carried out we will find most of them were damp squibs and the only real scandal would be ArnabGate”.

At the beginning of Kharge’s speech in LS Timesnow grandly carried a small banner on their screen – Timesnow impacts Parliament, implying Timesnow forced LalitGate discussion in Parliament. When the tide turned with SS’s speech – that banner disappeared. Arnab had taken a severe beating. And his rage was all over his channel in his nightly ruckus screaming that both BJP and Congress had played a fixed match. He howled that Congress did not ask the questions of SS that they should have asked. Really? Which questions? That ones that never existed in the first place or concocted by Arnab? So how did the Witchhunt of SS-VR start? SS mentioned P Chidambaram many times in her speech and alluded to PC being the one who framed Kharge’s questions that were also breast-fed to a TV channel with supposed dirt on her. Not the first time because we have also read reports that the great “coup report” by Shekhar Gupta was breast-fed to him by PC.

Based on the breast-feeding Arnab received from someone, he also had the audacity to demand that PM sack VR and SS. This moron thinks he can order PM to sack anyone; such is his ego and arrogance. Naturally, the beating Congress took in LS makes Arnab feel it’s a personal loss and defeat for him. IT IS! It is a major defeat for his hounding and slander. Such was the viciousness that Arnab even called VR’s son the “BJP Vadra” and his criminal reporters hounded VR and in one case even crashed into her convoy in Delhi. Not satisfied with mere hounding Arnab extended his vile nonsense with exceptional slander. Take a look:

Such was the hate-mongering by Arnab that he even accused VR of promoting/selling cancer to benefit Lalit Modi. This is his great independent journalism? This is the grand integrity he talks about? Clearly, Arnab was breast-fed by anti-BJP sources (Probably Congress) on stupid stuff. He built another case of VR and son owning a palace in Dholpur illegally. This was again spoon-fed to him by nonsensical claims in a presser by Jairam Ramesh. This is what AJ mocked in his speech in LS – That a court order giving ownership to VR’s son was not important but a Congress spokie blabbering crap was truth for Arnab and media channels. Arnab now has dinosaur eggs on his facefor his fraudulent smear campaign and imaginary integrity:

And all this while claiming he has ALL the facts, that his team has VERIFIED everything thoroughly. The best trashing of the bogus claims Arnab made on LalitModi nexus came with the clarity on LKM’s status that Arun Jaitley laid out in the LS. Smear-campaigners like Arnab, his partners in Congress and other media colleagues kept on calling LKM a “fugitive” when it was evident to even ordinary men like me that he was not a fugitive when Sushma helped him out to meet his cancer-stricken wife. And worse, thecriminals in the media went to the extent of claiming VR could be prosecuted for treason:

The Congress orchestrated this smear-campaign and Arnab was their vehicle – like a cigarette is the delivery vehicle for nicotine. Arnab became that poisonous vehicle. The Congress suffered more political damage than they estimated. The public, the industrialists and every sensible person on the street is disgusted at their vicious rioting in the Parliament over a frivolous issue. Arun Jaitley rightly pointed out that all the Congis wanted was to disrupt and halt the growth of India. I called it Stalling India and so did many others in the public domain. Congi wimps are now standing on Sonia’s queen-size ego and nothing else. The biggest hit was taken by SoniaG and RahulG – their reputation and that of their family lies in shambles. It will only get worse in days ahead. I am in no doubt about that.

As for Arnab, he is barking like a mad dog which has been trapped by the municipal van. His fake self-righteousness makes him scream even in his promos. He knows he has been licked and beaten badly. Only one consolation – “everybody takes a beating sometime”. The loss of credibility and his fake integrity exposed; is a heavy price for Arnab to pay for his slander-campaign. He now threatens Sushma and BJP that his game is not over and that he will expose them even more – that is not a journalist but a vengeful political pimp blabbering, somewhat like that guy from UP who wanted to make “Boti Boti” of Modi. Long before the truth came out in Parliament I was clear that at the end of the game the only Gate left will be ArnabGate. Arnab’s hoax has been badly exposed and he has been paraded Nekkid in Parliament and in public. He has cried wolf too often and lost any trust he had. Sushma Swaraj laced her LS speech with a perfect slap for Arnab – “Nation wants to know” and they know now. 

Posted by Ravinar at 8/14/2015 04:00:00 AM 
Labels: , , , , , 

45 comments:

  1. Now govt planned to impose penalty for paid news hit jobs.it will be great step in direction to hit brokers like arnab goswami rajdeep sardesai barkha dutt.moreover my suggestion is bring a notification for formation of a media regulatory authority in place of press commission of india or changevthe name style as media regulatory authority with power to impose penalty on media houses for derelection of duty and working against interest of nation.
    Reply
  2. Now media is in the hands of anti national christian and muslims through their money bags.govt of india ought ban all FDI on media and bring out media from clutches of anti nationals.
    Reply
    Replies
    2. if Arnab is really neutral journalist, let him investigate what happened with Anderson escape from India and bring to public
  3. The only way to stop Arnab's nonsense is for people to stop watching News Hour. As long as the TRP keeps increasing his arrogance will continue to rise.
    Reply
    Replies
    1. This is what we have started doing and should do. TRP comes down they will change sides. I have stopped watching Timelss now and stopped their Toilet paper.
    2. That's absolutely true its only chaos and hounding. So I too hv stopped watching.
    3. Almost everywhere in the world, that would be the case. TRP goes down, followed by the reduction in the advertise revenue and that would be it. Not in India. In India, these anti-national channels are funded and supported by the enemies of India (Middle-East countries, CIA, Christian organizations, etc.)
    4. This comment nails it. You can wake up a person who is genuinely asleep. A person who fakes sleeping can not be awaken. Similarly fake journalists, scholars, politicians, media persons promoted by anti nationals within and from outside can not be dealt with by natural tools of business and ratings. The fear is that this unnatural behaviour over the time is internalised and becomes live and proliferates. That 's why it took 60 years to deal solidly with crook politicians. Only with this understanding, we can deal with anti national more politicians, yet untouched anti national and crook journalists, such so called scholars and ugly, old crook bollywood who have distorted true ageless India with foreign agenda.
  4. Mr Jaitleys speech was one of the best most civil ways of destroying opponents must be taught in schools
    Reply
  5. The only way to bring ppl with the ego of the size of this globe or universe like AG is to boycott his channel. ppl with some decorum or modicum of decency should not be a panelist! All those panelists are day-in and day-out reprimanded like school kids and they shamefacedly take it lying down, all his tantrums!!
    Reply
  6. Chiddu:upa had filed case against LM under FEMA-which has a fine and penalty as maxm punishment. where then is the case for extradition, deportation or red corner notice? chiddu wasted parliament time by being silent on this
    Reply
  7. Dear Ravinar

    I think you are wasting your God given talent on itemizing the irrational and pitiful actions of people who in reality don't deserve this much attention. The corrupt media, the fake Gandhi's , Lallu's, yadav's Mamata etc... These people are the reason why after 70 years of independence we are still a poor country controlled by foreigners. The people who read your Blog already know these moron's well and ignore them.

    I suggest you write in-depth about how PM Modi is trying to bring change, the work of people like Piyush Goyal in the power sector, how the polices of BJP will lift India in tong run and why it is important to give the a few more years.
    I am really worried that people may not understand how policy changes take awhile to have effect and end up handing the country over to fools like Kejri and company. Educate people of the depth of change that BJP is trying to bring all over the country and in particular why Bihar and UP should elect a BJP majority in their state.
    Thank You



    Reply
    Replies
    1. good suggestion. each one of us should try that too.
    2. @Xsyourpal/Arun Kumar

      This is a mistaken notion some people have. There are lots of people writing about Modi's work.... If someone is trying to burn your house would you look away and walk away because it hurts you? This is a failed argument. 

      It is equally important to keep an eye on those trying to burn India and halt her progress through conspiracies and falsehoods. That I have done this for many years has helped many understand MSM better and make better political choices. Each aspect of society requires appropriate treatment. Just because you dont want to watch doesnt mean someone is not harming the country.. You dont watch soldiers everyday either.. but theyre out there defending something...

      Think deeply about that.

      Thanks...

    3. we have many enemies & many fronts to fight on & truth to be spread in too less a time. Mediacrooks excelling in this field. Swamy doing well on corruption fronts. Time real nationalist take interest & wield a pen . Sorry retired babus & military look mediocre . There is a very small pool that can talk a lot The CAG the khemkas & even those in military . But since they were honest would be struggling to meet ends & the constant torment of their children it is because of you we do not have BMWs & 52 crore bungalows and made fools. If Govt can provide sustenance this cadre can be fired too write.One we lost APJ Kalam. Hope we do not loose others & Yes for some of us with the right training we can do that. In SM we are raising voices for whatever time permits.
    4. Dear xsyourpal,


      Although I completely agree to your comments, I have a feeling the humiliated & defeated Congress should not be taken for granted. Congress is like the evil which can change face & get back into business before we know it. In fact we should be even prepared for riots, terror attacks on devotees or plane hijack to create anti-Modi environment in country. So Instead I would suggest someone to start a new blog which will focus completely on positive negative aspects of his initiatives, lot of healthy discussion with actual numbers & percentage comparisons with earlier Congress regimes with respect to rural & urban development, Terrorism, e-governance, education & healthcare.

    5. Not watching is by not paying, ensuring they do not get promoted in any way.stop watching on prime time and watch it in Internet. This does not mean nothing else need to be done on it
      This is only for people who can not do anything but watching, it is still a contribution.

    6. It is like asking army & police to stop working and start farming jobs which feeds the country. Ravinar is certainly making way for Modi easier removing those hurdles who are in the disguise of journos. Let other experts in Government assist Modi in his pursuits.
  8. The best article on Arnab's cheap journalism. I have been following you in Twitter. Well done...way to go!!!!
    Reply
  9. Stopped watching TN 4r more than 6months n stopped Toilet Paper too!If India has to move forward,bury cong which is a herculean task!Only NaMo with like minded people can develop India which has been ignored since Independence by fake Gandhis!
    Reply
  10. Poor Arnab, no 'Acche Din' for him!! His desperate campaign to get atleast one resignation flopped. He then launched a vicious attack against Maggi and now Bombay HC has ruined even that!! Lets see what he does next to relieve his frustrations!!
    Reply
  11. Dear Ravi, Thanks a lot for speeding up your output. It's desperately need, else these Media Pimps will succeed in their plan to derail the Modi Govt., by such egregious sophistry. By the way did you hear that in Mumbai some college wanted to hold a course in Journalism, to be conducted by Rajdeep S., but not a single student signed up. One Pimp stands exposed, SOLELY thanks to your relentless exposes about his crookedness. NOW pl concentrate and expose the new Congress Goon--Arnab on a regular basis, till his reputation is truly in tatters. Bharat supports you!!!!!
    Reply
  12. I had stopped watching Aurnobs 'The Fish Market Hour' a long long time ago. It's like putting your head in a pile of garbage leaving you with a shit mind at the end of it.

    His usual way of debating
    1. Accuse A of something
    2. Throws a few questions to A
    3. Asks for an answer to those questions from B!!!
    4. Instead of answering, B will add a few more accusations and questions and throw it on A
    5. Aurnob slyly interjects and doesn't even let A answers or respond to those accusation and questions and starts from point 1 all over again.

    He is the judge and he is the jury. All lies peddled without merits and without even letting the person or people being accused of by him. And that's why it's 'The Fish Market Hour'

    Reply
  13. There re few thing BJP needs to learn from communist of Kerala. Few of the media person begging for it
    Reply
  14. & They did not tell the real stories of Bofor, Bhopal gas perpetrators & allowed the criminals to go free in exchange of pappu's mausi & chacha
    Reply
  15. And Ravi kudos to your tweet on conflict of interest on PC Chidambaram. Completely exposed. where are the tv appearances for the babus who hired them. atleast name them, we shall take it up from there
    Reply
  16. Today's Deccan Herald carries under it's caption, 'Speak Out',a quote by that rabidly anti-Hindu,half Italian Catholic,Rahul Gandhi which says "The capturing of educational institutions by the RSS is a political issue.I am not politicising it.The BJP is".This is from a rascal who had no qualms when the Catholic,St Xaviers,Mumbai, issued a circular before 2014 LS elections,asking students to vote only for Congress.Even the extreme hatred of Sonia towards Narendra Modi is only because he stopped largescale conversions of tribals of Dangs district of Gujarat.In the unfortunate event of Congress coming to power at centre,entire country will get Christianised by Rahul and Sonia.Don't forget that at ripe old age of 44,Rahul is unmarried only because he is a Catholic priest in civilian clothes.
    Reply
  17. A very good and a very hard hitting article. But event his wont move the MSM and in particular the hound named ARNAB. It is time to fix accountability for press and all the channels and media houses should be shown their rightful place. With each passing day, the reporting gets worser and worser and there is blatant bias in news coverage which is so shameless that one fail to understand that whether they have an iota of conscience or not! Only strict accountability and taking them to court and parading their lies in front of the public is the only way out. The government needs to get its act together very soon!
    Reply
  18. Dear Ravi,You used to maintain that irrespective of Arnab's witch hunt journalism his integrity cannot be questioned unlike the other presstitutes. and for sometime now I had wanted to ask if you still maintain that stand. This post have answered my unasked question. 
    On SS, If I remember right, she even mentions that the humanitarian consideration is for the Indian lady with cancer who wants her husband to be on her bedside. But the congis and media continuously twisted the tale on the priorities of LKM and where all he traveled apart from visiting his wife.

    Reply
  19. I used to like AG . Then he became irritatingly predictable and intrusive. But lately he is becoming more snd more obnoxious.
    And agree. The latest outrages appear fake. That sure creates doubts about his integrity.

    Reply
  20. There is hardly any difference between Congress crooks and Media crooks Arnab, NDTV, India Today etc, The factor that determines the hype and cooked up lies and shouting seems to be based on how much Quid Pro Quo each channel gets or which channel succeeds in the final bid. The EXCLUSIVE RIGHTS for a specific "blow job" is based on the timing, the duration, the person etc etc The presstitudes then start collecting papers of lies and then comes lies after lie. These MSM particularly this Arnabgate is an accomplice of congress traitors bent upon to reverse the progress of India, He is not only a liar but an impertinent ,arrogant Narcissist. If these SMS are serious and HONEST to their profession then where is the debate on Quid pro on Anderson and Rajiv Gandhi. Where is the debate on Rahul Ki Mausi and Black Money. Where was the debate on some rape case. At least the Nation Wants to Know - Dudh ka Dhud, Pani ka Pani -
    Reply
  21. I stopped watching these channels some months back. I was offered them at ₹ 1 per month. Even if given free, I don't want to waste my time watching them. I wish there is some supervisory body for the news channels to prevent the nonsense they are engaging in.
    Reply
  22. Awesome post Ravi, your anelysis is excellent.
    Reply
  23. You have said it,visible by the comments it attracted.
    Reply
  24. As much as I believe in the "right to freedom of speech", I also believe that every right comes responsibility.The implication being we have to exercise each and every right responsibly.But if the Mass Media is behaving like as somebody referred as an unleashed hound , it is time to leash it and regulate it with a Media Regulatory Authority.I firmly believe there must not be any FDI in the media as that would nothing but suicidal as the media would be working for other countries instead of our own which is least desirable.Perhaps , there must be ONE national level news channel/news paper in both Hindi and English followed up by such prototype in each state(ONE state level newschannel/newspaper in the local language).And also such an establishment in
    every district too for more detailed coverage of local events. Such a set up must be a joint public private enterprise with the government being an equal stakeholder/partner. The journalists musr be qualified and there must be an act in the parliament which makes it a requirement for a journalist to have a journalism degree in any school of journalism.Justice Markandey Katjus inputs must be taken while formulating the act.Nowadays anybody with a mike becomes a journalist and they go on on a rampage of slander/calumny spreading lies and mischief.Peace.

    Reply
    Replies
    1. Brother rizwan, most of the presstitutes are qualified from Oxford and other reputed universities, where they teach everything except patriotism and love for the countrymen. Some of such journos sold their souls to corrupt politicians and in the process enriched themselves by millions. A low life like Rajdeep even pursued newly elected PM to New York and exhibited his biased behavior only to get trashed by SM. Can any journalist do this without any benefits? But there is no cause for pessimism. These unethical journos are repeatedly knocked down by SM which is the people's voice and not to mention Ravinar who pounds them like no other before. With such relentless beating, the so called presstitutes have no other go but to either reform or vanish from the scene. While this process of cleansing journalists continues, no need for the Government to take charge, because that will surely make the Media a Government mouthpiece. In a developing country like ours, the corrections will take place automatically by the people, a little slower pace in our case. The best instance we saw is elimination of Congress as a political force. As far chameleon Markandey Katju, the less said is better.
  25. Arnab and other mediacrooks are aware that their histrionics & blatant lies contributed for the terrible defeat of Congress, where public noticed intolerable level of hypocrisy being practiced. With the emergence of Social Media as public voice, the squeaky voice of mediacrooks became swan song. Mediacrooks are further demolished by of course Ravinarji, who is expert in dissecting crooks inch by inch. Now their survival depends on keep milking Gandhis and their Stupid heirs for some more time, till they exit politics permanently.
    Reply
  26. Many of you must have watched the "debate" in the Loksabha on 12-08. I was, initially, a reluctant watcher, but now, after two hours, I feel I was lucky to hear the proceedings. Sushma Swaraj today rose to her fullest stature as an orator and despite all the noisy obstructions put in her way by the congress shouting brigade, she effortlessly demolished the brittle edifice built by the congress around her alleged misdemeanours and "corrupt" acts vis-a-vis Lalit Modi.

    Sushma Swaraj had many arrows in her quiver and the most hurtful, most poisonous and utterly debilitating were reserved for the two Gandhis, Sonia and Rahul. The sting was so powerful and the debility so deep and permanent that no antidote is likely to wash it away. Sushmaji had, besides accurately hitting the marks with the arrows, delivered very painful karate chops to the Chidambaram couple as well as Kharge, but they can take solace behind the fact that Sonia, Rahul and even the long dead Rajiv Gandhi and his late partner in anti-national act, Arjun Singh, were all hugely singed by the Sushma blitzcrieg.

