Santhara, religious freedom, right to die with dignity in Bharatam.

August 31, 2015, 5:09 pm

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Santhara is also called Sallekhanā (Samadhi-marana, Sanyasana-marana). It is the Jaina practice of facing death voluntarily at the end of one's life.

Doddahundi nishidhi inscription was raised in honor of Western Ganga Dynasty King Nitimarga I in 869 C.E. The king was a devout Jain who observed the vow of Sallekhana. These memorial stones were raised in medieval India to honor noted Jains who took Sallekhana.

Sallekhana is often compared with suicide. According to Purushartha Siddhyupaya, when death is near, the vow of sallekhanā is observed by properly thinning the body and the passions. It also mentions that, sallekhanā is not suicide since the person observing it, is devoid of all passions like attachment.^[19] The vow of sallekhanā is often explained with a famous example:

“

A trader stores commodities for sale and stores them. He does not welcome the destruction of his storehouse. The destruction of the storehouse is against his wish. And, when some danger threatens the storehouse, he tries to safeguard it. But if he cannot stop the danger, he tries to save the commodities at least from ruin. Similarly, a householder is engaged in acquiring the commodity of vows and supplementary vows. And he does not desire the ruin of the receptacle of these virtues, namely the body. But when serious danger threatens the body, he tries to avert it in a righteous manner without violating his vows. In case it is not possible to avert danger to the body, he tries to safeguard his vows at least.^{Jain, Vijay K. (2012), Acharya Amritchandra's Purushartha Siddhyupaya, Vikalp Printers, p.117 )}...

In his book, Sallekhanā is Not Suicide, Justice T. K. Tukol wrote:

My studies of Jurisprudence, the Indian Penal Code and of criminal cases decided by me had convinced that the vow of Sallekhana as propounded in the Jaina scriptures is not suicide.

https://en.wikipedia.org/wiki/Sallekhana

Published: September 1, 2015 02:55 IST | Updated: September 1, 2015 04:27 IST NEW DELHI, September 1, 2015

Supreme Court lifts stay on Santhara ritual of Jains

Krishnadas Rajagopal

Special Arrangement

The petitions said the High Court order infringed on secularism. File photo

The Supreme Court on Monday restored the Jain religious practice of a ritualistic fast unto death by staying an order of the Rajasthan High Court, which compared it to an act of suicide.

A three-judge Bench, headed by Chief Justice of India H.L. Dattu, stayed the August 10 order of a Division Bench of the High Court on the basis of petitions filed by members of the Jain community.

For 'Ahimsa'
Santhara a component of non-violence: SC
RELIGIOUS PRACTICE:Santhara is a Jain ritual of fasting unto death.
NOT CONSULTED:The Supreme Court said that Jain scholars were not consulted by the High Court before it criminalised the practice.

The petitions complained that the High Court, based on incorrect observations on Jainism, criminalised the philosophy and “essential” practice of Sallekhana/Santhara, a fundamental component of the Jain principle of ahimsa (non-violence). The court issued notice to the Centre and Rajasthan on the question raised in the petitions whether “essential and integral parts of a religion can be restricted by the State”.

The petitions said the High Court order infringed on secularism. It criminalised Santhara without even consulting any scholars of Jainism or findings to substantiate that the practice was against public health, morality and order, they said.

SC stays Rajasthan HC verdict declaring Santhara illegalAUGUST 31, 2015

Jains take to streets in Kolkata against Santhara verdictAUGUST 25, 2015

Jains in Rajasthan protest ban on SantharaAUGUST 24, 2015

A reductive reading of Santhara AUGUST 24, 2015

‘Santhara’: Jains to challenge Rajasthan HC’s decision in SCAUGUST 23, 2015

The flawed reasoning in the Santhara ban AUGUST 24, 2015

Santhara in the eyes of the lawAUGUST 15, 2015

http://www.thehindu.com/news/national/supreme-court-lifts-stay-on-santhara-ritual-of-jains/article7600851.ece?homepage=true

Published: August 24, 2015 00:56 IST | Updated: August 24, 2015 00:56 IST August 24, 2015

The flawed reasoning in the Santhara ban

Suhrith Parthasarathy

When the Supreme Court sits on appeal over the judgment, it must rethink its age-old doctrine of essential practice, that has substantially weakened religious freedom in India

The Rajasthan High Court, in a judgment on the August 10, 2015, declared the Jain practice of Santhara, which involves a voluntary fast-unto-death, an offence punishable under the Indian Penal Code (IPC). This decision in Nikhil Soni v. Union of India, is likely to have far-reaching consequences, not only amongst the Jain community in Rajasthan but also across the country. Unfortunately, it conflates several important issues of constitutional law, and symbolises the confusion over the fundamental guarantee of religious freedom in our constitutional jurisprudence.

The court’s judgment is superficially reasoned, misconstrues findings of the Supreme Court, and, most significantly, ignores vital considerations that go to the root of a person’s right to ethical independence.

It is undeniable that Indian secularism — a form quite distinct from western conceptions of the term — envisages the intervention of the state in matters of religion, where general social welfare or substantial civil liberties are at stake. But, what our Constitution, properly interpreted, does not permit is the bestowal of any specific discretion on the courts to tell us which of our beliefs and practices are essential to the following of a religion. By directing the State government to move towards abolishing the practice of Santhara, and by holding that the practice is tantamount to an attempt to commit suicide, punishable under Section 309 of the IPC, the High Court in Nikhil Soni has created a damaging precedent, which requires immediate re-examination.

Santhara, which is increasingly widely practised by Jains in India, is a voluntary tradition of fasting till death, that Jains believe will help them attain ultimate salvation. As pointed out in The Hindu ( “Santhara in the eyes of the law”, August 15) by Shekhar Hattangadi, Santhara is embedded in deeply philosophical beliefs. The practice is premised on a foundational idea that the act of fasting, as an exercise of bodily autonomy, allows a believer to attain a state of utter transcendence. However, the court has now found that such matters of integrity, of choosing how one wants to lead life, do not enjoy any constitutional protection, and that voluntary fasting is nothing but a performance in self-destruction. By any reasonable construction, fasting ought to be considered indistinguishable from an act specifically aimed at ending one’s own life.

Effectively, the judgment in Nikhil Soni is predicated on two primary grounds. First, that the guarantee of a right to life does not include within its ambit a promise of a right to die, and therefore, that the practice of Santhara is not protected by Article 21 . Second, that Santhara, as a religious practice, is not an essential part of Jainism, and is hence not protected by Article 25 , which guarantees a person’s right to religious freedom and conscience. While on the first ground, the court’s reasoning is difficult to accept, on the second ground, the court’s finding is premised on a wrongly considered doctrine, carved by the Supreme Court in its earliest rulings on the right to freedom of religion.

As the Rajasthan High Court correctly recognises in Nikhil Soni, Section 309 , which criminalises the attempt to commit suicide, has been found to be constitutionally valid by the Supreme Court, in 1996, in the case of Gian Kaur v. State of Punjab. However, the Supreme Court was concerned here primarily with the unnatural extinguishment of life. To die through an act of suicide, the court held, is not an extension, or a recognised corollary, of one’s right to life under Article 21. But contrary to what the High Court holds in Nikhil Soni, as a recent intervention petition filed by the Delhi-based Vidhi Centre for Legal Policy points out, the Supreme Court in Gian Kaur explicitly recognises that a person’s right to life also partakes within its ambit the right to live with human dignity. “…This may include the right of a dying man to also die with dignity when his life is ebbing out,” the court wrote, in Gian Kaur. “But the “right to die” with dignity at the end of life is not to be confused or equated with the “right to die” an unnatural death curtailing the natural span of life.”

A dignified choice

The Jaina practitioners contend that Santhara is not an exercise in trying to achieve an unnatural death, but is rather a practice intrinsic to a person’s ethical choice to live with dignity until death. These arguments were brushed aside by the Rajasthan High Court. It simply found, based on an incorrect reading of Gian Kaur, that there is no dignity whatsoever in the act of fasting, and that therefore, there exists no freedom to practise Santhara as an extension of one’s right to life under Article 21. But, perhaps, even more damagingly, the court in Nikhil Soni also rejected arguments that sought to locate such liberty in Article 25. Here, though, the folly in its reasoning wasn’t as much a product of its own making, as it was a consequence of a vague doctrine established by the Supreme Court.

Plainly read, Article 25 guarantees to all persons an equal entitlement to freedom of conscience and the right to profess, practise and propagate religion. The right is subject only to public order, morality, and health, and other recognised fundamental rights. However, as the debates in the Constituent Assembly demonstrate, these community exceptions were included purely to ensure that the guarantee of religious freedom did not come in the way of the state’s ability to correct age-old social inequities. It wasn’t the Assembly’s intention to allow organs of state any substantial latitude in determining which religious practices deserved constitutional protection. But, in practice, perhaps out of an anxiety to ensure that the state is not constrained in passing legislation to remedy social evils, the Supreme Court has interpreted Article 25 in a manner that has greatly restricted the scope of religious liberty.

Interpreting religious practices

The court’s constriction of this freedom has been achieved by invoking a rather curious principle: that Article 25 protects only those exercises that are considered “essential religious practices.” Through the 1960s, this doctrine, which was first envisaged in the Shirur Mutt case, decided in 1954, ingrained itself as an integral part of India’s constitutional theory. The court, on a case-by-case basis, often examined individual religious canons to determine what constituted an essential religious practice. Significantly, the court began to examine whether a particular exercise was indispensable to the proper practice of a religion.

This interpretation has allowed the court authority to determine for the people what their religious beliefs and practices, through a correct reading of their religious texts and customs, ought to comprise. Invariably, the determination of what constitutes an essential religious practice, therefore, amounts to a very particular form of moral judgment — a form of cultural paternalism that is quite antithetical to a liberal democracy.

It is this authority, which the High Court in Nikhil Soni, has invoked to rule that the criminalisation of Santhara would not breach a Jain’s right to religious freedom. “We do not find that in any of the scriptures, preachings, articles or the practices followed by the Jain ascetics, the Santhara…has been treated as an essential religious practice, nor is necessarily required for the pursuit of immortality or moksha,” the judgment states. This analysis, as is evident, does not consider whether a person indulging in Santhara performs the act out of an intrinsic belief that the practice flows from his religion, but rather adopts an almost-avowedly paternalistic outlook. It tells followers of Jainism that under a purportedly proper interpretation of their religious texts, Santhara is simply not an essential practice. As a result, the question of whether a Jain’s right to religious freedom is violated by prohibiting Santhara is examined in a wholly unsatisfactory manner.

If, and when, the Supreme Court sits on appeal over the judgment in Nikhil Soni, it must ask the right questions: of whether any social inequities arise out of the practice, of whether any other right of its practitioners are violated through Santhara, of whether the rights of any other person are infracted when a person goes on fast. In so doing, the court must also reconsider its now age-old doctrine of essential practice, which has caused a substantial weakening of the state of religious freedom in India.

(Suhrith Parthasarathy is an advocate practising at the Madras High Court.)
http://www.thehindu.com/opinion/op-ed/the-flawed-reasoning-in-the-santhara-ban/article7572183.ece?ref=relatedNews

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Set theory Venn diagram set-intersection explains Indus Script cipher. Indus Script Corpora are chitrakāvya sangara, proclamations of metalwork

August 31, 2015, 9:14 pm

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Set Theory in Mathematics is used to demonstrate a Venn Diagram intersection for Indus Script cipher as an intersection between a hieroglyph set signifying pictures and a set of Meluhha words signifying metalwork. The intersections subset yields Indus Script Corpora as catalogus catalogorum of metalwork. This is demonstrated using examples of processions of hieroglyph-multiplexes on Mohenjo-daro tablet, Jasper Akkadian cylinder, Dholavira Sign Board.

Hieroglyphs signifying 'lathe' or 'joined animals --sãghāṛɔ (Gujarati) sãgaḍ (Marathi) linked together' are signifiers of sangara a proclamation by the artisans/traders of Sarasvati-Sindhu civilization through Indus Scrip Corpora.

Such sangara'proclamations' are demonstrated using three examples from Indus Script Corpora: 1. Procession tablets of Mohenjo-daro 2. Jasper Akkadian cylinder seal procession of standard bearers 3. Dholavira Sign Board.

These three examples are proclamations of metalwork competence of Meluhha artisans presented as SETS.

The processions of hieroglyph-multiplexes are announcements of SETS which is a foundational theory of mathematics. What was achieved in mathematics by ancient Indians was also achieved in the delineation of sets on Indus Script Corpora.

The SETS of Indus Script Corpora relate to ONLY one category: metalwork.

Venn diagram, in mathematics, illustrating the intersection of two sets.

Indian mathematics emerged in the Indian subcontinent from 1200 BCE until the end of the 18th century. In the classical period of Indian mathematics (400 CE to 1600 CE), important contributions were made by scholars like Aryabhata, Brahmagupta, Mahāvīra, Bhaskara II, Madhava of Sangamagrama and Nilakantha Somayaji....Since the 5th century BC, beginning with Greek mathematician Zeno of Elea in the West and early Indian mathematicians in the East, mathematicians had struggled with the concept of infinity. ...Set theory begins with a fundamental binary relation between an object

o

and a set

A

.If all the members of set

A

are also members of set

B

, then

A

is a subset of

B

, denoted

A \subseteq B

. ( https://en.wikipedia.org/wiki/Indian_mathematics
https://en.wikipedia.org/wiki/Set_theory)

Set Theory was propounded by Cantor. ( Cantor, Georg (1874), "Ueber eine Eigenschaft des Inbegriffes aller reellen algebraischen Zahlen", J. Reine Angew. Math. 77: 258–262, doi:10.1515/crll.1874.77.258.) Wittgenstein critiques Set Theory as 'fictitious symbolism' and notes that it is nonsense to talk about all numbers. (Wittgenstein, Ludwig (1975). Philosophical Remarks, §129, §174. Oxford: Basil Blackwell).

Cantor's proof was that there are more real numbers than integers and the 'infinity of infinities' which is explained as 'Cantor's paradise'. Cantor obtained a paradox by asking the question: 'What is the cardinal number of the set of all sets?' This was elaborated further in Russel's paradox by Bertrand Russel which noted: 'the set of all sets that are not members of themselves...leads to a paradox that it must be a member of itself, and not a member of itself.'
This paradox is resolved when a variable of language is used to describe the members of a set. This description is achieved on Indus Script Corpora. Artisans who designed the writing system chose hieroglyphs to signify 'tiger', 'elephant', 'zebu', 'crocodile' etcetera words which constituted a set of animals (both wild and domesticated). Meluhha had similar sounding words (i.e. words sounding similar to kola 'tiger'; karibha 'elephant', poLa 'zebu', karA 'crocodile'). These similar sounding words of Meluhha (Proto-Prakritam) constituted a set: metalwork set during the evolving Bronze Age: kol 'working in iron'; karba 'iron'; poLa 'magnetite'; khAr 'blacksmith'.

Thus a Venn Diagram evolves of the intersecting sets : set of animal hieroglyphs intersecting (A) with a set of metalwork semantics (B).

This intersection

creates the Indus Script Corpora.

Context-specific Set Theory of hieroglyphs of Indus Script Corpora

The symbolism apparent in Indus Script Corpora can be seen as 'meaningful' when the symbols are made context-specific. The context is a major life-activity of the Bronze Age when many ancestors were explorers of many minerals and experimenters of creating many alloys combining many minerals and also getting involved in cire perdue (lost wax) technology of metal castings. All these life-activities of a smith-forge defined their insights into cosmic and consciousness phenomena: of infinity, of relationships of geometric forms such as hypoteneuse of a right-angled triangle which signified a pythogorean relationship used to create fire-altars of various shapes but with defined areas.

By the time of the Yajurvedasaṃhitā- (1200–900 BCE), numbers as high as

1012

were being included in the texts. For example, the mantra (sacrificial formula) at the end of the annahoma ("food-oblation rite") performed during the aśvamedha, and uttered just before-, during-, and just after sunrise, invokes powers of ten from a hundred to a trillion: "Hail to śata ("hundred,"

102

), hail to sahasra ("thousand,"

103

), hail to ayuta ("ten thousand,"

104

), hail to niyuta("hundred thousand,"

105

), hail to prayuta ("million,"

106

), hail to arbuda ("ten million,"

107

), hail to nyarbuda ("hundred million,"

108

), hail to samudra ("billion,"

109

, literally "ocean"), hail to madhya ("ten billion,"

1010

, literally "middle"), hail to anta ("hundred billion,"

1011

,lit., "end"), hail to parārdha ("one trillion,"

1012

lit., "beyond parts"), hail to the dawn (us'as), hail to the twilight (vyuṣṭi), hail to the one which is going to rise (udeṣyat), hail to the one which is rising (udyat), hail to the one which has just risen (udita), hail to svarga (the heaven), hail to martya (the world), hail to all."(Hayashi, Takao,2003, "Indian Mathematics", in Grattan-Guinness, Ivor, Companion Encyclopedia of the History and Philosophy of the Mathematical Sciences, 1, pp. 118–130, Baltimore, MD: The Johns Hopkins University Press, pp.360-361) Hayashi 2005, p. 363 notes that the Śulba Sūtras contain "the earliest extant verbal expression of the Pythagorean Theorem in the world, although it had already been known to the Old Babylonians.""The diagonal rope (akṣṇayā-rajju) of an oblong (rectangle) produces both which the flank (pārśvamāni) and the horizontal (tiryaṇmānī) <ropes> produce separately."The Śulba Sūtras (literally, "Aphorisms of the Chords" in Vedic Samskritam) (c. 700–400 BCE) list rules for the construction of sacrificial fire altars. "The rope which is stretched across the diagonal of a square produces an area double the size of the original square."Sulbasutra contain examples of pythogorean triplets:

(3, 4, 5)

(5, 12, 13)

(8, 15, 17)

(7, 24, 25)

, and

(12, 35, 37).

Part 1: Proclamation of procession tablets of Mohenjo-daro

A procession of iron, metalcasting workers is shown on the Mohenjo-daro tablets.

Hieroglyph:er-aka 'upraised hand' (Tamil) erhali to hold out the hand;(Kui) erke, erkelů rising (Tulu)(DEDR 905) Rebus: eṟaka, eraka any metal infusion (Kannada); moltencast, cast (as metal) (Tulu)(DEDR 86) ; molten state, fusion. Image result for standard device indus script

Image result for standard device indus script

m0490At m0490Bt Tablet showing Meluhha combined standard of four standards carried in a procession, comparable to Tablet m0491.

m0491 This is a report on the transition from lapidary to bronze-age metalware in ancient Near East.

eraka 'nave of wheel' Rebus: moltencast copper
dhatu 'scarf' Rebus: mineral ore dhāū, dhāv m.f. ʻa partic. soft red stoneʼ (Marathi) (whence dhā̆vaḍ m. ʻa caste of iron -- smeltersʼ, dhāvḍī ʻ composed of or relating to iron ʼ)
kōnda 'young bull' Rebus: turner
sãgaḍ 'lathe' Rebus: sangara proclamation
kanga 'portable brazier' Rebus: fireplace, furnace

See: http://bharatkalyan97.blogspot.in/2013/11/tukulti-ninurta-worships-fire-god-at.html The first standard in the procession may be a spoked-wheel as in Tukulti-Ninurta hieroglyph:

Altar, offered by Tukulti-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 The two standards (staffs) are topped by a spoked wheel. āra 'spokes' Rebus: āra 'bronze'. cf. erka = ekke (Tbh. of arka) aka (Tbh. of arka) copper (metal); crystal (Kannada) Glyph: eraka

Glyphic element: erako nave; era = knave of wheel. Glyphic element: āra ‘spokes’. Rebus: āra ‘brass’ as in ārakūṭa (Skt.) Rebus: Tu. eraka molten, cast (as metal); eraguni to melt (DEDR 866) erka = ekke (Tbh. of arka) aka (Tbh. of arka) copper (metal); crystal (Kannada.) cf. eruvai = copper (Ta.lex.) eraka, er-aka = any metal infusion (Ka.Tu.); erako molten cast (Tulu) The same spoked-wheel hieroglyph adorns the Dholavira Sign-board.

See: http://bharatkalyan97.blogspot.in/2013/08/dholavira-gateway-to-meluhha-gateway-to.html?q=dholavira+sign

Such proclamations occur on combinations of hieroglyph-multiplexes and on processions of hieroglyph components.

Note the doted circles on the bottom register of the hieroglyph-multiplex of the standard device. These signify the semantics: 'full of holes'. The signifier is the word: Pk. kāṇa -- ʻ full of holes ʼ, G. kāṇũ ʻ full of holes ʼ, n. ʻ hole ʼ (< ʻ empty eyehole ʼ?(CDIAL 3019)kaṇa (pl. kaṇul) hole; (Go.)(DEDR 1159) Pe. kaṇga (pl. -ŋ, kaṇku) eye. Rebus: kanga ' large portable brazier, fire-place' (Kashmiri). Thus, the standard device is a combination of two hieroglyh components signifying: lathe, portable brazier: sangaDa + kanga Rebus: proclamation (collected products out of)+ fireplace.

'Eye' hieroglyph shown on Kuwait gold disk signifying kanga 'portable brazier' Rebus: kanga 'fireplace, furnace'
See: http://bharatkalyan97.blogspot.in/2015/08/indus-script-hieroglyph-multiplex.html

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)

Hieroglyphs: G. sãghāṛɔ m. ʻ lathe 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) Pa. saṅghāta -- m. ʻ killing, knocking together ʼ; Pk. saṁghāya -- m. ʻ closeness, collection ʼ; Or. saṅghā, saṅgā ʻ bamboo scaffolding inside triangular thatch, crossbeam of thatched house, copulation (of animals) ʼ; -- adj. ʻ bulled (of a cow) ʼ < *saṁghātā -- or saṁhatā -- ?(CDIAL 12862)

Rebus: Sangara [fr. saŋ+gṛ1 to sing, proclaim, cp. gāyati & gīta] 1. a promise, agreement J iv.105, 111, 473; v.25, 479

Rebus: saṁghāṭa m. ʻ fitting and joining of timber ʼ R. [√ghaṭ](CDIAL 12859) संगत saṅgata Assembled, collected, convened, met together.संगतिः saṅgatiḥ Company, society, association, intercourse (Samskritam. Apte) Sangata [pp. of sangacchati] 1. come together, met Sn 807, 1102 (=samāgata samohita sannipātita Nd2 621); nt. sangataŋ association Dh 207. -- 2. compact, tightly fastened or closed, well -- joined Vv 642 (=nibbivara VvA 275).Sangati (f.) [fr. sangacchati] 1. meeting, intercourse J iv.98; v.78, 483. In defn of yajati (=service?) at Dhtp 62 & Dhtm 79. -- 2. union, combination M i.111; Sii.72; iv.32 sq., 68 sq.; Vbh 138 (=VbhA 188). <-> 3. accidental occurrence D i.53; DA i.161. (Pali)

"Even from its early stages the Sanskrit poetics has recognized the close association between the word and its sound, and between speech (vak) and meaning (artha). ..The elements that go into a kavya are the words, meanings and the way in which the words have to be compounded...Chitrakāvya ... treats pictures evoked by the sound of the word and its meaning as separate figures (sabda –chitra and artha-chitra); and it also in some other ways combines the word and the meaning into a common figure or an image (ubhaya-chitra)...Through a Kuta verse Vidura successfully cautions Yudhistira that the house built for them at Varnavata by Duryodhana is actually a lac -house; and it is meant to burn them all into ashes. Vidura says “Those who live in a hole like rats will not be harmed by fire. The blind man cannot find his way. So always be vigilant. Who takes a weapon not made of steel from their foes, can escape from fire by making their abode with many escape routes. He who can keep their five under control can never be oppressed by enemies".Its inner meaning was that the rogue Purochana would set the house on fire; he is a dreadful foe; you can guard yourself only when you runaway through the underground tunnel. Yudhistira replies “I understood what you said"; and saved himself, his brothers and their mother." http://creative.sulekha.com/chitrakavya-chitrabandha_541896_blog

The reference to Vidura's statement occurs in the context of Jatugriha Parva of Mahabharata when the emissary sent by Vidura, a miner named Khanaka explains the diabolical plan of Duryodhana to eliminate the Pandavas. The conversation between Khanaka and Yudhistira takes place in Meluhha dialect, notes the Great Epic. This dialect of Proto-Prakritam as related to metalwork constitutes the lexis revealed by decipherment of Indus Script Corpora -- listing minerals, metals, alloys, metal implements, metalworking resources such as smelters, furnaces, portable braziers.