    While the TV channels had precious footage courtesy Loksabha TV of several hours' duration, twitterati are having a whale of a time trending under #VikasVirodhiKhangress etc. Also, as much as I was surprised by Sushma's revelation that Rajiv Gandhi bartered a mass murderer, Anderson, guilty of killing 15000 poor Bhopalis for one solitary individual, Adil Shaharyaar. I cannot, for the life of me, get over the reverberation of her stinging words thrown at Rahul: "Mamma, how much money we got in the Quattrocchi deal?" 

    AND, FINALLY, FOR THE "LEAK" OF ARMY COUP BY CHIDAMBARAM TO SHEKHAR GUPTA, NOW CHIDAMBARAM WRITES FOR INDIAN EXPRESS EVERY SUNDAY. HOW IS THAT FOR A QUID PRO QUO?

    Reply
  27. Ravi can you start a news channel with our help I mean we the subscribers tell us any other takers for this sugession 
    Is it possible

    Reply
  28. Everyday ARNAB, BARKHA,RAJDEEP,KANWAL, and numerous other presstitutes prove themself to be CHILDREN OF a PIG, who like to drench themself in dirt all over.. This was the best Strip tease of so many people in 1/2 hour by Sushma Swaraj... All their Anatomy lay thread bare for everyone to see...
    Reply
  29. One more issue for the BJP to go after the anti national 'Gangis' is the one which involved bartering away the country's Judicial system by promising that the two Italian Marines who were accused of killing our fishermen will be spared life or death sentence. It was reported that when a chjristian minister or speaker ( dont remember) went for participating in the new pope's anointment he was instructed to tell the Italians orally not to send back the accused marines ! No marks for guessing who gave the instructions!
    Reply
  30. I keep saying this that most of india still follows main stream media (MSM) especially hindi media and on Ndtv india, this congress crony Ravish kumar keeps posioning people's brains against bjp. He fully his uses sense of humour, his humble background and his rustic accent to be likeable among viewers.I used to like him as well,but now i know that he is a congress crony biased journalist.



    These days he is vociferously supporting AAP because he knows that AAP was created by congress as congress had no hope of wininng, so they created a 3rd force to reduce bjp's strength and keep the anti-bjp votes intact.

    I request all of those who are reading this comment to also expose congress stooge hindi journalists as well especially Ravish kumar.

    Reply
  31. Times Now and India today (except congi crook rajdeep) are bashing kejriwal for his name written in chhatrasal stadium but as expected congress crony Ndtv is trying to defend kejriwal. The same Ndtv keeps bashing modi for suit which modi put on auction for charity after wearing it.
    Reply
  32. In earlier times when there were not many TV channels Ambika Soni was called as Alsatian Dog of Indira and Rajiv Gandhi who used to bark at the media briefings through Newspapers. Now TV channels have mushroomed so AG has sincerely taken that role on behalf of Sonia and Rahul. I don't know how people see his News hour. I get headache. People should Sue him saying they have got headache and send their doctors bills to TimesNow.

http://www.mediacrooks.com/2015/08/arnabs-hoax.html
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Indus Script unravels announcement of metals caravensarai, evidence of 11 ft. tall copper plated flagpost from Girsu (Telloh), Ancient Near East

August 16, 2015, 5:56 am
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Mirror: 
http://tinyurl.com/oflxfcq
Girsu (Tlloh) archaeological find. 11 ft. tall copper plated flagpost. This may relate to a period when 
Girsu (ca. 2900-2335 BCE) was the capital of Lagash at the time of Gudea.

Two types of reedposts are seen on Ancient Near East artifacts. An archaeological find of a 11 ft. tall copper plated flagpost from Girsu (Telloh) may be compared with a standard of Mari (of shorter length) 

A soldier and a Mari dignitary who carries the standard of Mari. Detail of a victory parade, from the Ishtar temple, Mari, Syria. 2400 BCE Schist panel inlaid with mother of pearl plaques. Louvre Museum.
One reedpost has a 'scarf' hieroglyph ligatured at the top (the context of metalwork is seen from a 'fish' hieroglyph: aya 'fish' Rebus: aya 'metal'). This reedost is seen on Warka vase. Another reedpost has a 'ring' hieroglyph ligatured at the top.  This flagpost is seen on a jasper cylinder seal.

Such a flagpost is seen on a Gudea cup, held by Mus-hussu (dragon):

On this cylinder seal, the flagposts with rings are shown together with hieroglyphs of: a person carrying an antelope (like the hioeroglyph shown on Shu-ilishu Meluhha translator cylinder seal), overflowing water, fishes, crucible, mountain range, sun (Source: http://enenuru.net/html/gal/urukprocexpl.htm)

The context of metalwork is seen from the 'scarf' hieroglyph: dhatu 'scarf' Rebus: dhatu 'mineral'. 

The context of a smithy/forge is seen from the 'ring' hieroglyph: koṭiyum [koṭ, koṭī  neck] a wooden circle put round the neck of an animal (Gujarati)  Rebus: ācāri koṭṭya = forge, kammārasāle (Tulu)

Two types of flagposts are seen in some Ancient Near East artifacts in the context of metalwork: 1. reedpost with scarf; and 2. reedpost with ring. 

Hieroglyph: Ta. eruvai European bamboo reed; a species of Cyperus; straight sedge tuber. Ma. eruva a kind of grass.(DEDR 819) Rebus: Ta. eruvai blood, (?) copper. Ka. ere a dark-red or dark-brown colour, a dark or dusky colour (DEDR 817)

The reedpost with scarf occurs in a pair: dula 'pair' Rebus: dul 'cast metal' and denotes the warehouse which receives ingots of cast metal.

The reedpost with ring occurs on a jasper cylinder seal with four holders of four reedposts. The holders have six locks of hair as semantic determinatives.  Hieroglyph: पेंडें [ pēṇḍēṃ ] n (पेड) A loop or ring.Rebus:  पेठ or पेंठ (p. 527) [ pēṭha or pēṇṭha ] f ( H) A manufacturing or trading town, an emporium, a mart: also a markettown.  pēṭhpēṭaka 'caravanserai'. The hieroglyph multiplexed signify a caravensarai from a trading emporium or trading town of copper, metal implements and products from smithy/forge.

Hieroglyph: baTa 'six' Rebus: bhaTa 'furnace'.

Hieroglyph: मेढा (p. 665) [ mēḍhā ] A twist or tangle arising in thread or cord, a curl or snarl.(Marathi. Molesworth)Rebus: mẽṛhẽt, meḍ 'iron' (Mu.Ho.). Thus the hieroglyph multiplex signifies iron furnace. 

On the jasper cylinder seal the four reedpost holders (with six hair curls) are signified by semantic determinatives of four hieroglyphs: 1. crucible PLUS storage pot of ingots, 2. sun, 3. narrow-necked pot with overflowing water, 4. fish 

A hooded snake is on the edge of the composition. (The dark red color of jasper reinforces the semantics: eruvai 'dark red, copper' Hieroglyph: eruvai 'reed'; see four reedposts held. 

1. Hieroglyph: OP. koṭhārī f. ʻ crucible ʼ(CDIAL 3546) Rebus: koṭhār 'treasury, warehouse'
2. Hieroglyph: arka 'sun' (Kannada) Rebus: arka, eraka 'copper'
3. Hieroglyph: overflowing pot: lokhaNDa 'overflowing pot' Rebus: lokhANDa 'metalware, pots and pans of metal, metal implements'
4. Hieroglyph: aya 'fish' Rebus: aya 'iron' ayas 'metal' (Rigveda)

Thus, the four holders of four reedposts with attached ring display metalwork of a smithy/forge announcing metal imlements, iron, copper and iron.

On many hierolyph multiplexes, water-buffalo (rã̄go) is associated with kANDa 'overflowing water'. The rebus renderings are: rāṅgā khaNDA 'zinc alloy implements'. The semantics of khaNDa 'implements' is attested in Santali: me~r.he~t khaNDa 'iron implements'. 

Santali glosses

A lexicon suggests the semantics of Panini's compound अयस्--काण्ड [p= 85,1]  m. n. " a quantity of iron " or " excellent iron " , (g. कस्का*दि q.v.)( Pa1n2. 8-3 , 48)(Monier-Williams).

From the example of a compound gloss in Santali, I suggest that the suffix -kANDa in Samskritam should have referred to 'implements'. Indus Script hieroglyphs as hypertext components to signify kANDa 'implements' are: kANTa, 'overflowing water' kANDa, 'arrow' gaNDa, 'four short circumscript strokes'.

See: http://bharatkalyan97.blogspot.in/2015/08/ancient-near-east-cylinder-seal.html A few Ancient Near East cylinder seals of Metropolitan Museum are presented in this note identifying Indus Script hieroglyphs used  on the artefacts. 

http://bharatkalyan97.blogspot.in/2015/08/ancient-near-east-jasper-cylinder-seal.html


Red jasper H. 1 1/8 in. (2.8 cm), Diam. 5/8 in. (1.6 cm) cylinder Seal with four hieroglyphs and four kneeling persons (with six curls on their hair) holding flagposts, c. 2220-2159 B.C.E., Akkadian (Metropolitan Museum of Art) Cylinder Seal (with modern impression). The four hieroglyphs are: from l. to r. 1. crucible PLUS storage pot of ingots, 2. sun, 3. narrow-necked pot with overflowing water, 4. fish A hooded snake is on the edge of the composition. (The dark red color of jasper reinforces the semantics: eruvai 'dark red, copper' Hieroglyph: eruvai 'reed'; see four reedposts held. 

The four posts held on this jasper cylinder seal compares with similar posts shown on some other cylinder seals. They may signify: पेंढें ‘rings’ Rebus: पेढी ‘shop’.

The leftmost hieroglyph shows ingots in a conical-bottom storage jar (similar to the jar shown on Warka vase (See Annex: Warka vase), delivering the ingots to the temple of Inanna). Third from left, the overflowing pot is similar to the hieroglyph shown on Gudea statues. Fourth from left, the fish hieroglyph is similar to the one shown on a Susa pot containing metal tools and weapons. (See Susa pot hieroglyphs of bird and fish: Louvre Museum) Hieroglyph: meṇḍā ʻlump, clotʼ (Oriya) On mED 'copper' in Eurasian languages see Annex A: Warka vase).

The leftmost hieroglyph shows ingots in a conical-bottom storage jar (similar to the jar shown on Warka vase (See Annex: Warka vase), delivering the ingots to the temple of Inanna). Third from left, the overflowing pot is similar to the hieroglyph shown on Gudea statues. Fourth from left, the fish hieroglyph is similar to the one shown on a Susa pot containing metal tools and weapons. (See Susa pot hieroglyphs of bird and fish: Louvre Museum) Hieroglyph: meṇḍā ʻlump, clotʼ (Oriya) 

On mED 'copper' in Eurasian languages:

Wilhelm von Hevesy wrote about the Finno-Ugric-Munda kinship, like "Munda-Magyar-Maori, an Indian link between the antipodes new tracks of Hungarian origins" and "Finnisch-Ugrisches aus Indien". (DRIEM, George van: Languages of the Himalayas: an ethnolinguistic handbook. 1997. p.161-162.) Sumerian-Ural-Altaic language affinities have been noted. Given the presence of Meluhha settlements in Sumer, some Meluhha glosses might have been adapted in these languages. One etyma cluster refers to 'iron' exemplified by meD (Ho.). The alternative suggestion for the origin of the gloss med 'copper' in Uralic languages may be explained by the word meD (Ho.) of Munda family of Meluhha language stream:
Sa. <i>mE~R~hE~'d</i> `iron'.  ! <i>mE~RhE~d</i>(M).
Ma. <i>mErhE'd</i> `iron'.
Mu. <i>mERE'd</i> `iron'.
  ~ <i>mE~R~E~'d</i> `iron'.  ! <i>mENhEd</i>(M).
Ho <i>meD</i> `iron'.
Bj. <i>merhd</i>(Hunter) `iron'.
KW <i>mENhEd</i>
@(V168,M080)
http://www.ling.hawaii.edu/austroasiatic/AA/Munda/ETYM/Pinnow&Munda
— Slavic glosses for 'copper'
Мед [Med]Bulgarian
Bakar Bosnian
Медзь [medz']Belarusian
Měď Czech
Bakar Croatian
KòperKashubian
Бакар [Bakar]Macedonian
Miedź Polish
Медь [Med']Russian
Meď Slovak
BakerSlovenian
Бакар [Bakar]Serbian
Мідь [mid'] Ukrainian[unquote]
Miedź, med' (Northern Slavic, Altaic) 'copper'.  
One suggestion is that corruptions from the German "Schmied", "Geschmeide" = jewelry. Schmied, a smith (of tin, gold, silver, or other metal)(German) result in med ‘copper’. 

Four flag-posts(reeds) with rings on top held by the kneeling persons define the four components of the iron smithy/forge. 

Hieroglyph: staff: మేడెము [ mēḍemu ] or మేడియము mēḍemu. [Tel.] n. A spear or dagger. ఈటె, బాకు. The rim of a bell-shaped earring, set with ems.రాళ్లుచెక్కిన౛మికీ అంచుయొక్క పనితరము. "క ఓడితినన్నన్ వారక మేడెముపొడుతురె." BD. vi. 116.

Hieroglyph: meṇḍa 'bending on one knee': మండి [ maṇḍi ] or మండీ manḍi. [Tel.] n. Kneeling down with one leg, an attitude in archery, ఒక కాలితో నేలమీద మోకరించుట, ఆలీఢపాదము. मेट [ mēṭa ] n (मिटणें) The knee-joint or the bend of the knee. मेटेंखुंटीस बसणें To kneel down. Ta. maṇṭi kneeling, kneeling on one knee as an archer. Ma. maṇṭuka to be seated on the heels. Ka. maṇḍi what is bent, the knee. Tu. maṇḍi knee. Te. maṇḍĭ̄ kneeling on one knee. Pa. maḍtel knee; maḍi kuḍtel kneeling position. Go. (L.) meṇḍā, (G. Mu. Ma.) minḍa knee (Voc. 2827). Konḍa (BB) meḍa, meṇḍa id.  Pe. menḍa id.  Manḍ.  menḍe id.  Kui menḍa id.  Kuwi (F.) menda, (S. Su. P.) menḍa, (Isr.) meṇḍa id. Cf. 4645 Ta. maṭaṅku (maṇi-forms). / ? Cf. Skt. maṇḍūkī- part of an elephant's hind leg; Mar. meṭ knee-joint. (DEDR 4677) Rebus: mẽṛhẽt, meḍ 'iron' (Mu.Ho.)

Hieroglyph: எருவை eruvai European bamboo reed. See கொறுக்கச்சி. (குறிஞ்சிப்.) Rebus: 817 Ta. eruvai blood, (?) copper. Ka. ere a dark-red or dark-brown colour, a dark or dusky colour; (Badaga) erande sp. fruit, red in colour. Te. rēcu, rēcu-kukkaa sort of ounce or lynx said to climb trees and to destroy tigers; (B.) a hound or wild dog. Kol. resn a·te wild dog (i.e. *res na·te; see 3650). Pa. iric netta id. Ga.(S.3) rēs nete hunting dog, hound. Go. (Ma.) erm ney, (D.) erom nay, (Mu.) arm/aṛm nay wild dog (Voc. 353); (M.) rac nāī, (Ko.) rasi ney id. (Voc. 3010). For 'wild dog', cf. 1931 Ta. ce- red, esp. the items for 'red dog, wild dog'.

patākā f. ʻ flag ʼ MBh. 2. paṭākā -- f. lex. 3. *phaṭākā -- . [Prob. ← a non -- Aryan word containing p(h)aṭ aryanized with t EWA ii 200] 1. Pa. patākā -- f. ʻ flag ʼ. 2. Pa. paṭāka -- n., Pk. paḍāga -- m., paḍāyā -- , paḍāiā -- f., mh. paḍāha -- m.; G. paṛāi f. ʻ paper kite ʼ.
3. Kal.rumb. phŕā ʻ flag ʼ; Or. phaṛkā (perh. influenced by Or. phaṛa -- phaṛa ʻ with a sudden movement ʼ s.v. *phaṭ -- ). Addenda: patākā -- . 2. paṭākā -- : S.kcch. paṛāī f. ʻ paper kite ʼ.(CDIAL 7726)


mūhā mẽṛhẽt 'iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends.' (Note ingots in storage pot superfixed on the crucible hieroglyph).

paTam 'snake hood' Rebus: padm 'sharpness' paṭa ‘hood of snake’. Rebus: padm ‘tempered, sharpness (metal)’. nāga 'serpent' Rebus: nāga 'lead (alloy)'

Ta. paṭam instep. Ma. paṭam flat part of the hand or foot. Pe. paṭa key palm of hand. Manḍ. paṭa kiy id.; paṭa kāl sole of foot. Kuwi. (Su.) paṭa nakipalm of hand. (DEDR 3843)
పదును (p. 0710) [ padunu ] or పదను padunu. [Tel. పది+ఉను.] Temper, sharpness, whetting,  Go. (ASu.) padnā sharpness. Konḍa padnu being ready for use (as oilseed being preparèd for pressing), sharpening (of knife by heating and hammering). Ta. patamsharpness (as of the edge of a knife),Ko. padm (obl. padt-) temper of iron.(DEDR 3907)

Ta. patam cobra's hood. Ma. paṭam id. Ka. peḍe id. Te. paḍaga id. Go. (S.) paṛge, (Mu.) baṛak, (Ma.) baṛki, (F-H.) biṛki hood of serpent (Voc. 2154). / Turner, CDIAL, no. 9040, Skt. (s)phaṭa-, sphaṭā- a serpent's expanded hood, Pkt. phaḍā- id. For IE etymology, see Burrow, The Problem of Shwa in Sanskrit, p. 45.(DEDR 45 Appendix) phaṭa n. ʻ expanded hood of snake ʼ MBh. 2. *phēṭṭa -- 2. [Cf. phuṭa -- m., °ṭā -- f., sphuṭa -- m. lex., °ṭā -- f. Pañcat. (Pk. phuḍā -- f.), sphaṭa -- m., °ṭā -- f., sphōṭā -- f. lex. and phaṇa -- 1. Conn. words in Drav. T. Burrow BSOAS xii 386] 1. Pk. phaḍa -- m.n. ʻ snake's hood ʼ, °ḍā -- f., M. phaḍā m., °ḍī f. 2. A. pheṭ, phẽṭ.(CDIAL 9040)






Hieroglyph: मेढा (p. 665) [ mēḍhā ] A twist or tangle arising in thread or cord, a curl or snarl.(Marathi. Molesworth)Rebus: mẽṛhẽt, meḍ 'iron' (Mu.Ho.)