Part 2: Proclamation of procession on Jasper Akkadian cylinder seal

See: http://bharatkalyan97.blogspot.in/2015/08/indus-script-hieroglyph-readings-on.html

Jasper Akkadian cylinder seal ca. 2220-2159 BCE

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'

Part 3: Proclamation on Dholavira Sign Board

See:
http://bharatkalyan97.blogspot.in/2015/04/dholavira-1-signboard-and-2-stone.html
Dholavira. gateway. A designer's impressions (reconstruction) of the world's first signboard on the gateway of fortification or citadel.
This is the huge hoarding on the northern gateway of Dholavira fortification. I call this the Bronze Age Meluhha Standard. The Standard exemplified the gateway to Bronze Age Sarasvati civilization. The Sheffield of the Ancient Near East, Chanhu-daro (River Sarasvati right-bank), is about 150 kms. to the north if a seafaring-riverine merchant from Sumer, Mesopotamia, Dilmun, or Magan moved on the navigable River Sarasvati beyond the port town of Dholavira.

The signboard deciphered in three segments from r.

Segment 1: Working in ore, molten cast copper, lathe (work)

ḍato ‘claws or pincers of crab’ (Santali) rebus: dhatu ‘ore’ (Santali)

eraka ‘knave of wheel’ Rebus: eraka ‘copper’ (Kannada) eraka ‘molten cast (metal)(Tulu). sangaḍa 'pair' Rebus: sangaḍa‘lathe’ (Gujarati)

Segment 2: Native metal tools, pots and pans, metalware, engraving (molten cast copper)

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’.

aḍaren, ḍaren lid, cover (Santali) Rebus: aduru ‘native metal’ (Ka.) aduru = gan.iyinda tegadu karagade iruva aduru = ore taken from the mine and not subjected to melting in a furnace (Kannada) (Siddhānti Subrahmaṇya’ śāstri’s new interpretation of the Amarakośa, Bangalore, Vicaradarpana Press, 1872, p. 330)

koṇḍa bend (Ko.); Tu. Kōḍi  corner; kōṇṭu angle, corner, crook. Nk. kōnṭa corner (DEDR 2054b)  G. khū̃ṭṛī  f. ʻangleʼ 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)

eraka ‘knave of wheel’ Rebus: eraka ‘copper’ (Kannada) eraka ‘molten cast (metal)(Tulu).
Segment 3:  Coppersmith mint, furnace, workshop (molten cast copper)

loa ’fig leaf; Rebus: loh ‘(copper) metal’ kamaḍha 'ficus religiosa' (Skt.); kamaṭa = portable furnace for melting precious metals (Te.); kampaṭṭam = mint (Ta.) 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).

khuṇṭa 'peg’; khũṭi = pin (M.) rebus: kuṭi= furnace (Santali) kūṭa ‘workshop’ kuṇḍamu ‘a pit for receiving and preserving consecrated fire’ (Te.) kundār turner (A.); kũdār, kũdāri (B.)

eraka ‘knave of wheel’ Rebus: eraka ‘copper’ (Kannada) eraka ‘molten cast (metal)(Tulu).
Dholavira Signboard inscription of gypsum inlays on wood measures 3 m. long. Each of the 10 signs is 37 cm. high and 25 to 27 cm. wide and made of pieces of white gypsum inlays; the signs were apparently inlaid in a wooden plank. The conjecture is that this wooden plank was mounted on the Northern Gateway as a Signboard.

Dholavira Signboard

The Signboard which adorned the Northern Gateway of the citadel of Dholavira was an announcement of the metalwork repertoire of dhokra kamar, cire perdue metalcasters and other smiths working with metal alloys. The entire Indus Script Corpora are veritable metalwork catalogs. The phrase dhokra kamar is rendered on a tablet discovered at Dholavira presented in this monograph (earlier discussed at
http://bharatkalyan97.blogspot.in/2014/01/meluhha-hieroglyphs-1-dhokra-lost-wax.html ). The 10-hieroglyph inscription of Dholavira Signboard has been read rebus and presented at
http://bharatkalyan97.blogspot.in/2013/08/dholavira-gateway-to-meluhha-gateway-to.html

Excerpts from Excavation Report on Dholavira released by ASI in 2015:

"8.1 Inscriptions. Literacy of the Harappans is best exemplified in their inscriptions written in a script that is unparalleled in its characters hitherto unknown and undeciphered so far. These inscriptions are best represented on their seals and seals-impressions in addition to those engraved or painted on the objects of metal, terracotta, pottery, faience, ivory, bone and stone, albeit sometimes appearing in a single sign inscription or scratching particularly on pottery or terracotta objects. 8.1.1 Signboard. One of the most prominent discoveries from the excavations at Dholavira is the find of a 10 large sized signboard presently lying in the western chamber of North Gate. This inscription was found lying in the western chamber of north gate, and the nature of find indicates that it could have been fitted on a wooden signboard, most probably fitted above the lintel of the central passageway of the gate. The central passageway of north gate itself measures 3.5 m in width and the length of the inscription along with the wooden frame impression is also more or less same thereby indicating the probable location. The inscription consists of 10 large-sized letters of the typical Harappan script, and is actually gypsum inlays cut into various sizes and shapes, which were utilized to create each size as, indicated above. The exact meaning of the inscription is not known in the absence of decipherment of script." (pp.227-229, Section 8.1.1 Signboard)

"The central passageway of north gate itself measures 3.5 m in width and the length of the inscription along with the wooden frame impression is also more or less same thereby indicating the probable location. The inscription consists of 10 large-sized letters of the typical Harappan script, and is actually gypsum inlays cut into various sizes and shapes, which were utilized to create each size as, indicated above. The exact meaning of the inscription is not known in the absence of decipherment of the script. (p.231)

Fig. 8.2: Location of ten large sized inscription in North Gate

Fig. 8.3: Close-up of inscription

Fig. 8.4: Drawing showing the ten letters of inscription

Fig. 8.5: Photograph showing the details of inscription in situ.

Fig. 8.6: Close-up of some of the letters from the inscription

Fig. 8.7: Gypsum inlays used for the inscription

Such proclamations may be noted on other examples from Indus Script Corpora:

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

Tell Asmar Cylinder seal modern impression [elephant, rhinoceros and gharial (alligator) on the upper register] bibliography and image source: Frankfort, Henri: Stratified Cylinder Seals from the Diyala Region. Oriental Institute Publications 72. Chicago: University of Chicago Press, no. 642. Museum Number: IM14674 3.4 cm. high. Glazed steatite. ca. 2250 - 2200 BCE. karA 'crocodile' Rebus: khAr 'blacksmith' (Kashmiri); karibha 'trunk of elephant' ibha 'elephant' Rebus: karba 'iron' (Tulu); kANDa 'rhinoceros' Rebus: khaNDa 'metal implements'.Dwaraka 1 seal of turbinella pyrum: Ligaturing to the body of an ox: a head of one-horned young bull, and a head of antelope. Thus, there are three hieroglyphs signifying: ox, young bull and antelope.sãgaḍ f. ʻ a body formed of two or more fruits or animals or men &c. linked together (Marathi) Rebus: sangara 'proclamation'; barad, barat 'ox' Rebus: bharata 'alloy of copper, pewter, tin'; ranku 'antelope' Rebus: ranku 'tin'.
The Venn Diagram intersection of Indus Script cipher creates the Indus Script Corpora as catalogus catalogorum, metalwork catalogues.
Since the epigraphs or inscriptions of Indus Script are sangara'proclamations' they become catalogues conveying to the receivers of the messages information on technical specifications of innovative metalwork accomplishments.These accomplishments were a life-activity of Bhāratam Janam, metalcaster people (RV 3.53.12: Visvamitra)

S. Kalyanaraman
Sarasvati Research Center
September 1, 2015

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Cannot have annual pension revision -- FM Arun jaitley on OROP. NaMo, restitute kaalaadhan.

August 31, 2015, 10:03 pm

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Cannot have annual pension revision, says FM Arun Jaitley on OROP

By PTI | 31 Aug, 2015, 01.17PM IST

Lies and spin of academic psecs petitioning against NaMo -- Sandeep Balakrishna. NaMo, restitute kaalaadhan.

September 1, 2015, 2:47 am

≫ Next: Indus Script Corpora signify kolhe 'smelter', kolle 'blacksmith' Hieroglyphs xolā 'tail' of antelope and kulā 'hood of snake' as tail

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Stoop To Any Extent To Stop One Man -- Sandeep Balakrishna Sept. 1, 2015

The latest petition against Modi’s US visit is breathtaking for its sheer, self-righteous hubris, not to mention the fact that the lies and the spin it contains are not unfamiliar.

What the signiory of Embden shall be mine.

When Mephistopheles shall stand by me,

What God can hurt thee, Faustus? Thou art safe; […]

Veni, veni, Mephistophile!

[…]

Think’st thou that Faustus is so fond to imagine

That, after this life, there is any pain?

Tush; these are trifles, and mere old wives’ tales.

[…]

But, Faustus, I am an instance to prove the contrary,

For I am damned, and am now in hell.

[…]

Nay, an this be hell, I’ll willingly be damn’d here;

If anything, the latest in the never-ending anti-Narendra Modi Petitionathon only emphasises the fact that the Modi Wave continues its upward crest and consequently, continues to give his tireless detractors sleepless nights. We must hand it to his traducers: their calumny knows no fatigue because there’s no frame within which human insecurity can be bound.

Certainly, not all these slanderers are insecure—some have willingly made the Eternal Faustian pact.

The latest petition/statement is breathtaking for its sheer, self-righteous hubris, not to mention the fact that the lies and the spin it contains are not unfamiliar. Sample this:

Those who live and work in Silicon Valley have a particular responsibility to demand that the government of India factor these critical concerns into its planning for digital futures. We acknowledge that Narendra Modi, as Prime Minister of a country that has contributed much to the growth and development of Silicon Valley industries has the right to visit the United States, and to seek American business collaboration and partnerships with India.

The pharisaic arrogance oozing out from these lines is appalling. It is as if these Silicon Valley businessmen were unaware of said “particular responsibility” until these hallowed academics showed them the light. What next? They need to obtain prior nod from these academic worthies before taking business or other decisions?

Equally, Narendra Modi, the Prime Minister should now feel truly flattered for he was hankering for this sort of lofty academic “acknowledgement” and the fact that they finally recognized his “right to visit the United States” while in the same breath they remind the wide world “of the powerful reasons for him being denied the right to enter the US from 2005-2014”cleverly omitting their own dirty lobbying that resulted in his visa blockade. I’d be happy to be proven wrong on either count.

Everything that these self-important academics condemn and warn us about in their haughty “statement” has no basis in fact. The fact is this: the so-called denial of entry of foreign scholars into India, the so-called interference in the academia and institutions like FTII, and strict action against NGOs are exercises in cleaning up the mess left behind by the Congress party which lorded over the disastrous 2004-2014 decade. The Sonia-Gandhi remote-controlled UPA Government of said decade transformed India into a Freeloader Republic in which a furtive band of NGOs was given a supra-extra-Constitutional acronym titled the NAC, far more powerful than the Indian Prime Minister Manmohan Singh. The NAC decreed. The Prime Minister obeyed.

It was under this regime that India became a playground for alien nations and native scammers to run riot—from NGOs to society-wrecking Christian Evangelical organisations to the Indian enablers of 26/11 to…actually, we’ll let Walt Whitmandescribe the typical constituents of the UPA:

…the meanest kind of bawling and blowing office-holders, office-seekers, pimps, malignants, conspirators, murderers, fancy-men, custom-house clerks, contractors, kept-editors, spaniels well-train’d to carry and fetch, jobbers, infidels, disunionists, terrorists, mail-riflers, slave-catchers, pushers of slavery, creatures of the President, creatures of would-be Presidents, spies, bribers, compromisers, lobbyers, sponges, ruin’d sports, expell’d gamblers, policy-backers, monte-dealers, duellists, carriers of conceal’d weapons, deaf men, pimpled men, scarr’d inside with vile disease, gaudy outside with gold chains made from the people’s money and harlots’ money twisted together; crawling, serpentine men, the lousy combings and born freedom-sellers of the earth.

Of course, not every adjective of Whitman applies to every constituent of the UPA but a discussion on said adjectives would entail a listing of the individual constituents to ascertain suitability.

As for the threat to freedoms under the Narendra Modi Government that the academics’ statement warns us against, one only needs to peruse the mainstream English media over the past year till now to get an idea of the staggering amount of hitjobs, planted stories, patently false news reports and unprovoked, vicious attacks against the Narendra Modi Government and his party.

In passing, it is also pertinent to mention the shameful incident of the former Editor-in-Chief of IBN18 Network, Rajdeep Sardesai’s physical violence against Indians who had gathered in New York on the eve of the Indian Prime Minister’s maiden address on US soil at Madison Square Garden.

A large number of samples exposing this media skulduggery are available at the Indian media watch site, OpIndia.

On his part, the Indian Prime Minister has maintained dignified silence in response to these relentless, sustained attacks targeting him.

Apart from the statement itself, the list of signatories is revealing. Every single eminence is a Distinguished Professor, Professor, a Fellow or an Emeritus, variously, in these departments: Gender Studies, Literature, Law, English, Anthropology, Media, Cinema, History, South Asian Studies, Theology, Environment, Religion and Conflict…

Even more revealing is the fact that the list is overwhelmingly populated by Indians.

Beyond dispute, there has occurred a near-complete decomposition of the Humanities departments in the American academia. Over the last four decades, the Humanities departments steadily degenerated into a sprawling den of agenda-pushing and political pamphleteering with the result that it is today the fountainhead of promoting political correctness in almost every sphere of social discourse. Assisted ably by the media, this has led to the creation of a State of Fear in the US, a phenomenon that Michael Crichton elaborates powerfully in his novel bearing the same title.

In his path-breaking book Profscam, Charles Sykes painstakingly shows how the Humanities have done away with all standards: anything goes in the name of research. Coupled with the security of tenure, Humanities professors embarked on mindless theorizing disconnected with the real world, and when these were put into practice, the result has been predictably disastrous. Professorial idiosyncrasies became transmuted into societal disorder. This disconnectedness has also destroyed even a semblance of accountability in the Humanities.

The brilliant A Nation of Victims by the same Charles Skyes shows how for example, Humanities “research” has created phony medical disorders to first designate and then excuse bad behaviour: consistently showing up late for work is labelled as a medical disorder named “chronic lateness syndrome.”

The same applies to aggressive, reality-disconnected feminist theorizing, which instead of helping women achieve equality with men has turned men into the mortal enemies in the eyes of women. Copious literature, talk shows, soap operas and mainstream movies have generously, ably aided in compounding this malady. As Kathleen Parker’s Saving the Males puts it, this sort of feminism has undermined the importance of fatherhood with the result of pervasive destruction of the family as a unit that ensures social stability, and hundreds of thousands of damaged children who grow up to become dysfunctional adults. Laws that were passed on the basis of such theorizing have only hastened the near-decimation of the institution of marriage and family. One does notice the ill-effects of this same phenomenon in India in the form of the disastrous IPC Section 498A.

This sort of degeneracy flowing from the Humanities departments has brutally invaded and mauled that finest bastion of human creativity: literature. Every work branded as “literature” today needs to conform to the latest politically-correct, academically-approved theory because it will be reviewed by these selfsame academics teaching literature who in turn might bestow their magnanimity by recommending said literary work as a textbook or recommended reading in their courses which students—either aspiring academics or writers—will internalize….so it goes, an infinite chain of politically-correct inanity till nothing of value remains. For example, what “literature” can we detect in an episode of the notorious Vagina Monologueswhere a woman “examines her vagina with a mirror for the first time?” Or, even more alarmingly, where a six-year-oldchild says (or is made to say?) that “her vagina smells like snowflakes.” These “monologues” have today attained cult status as high literature. For a complete lowdown on how this literary savagery actually works in practice, we can read how John Dolan was snubbed in Budapest.

The less said about the consequences of even contemplating a questioning of this “accepted” narrative the better. A State of Fear induced by an aggressive, politically correct narrative denies agency to free thought much less its expression. This phenomenon is most visible in narratives on politics and ideology as we shall see.

Indeed, this lengthy digression was necessary in order to understand the background, the context of and the forces that propel the academics who have issued the anti-Modi statement. The dominant political narrative in the US Humanities about Hinduism, India, its heritage and traditions is one of naked hostility. At a purely atomistic level, Hindus are treated in scholarly, mainstream academic discourse as Museum species fit for wanton dissection the way say, ancient relics are excavated, collected, taken to a lab, placed on a table, hammered, put under a lens…

To retain control over and to further this dominant narrative, employing foul means as academic method and methodology is considered perfectly fair and acceptable. As numerous studies, books and papers show, anybody who is perceived as offering a native, contrary or alternate narrative is seen a voice to be silenced.

Several other factors also explain this: the American Christian lobby’s India agenda, the wealthy Foundations that actively seek to subvert India, the mammoth MNCs who subtly impose their version of “soft” corporate practices (why for instance would any religion-neutral MNC encourage its employees to organize Secret Santa while no correspondent fanfare meets say, Rama Navami or encourage employees to donate to say World Vision or CRY), Indian outposts of American NGOs and so on, clearly have a vested interest in keeping this narrative alive.

And one of the best ways to do this is to co-opt Indian academics into their university system by giving them lucrative tenures among other things.

Even at a purely academic level, using the yardstick of academic merit, allowing alternative or contrary voices has the real potential to destroy careers carefully built by advancing colonial-Marxist narratives, controlling the levers of discourse, and choking inconvenient voices.

Narendra Modi’s stunning victory in the 2014 elections, and his subsequent ascent from strength to strength, and a renewed, confident awakening on the part of Indians to take back the discourse on India in their own hands thus poses a threat to these well-entrenched, powerful, puffed-up signatories.

More importantly, in the present context, despite strident opposition from all quarters, Narendra Modi’s consistent success in his outreach, diplomacy and international relationship-building have no parallel in any leader of any country in recent memory.

Indeed, some of the names in the list of signatories appear to be the real string-pullers of this latest bout of anti-Modi hate-mongering. Wendy Doniger, widely infamous for a long record of academic racism against Hindus, and Sheldon Pollock, equally known for his anti-Hindu prejudice stand out in the pack. Their notable Indian counterparts happen to be the ultra-Left Vijay Prashad and Ania Loomba who organized the repulsive protest in 2013 preventing Narendra Modi’s prescheduled video address at Wharton.

To put it bluntly, these academics are meddling in the affairs of a sovereign nation and interfering in bilateral relations between India and the US by creating an atmosphere of fear based on lies and Hinduphobia.

It is for the US Government to decide whether it’s a good idea to allow Prime Minister Narendra Modi to address the upcoming gathering in Silicon Valley. As noted columnist Swapan Dasgupta accurately observes this about these academics:

If I didn’t think their paranoia suggest a deep disconnect with Indian realities, I would have called them treacherous. In any case, it is always worth remembering the names of all those who are ready to subvert India because they didn’t like the way Indians voted.

Nothing but blind, violent, and extreme hatred explains the behaviour of the Indians among this list of signatories. Or one must share King Lear’s timeless, anguish-laden question, “Is there any cause in nature that makes these hard hearts?”

Indeed, these US-based Indian academics and their ilk have traversed a really long path to such hideous descent: from writing academic denunciations against a religion, ideology and culture to crude sloganeering to stop the progress of the country of their birth, or to quote Swapan again, “India’s intellectual diaspora: When anti-Modi transforms itself into anti-India.”

In the end, the CEOs and businessmen of Silicon Valley need to pay no heed to such statements. Every businessman when he/she embarks upon a venture does so with the full knowledge that ultimate failure is pauperism, and despite this, willingly takes the risk. They need no lessons from a bunch of imperious academics whose contribution to the world of knowledge is suspect at best. And who owe their pompous ivory towers to the taxes that these businessmen and hardworking citizens pay.

It’s a pity that these academics continue to evade accountability even as they dole out sanctimonious advice to corporates on being “mindful of not violating their own codes of corporate responsibility.”

http://swarajyamag.com/politics/stoop-to-any-extent-to-stop-one-man/

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Indus Script Corpora signify kolhe 'smelter', kolle 'blacksmith' Hieroglyphs xolā 'tail' of antelope and kulā 'hood of snake' as tail

September 1, 2015, 3:24 am

≫ Next: Why US academics lecturing Silicon Valley on Modi is both arrogant and comic -- Chitra Subramaniam. NaMo, restitute kaalaadhan.

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Mirror: http://tinyurl.com/o2wbxrh

Orthographic variants of tails of 'animal' hieroglyphs, particularly those of ram or antelope are deciphered as rebus-metonymy layered Meluhha (Proto-Prakritam) words related to blacksmithy or smelters of iron and other metals including metal infusion and cire perdue lost-wax castings. The 'tail' hieroglyh also gets normalised as a sign on texts to connote kolA 'tail' Rebus: kolhe 'smelter' kolle 'blacksmith'.

Some hieroglyph components are: hooded snake or short-tail generally on antelopes.

meḍho-kolhe'iron smelter'

meḍho-kolhe 'iron smelter' PLUS krammara 'look back' Rebus: kamar 'artisan'

meḍho-kolhe 'iron smelter' PLUS aya 'fish' Rebus: aya 'iron' (Gujarati) ayas 'metal' (Rigveda)

This hieroglyph appears on Jasper Akkadian cylinder seal. kulā hood of snake Rebus: kolle'blacksmith'

One Proto-Prakritam word signifies both 'tail' and 'hood of serpent'. The word is: xolā 'tail' of antelope and kulā hooded snake as tail. A similar sounding word signifies a blacksmith or smelter: kolle 'blacksmith' kolhe 'smelter'. These can be cited as 'signature' tunes of the writing system, to convey the semantics of a metalworker -- a smith or a smelter.

The hieroglyph component in hieroglyph-multiplex pictorial motifs also gets normalised as a 'sign' on texts of inscriptions. See Sign 169 (Mahadevan Concordance).