The key hieroglyph is the hood of a snake seen as the left-most hieroglyph on this rolled out cylinder seal impression. I suggest that this denotes the following Meluhha gloss: paṭam , n. < phaṭa. ‘cobra's hood’  phaṭa n. ʻ expanded hood of snake ʼ MBh. 2. *phēṭṭa -- 2. [Cf. phuṭa -- m., °ṭā -- f., sphuṭa -- m. lex., °ṭā -- f. Pañcat. (Pk. phuḍā -- f.), sphaṭa -- m., °ṭā-- f., sphōṭā -- f. lex. and phaṇa -- 1. Conn. words in Drav. T. Burrow BSOAS xii 386]1. Pk.  phaḍa -- m.n. ʻ snake's hood ʼ, °ḍā -- f., M. phaḍā m., °ḍī f.2. A. pheṭ,  phẽṭ. (CDIAL 9040). Rebus: ‘sharpness of iron’: padm (obl.padt-) temper of iron (Kota)(DEDR 3907); patam ‘sharpness, as of the edge of a knife’ (Tamil) Alternative complementary reading: <naG bubuD>(Z)  {N} ``^cobra''.  |<naG> `?'.  ^snake.  *IA<naG>.  ??is IA form <naG> or <nag>?  #23502. nāgá1 m. ʻ snake ʼ ŚBr. 2. ʻ elephant ʼ BhP. [As ʻ ele- phant ʼ shortened form of *nāga -- hasta -- EWA ii 150 with lit. or extracted from nāga -- danta -- ʻ elephant tusk, ivory ʼ < ʻ snake -- shaped tusk ʼ].1. Pa. nāga -- m. ʻ snake ʼ, NiDoc. nāǵa F. W. Thomas AO xii 40, Pk. ṇāya -- m., Gy. as. nâ JGLS new ser. ii 259; Or. naa ʻ euphem. term for snake ʼ; Si. nay, nā,nayā ʻ snake ʼ. -- With early nasalization *nāṅga -- : Bshk. nāṅg ʻ snake ʼ. -- Kt. Pr. noṅ, Kal. nhoṅ ʻ name of a god < nāˊga -- or ← Pers. nahang NTS xv 283. 2. Pa. nāga -- m. ʻ elephant ʼ, Pk. ṇāya -- m., Si. nā. śiśunāka -- . (CDIAL 7039) Rebus: nāga2 n. ʻ lead ʼ Bhpr. [Cf. raṅga -- 3] Sh. naṅ  m. ʻ lead ʼ  (< *nāṅga -- ?), K. nāg m. (< *nāgga -- ?).(CDIAL 7040) cf. annaku, anakku 'tin' (Akkadian) நாகம் nākam  Black lead;  காரீயம். (பிங்.) 9. Zinc; துத்தநாகம். (பிங்.) 10. A prepared arsenic; பாஷாணவகை (Tamil).

There is a possibility that the hieroglyph was intended to convey the message of an alloying metal like lead or tin or zinc which had revolutionized the bronze age with tin-bronzes, zinc-copper brass and other alloys to substitute for arsenical copper to make hard weapons and tools.  It is instructive that zinc was called tuthunāg which might have referred to the sublimate of zinc and calamine collected in the furnaces in Zawar. See: http://bharatkalyan97.blogspot.in/2014/02/metallurgists-of-mewad-meluhha.html

This is an announcement of four shops, पेढी (Gujarati. Marathi).

पेंढें ‘rings’ Rebus: पेढी ‘shop’. āra ‘serpent’ Rebus; āra ‘brass’. karaḍa 'double-drum' Rebus: karaḍa 'hard alloy'. (Note the double-drum hieroglyph component affixed atop the flagstaff)

Specific materials offered for sale/exchange in the shop are: hard alloy brass metal (ayo, fish); lokhaṇḍ(overflowing pot) ‘metal tools, pots and pans, metalware’; arka/erka  ‘copper’; kammaṭa (a portable furnace for melting precious metals) ‘coiner, mint’  Thus, the four shops are: 1. brass alloys, 2. metalware, 3. copper and 4. mint (services).

Alternative: erãguḍu bowing, salutation (Telugu) iṟai (-v-, -nt-) to bow before (as in salutation), worship (Tamil)(DEDR 516). Rebus: eraka, eṟaka any metal infusion (Kannada.Tulu) eruvai ‘copper’ (Tamil); ere dark red (Kannada)(DEDR 446).

puṭa Anything folded or doubled so as to form a cup or concavity; crucible. 

Hieroglyph: arká1 m. ʻ flash, ray, sun ʼ RV. [√arc] Pa. Pk. akka -- m. ʻ sun ʼ, Mth. āk; Si. aka ʻ lightning ʼ, inscr. vid -- äki ʻ lightning flash ʼ.(CDIAL 624)

Rebus: arka 'copper (metal)'; araka 'sublimation, sublimate' (Kannada) అగసాలి (p. 0023) [ agasāli ] or అగసాలెవాడు agasāli. [Tel.] n. A goldsmith. కంసాలివాడు. அருக்கம்¹ arukkam, n. < arka. (நாநார்த்த.) 1. Copper; செம்பு.  Ka. Ka. eṟe cast (as metal); eṟaka, eraka any metal infusion; molten state, fusion. Tu. eraka molten, cast (as metal) (DEDR 866)



Hieroglyph: kāṇḍam காண்டம்² kāṇṭam, n. < kāṇḍa. 1. Water; sacred water; நீர். துருத்திவா யதுக்கிய குங்குமக் காண் டமும் (கல்லா. 49, 16). Rebus: khāṇḍā ‘metal tools, pots and pans’ (Marathi) 

Hieroglyhph: <lo->(B)  {V} ``(pot, etc.) to ^overflow''.  See <lo-> `to be left over'.  @B24310.  #20851. <lo->(B)  {V} ``to be ^left over, to be ^saved''.  Caus. <o-lo->.  @B24300.  #20861.(Munda etyma)

Rebus: loh ‘copper’ (Hindi) 

The hieroglyph multiplex clearly refers to the metal tools, pots and pans of copper.  लोहोलोखंड [ lōhōlōkhaṇḍa ] n (लोह & लोखंड) Iron tools, vessels, or articles in general.रुपेशाई लोखंड [ rupēśāī lōkhaṇḍa ] n A kind of iron. It is of inferior quality to शिक्केशाई. लोखंड [ lōkhaṇḍa ] n (लोह S) Iron. लोखंडाचे चणे खावविणें or चारणें To oppress grievously. लोखंडकाम [ lōkhaṇḍakāma ] n Iron work; that portion (of a building, machine &c.) which consists of iron. 2 The business of an ironsmith. लोखंडी [ lōkhaṇḍī ] a (लोखंड) Composed of iron; relating to iron. 2 fig. Hardy or hard--a constitution or a frame of body, one's हाड or natal bone or parental stock. 3 Close and hard;--used of kinds of wood. 4 Ardent and unyielding--a fever. 5 लोखंडी, in the sense Hard and coarse or in the sense Strong or enduring, is freely applied as a term of distinction or designation. Examples follow. लोखंडी [ lōkhaṇḍī ] f (लोखंड) An iron boiler or other vessel. लोखंडी जर [ lōkhaṇḍī jara ] m (लोखंड & जर) False brocade or lace; lace &c. made of iron.लोखंडी रस्ता [ lōkhaṇḍī rastā ] m लोखंडी सडक f (Iron-road.) A railroad. 

See: http://bharatkalyan97.blogspot.in/2015/08/ancient-near-east-rosetta-stones-of.html

Alternative: ḍhālako = a large metal ingot (G.) ḍhālakī = a metal heated and poured into a mould; a solid piece of metal; an ingot (Gujarati)
Allograph: ढाल [ ḍhāla ] f (S through H) The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain: also a flag flying on forts &c. ढालकाठी [ ḍhālakāṭhī ] f ढालखांब m A flagstaff; esp.the pole for a grand flag or standard. 2 fig. The leading and sustaining member of a household or other commonwealth. 5583 ḍhāla n. ʻ shield ʼ lex. 2. *ḍhāllā -- . 1. Tir. (Leech) "dàl"ʻ shield ʼ, Bshk. ḍāl, Ku. ḍhāl, gng. ḍhāw, N. A. B. ḍhāl, Or. ḍhāḷa, Mth. H. ḍhāl m.2. Sh. ḍal (pl. °le̯) f., K. ḍāl f., S. ḍhāla, L. ḍhāl (pl. °lã) f., P. ḍhāl f., G. M. ḍhāl f. WPah.kṭg. (kc.) ḍhāˋl f. (obl. -- a) ʻ shield ʼ (a word used in salutation), J. ḍhāl f. (CDIAL 5583).

They are four Glyphs: paṭākā ‘flag’ Rebus: pāṭaka, four quarters of the village.
kã̄ḍ reed Rebus: kāṇḍa ‘tools, pots and pans, metal-ware’. 

1. Pk. kamaḍha -- , °aya -- m. ʻ bamboo ʼ; Bhoj. kōro ʻ bamboo poles ʼ. 2. N. kāmro ʻ bamboo, lath, piece of wood ʼ, OAw.  kāṁvari ʻ bamboo pole with slings at each end for carrying things ʼ, H. kã̄waṛ, °ar, kāwaṛ, °ar f., G. kāvaṛf., M. kāvaḍ f.; -- deriv. Pk. kāvaḍia -- , kavvāḍia -- m. ʻ one who carries a yoke ʼ, H. kã̄waṛī, °ṛiyā m., G. kāvaṛiyɔ m. 3. S. kāvāṭhī f. ʻ carrying pole ʼ, kāvāṭhyo m. ʻ the man who carries it ʼ. 4. Or. kāmaṛā, °muṛā ʻ rafters of a thatched house ʼ; G. kāmṛũ n., °ṛī f. ʻ chip of bamboo ʼ, kāmaṛ -- koṭiyũ n. ʻ bamboo hut ʼ. 5. B. kāmṭhā ʻ bow ʼ, G. kāmṭhũ n., °ṭhī f. ʻ bow ʼ; M. kamṭhā, °ṭā m. ʻ bow of bamboo or horn ʼ; -- deriv. G. kāmṭhiyɔ m. ʻ archer ʼ. 6. A. kabāri ʻ flat piece of bamboo used in smoothing an earthen image ʼ. 7. kã̄bīṭ, °baṭ, °bṭī,  kāmīṭ, °maṭ, °mṭī,  kāmṭhī, kāmāṭhī f. ʻ split piece of bamboo &c., lath ʼ.(CDIAL 2760). kambi f. ʻ branch or shoot of bamboo ʼ lex. Pk. kaṁbi -- , °bī -- , °bā -- f. ʻ stick, twig ʼ, OG. kāṁba; M. kã̄b f. ʻ longitudinal division of a bamboo &c., bar of iron or other metal ʼ. (CDIAL 2774). कंबडी [ kambaḍī ] f A slip or split piece (of a bamboo &c.)(Marathi)

Hieroglyph: koṭiyum [koṭ, koṭī  neck] a wooden circle put round the neck of an animal (Gujarati) Rebus: ācāri koṭṭya = forge, kammārasāle (Tulu)

The rings atop the reed standard: पेंढें [ pēṇḍhēṃ ] पेंडकें [ pēṇḍakēṃ ] n Weaver's term. A cord-loop or metal ring (as attached to the गुलडा of the बैली and to certain other fixtures). पेंडें [ pēṇḍēṃ ] n (पेड) A necklace composed of strings of pearls. 2 A loop or ring. Rebus: पेढी (Gujaráthí word.) A shop (Marathi) 

A guild of persons, caravanserai: पेठ or पेंठ (p. 527) [ pēṭha or pēṇṭha ] f ( H) A manufacturing or trading town, an emporium, a mart: also a markettown. 2 A place of sale or traffic; any particular market (as for cloth, grain &c.); a long street of shops in a city. 3 A region or large division of a city (as the पेठ of Poona &c.) 4 Market intelligence or banker's intelligence; accounts of rates, risings and fallings &c. v ये. Hence 5 Private or general intelligence or tidings. 6 Marketrate. Ex. पेंठ उतरली; पेंठ चढली. 7 The town belonging to a fort. 8 A banker's letter of advice. पेठकरी (p. 527) [ pēṭhakarī ] m The headman of a पेठ or mart; the prefect of the market &c. See शेट्या. 2 Applied, as the Factotum or knower and doer of every thing, to the कुळकरणी of a village. 3 The individual (of a body holding it in succession) whose turn it now is to enjoy the जोशीपणा of a district, of a large town, or of a village.பேட்டை pēṭṭai , n. < Mhr. pēṭhpēṭaka. 1. Pettah, extramural suburb; புறநகர். 2. Market-place near a town; நகரத்தருகிற் சந்தை கூடும் ஊர்ச்சார்பு. (யாழ். அக.) 3. Caravanserai; பிரயாண வண்டி முதலியன தங்குமிடம்.पेंडें (p. 527) A knot of persons in union or as holding mutual relation; a circle, coterie, company, crew, club, band, pack, gang. Ex. पंच वादी साक्षीदार असें सगळें पेंडेंचें पेंडें उठून आलें.  (Molesworth. Marathi) పేట (p. 0799) [ pēṭa ] pēṭa. [Tel.] n. A suburb or division of a large city. శాఖానగరము. A city or town. నగరము. (Telugu)

Six curls shown on the hairstyle of carriers of flagposts:

Allograph: The six curls on the kneeling person’s head denote an copper-brass smelter:

erugu = to bow, to salute or make obeisance (Telugu) Rebus: eraka ‘copper’.
Glyphs: six (numeral) + ring of hair: आर [ āra ] A term in the play of इटीदांडू,--the number six. (Marathi) आर [ āra ] A tuft or ring of hair on the body. (Marathi) Rebus:  arā ‘brass’.

मेढा mēḍhā A twist or tangle arising in thread or cord, a curl or snarl. (Marathi) Rebus: meḍ ‘iron’ (Ho.) bhaṭa ‘six (hair-curls)’ Rebus: bhaṭa  ‘furnace’.  

saman = to offer an offering, to place in front of; front, to front or face (Santali) Rebus: samṛobica, stones containing gold (Mundari) samanom = an obsolete name for gold (Santali) [bica ‘stone ore’ (Munda):meṛed-bica = iron stone ore, in contrast to bali-bica, iron sand ore (Munda]


Indian mackerel Ta. ayirai, acarai, acalai loach, sandy colour, Cobitis thermalis; ayilai a kind of fish. Ma. ayala a fish, mackerel, scomber; aila, ayila a fish; ayira a kind of small fish, loach (DEDR 191) Munda: So. Ayo `fish'. Go. ayu `fish'. Go <ayu> (Z), <ayu?u> (Z),, <ayu?> (A) {N} ``^fish''. Kh. kaDOG `fish'. Sa. Hako `fish'. Mu. hai(H) ~ haku(N) ~ haikO(M) `fish'. Ho haku `fish'. Bj. hai `fish'. Bh.haku `fish'. KW haiku ~ hakO |Analyzed hai-kO, ha-kO (RDM). Ku. Kaku`fish'.@(V064,M106) Mu. ha-i, haku `fish' (HJP). @(V341) ayu>(Z), <ayu?u> (Z)  <ayu?>(A) {N} ``^fish''. #1370. <yO>\\<AyO>(L) {N} ``^fish''. #3612. <kukkulEyO>,,<kukkuli-yO>(LMD) {N} ``prawn''. !Serango dialect. #32612. <sArjAjyO>,,<sArjAj>(D) {N} ``prawn''. #32622. <magur-yO>(ZL) {N} ``a kind of ^fish''. *Or.<>. #32632. <ur+GOl-Da-yO>(LL) {N} ``a kind of ^fish''. #32642.<bal.bal-yO>(DL) {N} ``smoked fish''. #15163. Vikalpa: Munda: <aDara>(L) {N} ``^scales of a fish, sharp bark of a tree''.#10171. So<aDara>(L) {N} ``^scales of a fish, sharp bark of a tree''.

aya = iron (G.); ayah, ayas = metal (Skt.) aduru native metal (Ka.); ayil iron (Ta.) ayir, ayiram any ore (Ma.); ajirda karba very hard iron (Tu.)(DEDR 192). Ta. ayil javelin, lance, surgical knife, lancet.Ma. ayil javelin, lance; ayiri surgical knife, lancet. (DEDR 193). aduru = gan.iyinda tegadu karagade iruva aduru = ore taken from the mine and not subjected to melting in a furnace (Ka. Siddhānti Subrahmaṇya’ Śastri’s new interpretation of the AmarakoŚa, Bangalore, Vicaradarpana Press, 1872, p.330); adar = fine sand (Ta.); ayir – iron dust, any ore (Ma.) Kur. adar the waste of pounded rice, broken grains, etc. Malt. adru broken grain (DEDR 134).  Ma. aśu thin, slender;ayir, ayiram iron dust.Ta. ayir subtlety, fineness, fine sand, candied sugar; ? atar fine sand, dust. அய.ர³ ayir, n. 1. Subtlety, fineness; நணசம. (த_வ_.) 2. [M. ayir.] Fine sand; நணமணல. (மலசலப. 92.) ayiram, n.  Candied sugar; ayil, n. cf. ayas. 1. Iron; 2. Surgical knife, lancet; Javelin, lance; ayilavaṉ, Skanda, as bearing a javelin (DEDR 341).Tu. gadarů a lump (DEDR 1196)  kadara— m. ‘iron goad for guiding an elephant’ lex. (CDIAL 2711). অয়সঠন [ aẏaskaṭhina ] a as hard as iron; extremely hard (Bengali) अयोगूः A blacksmith; Vāj.3.5. अयस् a. [इ-गतौ-असुन्] Going, moving; nimble. n. (-यः) 1 Iron (एति चलति अयस्कान्तसंनिकर्षं इति तथात्वम्; नायसोल्लिख्यते रत्नम् Śukra 4.169.अभितप्तमयो$पि मार्दवं भजते कैव कथा शरीरिषु R.8.43. -2 Steel. -3 Gold. -4 A metal in general. ayaskāṇḍa 1 an iron-arrow. -2 excellent iron. -3 a large quantity of iron. -क_नत_(अयसक_नत_) 1 'beloved of iron', a magnet, load-stone; 2 a precious stone; ˚मजण_ a loadstone; ayaskāra 1 an iron-smith, blacksmith (Skt.Apte) ayas-kāntamu. [Skt.] n. The load-stone, a magnet. ayaskāruḍu. n. A black smith, one who works in iron. ayassu. n. ayō-mayamu. [Skt.] adj. made of iron (Te.) áyas— n. ‘metal, iron’ RV. Pa. ayō nom. sg. n. and m., aya— n. ‘iron’, Pk. aya— n., Si. ya. AYAŚCŪRṆA—, AYASKĀṆḌA—, *AYASKŪṬA—. Addenda: áyas—: Md. da ‘iron’, dafat ‘piece of iron’. ayaskāṇḍa— m.n. ‘a quantity of iron, excellent iron’ Pāṇ. gaṇ. viii.3.48 [ÁYAS—, KAA ́ṆḌA—]Si.yakaḍa ‘iron’.*ayaskūṭa— ‘iron hammer’. [ÁYAS—, KUU ́ṬA—1] Pa. ayōkūṭa—, ayak m.; Si. yakuḷa‘sledge —hammer’, yavuḷa (< ayōkūṭa) (CDIAL 590, 591, 592). cf. Lat. aes , aer-is for as-is ; Goth. ais , Thema aisa; Old Germ. e7r , iron ;Goth. eisarn ; Mod. Germ. Eisen.
Stone-smithy guild on a Meluhha standard

 Harappa Tablet. Pict-91 (Mahadevan) m0490At m0490B Mohenjodaro Tablet showing Meluhha combined standard of three standards carried in a procession, comparable to Tablet m0491. m0491 Tablet. Line drawing (right). This tablet showing three hieroglyphs may be called the Meluhha standard.Combined reading for the joined or ligatured glyphs 
Rebus reading is: dhatu kõdā sangaḍa  ‘mineral, turner, stone-smithy guild’.

Dawn of the bronze age is best exemplified by this Mohenjo-daro tablet which shows a procession of three hieroglyphs carried on the shoulders of three persons. The hieroglyphs are: 1. Scarf carried on a pole (dhatu Rebus: mineral ore); 2. A young bull carried on a stand kõdā Rebus: turner; 3. Portable standard device (Top part: lathe-gimlet; Bottom part: portable furnace sã̄gāḍ Rebus: stone-cutter sangatarāśū ). sanghāḍo (Gujarati) cutting stone, gilding (Gujarati); sangsāru karaṇu = to stone (Sindhi) sanghāḍiyo, a worker on a lathe (Gujarati)

The procession is a celebration of the graduation of a stone-cutter as a metal-turner in a smithy/forge. A sangatarāśū ‘stone-cutter’ or lapidary of neolithic/chalolithic age had graduated into a metal turner’s workshop (koḍ), working with metallic minerals (dhatu) of the bronze age.

Three professions are described by the three hieroglyphs: scarf, young bull, standard device dhatu kõdāsã̄gāḍī  Rebus words denote: ‘ mineral worker; metals turner-joiner (forge); worker on a lathe’ – associates (guild).

On this tablet, the standard on the very front is not clear. 
It is surmised that this standard carried on the procession may be comparable to the standard shown on Tikulti-Ninurta I altar discovered in the Ashur temple.

This fourth standrd  could be compared with this hieroglyph 

of the Tikulti-Ninurta altar:

 A spoked wheel is shown atop on the standard and the hieroglyph is also reinforced by depicting the hieroglyph on the top of the standard-bearer's head. This Meluhha hieroglyph is read rebus: eraka'knave of wheel' Rebus: 'moltencast copper'; āra 'spokes' Rebus:  āra 'brass'.

Thus, the fourth profession is depicted as the smith working with metal alloys.




Thus, together the four professions depicted on the Mohenjodaro-standard showing four 

hieroglyphs in procession are read rebus:


Hieroglyph: dhatu 'scarf' Rebus: dhatu 'mineral'

Hieroglyph: kõdā 'young bull calf' Rebus: kõdā 'turner-joiner' (forge), worker on a lathe

Hieroglyph: sã̄gāḍī  'lathe (gimlet), portable furnace' Rebus: sã̄gāḍī  'metalsmith associates (guild)'

Hieroglyph eraka āra  'knave of wheel', 'spokes of wheel' Rebus: eraka āra 'copper alloy brass'

Thus Rebus readings of the four hieroglyphs denote: ‘ mineral worker; metals turner-joiner (forge); worker on a lathe’ – associates (guild), copper alloy brass. 

dhatu kõdā sã̄gāḍī eraka āra   
Altar, offered by Tikulti-Ninurta I, 1243-1208 BC, in prayer before two deities carrying wooden standards, Assyria, Bronze AgeSource: http://www.dijitalimaj.com/alamyDetail.aspx?img=%7BA5C441A3-C178-489B-8989-887807B57344%7D 
[quote]Description: Although the cult pedestal of the Middle Assyrian king Tikulti-Ninurta mentions in its short inscription that it is dedicated to the god Nuska, the relief on the front that depicts the king in a rare kind of narrative, standing and kneeling in front of the very same pedestal was frequently discussed by art-historians. More strikingly on top of the depicted pedestal there is not the lamp, the usual divine symbol for the god Nuska, but most likely the representation of a tablet and a stylus, symbols for the god Nabû. (Klaus Wagensonner, University of Oxford)[unquote] http://cdli.ox.ac.uk/wiki/doku.php?id=pedestal_tukulti_ninurta
The hieroglyphs on the fire-altar confirm the link to metallurgy with the use of 'spoked-wheel' banner carried on one side of the altar and the 'safflower' hieroglyph flanking the altar worshipped by Tikulti-Ninurta. It is rebus, as Sigmund Freud noted in reference to the dream. 'I have revealed to Atrahasis a dream, and it is thus that he has learned the secret of the gods.' (Epic of Gilgamesh, Ninevite version, XI, 187.)(Zainab Bahrani, 2011, The graven image: representation in Babylonia and Assyria, Univ. of Pennsylvania Press, p. 185) http://bharatkalyan97.blogspot.in/2013/11/tukulti-ninurta-worships-fire-god-at.html?q=tukulti

Rebus: med. iron, iron implements (Ho.) me~rhe~t ‘iron’; me~rhe~t icena ‘the iron is rusty’; ispat me~rhe~t ‘steel’, dul me~rhe~t ‘cast iron’; me~rhe~t khan.d.a ‘iron implements’ (Santali) (Santali.lex.Bodding)  mer.ed, me~r.ed iron; enga mer.ed soft iron; sand.i mer.ed hard iron; ispa_t mer.ed steel; dul mer.ed cast iron; imer.ed rusty iron, also the iron of which weights are cast; bicamer.ediron extracted from stone ore; balimer.ed iron extracted from sand ore; mer.ed-bica = iron stone ore, in contrast to bali-bica, iron sand ore (Mu.lex.) pasra mer.ed, pasa_ra mer.ed = syn. of kot.e mer.ed = forged iron, in contrast to dul mer.ed, cast iron (Mundari.lex.) me~r.he~t iron; ispat m. = steel; dul m. = cast iron; kolhe m. iron manufactured by the Kolhes (Santali); mer.ed (Mun.d.ari); med. (Ho.)(Santali.lex.Bodding)  me~r.he~t idena = the iron is rusty; dal me~r.he~t = cast iron; me~r.he~t khan.d.a = iron implements (Santali) Sa. mE~R~hE~’d `iron’.  ! mE~RhE~d(M).Ma. mErhE’d `iron’.Mu. mERE’d `iron’.  ~ mE~R~E~’d `iron’.  ! mENhEd(M).Ho meD `iron’.Bj. merhd(Hunter) `iron’.KW mENhEd@(V168,M080)
Substantive: med.o  merchant’ clerk (Hem.Dec.); mehto a schoolmaster, an accountant, a clerk, a writer (G.) med.h = the helper of a merchant (Pkt.lex.) me_t.i, me_t.ari = chief, head, leader, the greatest man (Te.lex.) ?med.i (EI 9), also called meli, a kidnapper of victims for sacrifices (IEG). mehara = (EI 33) a village headman (IEG). mehto [Hem. Des. med.ho = Skt. Van.ik saha_ya, a merchant’s clerk, fr. mahita, praised, great] a schoolmaster; an accountant; a clerk; a writer (G.lex.) mel. = tallying, balancing of accounts; a cash book; mel.van. = a mixture, a composition; mixing (G.lex.) me_r..iyar = pu_vaiciyar, ve_l.a_l.ar, i.e. agriculturists, traders (Ta.lex.)   
Sketching made of the side of the Warka Vase...
Scarf on the reeds:  dhaṭu 'scarf' Rebus: dhatu 'mineral' (Santali) *dhaṭa2, dhaṭī -- f. ʻ old cloth, loincloth ʼ lex. [Drav., Kan. daṭṭi ʻ waistband ʼ etc., DED 2465]Ku. dhaṛo ʻ piece of cloth ʼ, N. dharo, B. dhaṛā; Or. dhaṛā ʻ rag, loincloth ʼ, dhaṛi ʻ rag ʼ; Mth. dhariā ʻ child's narrow loincloth ʼ.Addenda: *dhaṭa -- 2. 2. †*dhaṭṭa -- : WPah.kṭg. dhàṭṭu m. ʻ woman's headgear, kerchief ʼ, kc. dhaṭu m. (also dhaṭhu m. ʻ scarf ʼ, J. dhāṭ(h)u m. Him.I 105).(CDIAL 6707)
Clay sealing from private collection with water buffalo, crescent-star, apparently Akkadian period.



Tammuz, alabaster (Gypsum?) relief from Ashur, c. 1500 BCE; in the Staatliche Museen zu Berlin, Germany Foto Marburg/Art Resource, New York. Two goats flank the person feeding them with leafy twigs. In the lower register, two women carry jars with overflowing streams of water. This is a Meluhha hieroglyph, as is the pair of twigs emanating from the waist of the standing person.  Tham·muz (tä'mʊz) n. The tenth month of the year in the Jewish calendar. [Hebrew tammūz, akin to Iraqi Arabic tabbūz, July, both ultimately from Sumerian dumu-zi, Dumuzi, a dying and rising shepherd divinity (Inanna's husband): dumu, son, offspring + zi, true, effective.]
Meluhha hieroglyphs read rebus:
mr̤eka, melh 'goat' Rebus: milakkhu 'copper'.
  • kūdī, kūṭī ‘bunch of twigs’ (Sanskrit) Rebus: kuṭhi ‘smelter furnace’ (Santali)  kūdī (also written as kūṭī in manuscripts) occurs in the Atharvaveda (AV 5.19.12) and Kauśika Sūtra (Bloomsfield’s ed.n, xliv. Cf. Bloomsfield, American Journal of Philology, 11, 355; 12,416; Roth, Festgruss an Bohtlingk, 98) denotes it as a twig. This is identified as that of Badarī, the jujube tied to the body of the dead to efface their traces. (See Vedic Index, I, p. 177). 
  • dula 'pair' Rebus: dul 'cast (metal)'.

lo ‘pot to overflow’; kāṇḍa ‘water’. Rebus: लोखंड lokhaṇḍ Iron tools, vessels, or articles in general.
kola ‘woman’ Rebus: kol‘ 'smithy, working in iron’.
William Hayes Ward Seal No. 26.
Source: https://archive.org/details/sealcylindersofw00warduoft  See the seal below:
Cylinder Seal of Ibni-Sharrum Agade period, reign of Sharkali-Sharri (c. 2217-2193 BCE)Mesopotamia Serpentine H. 3.9 cm; Diam. 2.6 cm Formerly in the De Clercq collection; gift of H. de Boisgelin, 1967 AO 22303 "A scene testifying to relations with distant lands Buffaloes are emblematic animals in glyptic art in the Agade period. They first appear in the reign of Sargon, indicating sustained relations between the Akkadian Empire and the distant country of Meluhha, that is, the present Indus Valley, where these animals come from. These exotic creatures were probably kept in zoos and do not seem to have been acclimatized in Iraq at the end of the 3rd millennium BC. Indeed, it was not until the Sassanid Empire that they reappeared. The engraver has carefully accentuated the animals' powerful muscles and spectacular horns, which are shown as if seen from above, as they appear on the seals of the Indus."

A vivid Meluhha hieroglyph 'overflowing pot' has rebus-metonymy reading: metal tools, pots and pans

m1656 Mohenjodro Pectoral.

Hieroglyph: sãghāṛɔ 'lathe'.(Gujarati).Rebus:  Vajra Sanghāta 'binding together' (Varahamihira) *saṁgaḍha ʻ collection of forts ʼ. [*gaḍha -- ]L. sãgaṛh m. ʻ line of entrenchments, stone walls for defence ʼ.(CDIAL 12845).

Hieroglyph: खोंड (p. 216) [khōṇḍa] m A young bull, a bullcalf; खोंडा [ khōṇḍā ] m A कांबळा of which one end is formed into a cowl or hood. खोंडरूं [ khōṇḍarūṃ ] n A contemptuous form of खोंडा in the sense of कांबळा-cowl (Marathi. Molesworth); kōḍe dūḍa bull calf (Telugu); kōṛe 'young bullock' (Konda)Rebus: kõdā ‘to turn in a lathe’ (Bengali)
kāṇḍam காண்டம்² kāṇṭam, n. < kāṇḍa. 1. Water; sacred water; நீர். துருத்திவா யதுக்கிய குங்குமக் காண் டமும் (கல்லா. 49, 16). Rebus: khāṇḍā ‘metal tools, pots and pans’ (Marathi) (B) {V} ``(pot, etc.) to ^overflow''. See `to be left over'. @B24310. #20851. Re(B) {V} ``(pot, etc.) to ^overflow''. See `to be left over'. (Munda ) Rebus: loh ‘copper’ (Hindi) The hieroglyph clearly refers to the metal tools, pots and pans of copper. 

Some examples of 'overflowing pot' metaphors on Ancient Near East artifacts, cylinder seals:

Akkadian Cylinder Seal of Adda (c. 2250 B.C.) with, left to right, Ninurta, Ishtar, Shamash, and Ea. From Dury, Art of the Ancient Near and Middle East, Abrams, NY


Kantzveld posted on Aug, 11 2015 @ 04:20 PM



I was amazed to come across an old photograph today of an artifact from the late 19th century excavations at Girsu, modern day Telloh, which is of an eleven foot tall copper plated standard which probably stood beside the Abzu shrine there, i've seen these represented on seals but had no idea they'd found one as there's been no sight of it since and i can only find a few obscure references that note it's discovery.


It was constructed of a tubular wooden core with copper plate around that and bitumen acting as a sealant and adhesive, they seen to have laid the upper length alongside the lower to include all in frame, but also lain what looks like a metallic strip alongside which would seemingly have been related, there may also be copper cable emerging from the base.

So it was a fantastic discovery and i don't know where they've hidden it since, but anyway it sort of begs the question what was it for, like i mentioned i think it would have stood alongside the Abzu shrine because that's were i've seen examples.


The one who holds it i think is Lahmu the gatekeeper of the Abzu who being associated with that threshold was understood as the muddy one, the intermediate state between liquid and solid, it has then associations with water.


Because of it's association with passageway through the Abzu it might have been understood as in some way conducive to facilitating such transition, if any practical usage could have been made of it.


Other examples of it's usage can be intriguing such as here were the half serpent Deity Istaran touches the tip of his serpentine tail against the semi circular appendage, that suggests some form of magical power associated with it;


Here a very curious example of a shrine probably seen representing the Southerly gateway into the Heavens with the arc across the horizons perhaps representing the transit of Venus represented by the floret


So there we are they discovered the magical standard of the God Lahmu that facilitated entrance into the Abzu and then mislaid it somewhere or turned it in for scrap, weird...    http://www.abovetopsecret.com/forum/thread1079637/pg1


http://www.abovetopsecret.com/forum/thread1079637/pg1

S. Kalyanaraman
Sarasvati Research Center
August 16, 2015

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Indus Script on Maritime Tin Road, Persian Gulf seals. Goat-fish hieroglyphs, metalwork catalogues.

August 16, 2015, 8:11 pm
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Mirror: http://tinyurl.com/npndm8v

శంకరనారాయణ తెలుగు-ఇంగ్లీష్ నిఘంటువు 1953 (Telugu-English lexicon) provides evidence of a remarkable gloss: కుటి kuṭi 'the woman water carrier who carries water in a leather bag.'
Water Carrier or Bhestie
Water-carrier of bhestie. http://www.oldindianarts.in/2012/03/illustrations-from-book-india-1876-part.html బిస్తి, బిహిస్తి .

Even though it was a circular seal from Ur (Upenn; U.16747), Ancient Near East, CJ Gadd recognized it an Indus Script seal because of the hieroglyphs used on the seal inscription: water-carrier, two stars and a parenthesis which is a split oval or lozenge shape. 

Similarly, there are nearly 2000 inscriptions on so-called Dilmun or Persian Gulf seals which are circular in shape but use Indus Script hieroglyphs. The Persian Gulf is a segment of the Maritime Tin Route for seafaring Meluhha merchants transporting tin from the tin-belt of the world, Mekong river delta, exemplified by the stunning Dong Son bronze drums of Vietnam and bronze cire perdue artifacts from Bon Chiang, Thailand of a period earlier than 3rd millennium BCE, predating the Silk Road.