Variants of Sign 169 (Mahadevan concordance) Comparable hieroglyph components constitute the 'tail' of antelopes on Indus Script Corpora. This is an example of a 'sign' becoming a component of a 'pictorial motif' thus creating a hieroglyph-multiplex (hypertext).

Hieroglyph: hood of a snake: kulā ʻhood of a snake' (Assamese)kulya n. ʻ receptacle for burnt bones of a corpse ʼ MBh., ʻ winnowing basket ʼ lex. [Prob. ← Drav.: see kulāˊya -- ]Pa. kulla -- m. ʻ raft of basket work, winnowing basket ʼ, °aka -- m. ʻ crate ʼ; Pk. kullaḍa -- n. ʻ packet ʼ; A. kulā ʻ winnowing fan; B. kul, °lā ʻ winnowing basket or fan ʼ; Or. kulā ʻ winnowing fan ʼ, °lāi ʻ small do. ʼ; Si. kulla, st. kulu -- ʻ winnowing basket or fan ʼ.(CDIAL 3350)

m0492Ct 2835 Pict-99: Person throwing a spear at a bison and placing one foot on the head of the bison; a hooded serpent at left.

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.

m1177 Mohenjo-daro seal.

m1186, m301, m302, m300

Mohenjodaro seals shows a 'composite animal' hieroglyph-muliplex, hypertext composition.

Ligatured faces: some close-up images.
The animal is a quadruped: pasaramu, pasalamu = an animal, a beast, a brute, quadruped (Te.)Rebus: pasra ‘smithy’ (Santali) Allograph: panǰā́r ‘ladder, stairs’(Bshk.)(CDIAL 7760) Thus the composite animal connotes a smithy. Details of the smithy are described orthographically by the glyphic elements of the composition.

Rebus reading of the 'face' glyph: mũhe ‘face’ (Santali) mũh opening or hole (in a stove for stoking (Bi.); ingot (Santali)mũh metal ingot (Santali) mũhã̄ = the quantity of iron produced at one time in a native smelting furnace of the Kolhes; iron produced by the Kolhes and formed like a four-cornered piece a little pointed at each end; mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends; kolhe tehen mẽṛhẽt ko mūhā akata = the Kolhes have to-day produced pig iron (Santali.lex.) kaula mengro ‘blacksmith’ (Gypsy) mleccha-mukha (Skt.) = milakkhu ‘copper’ (Pali) The Sanskrit loss mleccha-mukha should literally mean: copper-ingot absorbing the Santali gloss, mũh, as a suffix.

A remarkable phrase in Sanskrit indicates the link between mleccha and use of camels as trade caravans. This is explained in the lexicon of Apte for the lexeme: auṣṭrika 'belonging to a camel'. The lexicon entry cited Mahābhārata: औष्ट्रिक a. Coming from a camel (as milk); Mb.8. 44.28; -कः An oil-miller; मानुषाणां मलं म्लेच्छा म्लेच्छाना- मौष्ट्रिका मलम् । औष्ट्रिकाणां मलं षण्ढाः षण्ढानां राजयाजकाः ॥ Mb.8.45.25. From the perspective of a person devoted to śāstra and rigid disciplined life, Baudhāyana thus defines the word म्लेच्छः mlēcchḥ : -- गोमांसखादको यस्तु विरुद्धं बहु भाषते । सर्वाचारविहीनश्च म्लेच्छ इत्यभिधीयते ॥ 'A person who eatrs meat, deviates from traditional practices.'

The 'face' glyph is thus read rebus: mleccha mũh 'copper ingot'.

It is significant that Vatsyayana refers to crptography in his lists of 64 arts and calls it mlecchita-vikalpa, lit. 'an alternative representation -- in cryptography or cipher -- of mleccha words.'

The glyphic of the hieroglyph: tail (serpent), face (human), horns (bos indicus, zebu or ram), trunk (elephant), front paw (tiger):

poLa 'bos indicus, zebu' Rebus: poLa 'magnetite'

karibha 'trunk of elephant' (Pali) ibha 'elephant' (Samskritam) Rebus: karba 'iron' (Ka.)(DEDR 1278) as in ajirda karba 'iron' (Ka.) kari, karu 'black' (Ma.)(DEDR 1278) karbura 'gold' (Ka.) karbon 'black gold, iron' (Ka.) kabbiṇa 'iron' (Ka.) karum pon 'iron' (Ta.); kabin 'iron' (Ko.)(DEDR 1278) Ib 'iron' (Santali) [cf. Toda gloss below: ib ‘needle’.] Ta. Irumpu iron, instrument, weapon. a. irumpu,irimpu iron. Ko. ibid. To. Ib needle. Koḍ. Irïmbï iron. Te. Inumu id. Kol. (Kin.) inum (pl. inmul)iron, sword. Kui (Friend-Pereira) rumba vaḍi ironstone (for vaḍi, see 5285). (DEDR 486) Allograph: karibha -- m. ʻ Ficus religiosa (?) [Semantics of ficus religiosa may be relatable to homonyms used to denote both the sacred tree and rebus gloss: loa, ficus (Santali); loh ‘metal’ (Skt.)]

miṇḍāl markhor (Tor.wali) meḍho a ram, a sheep (G.)(CDIAL 10120)bhēḍra -- , bhēṇḍa -- m. ʻ ram ʼ lex. [← Austro -- as. J. Przyluski BSL xxx 200: perh. Austro -- as. *mēḍra ~ bhēḍra collides with Aryan mḗḍhra -- 1 in mēṇḍhra -- m. ʻ penis ʼ BhP., ʻ ram ʼ lex. -- See also bhēḍa -- 1, mēṣá -- , ēḍa -- . -- The similarity between bhēḍa -- 1, bhēḍra -- , bhēṇḍa -- ʻ ram ʼ and *bhēḍa -- 2 ʻ defective ʼ is paralleled by that between mḗḍhra -- 1, mēṇḍha -- 1 ʻ ram ʼ and *mēṇḍa -- 1, *mēṇḍha -- 2 (s.v. *miḍḍa -- ) ʻ defective ʼ](CDIAL 9606) mēṣá m. ʻ ram ʼ, °ṣīˊ -- f. ʻ ewe ʼ RV. 2. mēha -- 2, miha- m. lex. [mēha -- 2 infl. by mḗhati ʻ emits semen ʼ as poss. mēḍhra -- 2 ʻ ram ʼ (~ mēṇḍha -- 2) by mḗḍhra -- 1 ʻ penis ʼ?]1. Pk. mēsa -- m. ʻ sheep ʼ, Ash. mišalá; Kt. məṣe/l ʻ ram ʼ; Pr. məṣé ʻ ram, oorial ʼ; Kal. meṣ, meṣalák ʻ ram ʼ, H. mes m.; -- X bhēḍra -- q.v.2. K. myã̄ -- pūtu m. ʻ the young of sheep or goats ʼ; WPah.bhal. me\i f. ʻ wild goat ʼ; H. meh m. ʻ ram ʼ.mēṣāsya -- ʻ sheep -- faced ʼ Suśr. [mēṣá -- , āsyà -- ](CDIAL 10334) Rebus: meḍ (Ho.); mẽṛhet ‘iron’ (Mu.Ho.)mẽṛh t iron; ispat m. = steel; dul m. = cast iron (Mu.) Allograph: meḍ ‘body ' (Mu.)

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.)

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.

kolma = a paddy plant (Santali) Rebus: kolime= furnace (Ka.)

2949 Dotted circles 2950 Rojdi

kolom = cutting, graft; to graft, engraft, prune; kolom dare kana = it is a grafted tree; kolom ul = grafted mango; kolom gocena = the cutting has died; kolom kat.hi hor.o = a certain variety of the paddy plant (Santali); kolom (B.); kolom mit = to engraft; kolom porena = the cutting has struck root; kolom kat.hi = a reed pen (Santali.lex.) cf. kolom = a reed, a reed-pen (B.); qalam (Assamese.Hindi); kolma hor.o = a variety of the paddy plant (Desi)(Santali.lex.Bodding) kolom baba = the threshed or unthreshed paddy on the threshing floor; kolom-ba_rum = the weight a man carries in taking the paddy from the threshing floor to his house; kolom = a threshing floor (Mundari); cf. kal.am (Tamil) [Note the twig adoring the head-dress of a horned, standing person]

ku_l.e stump (Ka.) [ku_li = paddy (Pe.)] xo_l = rice-sheaf (Kur.) ko_li = stubble of jo_l.a (Ka.); ko_r.a = sprout (Kui.) ko_le = a stub or stump of corn (Te.)(DEDR 2242). kol.ake, kol.ke, the third crop of rice (Ka.); kolake, kol.ake (Tu.)(DEDR 2154)

Hieroglyph: 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.) கொல்² kol Working in iron; கொற்றொழில். Blacksmith; கொல்லன். (Tamil) 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).

kolo ‘jackal’ (Konkani) kul 'tiger' (Santali); kōlu id. (Te.) kōlupuli = Bengal tiger (Te.)Pk. kolhuya -- , kulha -- m. ʻ jackal ʼ < *kōḍhu -- ; H.kolhā, °lā m. ʻ jackal ʼ, adj. ʻ crafty ʼ; G. kohlũ, °lũ n. ʻ jackal ʼ, M. kolhā, °lā m. krōṣṭŕ̊ ʻ crying ʼ BhP., m. ʻ jackal ʼ RV. = krṓṣṭu -- m. Pāṇ. [√kruś] Pa. koṭṭhu -- , °uka -- and kotthu -- , °uka -- m. ʻ jackal ʼ, Pk. koṭṭhu -- m.; Si. koṭa ʻ jackal ʼ, koṭiya ʻ leopard ʼ GS 42 (CDIAL 3615). कोल्हा [ kōlhā ] कोल्हें [ kōlhēṃ ] A jackal (Marathi) Rebus: kol ‘furnace, forge’ (Kuwi) kol ‘alloy of five metals, pañcaloha’ (Ta.) Allograph: kōla = woman (Nahali) [The ligature of a woman to a tiger is a phonetic determinant; the scribe clearly conveys that the gloss represented is kōla] kola 'tiger' kola 'woman'

A composite terracotta feline wearing necklace like a woman. kola 'tiger' kola 'woman' Rebus: kol 'working in iron'. Nahali (kol ‘woman’) and Santali (kul ‘tiger’; kol ‘smelter’).

kol, kolhe, ‘the koles, an aboriginal tribe if iron smelters speaking a language akin to that of Santals’ (Santali) kolme =furnace (Ka.) kol = pan~calo_ha (fivemetals); kol metal (Ta.lex.) pan~caloha = a metallic alloy containing five metals: copper, brass, tin, lead and iron (Skt.); an alternative list of five metals: gold, silver, copper, tin (lead), and iron (dhātu; Nānārtharatnākara. 82; Man:garāja’s Nighaṇṭu. 498)(Ka.)

Rebus: kol 'working in iron'. 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).

Kalibangan 37, 34

Two Kalibangan seals show an antelope and fish glyphs as the inscription. Mẽḍha ‘antelope’; rebus: ‘iron’ (Ho.) ayo ‘fish’; rebs: ayo ‘metal’ (G.) [These are examples which clearly demonstrate that Indus script is a glyptic writing system and hence, all glyphs and glyptic elements have to be decoded.] miṇḍāl markhor (Tor.wali) meḍho a ram, a sheep (G.)(CDIAL 10120) iron (Ho.) meṛed-bica = iron stone ore, in contrast to bali-bica, iron sand ore (Munda) meḍ ‘iron’. ayo, hako ‘fish’; ãs = scales of fish (Santali) Rebus: aya

‘metal, iron’ (Gujarati); ayah, ayas = metal (Samskritam)

Copper plate inscription. Antelope. Short tail upturned. Trough in front.

Banawali seal (B-11)

Mohenjodaro seal (M-271) without any sign

Mohenjodaro seal (M-272)

Impression of an Indus-style cylinder seal of unknown Near Eastern origin (After Fig. 6 http://www.akhabataku.com/IndusScript.htm) "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." (Parpola, 2001)

Late Harappan Period dish or lid with perforation at edge for hanging or attaching to large jar. It shows a Blackbuck antelope with trefoil design made of combined circle-and-dot motifs, possibly representing stars. It is associated with burial pottery of the Cemetery H period, dating after 1900 BCE. Credit Harappa.com

Dholavira Seal. 117 antelope; sun motif

Dholavira Seal 56 A horned person standing between two branches of a tree, each with three leaves on outer side and one at the top; a devotee kneels, hands touching the ground; R lower side, a goat with outstretched wavy horns, upturned tail. Vertical perforation.

Dholavira 34 Seal.

Dholavira 40 Seal. Three-headed animal, plant; sun motif

Sources for Dholavira inscriptions: http://bharatkalyan97.blogspot.in/2015/04/excavations-at-dholavifra-1989-2005-rs.html

Hieroglyph: arka 'sun' Rebus: arka 'copper' (Kannada) eraka 'moltencast copper'(Tulu)
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):

Hieroglyph: करडूं or करडें (p. 137) [ karaḍū or ṅkaraḍēṃ ] 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) G. karãḍɔ m. ʻ wicker or metal box ʼ,(CDIAL 2792) Allograph: Pk. karaṁḍa -- m.n. ʻ bone shaped like a bamboo ʼ, karaṁḍuya -- n. ʻ backbone ʼ.Tir. mar -- kaṇḍḗ ʻ back (of the body) ʼS. kaṇḍo m. ʻ back ʼ, L. kaṇḍ f.,kaṇḍā m. ʻ backbone ʼ, awāṇ. kaṇḍ, °ḍī ʻ back ʼ; P. kaṇḍ f. ʻ back, pubes ʼ(CDIAL 2670)

Hieroglyph: mlekh 'goat' Rebus: milakkhu 'copper' mleccha 'copper'

Hieroglyph: kolmo 'sprout' Rebus: kolami 'smithy, forge'

Hieroglyph: barad, barat 'ox' Rebus: भरत (p. 603) [ bharata ] n A factitious metal compounded of copper, pewter, tin &c.(Marathi)

Hieroglyph: one-horned young bull: 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.

Hieroglyph: horn:

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. ko·ṛ (obl. ko·ṭ-) 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. kw&idieresisside;ṛ (obl. kw&idieresisside;ṭ-) 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. Ga. (Oll.) kōr (pl.kōrgul) id. Go. (Tr.) kōr (obl. kōt-, pl. kōhk) horn of cattle or wild animals, branch of a tree; (W. Ph. A. Ch.) kōr (pl. kōhk), (S.) kōr (pl. kōhku), (Ma.)kōr̥u (pl. kōẖku) horn; (M.) kohk branch (Voc. 980); (LuS.) kogoo a horn. Kui kōju (pl. kōska) horn, antler. (DEDR 2200)

Hieroglyph: Te. kōḍiya, kōḍe young bull; adj. male (e.g. kōḍe dūḍa bull calf), young, youthful; kōḍekã̄ḍu a young man. Kol. (Haig) kōḍē bull. Nk. khoṛe
male calf. Konḍa kōḍi cow; kōṛe young bullock. Pe. kōḍi cow. Manḍ. kūḍi id.
Kui kōḍi id., ox. Kuwi (F.) kōdi cow; (S.) kajja kōḍi bull; (Su. P.) kōḍicow. (DEDR 2199)

Rebus: kũdār ‘turner’ (Bengali)

Copper tablet. Picture courtesy of Asko Parpola, Deciphering Indus Script.

Seal no. M-278 A. Picture courtesy of Sue Sullivan, Indus Script Dictionary.

m278 Mohenjo-daro Seal.

The tail of elephant, rhinoceros on these seals is comparable to the Sign kolmo 'rice plant' (Santali) Rebus: kolimi 'smithy, forge'

Jasper Akkadian cylinder seal

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'.

kulā hooded snake Rebus: kolle'blacksmith'kolhe'smelters'

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

kamar'moon' Rebus: kamar'blacksmith'

arka'sun' Rebus: arka, eraka 'copper, gold, moltencast, metal infusion'

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'

Set A: hieroglyphs; Set B: Indus Script cipher: rebus-metonymy layered Meluhha (Proto-Prakritam) words.

In a Venn diagram, the intersecting sets of hieroglyphs and homonyms signified

by the homonyms (similar sounding words)constitute one subset:

metalworkers.

See: http://bharatkalyan97.blogspot.com/2015/08/set-theory-venn-diagram-set.html

S. Kalyanaraman
Sarasvati Research Center
September 1, 2015

↧

Why US academics lecturing Silicon Valley on Modi is both arrogant and comic -- Chitra Subramaniam. NaMo, restitute kaalaadhan.

September 1, 2015, 7:53 am

≫ Next: Indus Script Cipher, hieroglyphs: bāhula बाहुल 'Pleiades' Rebus: Manifold. manḍa 'arbour, canopy' mã̄ḍ ʻarray of instruments'

≪ Previous: Indus Script Corpora signify kolhe 'smelter', kolle 'blacksmith' Hieroglyphs xolā 'tail' of antelope and kulā 'hood of snake' as tail

Why US academics lecturing Silicon Valley on Modi is both arrogant and comic

Reminding Silicon Valley entrepreneurs of their digital “responsibility” is as preposterous as it is comic.

Chitra Subramaniam| Sunday, August 30, 2015 - 13:37

People who write open letters to famous people generally seek reflected glory. The missive by a group of American academics warning Silicon Valley companies and entrepreneurs from investing in India’s Digital India initiative falls into this category. The letter comes ahead of Prime Minister Narendra Modi’s visit to the region scheduled for September 27 this year.

“As it stands, “Digital India” seems to ignore key questions raised in India by critics concerned about the collection of personal information and the near certainty that such digital systems will be used to enhance surveillance and repress the constitutionally-protected right of the citizens,” they write from a country whose security and allied apparatus has been exposed for spying systematically on all and sundry. (emphasis added)

The letter details all the usual suspects (Nalanda, NGOs etc.) and a new addition to the bouquet is the controversy over the Film and Television Institute of India (FTII) in Pune. “Those who live and work in the Silicon Valley have a particular responsibility to demand that the government of India factors these critical concerns into its planning for digital futures,” the letter says. The signatories include Thomas Blom Hansen (Stanford), Wendy Donniger (University of Chicago) and Akeel Bilgrami (Columbia University). The rest are defined in the first line of this piece.

My first reaction was to ignore the letter, but its remarkable, and might I dare add, hilarious disconnect with reality was too tempting to pass. In addition, I have lived in the region and studied in one of its top universities and seen student-academic politics closely. I have friends in the region who include CEOs and others. I can even claim to have some idea of how entrepreneurs think, work and grow their businesses globally.

Risk is a key factor for them. Nobody understands risk better than American business people and perhaps it is the only country in the world where failure is truly seen as a stepping-stone to success. Stanford University, for example, has benefitted hugely from Silicon Valley entrepreneurs many of whom have graduated from the university and set up their own companies benefitting from the spirit of enterprise and risk in the region. Start-ups are a dime a dozen and I am among those who believe that the next Google will also come from the US or something where Americans have massively invested.

Academics do not understand risk. They are not required to. Many of them spend long years in US universities chasing full tenures. University funding comes from all kinds of sources including some dubious ones, but that never becomes an issue of human rights as jobs and tenures, doctoral students and large project hinge on them. All governments keep an eye on what is going on in their country and spies abound in universities including American universities.

Reminding Silicon Valley entrepreneurs of their digital “responsibility” is as preposterous as it is comic, given their own history and possible complicity in the American surveillance regime. It also pre-supposes that India and Indian institutions are incapable of ensuring the democratic rights of its people. But let us look at the good side – the more you hate, spread and support it, the more marginal you will become. Democracies are about good for the largest number of people, secured through democratic processes and institutions – extreme views wherever they come from will eventually fall off the table.

I am willing to bet that most of the signatories who claim to defend the rights and responsibilities enshrined in the Indian Constitution have not read it.

An Indian 2 days ago
Way to go Wendy. Actually, I support you. PLEASE ENSURE that none from the Valley come forth and support the Digital India move. It will give us, the local entrepreneurs to create businesses that will then go and eat your lunch in the future.
Remember how you prevented India from getting Space technology. Who lost out. WE ARE NOW launching your Satellites. Wait another 5 years, we would have taken over the Global Satellite launch business completely.
I DO HOPE you convince the Valley not to come in. Thank you for the favor.
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Oopali Operajita 2 days ago
Wendy: good to see you going digital. The last I heard you were completely obsessed with - dare I say - most Indian gods epitomizing a certain part of the male anatomy. In your line of ad hominem fire, where you would like to attribute anything civilzed in India as being of Hellenic or other non-Indian origin, I am sure you are doing research to prove that Sundar Pichai or Satya Nadella have Greek great grandmothers. As for the cohort of the other usual suspects, lining up to sign with, groan, frequent predictability: only a fool stumbles against the same block twice, or two dozen times. Get a life, guys!
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Kaushik 2 days ago
As an Academic, I am appalled by the statement made by some faculty engaged n South Asia research (http://m.thehindu.com/news/nat....
The reason for such an organized effort to influence the Silicon Valley enterprise about PM Narendra Modi visit is at best unclear as it goes beyond the academia into the political realm. If it were their academic endeavour, we never heard any of them on California textbook controversy, Indian court decision on Wendy Doniger's controversial book denigrating Hindu Dharma etc.
Have these academics paid attention to Rajiv Malhotra's books - Invading the Sacred, Breaking India.Com, Being Different - that counters the viewpoint, not based on objectivity or sheer logic, of such academics?
I would have applauded these academics had they contributed to scholarship, innovation and new ideas that would benefit humankind. A sheer hypocrisy concerning Indian PM Modi visit is no scholarship.
A new India has emerged on its original civilizational platform grounded in universal values with its own heritage of intellectual order. There is little scope for such hypocritical practice of academics by some individuals in the 21st century world. It would be appropriate to engage in scholarship rather than hide under the shroud of 'academic freedom' as this logic applies equally to other academics with an opposing point of view or evidence based scholarship.
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Thanga Sivakumar 2 days ago
It’s the 'usual suspects' gang indulging in collective breast beating and communal wailing, but these nay sayers and doom mongers deserve to be consigned to the dustbins of most boardrooms, which i have no doubt will happen. They can shriek for all their worth, but who’s listening ?
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Dhan_c 2 days ago
And it is our rich industry titans like Narayana Murthy who funds the Sheldon Pollocks of this world who nurture the Sepoys. Shameful indeed.
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Ramakrishnan Nataraja a day ago
Though it is hilarous & comic the way these chaps operate, as a person who follow these elements closely, the tone and tenor is not acceptable. End of the day, its not about Narendra Modi or someone else - its our Prime Minister elected by the world's largest democracy who represent one of the oldest civilization in the world. When we Indians knew how to do business or trade, all these pirates were nothing.. Starting from Prof Amartya Sen to these small fries, we gave them beyond permissible limit importance all these days. I am shocked at the way these Academic terrorists operate.. Do we need to learn democracy, freedom and liberty from these barbarians ??? Where were these academic elements when US were bombing half the islamic world to meet their ends. Atrocious is the key word...
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Krishna 2 days ago
No wonder Wendy Doninger is no friend of India, Indians in general and Hindus in particular.
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george 2 hours ago
Most of them have Bengali surnames and are communists living in a land of free enterprise. Shame that they are pouncing on a forward-looking guy such as Modi.
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Human 2 days ago
Why does Stanford admit duh-uh students of rich dads with ill gotten wealth? Doesn't their avg IQ come down?
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Guest 2 days ago
A great article indeed. Convinced that most of these entrepreneurs would not take this letter seriously; would have got used to the crazy/ hypocritical views of these self-proclaimed intellectuals by now.
I mean why would somebody oppose Digital India; considering that the net penetration in India is a mere 13% while other developing countries like China, Brazil have net penetration over 50%.
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Vinay Mangal 2 days ago
Mam... one article required on how so many from same club become academics in these universities.. india and abroad alike...
...the thuggery, favoritism and nepotism in academia..
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dv an hour ago
Indian academics, esp. in humanities dept, form the madrasa network of the CIA. Their funding, tenures and residencies depend on their willing participation in the CIA choir. If you unravel it further you will unearth evangelical money as well

http://www.thenewsminute.com/article/why-us-academics-lecturing-silicon-valley-modi-both-arrogant-and-comic-33811

↧

Indus Script Cipher, hieroglyphs: bāhula बाहुल 'Pleiades' Rebus: Manifold. manḍa 'arbour, canopy' mã̄ḍ ʻarray of instruments'

September 1, 2015, 10:32 pm

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Mirror: http://tinyurl.com/np2hc8q

Unambiguous pictorial narratives of a worshipper, Pleiades, ficus benghalensis canopy or arbour and related hieroglyph-multiplexes of Indus Script Corpora are deciphered as manifold array of metal instruments from iron smelting work.