 Water-carrier as a hieroglyph of Indus Script Corpora

kut.i = a woman water-carrier (Telugu.) kut.i = to drink; drinking, beverage (Ta.); drinking, water drunk after meals (Ma.); kud.t- to drink (To.); kud.i to drink; drinking (Ka.); kud.i to drink (Kod.); kud.i right, right hand (Te.); kut.i_ intoxicating liquor (Samskritam)(DEDR 1654).  कुट [p= 288,1] a water-pot , pitcher L.kuṭi 'water-carrier' (Telugu) kuṭa1 m.n. ʻ water -- pot, pitcher ʼ Yaśast., kūṭa -- 5 n. lex., kuḍikā -- f. lex. 1. Pa. kuṭa -- m.n. ʻ pitcher ʼ; NiDoc. kuḍ'a ʻ waterpot ʼ, Pk. kuḍa -- m.; Paš. kuṛã̄ ʻ clay pot ʼ (or < kuṇḍá -- 1); Kal. kŕūŕi ʻ milking pail ʼ; H. kuliyā f. ʻ small earthen cup ʼ; Si. kuḷāva ʻ pot, vessel for oil ʼ (EGS 47 wrongly < kaṭāha -- ), kaḷa -- geḍiya ʻ waterpot ʼ, kaḷaya (or < kaláśa -- ).2. Pa. kuṭava -- ʻ nest ʼ (semant. cf. N. gũṛ s.v. kuṇḍá -- 1); Or. kuṛuā ʻ tall red earthen pot for cooking curry and rice offerings in the temple at Puri ʼ. 3. Pk. kōḍaya -- , °ḍia -- n. ʻ small earthen pot ʼ; Dm. kōŕí ʻ milking pail ʼ; G. koṛiyũ n. ʻ earthen cup for oil and wick ʼ; M. koḍẽ n. ʻ earthen saucer for a lamp ʼ. OMarw. (Vīsaḷa) loc.sg.m. kūṛaï ʻ pot ʼ; G. kuṛlī f. ʻ small pitcher ʼ.(CDIAL 3227)Ta. kuṭam waterpot, hub of a wheel; kuṭaṅkar waterpot; kuṭantam pot; 
kuṭantai Kumbakonam (old name); kuṭukkai coconut or other hard shell used as vessel, pitcher; kuṭikai ascetic's pitcher; kuṭuvai vessel with a small narrow mouth, pitcher of an asectic. Ma. kuṭam  waterpot; kuṭukka shells (as of gourds) used as vessels, small cooking vessel with narrow mouth; kuṭuka, kuṭuva small vessel. Ko. koṛm (obl. koṛt-) waterpot with small mouth; ?kuck small clay pot used to drink from (? < *kuṭikkay). To. kuṛky smallpot. Ka. koḍa earthen pitcher or pot; kuḍike small earthen, metal, or wood vessel;guḍuvana, guḍāṇa large water-vessel, used also for storing grain; earthen pot used for churning. Koḍ. kuḍike pot in which food (esp. rice) is cooked. Tu.kuḍki, kuḍkè, guḍke small earthen vessel. Te. kuḍaka, kuḍuka cup, bowl, scoop, any cup-like thing; guḍaka a coconut or other similar shell; (B) guḍaka, kuḍaka shell of a fruit prepared to serve as a snuff-box, etc., small metal box; (Inscr.) kuḍalu small earthen vessels. Kuwi (Su.) ḍōka, (S.) ḍoka, (F.) dōkkapot (Te. kuḍaka > *kḍōka > ḍōka). / Cf. Skt. kūṭa- waterpot (DEDR 1651)

kūṭa कूट Head, chief  -कृत्  a man of the writer caste (कायस्थ). (Samskritam)
Amarakos'a: नामलिङ्गानुशासनम् 2. Dvitīyaṃ Kandam 9. siṃhādivargaḥ 12 verse 42 c
42 c. / D. Syan nikāyaḥ Punja-Rasi tūtkaraḥ kūṭam astriyāmस्यान् निकायः पुञ्ज-राशी तूत्करः कूटम् अस्त्रियाम् .42 ख.

[Names of a pile of grain and. .: Ä]
  • पुञ्ज - Punja m .: heap, lot
  • राशि - Rasi m .: heap, lot
  • उत्कर - utkaraḥ m .: clumping, earthwork, mound, heap, lot
  • कूट - Kuta mn: Horn, tip, top, Heap
Transporte de jarras para almacenaje. Amarna.

Kur. goṭā any seed which forms inside a fruit or shell. Malt. goṭa a seed or berry(DEDR 069) N. goṭo ʻ piece ʼ, goṭi ʻ chess piece ʼ; A. goṭ ʻ a fruit, whole piece ʼ, °ṭā ʻ globular, solid ʼ, guṭi ʻ small ball, seed, kernel ʼ; B. goṭā ʻ seed, bean, whole ʼ; Or. goṭā ʻ whole, undivided ʼ, M. goṭā m. ʻ roundish stone ʼ (CDIAL 4271) <gOTa>(P)  {ADJ} ``^whole''.  {SX} ``^numeral ^intensive suffix''.  *Kh., Sa., Mu., Ho<goTA>,B.<goTa> `undivided'; Kh.<goThaG>(P), Sa.<goTAG>,~<gOTe'j>, Mu.<goTo>; Sad.<goT>, O., Bh.<goTa>; cf.Ju.<goTo> `piece', O.<goTa> `one'. %11811.  #11721. <goTa>(BD)  {NI} ``the ^whole''.  *@. #10971. (Munda etyma) Rebus: <gota>  {N} ``^stone''.  @3014. #10171. Note: The stone may be gota, laterite mineral ore stone. khoṭ m. ʻbase, alloyʼ (Punjabi) Rebus: koṭe ‘forging (metal)(Mu.) Rebus: goṭī f. ʻlump of silver' (G.) goṭi = silver (G.) koḍ ‘workshop’ (Gujarati). P. goṭṭā ʻ gold or silver lace ʼ, H. goṭā m. ʻ edging of such ʼ (→ K. goṭa m. ʻ edging of gold braid ʼ, S. goṭo m. ʻ gold or silver lace ʼ); M. goṭ ʻ hem of a garment, metal wristlet ʼ(CDIAL 4271) Rebus: goṭa 'laterite'  khoṭ m. ʻbase, alloyʼ (Punjabi) koṭe ‘forging (metal)(Mu.) Rebus: goṭī f. ʻlump of silver' (G.) goṭi = silver (G.) koḍ ‘workshop’ (Gujarati).

Example of water-carrier hieroglyph as Indus script. Seal impression, Ur (Upenn; U.16747) Seal impression, Ur (Upenn; U.16747); dia. 2.6, ht. 0.9 cm.; Gadd, PBA 18 (1932), pp. 11-12, pl. II, no. 12; Porada 1971: pl.9, fig.5; Parpola, 1994, p. 183; water carrier with a skin (or pot?) hung on each end of the yoke across his shoulders and another one below the crook of his left arm; the vessel on the right end of his yoke is over a receptacle for the water; a star on either side of the head (denoting supernatural?). The whole object is enclosed by 'parenthesis' marks. The parenthesis is perhaps a way of splitting of the ellipse (Hunter, G.R., JRAS, 1932, 476). An unmistakable example of an 'hieroglyphic' seal.

The inscription on the Ur circular seal is deciphered goṭa dul meḍ kuṭhi 'laterite, iron (cast metal), tin smelter furnace'. [kuṭhi 'smelter' furnace for iron/ kuṭila, 'tin (bronze)metal; kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) [cf. āra-kūṭa, ‘brass’ (Samskritam)] 

kuṭi ‘water-carrier’ (Telugu); Rebus: kuṭhi ‘smelter furnace’ (Santali) kuṛī f. ‘fireplace’ (H.); krvṛI f. ‘granary (WPah.); kuṛī, kuṛo house, building’(Ku.)(CDIAL 3232) kuṭi ‘hut made of boughs’ (Skt.) guḍi temple (Telugu) मेढ (p. 662) [ mēḍha ] 'polar' star' Rebus: mẽṛhẽt, meḍ 'iron' (Ho.Munda)

kuṭi 'womanwater-carrier' (Telugu) kuṭhi‘smelter furnace’ (Santali)] A pair of hieroglyphs flank the head of the water-carrier. It is read as the polar star मेढ [mēḍha](Marathi) Rebus: meḍ‘iron’ (Ho.) dula‘pair’ (Kashmiri); rebus: dul‘cast (metal)’(Santali) 

kuṭhi 'smelter, furnace for iron' (Santali) kūṭa कूट -पालकः a potter; a potter's kiln. (Samskritam) कुटिलिका  A blacksmith's forge. (Samskritam) कुटिलक [p= 288,2] f. a tool used by a blacksmith Pa1n2. 4-4 , 18 Ka1s3.कुटी  a hut , cottage , house , hall , shop MBh. R. &c  kut.hi, kut.i (Or.; Sad. kot.hi) (1) the smelting furnace of the blacksmith; kut.ire bica duljad.ko talkena, they were feeding the furnace with ore; (2) the name of e_kut.i has been given to the fire which, in lac factories, warms the water bath for softening the lac so that it can be spread into sheets; to make a smelting furnace; kut.hi-o of a smelting furnace, to be made; the smelting furnace of the blacksmith is made of mud, cone-shaped, 2’ 6” dia. At the base and 1’ 6” at the top. The hole in the centre, into which the mixture of charcoal and iron ore is poured, is about 6” to 7” in dia. At the base it has two holes, a smaller one into which the nozzle of the bellow is inserted, as seen in fig. 1, and a larger one on the opposite side through which the molten iron flows out into a cavity (Mundari)

měď (copper)(Czech) mіdʹ (copper, cuprum, orichalc)(Ukrainian) medʹ (copper, cuprum, Cu), mednyy (copper, cupreous, brassy, brazen, brass), omednyatʹ (copper, coppering), sulʹfatmedi (Copper), politseyskiy (policeman, constable, peeler, policemen, redcap), pokryvatʹ medʹyu (copper), payalʹnik (soldering iron, copper, soldering pen, soldering-iron), mednyy kotel (copper), medno-krasnyy (copper), mednaya moneta (copper). медь (copper, cuprum, Cu), медный (copper, cupreous, brassy, brazen, brass), омеднять (copper, coppering), Сульфатмеди (Copper), полицейский (policeman, constable, peeler, policemen, redcap), покрывать медью (copper), паяльник (soldering iron, copper, soldering pen, soldering-iron), медный котел (copper), медно-красный (copper), медная монета (copper).(Russian)
meḍho a ram, a sheep (G.)(CDIAL 10120) Rebus: mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.) mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends (Santali) meṛha, meḍhi‘merchant’s clerk; (Gujarati) 

Sign 15 occurs togethe with a notch-in-fixed fish hieroglyph on Harappa 73 seal:Harappa seal (H-73)[Note: the hieroglyph ‘water carrier’ pictorial of Ur Seal Impression becomes a hieroglyph sign] Hieroglyph: fish + notch: aya 'fish' + khāṇḍā m  A jag, notch Rebus: aya 'metal'+  khāṇḍā ‘tools, pots and pans, metal-ware’. kuṭi 'water-carrier' Rebus: kuṭhi 'smelter'. खोंड (p. 216) [khōṇḍa] m A young bull, a bullcalf; खोंडा [ khōṇḍā ] m A कांबळा of which one end is formed into a cowl or hood. खोंडरूं [ khōṇḍarūṃ ] n A contemptuous form of खोंडा in the sense of कांबळा-cowl (Marathi); kōḍe dūḍabull calf (Telugu); kōṛe 'young bullock' (Konda) rebus: kõdā ‘to turn in a lathe’ (Bengali) [The characteristic pannier which is ligatured to the young bull pictorial hieroglyph is a synonym खोंडा 'cowl' or 'pannier').खोंडी [ khōṇḍī ] f An outspread shovelform sack (as formed temporarily out of a कांबळा, to hold or fend off grain, chaff &c.) ] खोंड (p. 216) [ khōṇḍa ] m A young bull, a bullcalf.(Marathi) खोंडरूं [ khōṇḍarūṃ ] n A contemptuous form of खोंडा in the sense of कांबळा-cowl.खोंडा [ khōṇḍā ] m A कांबळा of which one end is formed into a cowl or hood. खोंडी [ khōṇḍī ] f An outspread shovelform sack (as formed temporarily out of a कांबळा, to hold or fend off grain, chaff &c.)

Hieroglyph: kōḍ 'horn' Rebus: kōḍ 'place where artisans work, workshop' কুঁদন, কোঁদন [ kun̐dana, kōn̐dana ] n act of turning (a thing) on a lathe; act of carving (Bengali) कातारी or कांतारी (p. 154) [ kātārī or kāntārī ] m (कातणें) A turner.(Marathi)

Rebus: खोदकाम [ khōdakāma ] n Sculpture; carved work or work for the carver.
खोदगिरी [ khōdagirī ] f Sculpture, carving, engraving: also sculptured or carved work.खोदणें [ khōdaṇēṃ ] v c & i ( H) To dig. 2 To engraveखोदींव [ khōdīṃva ] p of खोदणें Dug. 2 Engraved, carved, sculptured. http://bharatkalyan97.blogspot.in/2015/04/excavations-at-dholavifra-1989-2005-rs.html
The intimations of a metals turner as a scribe are also gleaned from the gloss: खोडाखोड or डी [ khōḍākhōḍa or ḍī ] f (खोडणें) Erasing, altering, interlining &c. in numerous places: also the scratched, scrawled, and disfigured state of the paper so operated upon; खोडींव [ khōḍīṃva ] p of खोडणें v c Erased or crossed out.Marathi). खोडपत्र [ khōḍapatra ] n Commonly खोटपत्र.खोटपत्र [ khōṭapatra ] n In law or in caste-adjudication. A written acknowledgment taken from an offender of his falseness or guilt: also, in disputations, from the person confuted. (Marathi) Thus, khond 'turner' is also an engraver, scribe.

That a metals turner is engaged in metal alloying is evident from the gloss: खोट [ khōṭa ] f A mass of metal (unwrought or of old metal melted down); an ingot or wedge. Hence 2 A lump or solid bit (as of phlegm, gore, curds, inspissated milk); any concretion or clot. खोटीचाComposed or made of खोट, as खोटीचें भांडें.

See: http://bharatkalyan97.blogspot.in/2015/03/x.html

'Based on cuneiform documents from Mesopotamia we know that there was at least one Meluhhan village in Akkad at that time, with people called 'Son of Meluhha' living there. The cuneiform inscription (ca. 2020 BCE) says that the cylinder seal belonged to Shu-ilishu, who was a translator of the Meluhhan language. "The presence in Akkad of a translator of the Meluhhan language suggests that he may have been literate and could read the undeciphered Indus script. This in turn suggests that there may be bilingual Akkadian/Meluhhan tablets somewhere in Mesopotamia. Although such documents may not exist, Shu-ilishu's cylinder seal offers a glimmer of hope for the future in unraveling the mystery of the Indus script." (Gregory L. Possehl,Shu-ilishu's cylinder seal, Expedition, Vol. 48, Number 1, pp. 42-43).http://www.penn.museum/documents/publications/expedition/PDFs/48-1/What%20in%20the%20World.pdf
Shu-ilishu's cylinder seal. Department des Antiquites Orienteles, Musee du Louvre, Paris.

Kannada. mēke she-goat; mē the bleating of sheep or goats. Te. mē̃ka, mēka goat. Kol. me·ke id. Nk. mēke id. Pa. mēva, (S.) mēya she-goat. Ga. (Oll.) mēge, (S.) mēge goat. Go. (M) mekā, (Ko.) mēka id. ? Kur. mēxnā (mīxyas) to call, call after loudly, hail. Malt. méqe to bleat. [Te. mr̤ēka (so correct) is of unknown meaning. Br. mēḻẖ is without etymology; see MBE 1980a.] / Cf. Skt. (lex.) meka- goat (Monier-Williams lex.) mlekh ‘goat’ (Br.); meḷh ‘goat’ (Br. mr̤eka (Te.); mēṭam (Ta.); meṣam (Samskritam) Te. mr̤eka (DEDR 5087)  (DEDR 5087) Rebus: meluh.h.a (Akkadian) mleccha (Samskritam) milakkhu 'copper' (Pali)

Ht. 10 feet.Alabaster relief in the Louvre. Drawing by Saint-Elme Gautier.  Illustration for A History of Art in Chaldaea and Assyria by Georges Perrot and Charles Chipiez (Chapman and Hall, 1884) The winged person, whose helmet has three sets of horns holds a raphia farinifera  cone on his right palm. The person (perhaps a Meluhha) with antelope on his left arm appears to be holding a date cluster on his right hand; he is followed by a person holding a pomegrante cluster.  
 