Indus script hieroglyph-multiplexes associated with 'Pleiades' hieroglyphs and a markhor with a human face, a worshipper in front of an arbour, canopy of ficus benghalensis point to iron smelting work. The specific words in Meluhha (Proto-Prakritam) lexis are the cipher which lead to this decipherment: manifold array of metal instruments and metal castings.

Hieroglyph: bahulā f. pl. ʻ the Pleiades ʼ Rebus: bāhula बाहुल a. Manifold.

A tablet from Mohenjo-daro, excavation number HR 4161, now in the National Museum of India, New Delhi.

[Pleiades, (twigs as headdress) scarfed, framework, scarfed person, worshipper, markhor, ficus religiosa] Brief memoranda:

Hieroglyph: మండ [ maṇḍa ] manḍa. [Tel.] n. A twig with leaves on it. Rebus: mã̄ḍ m. ʻ array of instruments &c. (CDIAL 9736) maṇḍa 'iron dross, slag' 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 (Munda)

bahulā f. pl. ʻ the Pleiades ʼ VarBr̥S., °likā -- f. pl. lex. [bahulá -- ]Kal. bahul ʻ the Pleiades ʼ, Kho. ból, (Lor.) boul, bolh, Sh. (Lor.) b*lle.(CDIAL 9195) பாகுலம் pākulam , n. < bāhula. The month of Kārttikai = November-December; கார்த்திகை மாதம். (W.) పావడము [ pāvaḍamu ] pāvaḍamu. [Tel.] n. A present, gift. కానుక. बाहुल्य [ bāhulya ] n (S) Abundance, copiousness, plenty.

Rebus: Manifold: bāhula बाहुल a. Manifold. -लः Fire; शीतरुजं समये च परस्मिन् बाहुलतो रसिका शमयन्ती Rām. Ch.4.99. -2 The month Kārtika. -लम् 1 Manifoldness. -2 An armour for the arms, vantbrass. -ली The day of full moon in the month of Kārtika.

Rebus: பாகுடம் pākuṭam, n. < Pkt. pāuḍa < prābhṛta. [K. pāvuḍa.] 1. Gift, present; கையுறை. நரிப் படைக்கொரு பாகுடம்போலே (திவ். பெரியாழ். 4, 5, 8). 2. Royal revenue, impost, tribute; அரசிறை. (சூடா.)

Hieroglyph: bagala 'Pleiades' Rebus: బంగల [ baṅgala ] bangala. [Tel.] n. An oven. కుంపటి.(Telugu) பங்காரு paṅkāru , n. < T. baṅgāru. [K. baṅgāra.] Gold; பொன். Loc.
Pa. Pk. bahala-- ʻ dense, thick ʼ(CDIAL 9182)

bhaṭā 'brick kiln' (Assamese) بټ baṯṯ, s.m. (2nd) A large iron pan or cauldron for roasting grain, a furnace, a kiln.(Pashto)

bhuvɔ m. ʻ worshipper in a temple ʼ (Gujarati) rather < bhr̥ta --(CDIAL 9554) Yājñ.com., Rebus: bhaṭā‘kiln, furnace’ Pk. bhuaga -- m. ʻ worshipper in a temple ʼPk. bhayaga -- m. ʻ servant ʼ, bhaḍa -- m. ʻ soldier ʼ(CDIAL 9558)

*bhr̥tagātu ʻ hero song ʼ. [bhr̥ta -- , gātú -- 2] Ku. bhaṛau ʻ song about the prowess of ancient heroes ʼ.(CDIAL 9590)

m0448 (Framework, tiger, scarfed person, worshipper, twig, horn, markhor, stool, ladle)

kole.l'temple' Rebu: kole.l'smithy' (Kota) baTa 'rimless pot' Rebus: bhaTa 'furnace, kiln'.

dhatu + bhaTa 'scarf + worshipper, bard' Rebus: dhatu bhaTa 'iron ore smelter'

Offering hieroglyph-multiplex: worshipper, scarfed + human face+ markhor: cast iron ingots

Hieroglyph: miṇḍāl markhor (Tor.wali) meḍho a ram, a sheep (G.) Rebus: meḍ (Ho.); mẽṛhet‘iron’ (Munda.Ho.)

Hieroglyph: mũhe ‘face’ (Santali) Rebus: mũh opening or hole (in a stove for stoking (Bi.); ingot (Santali) mũh metal ingot (Santali) mũhã̄ = the quantity of iron produced at one time in a native smelting furnace of the Kolhes; iron produced by the Kolhes and formed like a four-cornered piece a little pointed at each end; mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends; kolhe tehen mẽṛhẽt ko mūhā akata = the Kolhes have to-day produced pig iron (Santali)

m1186 (DK6847) [Pleiades, scarfed, framework, ficus religiosa , scarfed person, worshipper, twigs (on head), horn, markhor, human face ligatured to markhor, stool, ladle, frame of a building] Brief memoranda:

baTa 'ficus benghalensis, banyan' Rebus: bhaTa 'furnace, kiln, smelter' dhatu 'scar' Rebus: dhatu 'iron mineral'. koD 'horn' Rebus: koD 'workshop' kuTi 'twig' Rebus: kuThi 'smelter'. karã̄ n. pl. wristlets, banglesRebus: khAr 'blacksmith, iron worker'

Ficus benghalensis

The hieroglyph-multiplex denotes: iron smelter, iron worker.

Hieroglyph: karã̄ n. pl. wristlets, bangles: kará1 ʻ doing, causing ʼ AV., m. ʻ hand ʼ RV. [√kr̥1]Pa. Pk. kara -- m. ʻ hand ʼ; S. karu m. ʻ arm ʼ; Mth. kar m. ʻ hand ʼ (prob. ← Sk.); Si. kara ʻ hand, shoulder ʼ, inscr. karā ʻ to ʼ < karāya. -- Deriv. S. karāī f. ʻ wrist ʼ; G. karã̄ n. pl. ʻ wristlets, bangles ʼ.(CDIAL 2779)

Hieroglyph: dhatu 'scarf' Rebus: dhatu'mineral ore' Thus, dhatu + karã̄ Rebus: dhatu khār' iron ore (mineral) worker'.

Hieroglyph: scarf: *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.*dhaṭavastra -- .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)

Rebus: dhā̆vaḍ iron smelter: dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ Mn., ʻ ashes of the dead ʼ lex., ʻ *strand of rope ʼ (cf. tridhāˊtu -- ʻ threefold ʼ RV.,ayugdhātu -- ʻ having an uneven number of strands ʼ KātyŚr.). [√dhā]

Pa. dhātu -- m. ʻ element, ashes of the dead, relic ʼ; KharI. dhatu ʻ relic 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; 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; -- 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)

khār 1 खार् । लोहकारः m. (sg. abl. khāra 1 खार; the pl. dat. of this word is khāran 1 खारन्, which is to be distinguished from khāran 2, q.v., s.v.), a blacksmith, an iron worker (cf. bandūka-khār, p. 111b, l. 46; K.Pr. 46; H. xi, 17); a farrier (El.). This word is often a part of a name, and in such case comes at the end (W. 118) as in Wahab khār, Wahab the smith (H. ii, 12; vi, 17).

khāra-basta खार-बस््त । चर्मप्रसेविका f. the skin bellows of a blacksmith. -büṭhü -ब&above;ठू&below; । लोहकारभित्तिः f. the wall of a blacksmith's furnace or hearth. -bāy -बाय् । लोहकारपत्नी f. a blacksmith's wife (Gr.Gr. 34). -dŏkuru -। लोहकारायोघनः m. a blacksmith's hammer, a sledge-hammer. -gȧji -ग&above;जि&below; or -güjü - । लोहकारचुल्लिः f. a blacksmith's furnace or hearth. -hāl -हाल् । लोहकारकन्दुः f. (sg. dat. -höjü -), a blacksmith's smelting furnace; cf. hāl 5. -kūrü - । लोहकारकन्या f. a blacksmith's daughter. -koṭu । लोहकारपुत्रः m. the son of a blacksmith, esp. a skilful son, who can work at the same profession. -küṭü -। लोहकारकन्या f. a blacksmith's daughter, esp. one who has the virtues and qualities properly belonging to her father's profession or caste. -më˘ʦü 1 -म्य&above;च&dotbelow;ू&below; । लोहकारमृत्तिका f. (for 2, see [khāra 3] ), 'blacksmith's earth,' i.e. iron-ore. -nĕcyuwu -न्यचिवु&below; । लोहकारात्मजः m. a blacksmith's son. -nay -नय् । लोहकारनालिका f. (for khāranay 2, see [khārun] ), the trough into which the blacksmith allows melted iron to flow after smelting. -ʦañĕ -च्&dotbelow;ञ । लोहकारशान्ताङ्गाराः f.pl. charcoal used by blacksmiths in their furnaces. -wān वान् । लोहकारापणः m. a blacksmith's shop, a forge, smithy (K.Pr. 3). -waṭh -वठ् । आघाताधारशिला m. (sg. dat. -waṭas -वटि), the large stone used by a blacksmith as an anvil.(Kashmiri)

Hieroglyph: 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.(CDIAL 11211) *vaṭapadra ʻ a place -- name ʼ. [vaṭa -- 1, padrá -- ?] Pk. vaḍavadda -- n. ʻ name of a town in Gujarat ʼ, G. vaṛod ʻ Baroda ʼ ODBL 497. (CDIAL 11214) *vaṭapātikā ʻ falling from banyan ʼ. [vaṭa -- 1, pāta -- ]G. vaṛvāī f. ʻ hanging root of banyan tree ʼ.(CDIAL 11215) Rebus: bhaṭṭhā 'kiln' bhaṭhī 'furnace'.