The relief presents a trade deal involving exchange of sharp metal tools with copper metal ingots from Meluhha.

mlekh 'goat' carried by him denotes the Meluhha merchant (dealing in) milakkhu 'copper'. The twig or sprig on his right hand: ḍhāḷā m. ʻsprig'  meṛh 'merchant's assistant' carries a cluster of pomegranates: ḍ̠āṛhū̃ 'pomegranate' (Sindhi) Rebus:  ḍhālako 'a large metal ingot' (Gujarati)

ḍāla1 m. ʻ branch ʼ Śīl. 2. *ṭhāla -- . 3. *ḍāḍha -- . [Poss. same as *dāla -- 1 and dāra -- 1: √dal, √d&rcirclemacr;. But variation of form supports PMWS 64 ← Mu.]1. Pk. ḍāla --  n. ʻ branch ʼ; S. ḍ̠āru m. ʻ large branch ʼ, ḍ̠ārī f. ʻ branch ʼ; P. ḍāl m. ʻ branch ʼ, °lā m. ʻ large do. ʼ, °lī f. ʻ twig ʼ; WPah. bhal. ḍā m. ʻ branch ʼ; Ku. ḍālo m. ʻ tree ʼ; N. ḍālo ʻ branch ʼ, A. B. ḍāl, Or. ḍāḷa; Mth. ḍār ʻ branch ʼ, °ri ʻ twig ʼ; Aw. lakh. ḍār ʻ branch ʼ, H. ḍāl,  °lā m., G. ḍāḷi, °ḷīf., °ḷũ n.2. A. ṭhāl ʻ branch ʼ, °li ʻ twig ʼ; H. ṭhāl, °lā m. ʻ leafy branch (esp. one lopped off) ʼ.3. Bhoj. ḍāṛhī  ʻ branch ʼ; M. ḍāhaḷ m. ʻ loppings of trees ʼ, ḍāhḷā m. ʻ leafy branch ʼ, °ḷī f. ʻ twig ʼ, ḍhāḷā m. ʻ sprig ʼ, °ḷī f. ʻ branch ʼ.(CDIAL 5546). Rebus: ḍhāla n. ʻ shield ʼ lex. 2. *ḍhāllā -- .1. Tir. (Leech) "dàl"ʻ shield ʼ, Bshk. ḍāl, Ku. ḍhāl, gng. ḍhāw, N. A. B.ḍhāl, Or. ḍhāḷa, Mth. H. ḍhāl m.2. Sh. ḍal (pl. °le̯) f., K. ḍāl f., S. ḍhāla, L. ḍhāl  (pl. °lã) f., P. ḍhāl f., G. M. ḍhāl f.. *ḍhāllā -- : WPah.kṭg. (kc.) ḍhāˋl f. (obl. -- a) ʻ shield ʼ (a word used in salutation), J. ḍhāl f. (CDIAL 5583).

dalim 'the fruit of pomegranate, punica granatum, Linn.' (Santali) S. ḍ̠āṛhū̃ 'pomegranate'(CDIAL 6254). Gy. eur. darav ʻ pomegranate ʼ (GWZS 440).(CDIAL 14598). dāḍima m. ʻ pomegranate tree ʼ MBh., n. ʻ its fruit ʼ Suśr., dālima -- m. Amar., ḍālima -- lex. 1. Pa. dālima -- m., NiDoc. daḍ'ima, Pk. dāḍima -- , dālima -- n., dāḍimī -- f. ʻ the tree ʼ, Dm. dā̤ŕim, Shum. Gaw. dāˊṛim,Kal. dā̤ŕəm, Kho. dáḷum, Phal. dhe_ṛum, S. ḍ̠āṛhū̃ m., P. dāṛū̃, °ṛū, °ṛam m., kgr. dariūṇ (= dariū̃?) m.; WPah.bhiḍ. de_ṛũ n. ʻ sour pomegranate ʼ; (Joshi) dāṛū, OAw. dārivaṁ m., H. poet. dāriũ m., OG. dāḍimi f. ʻ the tree ʼ, G. dāṛam n., dāṛem f. ʻ the tree ʼ, Si. deḷum.2. WPah.jaun. dāṛim, Ku. dā̆ṛim, dālim, dālimo, N. dārim, A. ḍālim, B. dāṛim, dālim, Or. dāḷimba, °ima, dāṛima, 
ḍāḷimba,ḍarami ʻ tree and fruit ʼ; Mth. dāṛim ʻ pomegranate ʼ, daṛimī ʻ dried mango ʼ; H. dāṛimb, °im, dālim, ḍāṛim, ḍār°, ḍāl° m., M.dāḷĩb, °ḷīm, ḍāḷĩb n. ʻ the fruit ʼ, f. ʻ the tree ʼ.3. Sh.gil. daṇū m. ʻ pomegranate ʼ, daṇúi f. ʻ the tree ʼ, jij. ḍ*lṇə́i, K. dönü m., P. dānū m. 

dāḍima -- . 2. dāḍimba -- : Garh. dāḷimu ʻ pomegranate ʼ, A. ḍālim (phonet. d -- ).(CDIAL 6254).Ta. mātaḷai, mātuḷai, mātuḷam pomegranate. Ma. mātaḷam id. (DEDR 4809). 
தாதுமாதுளை tātu-mātuḷai, n. < id. +. Pomegranate, s. tr., Punica granatum; பூ மாதுளை. (யாழ். அக.)

Rebus: ḍhālako = a large metal ingot (G.) ḍhālakī = a metal heated and poured into a mould; a solid piece of metal; an ingot (Gujarati)

Elamite statuette showed a person (king?) carrying an antelope on his hands, the same way a Meluhhan carried an antelope on his hands.

While a composite comparable glyph has not been identified in the corpus of Indus inscriptions,there are seals which show fish glyph together with antelope glyph; fish glyph together with composite bull + heifer glyph.
Harappa seal (h350B)
Harappa seal (h330)

Seal. National Museum: 135.

The rebus readings of the hieroglyphs are: mẽḍha ‘antelope’; rebus: meḍ ‘iron’ (Ho.) aya 'fish'; rebus: aya 'cast metal' (G.).

A Susa ritual basin dated to ca. 12th or 13th century BCE depicts goat and fish ligatured into a 'fabulous' or 'composite' animal representation, clearly intended to connote the underlying hieroglyphic meaning. 

Deification of glyphs: When did it happen?

At what point in time, the glyphic representations denoting native metal or cast metal artefacts and which were used to authenticate trade transactions of the civilization, using Indus script inscriptions, were deified can only be conjectured. This shift from use in trade to use in cultural/religious contexts may have occurred -- in the interaction areas such as Susa and Meluhha -- between 19th and 13th centuries BCE (i.e. between the time when the continued use of Indus Script glyphs is attested, say, 19th century BCE and the time when the same glyphs or cognate glyphic representations were deified, say, 13th century BCE).


Mohenjodaro seal (m0302).

The composite animal glyph is one example to show that rebus method has to be applied to every glyphic element in the writing system. 

This image is also interpreted in corpora (e.g. Mahadevan's Corpus of Indus script) as: body of a ram, horns of a bison, trunk of elephant, hindlegs of a tiger and an upraised serpent-like tail.


m0301 Mohenjodaro seal shows a comparable 'composite animal' glyphic composition.

The glyphic elements of the composite animal shown together with the glyphs of fish, fish ligatured with lid, arrow (on Seal m0302) are:

--ram or sheep (forelegs denote a bovine)
--neck-band, ring
--bos indicus (zebu)(the high horns denote a bos indicus)
--elephant (the elephant's trunk ligatured to human face)
--tiger (hind legs denote a tiger)
--serpent (tail denotes a serpent)
--human face

All these glyphic elements are decoded rebus:

meḍho a ram, a sheep (G.)(CDIAL 10120); 
kaḍum ‘neck-band, ring’ 
adar ḍangra ‘zebu’
ibha ‘elephant’ (Skt.); rebus: ib ‘iron’ (Ko.)
kolo ‘jackal’ (Kon.)

moṇḍ the tail of a serpent (Santali) Rebus: Md. moḍenī ʻ massages, mixes ʼ. Kal.rumb. moṇḍ -- ʻ to thresh ʼ, urt. maṇḍ -- ʻ to soften ʼ (CDIAL 9890) Thus, the ligature of the serpent as a tail of the composite animal glyph is decoded as: polished metal (artifact).

mũhe ‘face’ (Santali); mleccha-mukha (Skt.) = milakkhu ‘copper’ (Pali)

கோடு kōṭu : •நடுநிலை நீங்குகை. கோடிறீக் கூற் றம் (நாலடி, 5). 3. [K. kōḍu.] Tusk; யானை பன்றிகளின் தந்தம். மத்த யானையின் கோடும் (தேவா. 39, 1). 4. Horn; விலங்கின் கொம்பு. கோட்டிடை யாடினை கூத்து (திவ். இயற். திருவிருத். 21). 
Ta. kōṭu (in cpds. kōṭṭu-) horn, tusk, branch of tree, cluster, bunch, coil of hair, line, diagram, bank of stream or pool; kuvaṭu branch of a tree; kōṭṭāṉ, kōṭṭuvāṉ rock horned-owl (cf. 1657 Ta. kuṭiñai). Ko. kṛ (obl. kṭ-) horns (one horn is kob), half of hair on each side of parting, side in game, log, section of bamboo used as fuel, line marked out. To. kwṛ (obl. kwṭ-) horn, branch, path across stream in thicket. Ka. kōḍu horn, tusk, branch of a tree; kōr̤ horn. Tu. kōḍů, kōḍu horn. Te. kōḍu rivulet, branch of a river. Pa. kōḍ (pl. kōḍul) horn (DEDR 2200)

meḍ ‘iron’ (Ho.)
khāḍ ‘trench, firepit’
aduru ‘native metal’ (Ka.) ḍhangar ‘blacksmith’ (H.)
kol ‘furnace, forge’ (Kuwi) kol ‘alloy of five metals, pancaloha’ (Ta.)
mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.)
mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends (Santali)
koḍ = the place where artisans work (G.) 

Orthographically, the glytic compositions add on the characteristic short tail as a hieroglyph (on both ligatured signs and on pictorial motifs)

xolā = tail (Kur.); qoli id. (Malt.)(DEDr 2135). Rebus: kol ‘pañcalōha’ (Ta.)கொல் kol, n. 1. Iron; இரும்பு. மின் வெள்ளி பொன் கொல்லெனச் சொல்லும் (தக்கயாகப். 550). 2. Metal; உலோகம். (நாமதீப. 318.) கொல்லன் kollaṉ, n. < T. golla. Custodian of treasure; கஜானாக்காரன். (P. T. L.) கொல்லிச்சி kollicci, n. Fem. of கொல்லன். Woman of the blacksmith caste; கொல்லச் சாதிப் பெண். (யாழ். அக.) The gloss kollicci is notable. It clearly evidences that kol was a blacksmith. kola ‘blacksmith’ (Ka.); Koḍ. kollë blacksmith (DEDR 2133). Vikalpa:dumba दुम्ब or (El.) duma दुम । पशुपुच्छः m. the tail of an animal. (Kashmiri) Rebus: ḍōmba ?Gypsy (CDIAL 5570). 



A remarkable evidence is provided by a lexeme in Kota. The lexeme is: kole.l ‘smithy, temple’ (Kota) kwala·l Kota smithy (Toda)kol ‘working in iron, blacksmith (Tamil)(DEDR 2133)Ta. kol working in iron, blacksmith; kollaṉ blacksmith. Ma. kollan blacksmith, artificer. Ko. kole·l smithy, temple in Kota village. To. kwala·l Kota smithy. Ka. kolime, kolume, kulame, kulime, kulume, kulme fire-pit, furnace; (Bell.; U.P.U.) konimi blacksmith; (Gowda) kolla id. Koḍ. kollë blacksmith. Te. kolimi furnace. Go. (SR.) kollusānā to mend implements; (Ph.) kolstānā, kulsānā to forge; (Tr.) kōlstānā to repair (of ploughshares); (SR.) kolmi smithy (Voc. 948). Kuwi (F.) kolhali to forge. (DEDR 2133).

kula कुल (Monier-Williams lexicon): (with शाक्तs) N. of शक्ति and of the rites observed in her worship (cf. कौल); m. the chief of a corporation or guild. 


Susa ritual basin dates from 13th or 12th cent. BCE. It is decorated with goatfish figures, flankin a hieroglyph-multiplex of reedposts, spathes, molluscs. http://www.louvre.fr/en/oeuvre-notices/ritual-basin-decorated-goatfish-figures aya 'fish' Rebus: aya 'iron' (Gujarati) ayas 'metal' (Rigveda) meḷh ‘goat’ (Br. mr̤eka (Te.); mēṭam (Ta.); meṣam (Samskritam) Te. mr̤eka (DEDR 5087)  (DEDR 5087) Rebus: meluh.h.a (Akkadian) mleccha (Samskritam) milakkhu 'copper' (Pali) 

Hieroglyph-multiplex or Susa ritual basin has hieroglyph components: reeds, spathe, mollusc (snail). Rebus Meluhha readings in Indus Script cipher signify this to be Hieroglyph: eruva dhatugarbha śāṅkhika, 'reed, spathe, mollusc (snail)' Rebus: eruva dagoba sangha.'copper mineral core assemblage'.

Hieroglyhph: eruva 'reed' Rebus: eruva 'copper' 

Hieroglyph: śāṅkhika 'relating to a shell' hö̃giñ 'shell of a mollusc' Rebus: sangha 'assemblage'

Hieroglyph: spathe "A spathe is a large bract that forms a sheath to enclose the flower cluster of certain plants such as palms, arums, Iris and dayflowers. In many arums (Araceae family), the spathe is petal-like, attracting pollinators to the flowers arranged on a type of spike called a spadix." (http://en.wikipedia.org/wiki/Bract#Spathe):  Kashmiri. gab m. ʻ womb, sprout of a plant ʼ; gāb(h)ā ʻspathe of a plant (Bengali)(CDIAL 4055) Rebus:  gābhā m. ʻ heart, core ʼ (Marathi) gāb(h)ā 'foetus' dhātugarbha (Samskritam), dhātu gabbhā (Pali) (Sinhalese dāgoba. The expression is equivalent to dhātu relics+garbha womb, inside. Thus, dāgoba is a dome-shaped shrine containing
relics of the Buddha or a Bauddham arhant.

Hieroglyph: mollusc: śāṅkhika ʻ relating to a shell ʼ W. 2. *śāṅkhinī -- (śaṅkhinī -- f. ʻ mother -- of -- pearl ʼ Bālar.). [śaṅkhá -- 1] 1. K. hāngi ʻ snail ʼ; B. sã̄khī ʻ possessing or made of shells ʼ. 2. K. hö̃giñ f. ʻ pearl oyster shell, shell of any aquatic mollusc ʼ (CDIAL 12380). Rebus: sangha [fr. saŋ+hṛ; lit. "comprising." The quâsi pop. etym. at VvA 233 is "diṭṭhi -- sīla -- sāmaññena sanghāṭabhāvena sangha"] 1. multitude, assemblage Miln 403 (kāka˚); J i.52 (sakuṇa˚); Sn 589 (ñāti˚); 680 (deva˚); D iii.23 (miga˚); Vv 55 (accharā˚=samūha VvA 37).Sanghin (adj.) [fr. sangha] having a crowd (of followers), the head of an order D i.47, 116; S i.68; Miln 4; DA i 143. -- sanghâsanghī (pl.) in crowds, with crowds (redupl. cpd.!), with gaṇi -- bhūtā "crowd upon crowd" at D i.112, 128; ii.317; DA i.280.
Sit Shamshi bronze. Note the eight píṇḍa flanking the ziggurat in front of the two braziers offering ablutions in worship of the manes (pitr-s). One of the rectangular structures shown on the Sit-Shamshi bronze behind the three stakes (of leafless tree trunks) may denote a Susa ritual basin which showed the goat-fish hieroglyph. The rendering of this interpretation of the bronze is premised on the presence of Meluhhan metalworkers in Susa, comparable to the presence of Meluhha merchant shown on Shu-ilishu cylinder seal. It is also hypothesised that the underlying language of mleccha (meluhha) explains the semantics of the glyphics shown on both Sit-Shamshi bronze and the Susa ritual basin.

The eight píṇḍa can be read as a pair of four píṇḍa : gaNDa 'four' Rebus: khaNDA 'metal implements' dula 'pair' Rebus: dul 'cast metal'. Hence the eight píṇḍa signify 'cast metal implements.'

Decoding fish and ligatured-fish glyphs of Indus script (S. Kalyanaraman, November 2011) in the context of a Susa pot showing a fish glyph and containing metal artefacts, the fish glyph [aya 'fish'(Santali)] was decoded as aya 'metal, iron' (G.) Comparable to the ligatured-fish glyphs are the ligatures found on a basin of Susa decorated with goat-fish figures and many fish hieroglyphs on Ancient Near East artifacts.
Source: Source: Joan Aruz et al., 2003, Art of the First cities: the third millennium BCE from the Mediterranean to the Indus, New York, Metropolitan Museum of Art (Pages 320, 322). See also: 
http://ancientworldonline.blogspot.in/2012/10/kuwaiti-slovak-archaeological-mission.html

The center-piece hieroglyph-multiplex: crucible + sun hieroglyphs.

Hieoglyph: koThAri 'crucible' Rebus: koThAri 'treasurer'
Hieroglyph: aru m. ʻ sun ʼ lex. Kho. yor Morgenstierne NTS ii 276 with ? <-> Whence y -- ? (CDIAL 612) arka 'sun' Rebus: araka, eraka 'copper, moltencast' (Kannada. Tulu)  eraka, era, er-a = syn. erka, copper, weapons (Ka.) eruvai ‘copper’ (Ta.); ere dark red (Ka.)(DEDR 446). eraka, er-aka = any metal infusion (Ka.Tu.) Tu. eraka molten, cast (as metal); eraguni to melt (DEDR 866)

Hieroglyph: aquatic bird: karaṭa1 m. ʻ crow ʼ BhP., °aka -- m. lex. [Cf. karaṭu -- , karkaṭu -- m. ʻ Numidian crane ʼ, karēṭu -- , °ēṭavya -- , °ēḍuka -- m. lex., karaṇḍa2 -- m. ʻ duck ʼ lex: seekāraṇḍava -- ]Pk. karaḍa -- m. ʻ crow ʼ, °ḍā -- f. ʻ a partic. kind of bird ʼ; S. karaṛa -- ḍhī˜gu m. ʻ a very large aquatic bird ʼ; L. karṛā m., °ṛī f. ʻ the common teal ʼ.(CDIAL 2787). Allograph: karaṭa m. ʻ Carthamus tinctorius ʼ lex.Pk. karaḍa -- m. ʻ safflower ʼ, °ḍā -- f. ʻ a tree like the karañja ʼ; M. karḍī, °ḍaī f. ʻ safflower, Carthamus tinctorius and its seed ʼ.(CDIAL 2788). Rebus:  karaḍā 'hardalloy of metals' (Marathi) 

gaṇḍ 'four'. kaṇḍ 'bit'. Rebus: kaṇḍ 'fire-altar'.
 
khaṇḍ ‘field, division’ (Skt.) Rebus: Ga. (Oll.) kanḍ, (S.) kanḍu (pl. kanḍkil) stone (DEDR 1298). खडा  (Marathi) is ‘metal, nodule, stone, lump’. kaṇi ‘stone’ (Kannada) with Tadbhava khaḍu.  khaḍu, kaṇ ‘stone/nodule (metal)’. Rebus: khaṇḍaran,  khaṇḍrun ‘pit furnace’ (Santali) kaṇḍ ‘furnace’ (Skt.) लोहकारकन्दुः f. a blacksmith's smelting furnace (Grierson Kashmiri lex.) [khaṇḍa] A piece, bit, fragment, portion.(Marathi) Rebus 2: kandi (pl. -l) beads, necklace (Pa.); kanti (pl. -l) bead, (pl.) necklace; kandit. bead (Ga.)(DEDR 1215). Rebus 3: khaNDa 'metal implements'.

Ta. kaṇ eye, aperture, orifice, star of a peacock's tail. (DEDR 1159a) Rebus ‘brazier, bell-metal worker’: கன்னான் kaṉṉāṉ , n. < கன்¹. [M. kannān.] Brazier, bell-metal worker, one of the divisions of the Kammāḷa caste; செம்புகொட்டி. (திவா.) 

ranku 'antelope' Rebus: ranku 'tin'.

The antelope + divided square is read rebus: eraka tagara kaṇḍ 'tin furnace' (merchant, damgar). The upraised arm indicates eraka 'copper': eraka ‘upraised arm’ (Telugu); eraka ‘copper’ (Telugu) Thus, the seal denotes a merchant dealing in iron, tin and copper ingots.

Composition of two horned animals, sitting human playing a four-string musical instrument, a star and a moon.

The rebus reading of hieroglyphs are: తంబుర [tambura] or తంబురా tambura. [Tel. తంతి+బుర్ర.] n. A kind of stringed instrument like the guitar. A tambourine. Rebus: tam(b)ra 'copper' tambabica, copper-ore stones; samṛobica, stones containinggold (Mundari.lex.) tagara 'antelope'. Rebus 1: tagara 'tin' (ore) tagromi 'tin, metal alloy' (Kuwi)    Rebus 2: damgar 'merchant'. 

Thus the seal connotes a merchant of tin and copper.
 Inventory No. 8480. A seal from Dilmun, A seal from Dilmun, made of soft stone, classified as the 3rd largest seal in Failaka Island, decorated with human and zoomorphic figures. 0.16 X 4.8 cm. Site: the Ruler's Palace. 2nd millennium BCE, Dilmun civilization [NOTE: Many such seals of Failaka and Dilmun have been read rebus as Indus writing.]

Hieroglyphs on this Dilmun seal are: star, tabernae montana flower, cock, two divided squares, two bulls, antelope, sprout (paddy plant), drinking (straw), stool, twig or tree branch. A person with upraised arm in front of the antelope. All these hieroglyphs are read rebus using lexemes (Meluhha, Mleccha) of Indiansprachbund.

meḍha ‘polar star’ (Marathi). Rebus: meḍ ‘iron’ (Ho.Mu.)

ṭagara (tagara) fragrant wood (Pkt.Skt.).tagara 'antelope'. Rebus 1: tagara 'tin' (ore) tagromi 'tin, metal alloy' (Kuwi)    Rebus 2: damgar 'merchant'

kuṭi (-pp-, -tt-) to drink, inhale. Rebus: kuṭhi ‘smelting furnace’ (Santali) 

ḍangar ‘bull’; rebus: ḍangar ‘blacksmith’ (Hindi) dula 'pair' (Kashmiri). Rebus: dul 'cast metal' (Santali) Thus, a pair of bulls connote 'cast metal blacksmith'.

khaṇḍ ‘field, division’ (Skt.) Rebus 1: Ga. (Oll.) kanḍ, (S.) kanḍu (pl. kanḍkil) stone (ore). Rebus 2: kaṇḍ 'fire-altar' (Santali) Thus, the two divided squares connote furnace for stone (ore).

kolmo ‘paddy plant’ (Santali) Rebus: kolami ‘furnace, smithy’ (Telugu)

Kur. kaṇḍō a stool. Rebus: kaṇḍ 'fire-altar' (Santali)

Tu. aḍaru twig. Rebus: aduru 'native (unsmelted) metal' (Kannada) Alternative reading: కండె [kaṇḍe] kaṇḍe. [Tel.] n. A head or ear of millet or maize. Rebus 1: kaṇḍ 'fire-altar' (Santali) Rebus 2: khānḍa  ‘tools, pots and pans, metal-ware’.

eraka ‘upraised arm’ (Te.); eraka ‘copper’ (Te.) 

Thus, the Dilmun seal is a metalware catalog of damgar 'merchant' dealing with copper and tin.

The two divided squares attached to the straws of two vases in the following seal can also be read as hieroglyphs:

khaṇḍ ‘field, division’ (Skt.) Rebus 1: Ga. (Oll.) kanḍ, (S.) kanḍu (pl. kanḍkil) stone (ore). Rebus 2: kaṇḍ 'fire-altar' (Santali) Thus, the two divided squares connote furnace for stone (ore).

kuṭi (-pp-, -tt-) to drink, inhale. Rebus: kuṭhi ‘smelting furnace’ (Santali) 

ḍangā = small country boat, dug-out canoe (Or.); ḍõgā trough, canoe, ladle (H.)(CDIAL 5568). Rebus: ḍānro  term of contempt for a blacksmith (N.); ḍangar (H.) (CDIAL 5524)

Thus, a smelting furnace for stone (ore) is connoted by the seal of a blacksmith, ḍangar
 

Ta. kara-tāḷam palmyra palm. Ka. kara-tāḷa fan-palm, Corypha umbraculifera   Lin. Tu. karatāḷa cadjan. Te. (B.) kara-tāḷamu the small-leaved palm tree.(DEDR 1270). karukku teeth of a saw or sickle, jagged edge of palmyra leaf-stalk, sharpness (Ta.) Ka. garasu. / Cf. Skt. karaṭa- a low, unruly, difficult person; karkara- hard, firm; karkaśa- rough, harsh, hard; krakaca-, karapattra- saw; khara- hard, harsh, rough, sharp-edged; kharu- harsh, cruel; Pali kakaca- saw; khara- rough; saw; Pkt.karakaya- saw; Apabhraṃśa (Jasaharacariu) karaḍa- hard. Cf. esp. Turner, CDIAL, no. 2819. Cf. also Skt. karavāla- sword (for second element, cf. 5376 Ta. vāḷ). (DEDR 1265) Allograph: Ta. karaṭi, karuṭi, keruṭi fencing, school or gymnasium where wrestling and fencing are taught. Ka. garaḍi, garuḍi fencing school. Tu.garaḍi, garoḍi id. Te. gariḍi, gariḍī id., fencing.(DEDR 1262)

Allograph: eagle: garuḍá m. ʻ a mythical bird ʼ Mn. Pa. garuḷa -- m., Pk. garuḍa -- , °ula -- m.; P. garaṛ m. ʻ the bird Ardea argala ʼ; N. garul ʻ eagle ʼ, Bhoj. gaṛur; OAw. garura ʻ blue jay ʼ; H. garuṛ m. ʻ hornbill ʼ, garul ʻ a large vulture ʼ; Si. guruḷā ʻ bird ʼ (kurullā infl. by Tam.?). -- Kal. rumb. gōrvḗlik ʻ kite ʼ?? (CDIAL 4041). gāruḍa ʻ relating to Garuḍa ʼ MBh., n. ʻ spell against poison ʼ lex. 2. ʻ emerald (used as an antidote) ʼ Kālid. [garuḍá -- ]1. Pk. gāruḍa -- , °ula -- ʻ good as antidote to snakepoison ʼ, m. ʻ charm against snake -- poison ʼ, n. ʻ science of using such charms ʼ; H. gāṛrū, gārṛū m. ʻ charm against snake -- poison ʼ; M. gāruḍ n. ʻ juggling ʼ. 2. M. gāroḷā ʻ cat -- eyed, of the colour of cat's eyes ʼ.(CDIAL 4138). கருடக்கல் karuṭa-k-kal, n. < garuḍa. (Tamil) Rebus: karaDa 'hard alloy' (Marathi)
Hieroglyph: kaNDe 'pine cone' Rebus: khaNDa 'metal implements'

Depiction of an annunaki in the Pergamon Museum in Berlin. Hieroglyph composition of an eagle-faced winged person also carried a pine-cone in his right hand; a basket or wallet is held in the left hand. Assyrian) alabaster  Height: 236.2 cm (93 in). Width: 135.9 cm (53.5 in). Depth: 15.2 cm (6 in). This relief decorated the interior wall of the northwest palace of King Ashurnasirpal II at Nimrud. http://www.cuttingedge.org/articles/RC125.htm 

Hieroglyph: pine-cone: கண்டபலம் kaṇṭa-palam, n. < kaṇṭa கண்டம்¹ kaṇṭam 
kaṇṭal 'pine-cone'; maraka 'peacock' Rebus:  khaṇḍa, kaṇṭa 'temple front' smāraka, 'memorial for ancestors'., n. < khaṇḍa. A portion of the front hall, in a temple; கோயில் முக மண்டபப்பகுதி. (S. I. I. v, 236.)
Ash. piċ -- kandə ʻ pine ʼ, Kt. pṳ̄ċi, piċi, Wg. puċ, püċ (pṳ̄ċ -- kəŕ ʻ pine -- cone ʼ), Pr. wyoċ, Shum. lyēwič (lyē -- ?).(CDIAL 8407). Cf. Gk. peu/kh f. ʻ pine ʼ, Lith. pušìs, OPruss. peuse NTS xiii 229. The suffix –kande in the lexeme: Ash. piċ-- kandə ʻ pine ʼ may be cognate with the bulbous glyphic related to a mangrove root: Koḍ. kaṇḍe root-stock from which small roots grow; ila·ti kaṇḍe sweet potato (ila·ti England). Tu. kaṇḍe, gaḍḍè a bulbous root; Ta. kaṇṭal mangrove, Rhizophora mucronata; dichotomous mangrove, Kandelia rheedii. Ma. kaṇṭa bulbous root as of lotus, plantain; point where branches and bunches grow out of the stem of a palm; kaṇṭal what is bulb-like, half-ripe jackfruit and other green fruits; R. candel.  (DEDR 1171). Rebus: khaṇḍa, kaṇṭa 'temple front'. Rebus:khānḍa  ‘tools, pots and pans, metal-ware’. Rebus 2: kaṇḍ 'fire-altar' (Santali)
 
Hieroglyphs: kandə ʻpineʼ, ‘ear of maize’. Rebus: kaṇḍa ‘tools, pots and pans of metal’. Rebus: kāḍ ‘stone’. Ga. (Oll.) kanḍ, (S.) kanḍu (pl. kanḍkil) stone (DEDR 1298).

A fish-apkallu drawn by A.H. Layard from a stone relief, one of a pair flanking a doorway in the Temple of Ninurta at Kalhu. British Museum. 

Reproduced in Schlomo Izre'el, Adapa and the South Wind: Language Has the Power of Life and Death, Eisenbrauns, 2001.

 https://books.google.co.th/books?id=MbwwROVGl7UC&pg=PA3&source=gbs_selected_pages&cad=3#v=onepage&q&f=falseA fish-apkallu drawn by AH Layard from a stone relief, one of a pair flanking a doorway in the Temple of Ninurta at Kalhu. British Museum. Reproduced in Schlomo Izre'el, Adpa and the South Wind, Language has the power of life and death, Eisenbrauns, 2001.


See: http://bharatkalyan97.blogspot.in/2011/11/susa-ritual-basin-decorated-






 

https://books.google.co.th/books?id=MbwwROVG17UC&pg=PA3&source=gbs_selected_pages&cad=3#v=onepage&q&f=false
 This depiction of a fish-apkallū of the parādu-fish type guarded the entrance to the temple of Ninurta at Nimrud. A fish's head can be seen on the Apkallu's head, and its skin hangs down over the back of his body. It is important to recall that the so-called Seven Sages of Sumeria were apkallū of this type. Neo-Assyrian era, 865-860 BCE. From the Temple of Ninurta, Nimrud (ancient Kalhu; Biblical Calah), northern Mesopotamia, Iraq. (The British Museum, London). Osama Shukir Muhammed Amin FRCP (Glasg) http://www.ancient.eu/image/2708/
A fish's head can be seen on the Apkallu's head, and its skin hangs down over the back of his body. Neo-Assyrian era, 865-860 BCE.
 In this bas relief from Nimrud, human apkallū, the ummánū, kneel and tend to a sacred tree. Both ummânū wear horned tiaras and display rosette bracelets on their wrists. Bracelets are also apparent on their upper arms. In the lower register, bird-apkallū raise mulillu cones to sprinkle water in a gesture of exorcism and liberation of sin. As is typical, the banduddu buckets are in their left hands. Interestingly in this case, the bracelets of the bird-apkallū are atypical. No rosettes are apparent.
Bas-relief from Nimrud. Bird-apkallu raise mulillu cones.
 The god Ea at far left, wearing the horned headdress indicative of divinity, with water coursing from his shoulders. 

A fish-apkallū is in the iconic posture with right hand raised in blessing or exorcism, with the banduddu bucket in his left hand. 

The next apkallū wields an indistinct and as yet undefined angular object in his right hand, with the typical banduddu bucket in his left. 

The entity at far right, which appears to be wearing a horned tiara indicative of divinty, remains unidentified and undefined.
God Ea at far lef, wears horned headdress, with water coursing from his shoulders. Two fish-apkallu.
 Antediluvian apkallū portrayed as fish-men, such mixed-species creatures were the teachers of men, with Oannes and Odakon from Berossos the exemplars. These specific statuettes were buried in the foundations of the home of an exorcist, where they were positioned beneath doorways and against particular walls to exert a prophylactic effect, warding off evil. The antediluvian type of apkallū, the so-called paradu fish, are often grouped in sevens.
Apkallu portrayed as fish-men.
Another depiction of the Kulullû, or fish-man.
 Fish-man known as a Kulullû. Terracotta figurine (8th-7th BCE) in the Louvre collection, Nr. 3337. The Kulullû is distinct from the fish-Apkallū. They are not the same.
Fish-man known as Kulullu. Terracotta figurine (8th-7th BCE). Louvre collection, Nr. 3337.
 Sowie Museum 9-1796, sun-dried clay figurine of a suhurmaššu, probably from Aššur. Previously published: H.F. Lutz, University of California Publications in Semitic Philology 9/7 (1930), Rittig, 97. Sowie Museum 9-1795, sun-dried figurine of a kilīlu, allegedly from Aššur. Previously published: Lutz, op. cit., Rittig, 95f. Plate XV.
Sowie Museum 9-1796 sun-dried clay figurine of a suhurmashshu, probably from Assur. Previously published HF Lutz, Univ. of California Publications in Semitic Philology 9/7 (1930), Rittig.97.
Fish-Apkallū statuettes of the type that were buried in the foundations of buildings. The so-called parādu-fish apkallū were the seven antediluvian sages of Sumeria.
Fish-Apkallu statuettes of the type that were buried in the foundations of buildings. The so-called paRadu-fish apkallu were the seven antedeluvian sages of Sumeria.
Two Kusarikku, or "bull-men," holding a sacred palm tree surmounted by the eight-pointed star of Ištar. Note the horned headdresses, indicative of divinity. From Eshnunna (Tell Asmar near Baghdad,Iraq). Early 2nd millennium BCE. Louvre, AO 12446
Two kusarikku or 'bull men' holding a sacred palm tree surmounted by the eight pointed star of Ishtar. From Eshnunna (Tell Asmar near Baghdad, Iraq). Early 2nd millennium BCE. Louvre AO 12446

http://therealsamizdat.com/

tamar 'date palm' (Aramaic, Ethiopic, and Hebrew) tamr, 'fruit of the date-palm' (Arabic) http://www.jewishencyclopedia.com/articles/11873-palm Rebus: tam(b)ra 'copper' (Pali) arka 'sun' Rebus: araka, eraka 'copper, moltencast' (Kannada.Tulu).

See the peg shown on the crown of Nihal Mishmar cire perdue alloy hoard of artifacts:

kūṭa 'a peg, etc.'; kūṭi 'a hat turban peg or stand' (Kannada) khut.i Nag. (Or. khut.i_) diminutive of khun.t.a, a peg driven into the ground, as for tying a goat (Mundari) khun.t.i = pillar (Santali) Rebus: kuThi 'smelter'.

Cognate hieroglyph: Ta. kuṭai umbrella, parasol, canopy. Ma. 
kuṭa umbrella. Ko. koṛ umbrella made of leaves (only in a proverb); 
keṛ umbrella. To. kwaṛ id. Ka. koḍe id., parasol. Koḍ. koḍe umbrella. 
Tu. koḍè id. Te. goḍugu id., parasol. Kuwi (F.) gūṛgū, (S.) gudugu, (Su. P.) guṛgu umbrella (< Te.). / Cf. Skt. (lex.) utkūṭa- umbrella, parasol. (DER 1663) उत्-कूट [p= 176,2]  m. an umbrella or parasol L. (Monier-Williams) utkūṭḥ उत्कूटः [उन्नतं कूटमस्य] A parasol or umbrella.(Pali)

S. Kalyanaraman
Sarasvati Research Center
August 17, 2015
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Indus Script hieroglyphs on Ancient Near East seals as metalwork catalogues karaḍū 'a kid, young antelope' Rebus: karaḍā 'hard metal alloy'

August 17, 2015, 1:54 am
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Rove goat Kid, 1 month old, standing
 Rove goat kid, one month old. A two-month-old goat kid in a field of capeweed.

A kid as a hieroglyph is repeated on tens of seals of Dilmun and Persian Gulf. What does the kid as a hieroglyph signify? 

It signifies a hard metal alloy.

This note provides examples of Indus Script inscriptions which are technical product descriptions of a smithy/forge. 

Note: As demonstrated by hundreds of cuneiform clay tablets of Kanesh, Kultepe of Ancient Near East, Indus Script hieroglyhphs (as production speciications) are complemented by inscriptions in cuneiform Akkadian to provide additional bill of lading information such as contracting trade partners and contract conditions.

Clearly, the hieroglyphs of Indus Script are created by very literate artisans who were experimenting during the Bronze Age with invention of new metal alloys and with techniques of metalcastings using techniques such as cire perdue (lost-wax). It will be a non-falsifiable hypothesis, a faith-based statement to aver that the hieroglyphs are created by illiterate people and that Indus Script is not a writing system. A writing system which could convey production specifications of products using about 500 hieroglyphs as texts, construction of hieroglyph-multiplexes and over 100 hieroglyphs as pictorial hieroglyphs are outstanding evidence of a cipher for rebus-metonymy-layered Prakritam glosses for communications among Meluhha trading community with trading colonies or caravanserai or as seafaring merchants. The metalwork catalogues which emerge are veritable catalogus catalogorum of the Bronze Age competence of Meluhha (Prakritam-speaking) artisans. The Prakritam glosses yield tadbhava and tatsama in a Samskritam lexicon and lexicons of almost all ancient Indian languages which constituted a linguistic area, an Indian sprachbund of the Bronze Age.
117 antelope; sun motif. Dholavira seal impression. arka 'sun' Rebus: araka, eraka 'copper, moltencast' PLUS करडूं karaḍū 'kid' Rebus: karaḍā 'hard alloy'. Thus, together, the rebus message: hard alloy of copper.

On arka in compound expressions: அருக்கம்¹ arukkam, n. < arka. (நாநார்த்த.) 1. Copper; செம்பு (Tamil) అగసాలి (p. 0023) [ agasāli ] or అగసాలెవాడు agasāli. [Tel.] n. A goldsmith. కంసాలివాడు.(Telugu) Kannada (Kittel lexicon):
Bet Dwaraka seal. करडूं karaḍū 'kid' Rebus: karaḍā 'hard alloy'. barad 'ox' Rebus: bharata 'alloy of copper, pewter, tin' khond 'young bull' koD 'horn' Rebus: khond 'turner' koD 'workshop'. Thus workshop of hard alloys of copper, pewter, tin.

 40 Three-headed animal, plant; sun motifDholavira. Seal. Readings as above. PLUS kolmo 'rice plant' Rebus: kolami 'smithy, forge'. Thus, the message of the hieroglyph-multiplex is: smithy/forge for moltencast coper and hard alloys of copper, pewter, tin.

Hieroglyph: करडूं or करडें (p. 137) [ karaḍū or karaḍēṃ ] n A kid. कराडूं (p. 137) [ karāḍūṃ ] n (Commonly करडूं) A kid. (Marathi) Rebus: करडा (p. 137) [ karaḍā ] Hard from alloy--iron, silver &c. (Marathi. Molesworth). 
 Glyph: svastika; rebus: jasta ‘zinc’ (Kashmiri). Svastika: sathiyā (H.), sāthiyo (G.); satthia, sotthia (Pkt.) Rebus: svastika pewter (Kannada)
 Circular seal, of steatite, from Bahrein, found at Lothal.A Stamp seal and its impression from the Harappan site of Lothal north of Bombay, of the type also found in the contemporary cultures of southern Iraq and the Persian Gulf Area. http://www.penn.museum/sites/expedition/archaeology-in-india/

ranku 'antelope' Rebus: ranku 'tin' 

m417 Glyph: ‘ladder’: H. sainī, senī f. ʻ ladder ʼ Rebus: Pa. sēṇi -- f. ʻ guild, division of army ʼ; Pk. sēṇi -- f. ʻ row, collection ʼ; śrḗṇi (metr. often śrayaṇi -- ) f. ʻ line, row, troop ʼ RV. The lexeme in Tamil means: Limit, boundary; எல்லை. நளியிரு முந்நீரேணி யாக (புறநா. 35, 1). Country, territory.

The glyphics are:
Semantics: ‘group of animals/quadrupeds’: paśu ‘animal’ (RV), pasaramu, pasalamu = an animal, a beast, a brute, quadruped (Te.) Rebus: pasra ‘smithy’ (Santali)

Glyph: ‘six’: bhaṭa ‘six’. Rebus: bhaṭa ‘furnace’.
Glyph (the only inscription on the Mohenjo-daro seal m417): ‘warrior’: bhaṭa. Rebus: bhaṭa ‘furnace’. Thus, this glyph is a semantic determinant of the message: ‘furnace’. It appears that the six heads of ‘animal’ glyphs are related to ‘furnace’ work.
This guild, community of smiths and masons evolves into Harosheth Hagoyim, ‘a smithy of nations’.
It appears that the Meluhhans were in contact with many interaction areas, Dilmun and Susa (elam) in particular. There is evidence for Meluhhan settlements outside of Meluhha. It is a reasonable inference that the Meluhhans with bronze-age expertise of creating arsenical and bronze alloys and working with other metals constituted the ‘smithy of nations’, Harosheth Hagoyim.

Dilmun seal from Barbar; six heads of  antelope radiating from a circle; similar to animal protomes in Failaka, Anatolia and Indus. Obverse of the seal shows four dotted circles. [Poul Kjaerum, The Dilmun Seals as evidence of long distance relations in the early second millennium BC, pp. 269-277.] A tree is shown on this Dilmun seal.

Glyph: ‘tree’: kuṭi ‘tree’. Rebus: kuṭhi ‘smelter furnace’ (Santali).

baTa 'six' Rebus: bhaTa 'furnace' ranku 'antelope' Rebus: ranku 'tin'

Izzat Allah Nigahban, 1991, Excavations at Haft Tepe, Iran, The University Museum, UPenn, p. 97. furnace’ Fig.96a.

There is a possibility that this seal impression from Haft Tepe had some connections with Indian hieroglyphs. This requires further investigation. “From Haft Tepe (Middle Elamite period, ca. 13th century) in Ḵūzestān an unusual pyrotechnological installation was associated with a craft workroom containing such materials as mosaics of colored stones framed in bronze, a dismembered elephant skeleton used in manufacture of bone tools, and several hundred bronze arrowpoints and small tools. “Situated in a courtyard directly in front of this workroom is a most unusual kiln. This kiln is very large, about 8 m long and 2 and one half m wide, and contains two long compart­ments with chimneys at each end, separated by a fuel chamber in the middle. Although the roof of the kiln had collapsed, it is evident from the slight inturning of the walls which remain in situ that it was barrel vaulted like the roofs of the tombs. Each of the two long heating chambers is divided into eight sections by partition walls. The southern heating chamber contained metallic slag, and was apparently used for making bronze objects. The northern heating chamber contained pieces of broken pottery and other material, and thus was apparently used for baking clay objects including tablets . . .” (loc.cit. Bronze in pre-Islamic Iran, Encyclopaedia Iranica, http://www.iranicaonline.org/articles/bronze-i Negahban, 1977; and forthcoming).

Many of the bronze-age manufactured or industrial goods were surplus to the needs of the producing community and had to be traded, together with a record of types of goods and types of processes such as native metal or minerals, smelting of minerals, alloying of metals using two or more minerals, casting ingots, forging and turning metal into shapes such as plates or vessels, using anvils, cire perdue technique for creating bronze statues – in addition to the production of artifacts such as bangles and ornaments made of śankha or shell (turbinella pyrum), semi-precious stones, gold or silver beads. Thus writing was invented to maintain production-cum-trade accounts, to cope with the economic imperative of bronze age technological advances to take the artisans of guilds into the stage of an industrial production-cum-trading community.

Tablets and seals inscribed with hieroglyphs, together with the process of creating seal impressions took inventory lists to the next stage of trading property items using bills of lading of trade loads of industrial goods. Such bills of lading describing trade loads were created using tablets and seals with the invention of writing based on phonetics and semantics of language – the hallmark of Indian hieroglyphs.

9351; Nippur; ca. 13th cent. BC; white stone; zebu bull and two pictograms. poLa 'zebu' Rebus: poLa 'magnetite'. goTa 'round object' Rebus: khoTa 'ingot'; bartI 'partridge/quail' (Khotanese); bharati id. (Samskritam) Rebus: bharata 'alloy of copper, pewter, tin'. kuTi 'water-carrier' Rebus: kuThi 'smelter'. Thus, the message is: kuThi poLa khoTa bharata smelter for magnetite, alloy ingot (copper, pewter, tin alloy).

9851; Louvre Museum; Luristan; unglazed, gray steatite; short-horned bull and 4 pictograms. barad 'ox' Rebus: bharata 'alloy of copper, pewter, tin'. dula 'pair' Rebus: dul 'cast metal'; PLUS meD 'body' Rebus: meD 'iron' thus, the pair of 'bodies' signify: iron cast metal. 

dula 'pair' Rebus: dul 'cast metal' PLUS goTa 'seed' Rebus: khoTa 'ingot'. Thus, cast metal ingot. (Next two hieroglyhphs not legible).
9908. Iraq museum; glazed steatite; perhaps from an Iraqi site; the one-horned bull, the standard are below a six-sign inscription. kõdā 'young bull calf' Rebus: kõdā 'turner-joiner' (forge) sã̄gāḍ  lathe, portable furnace Rebus: stone-cutter sangatarāśū ). sanghāḍo (Gujarati) cutting stone, gilding (Gujarati); sangsāru karaṇu = to stone (Sindhi) sanghāḍiyo, a worker on a lathe (Gujarati) sangaDa 'cargo boat' sanghAta 'collection of articles'; samghAta 'adamantine glue' (Varahamihira)
aya 'fish' Rebus: aya 'iron, metal' PLUS kANDa 'notch' Rebus: khaNDa 'metal implements'; ayas 'fish' aduru' native metal' (unsmelted) eraka 'nave of wheel' Rebus: eraka 'copper, moltencast' arA 'spokes' Rebus: Ara 'brass'.
Foroughi collection; Luristan; medium gray steatite; bull, crescent, star and net square; of the Dilmun seal type. barad 'ox' Rebus: bharata 'alloy of copper, pewter, tin'; khaNDa 'square divisions' Rebus: khaNDa 'metal implements'; meDha 'polar star' Rebus: meD 'iron'
3255; Louvre Museum; Luristan; light yellow stone; seal impression; one side shows four eagles; the eagles hold snakes in their beaks; at the center is a human figure with outstretched limbs; obverse of the seal shows an animal, perhaps a hyena or boar striding across the field, with a smaller animal of the same type depicted above it; comparable to the seal found in Harappa, Vats 1940, II: Pl. XCI.255.
garuDa 'eagle' Rebus: karaDa 'hard alloy' gaNDa 'four' Rebus: khaNDa 'metal implements' arye 'lion' Rebus: Ara 'brass'.
9701; Failaka; unglazed steatite; an arc of four pictograms above the hindquarter of a bull. meD 'body' Rebus: meD 'iron'; sal 'splinter' Rebus: sal 'workshop' goTa 'seed' Rebus: khoT 'ingot' kolmo 'three' Rebus: kolami 'forge, smithy'. kamaDa 'bow' Rebus: kammaTa 'mint, coiner'.

9702; seal, impression, inscription; Failaka; brownish-grey unglazed steatite; Indus pictograms above a short-horned bull. aya 'fish' Rebus: aya 'iron, metal' kanca 'corner' Rebus: kancu 'bronze'
9602; seal, impression; Qala'at al-Bahrain; green steatite; short-horned bull and five pictograms. Found in association with an Isin-Larsa type tablet bearing three Amorite names. barad 'ox' Rebus: bharata 'alloy of copper, pewter, tin'.
Qala'at al-Bahrain; ca. 2050-1900 BC; tablet, found in the same level where 8 Dilmun seals and six Harappan type weights were found. Three Amorite names are: Janbi-naim; Ila-milkum; Jis.i-tambu (son of Janbi-naim)
Two seals from Gonur 1 in the Murghab delta; dark brown stone (Sarianidi 1981 b: 232-233, Fig. 7, 8); eagle engraced on one face. garuDa 'eagle' Rebus: karaDa 'hard alloy' nAga 'serpent' Rebus: nAga 'lead'

9601; Qala'at al-Bahrain; light-grey steatite; hindquarters of a bull and two pictograms. barad 'ox' Rebus: bharata 'alloy of copper, pewter, tin'
Seal impression; Dept. of Antiquities, Bahrain; three Harapan-style bulls. barad 'ox' Rebus: bharata 'alloy of copper, pewter, tin' kolmo 'three' Rebus: kolami 'smithy, forge'.

Hieroglyph: meṇḍā ʻlump, clotʼ (Oriya) 

On mED 'copper' in Eurasian languages:

Wilhelm von Hevesy wrote about the Finno-Ugric-Munda kinship, like "Munda-Magyar-Maori, an Indian link between the antipodes new tracks of Hungarian origins" and "Finnisch-Ugrisches aus Indien". (DRIEM, George van: Languages of the Himalayas: an ethnolinguistic handbook. 1997. p.161-162.) Sumerian-Ural-Altaic language affinities have been noted. Given the presence of Meluhha settlements in Sumer, some Meluhha glosses might have been adapted in these languages. One etyma cluster refers to 'iron' exemplified by meD (Ho.). The alternative suggestion for the origin of the gloss med 'copper' in Uralic languages may be explained by the word meD (Ho.) of Munda family of Meluhha language stream:
Sa. <i>mE~R~hE~'d</i> `iron'.  ! <i>mE~RhE~d</i>(M).
Ma. <i>mErhE'd</i> `iron'.
Mu. <i>mERE'd</i> `iron'.
  ~ <i>mE~R~E~'d</i> `iron'.  ! <i>mENhEd</i>(M).
Ho <i>meD</i> `iron'.
Bj. <i>merhd</i>(Hunter) `iron'.
KW <i>mENhEd</i>
@(V168,M080)
— Slavic glosses for 'copper'
Мед [Med]Bulgarian
Bakar Bosnian
Медзь [medz']Belarusian
Měď Czech
Bakar Croatian
KòperKashubian
Бакар [Bakar]Macedonian
Miedź Polish
Медь [Med']Russian
Meď Slovak
BakerSlovenian
Бакар [Bakar]Serbian
Мідь [mid'] Ukrainian[unquote]
Miedź, med' (Northern Slavic, Altaic) 'copper'.  
One suggestion is that corruptions from the German "Schmied", "Geschmeide" = jewelry. Schmied, a smith (of tin, gold, silver, or other metal)(German) result in med ‘copper’. 

Meluhha acculturation in Ancient Near East

Many scholars have noted the contacts between the Mesopotamian and Sarasvati-Sindhu (Indus, Hindu) Civilizations, in terms of cultural history, chronology, artefacts (beads, jewellery), pottery and seals found from archaeological sites in the two areas.

"...the four examples of round seals found in Mohenjodaro show well-supported sequences, whereas the three from Mesopotamia show sequences of signs not paralleled elsewhere in the Indus Script. But the ordinary square seals found in Mesopotamia show the normal Mohenjodaro sequences. In other words, the square seals are in the Indian language, and were probably imported in the course of trade; while the circular seals, although in the Indus script, are in a different language, and were probably manufactured in Mesopotamia for a Sumerian- or Semitic-speaking person of Indian descent..." [G.R. Hunter,1932.   Mohenjodaro--Indus Epigraphy, JRAS: 466-503]

The acculturation of Meluhhans (probably, Indus people) residing in Mesopotamia in the late third and early second millennium BC, is noted by their adoption of Sumerian names (Parpola, Parpola and Brunswig 1977: 155-159). 

"The adaptation of Harappan motifs and script to the Dilmun seal form may be a further indication of the acculturative phenomenon, one indicated in Mesopotamia by the adaptation of Harappan traits to the cylinder seal." (Brunswig et al, 1983, p. 110).


S. Kalyanaraman
Sarasvati Research Center
August 17, 2015

Resources:

Robert H. Brunswig, Jr. et al, New Indus Type and Related Seals from the Near East, 101-115 in: Daniel T. Potts (ed.), Dilmun: New Studies in the Archaeology and Early History of Bahrain, Berlin, Dietrich Reimer Verlag, 1983; each seal is referenced by a four-digit number which is registered in the Finnish concordance.]


Asthana, S.P. 1976. History and archaeology of India's contacts with other countires: from earliest times to 300 BC, B.R. Publications Corp., Delhi.
Bibby, T.G., 1958. The 'ancient Indian Style' Seals from Bahrain, Antiquity 33: 243-246.

During Caspers, E.C.L. 1972. Harappan trade in the Arabian Gulf in the third millennium BC, Mesopotamia 7: 167-191.

During Caspers, E.C.L. 1982. Sumerian traders and businessmen residing in the Indus Valley cities: a critical assessment of archaeological evidence, Annali 42: 337-380.

Chakrabarti, D.K. 1977. India and West Asia--an alternative approach, Man and Environment 1:25-38.

Chakrabarti, D.K. 1978. Seals as evidence of Indus-West Asia Interrelations, in D. Chattopadhyaya, ed., History and Society, Essays in Honour of Prof. Niharranjan Ray, Calcutta, p. 93-116.

Corbiau, S. 1936. An Indo-Sumerian Cylinder, Iraq 3: 100-103.
Frankfort, H. 1934. The Indus Civilization and the Near East, Annual Bibliography of Indian Archaeology VII: 1-12.

Gadd, C.J. 1932. Seals of Ancient Indian Style found at Ur, Proc. of the British Academy, XVII: 191-210.

Gadd, C.J. and Smith, S. 1924. The new links between Indian and Babylonian Civilizations, Illus. London News, Oct. 4, p. 614-616.

Gibson, McG. 1976. The Nippur expedition, The Oriental Institute of the Univ. of Chicago Annual Report 1975/76: 26,28.

Kjaerum, P. 1980. Seals of Dilmun-Type from Failaka, Kuwait, PSAS 10: 45-53.

Kjaerum, P. 1983. The Stamp and Cylinder Seals 1:1, Failaka/Dilmun: The second millennium settlements, Jutland Arch. Soc. Publ. XVII:1, Aarhus.

Mackay, E.J.H. 1925. Sumerian connections with Ancient India, JRAS: 696-701.

Mackay, E.J.H. 1931. Further Excavations at Mohenjo-daro, New Delhi.

Marshall, Sir J. 1931. Mohenjo-daro and the Indus Civilization, London.

Masson, V.M. and Sarianidi, V.I. 1972. Central Asia, Thames and Hudson, London.

Nissen, H.J. 1982. Linking distanct areas archaeologically, paper read at the 1st International Conference on Pakistan Archaeology, Peshawar.

Parpola, A. 1984. New correspondences between Harappan and Near Eastern Glyptic Art, in B. Allchin, ed., South Asian Archaeology 1981, Univ. of Cambridge Oriental Publications 34, Cambridge.

Parpola, S., Parpola, A., and Brunswig, R.H. Jr. 1977. The Meluhha village: evidence of acculturation of Harappan traders in late third millennium Mesopotamia? JESHO XX: 129-165.

Ratnagar, S. 1981. Encounters, the westerly trade of the Harappan Civilization, Oxford Univ. Press, Delhi.

Tosi, M. 1982. A possible Harappan Seaport in Eastern Arabia: Ra's Al Junayz in the Sultanate of Oman, paper read at the 1st International Conference on Pakistan Archaeology, Peshawar.

Vats, M.S. 1940. Excavations at Harappa, Calcutta.

Wheeler, Sir M. 1968. The Indus Civilization, Cambridge Univ. Press, Cambridge.

Yule, P. 1981. Zu den Beziehungen zwischen Mesopotamien und dem Indusgebiet im 3. und beginnenden 2. Jahrtausend, Allgemeine und Vergleichende Archaologie Kolloquien 1:191-205.
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