bhráṣṭra n. ʻ frying pan, gridiron ʼ MaitrS. [√bhrajj]Pk. bhaṭṭha -- m.n. ʻ gridiron ʼ; K. büṭhü f. ʻ level surface by kitchen fireplace on which vessels are put when taken off fire ʼ; S. baṭhu m. ʻ large pot in which grain is parched, large cooking fire ʼ, baṭhī f. ʻ distilling furnace ʼ; L. bhaṭṭh m. ʻ grain -- parcher's oven ʼ, bhaṭṭhī f. ʻ kiln, distillery ʼ, awāṇ. bhaṭh; P. bhaṭṭh m., °ṭhī f. ʻ furnace ʼ, bhaṭṭhā m. ʻ kiln ʼ; N. bhāṭi ʻ oven or vessel in which clothes are steamed for washing ʼ; A. bhaṭā ʻ brick -- or lime -- kiln ʼ; B. bhāṭi ʻ kiln ʼ; Or. bhāṭi ʻ brick -- kiln, distilling pot ʼ; Mth. bhaṭhī, bhaṭṭī ʻ brick -- kiln, furnace, still ʼ; Aw.lakh.bhāṭhā ʻ kiln ʼ; H. bhaṭṭhā m. ʻ kiln ʼ, bhaṭ f. ʻ kiln, oven, fireplace ʼ; M. bhaṭṭā m. ʻ pot of fire ʼ, bhaṭṭī f. ʻ forge ʼ. -- X bhástrā -- q.v.
bhrāṣṭra -- ; *bhraṣṭrapūra -- , *bhraṣṭrāgāra -- .Addenda: bhráṣṭra -- : S.kcch. bhaṭṭhī keṇī ʻ distil (spirits) ʼ.*bhraṣṭrapūra ʻ gridiron -- cake ʼ. [Cf. bhrāṣṭraja -- ʻ pro- duced on a gridiron ʼ lex. -- bhráṣṭra -- , pūra -- 2]P. bhaṭhūhar, °hrā, bhaṭhūrā, °ṭhorū m. ʻ cake of leavened bread ʼ; -- or < *bhr̥ṣṭapūra -- .*bhraṣṭrāgāra ʻ grain parching house ʼ. [bhráṣṭra -- , agāra -- ]
P. bhaṭhiār, °ālā m. ʻ grainparcher's shop ʼ.(CDIAL 9656-9658)

kuṭire bica duljad.ko talkena, they were feeding the furnace with ore. In this Santali sentence bica denotes the hematite ore. For example, samṛobica, 'stones containing gold' (Mundari) meṛed-bica 'iron stone-ore' ; bali-bica, iron sand ore (Munda). mẽṛhẽt, meḍ ‘iron’(Munda. Ho.)

Meluhha rebus representations are: bica ‘scorpion’ bica ‘stone ore’.

Santali glosses

Hieroglyph: 'human face': mũhe ‘face’ (Santali)

Rebus: mũh opening or hole (in a stove for stoking (Bi.); ingot (Santali) mũh metal ingot (Santali) mũhã̄ = the quantity of iron produced at one time in a native smelting furnace of the Kolhes; iron produced by the Kolhes and formed like a four-cornered piece a little pointed at each end; mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends; kolhe tehen mẽṛhẽt ko mūhā akata = the Kolhes have to-day produced pig iron (Santali)

m1175 Composite animal with a two-glyph inscription (water-carrier, rebus: kuti 'furnace'; road, bata; rebus: bata 'furnace'). m1186A Composite animal hieroglyph. Text of inscription (3 lines).

There are many examples of the depiction of 'human face' ligatured to animals:

kulā 'hood of snake' as tail
This hieroglyph appears on Jasper Akkadian cylinder seal. kulā hood of snake Rebus: kolle'blacksmith'

One Proto-Prakritam word signifies both 'tail' and 'hood of serpent'. The word is: xolā 'tail' of antelope andkulā hooded snake as tail. A similar sounding word signifies a blacksmith or smelter: kolle 'blacksmith' kolhe 'smelter'. These can be cited as 'signature' tunes of the writing system, to convey the semantics of a metalworker -- a smith or a smelter.
See:
http://bharatkalyan97.blogspot.in/2015/09/indus-script-corpora-signify-kolhe.html

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). 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) கொல்² kol Working in iron; கொற்றொழில். Blacksmith; கொல்லன். (Tamil) mũhe ‘face’ (Santali); Rebus: mũh '(copper) ingot' (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). 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)Rebus: koḍ = the place where artisans work (G.) kul 'tiger' (Santali); kōlu id. (Te.) kōlupuli = Bengal tiger (Te.)Pk. kolhuya -- , kulha -- m. ʻ jackal ʼ < *kōḍhu -- ; H.kolhā, °lā m. ʻ jackal ʼ, adj. ʻ crafty ʼ; G. kohlũ, °lũ n. ʻ jackal ʼ, M. kolhā, °lā m. krōṣṭŕ̊ ʻ crying ʼ BhP., m. ʻ jackal ʼ RV. = krṓṣṭu -- m. Pāṇ. [√kruś] Pa. koṭṭhu -- , °uka -- and kotthu -- , °uka -- m. ʻ jackal ʼ, Pk. koṭṭhu -- m.; Si. koṭa ʻ jackal ʼ, koṭiya ʻ leopard ʼ GS 42 (CDIAL 3615). कोल्हा [ kōlhā ] कोल्हें [ kōlhēṃ ] A jackal (Marathi) Rebus: kol ‘furnace, forge’ (Kuwi) kol ‘alloy of five metals, pañcaloha’ (Ta.) Allograph: kōla = woman (Nahali) [The ligature of a woman to a tiger is a phonetic determinant; the scribe clearly conveys that the gloss represented is kōla] karba 'iron' (Ka.)(DEDR 1278) as in ajirda karba 'iron' (Ka.) kari, karu 'black' (Ma.)(DEDR 1278) karbura 'gold' (Ka.) karbon 'black gold, iron' (Ka.) kabbiṇa 'iron' (Ka.) karum pon 'iron' (Ta.); kabin 'iron' (Ko.)(DEDR 1278) Ib 'iron' (Santali) [cf. Toda gloss below: ib ‘needle’.] Ta. Irumpu iron, instrument, weapon. a. irumpu,irimpu iron. Ko. ibid. To. Ib needle. Koḍ. Irïmbï iron. Te. Inumu id. Kol. (Kin.) inum (pl. inmul)iron, sword. Kui (Friend-Pereira) rumba vaḍi ironstone (for vaḍi, see 5285). (DEDR 486) Allograph: karibha -- m. ʻ Ficus religiosa (?) [Semantics of ficus religiosa may be relatable to homonyms used to denote both the sacred tree and rebus gloss: loa, ficus (Santali); loh ‘metal’ (Skt.)]

miṇḍāl markhor (Tor.wali) meḍho a ram, a sheep (G.)(CDIAL 10120)bhēḍra -- , bhēṇḍa -- m. ʻ ram ʼ lex. [← Austro -- as. J. Przyluski BSL xxx 200: perh. Austro -- as. *mēḍra ~ bhēḍra collides with Aryan mḗḍhra -- 1 in mēṇḍhra -- m. ʻ penis ʼ BhP., ʻ ram ʼ lex. -- See also bhēḍa -- 1, mēṣá -- , ēḍa -- . -- The similarity between bhēḍa -- 1, bhēḍra -- , bhēṇḍa -- ʻ ram ʼ and *bhēḍa -- 2 ʻ defective ʼ is paralleled by that between mḗḍhra -- 1, mēṇḍha -- 1 ʻ ram ʼ and *mēṇḍa -- 1, *mēṇḍha -- 2 (s.v. *miḍḍa -- ) ʻ defective ʼ](CDIAL 9606) mēṣá m. ʻ ram ʼ, °ṣīˊ -- f. ʻ ewe ʼ RV. 2. mēha -- 2, miha- m. lex. [mēha -- 2 infl. by mḗhati ʻ emits semen ʼ as poss. mēḍhra -- 2 ʻ ram ʼ (~ mēṇḍha -- 2) by mḗḍhra -- 1 ʻ penis ʼ?]1. Pk. mēsa -- m. ʻ sheep ʼ, Ash. mišalá; Kt. məṣe/l ʻ ram ʼ; Pr. məṣé ʻ ram, oorial ʼ; Kal. meṣ, meṣalák ʻ ram ʼ, H. mes m.; -- X bhēḍra -- q.v.2. K. myã̄ -- pūtu m. ʻ the young of sheep or goats ʼ; WPah.bhal. mei f. ʻ wild goat ʼ; H. meh m. ʻ ram ʼ.mēṣāsya -- ʻ sheep -- faced ʼ Suśr. [mēṣá -- , āsyà -- ](CDIAL 10334) Rebus: meḍ (Ho.); mẽṛhet ‘iron’ (Mu.Ho.)mẽṛh t iron; ispat m. = steel; dul m. = cast iron (Mu.) Allograph: meḍ ‘body ' (Mu.)

bhaṭā G. bhuvɔ m. ʻ worshipper in a temple ʼ rather < bhr̥ta --(CDIAL

9554) Yājñ.com., Rebus: bhaṭā‘kiln, furnace’

mū̃h ‘human face’ Rebus: mū̃h‘ingot’ (See human face ligatured to a markhor: Seal m1186) PLUS Dm. mraṅ m. ‘markhor’ Wkh. merg f. ‘ibex’ (CDIAL 9885) Tor. miṇḍ‘ram’,miṇḍā́l‘markhor’ (CDIAL 10310) Rebus: meḍ (Ho.); mẽṛhet‘iron’ (Munda.Ho.)

lo, no‘nine’ phonetic reinforcement of: loa‘ficus’ Rebus: lo‘copper’

dhaṭu m. (also dhaṭhu) m. ‘scarf’ (Western Pahari) (CDIAL 6707) Rebus: dhatu‘minerals’ (Santali)

maṇḍa m. ʻ ornament ʼ Rebus: meḍ (Ho.); mẽṛhet‘iron’ (Munda.Ho.)

baṭa = rimless pot (Kannada) Rebus: baṭa = a kind of iron (Gujarati)

dhatu 'scarf' Rebus: dhatu 'mineral ore'

muka ‘ladle’ (Tamil)(DEDR 4887) Rebus: mū̃h ‘ingot’ (Santali) PLUS dula'pair'

Rebus: dul'cast metal'. (See two ladles). Thus, the offering on the stool denotes: a metal ingot.

bagala ‘pleiades’ Rebus: bagalo = an Arabian merchant vessel (G.) bagala = an Arab boat of a particular description (Ka.); bagalā (M.); bagarige, bagarage = a kind of vessel (Ka.)

Detail of the seal.(Framework, ficus religiosa, scarfed person, twig, horn) http://huntingtonarchive.osu.edu/resources/downloads/webPresentations/harappanSeals.pdf

m1186 seal. kaula— m. ‘worshipper of Śakti according to left—hand ritual’, khōla—3 ‘lame’; Khot. kūra— ‘crooked’ BSOS ix 72 and poss. Sk. kōra— m. ‘movable joint’ Suśr.] Ash. kṓlƏ ‘curved, crooked’; Dm. kōla ‘crooked’, Tir. kṓolƏ; Paš. kōlā́ ‘curved, crooked’, Shum. kolā́ṇṭa; Kho. koli ‘crooked’, (Lor.) also ‘lefthand, left’; Bshk. kōl ‘crooked’; Phal. kūulo; Sh. kōlu̯ ‘curved, crooked’ (CDIAL 3533).

Rebus: kol ‘pancaloha’ (Tamil)

The rice plant adorning the curved horn of the person (woman?) with the pig-tail is kolmo; read rebus, kolme ‘smithy’. Smithy of what? Kol ‘pancaloha’. The curving horn is: kod.u = horn; rebus: kod. artisan’s workshop (Kuwi)

The long curving horns may also connote a ram:

h177B

4316 Pict-115: From R.—a person standing under an ornamental arch; a kneeling adorant; a ram with long curving horns.

The ram read rebus: me~d. ‘iron’; glyph: me_n.d.ha ram; min.d.a_l markhor (Tor.); meh ram (H.); mei wild goat (WPah.) me~r.hwa_ a bullock with curved horns like a ram’s (Bi.) me~r.a_, me~d.a_ ram with curling horns (H.)

Ligatures: Worshipper + rimless pot + scarf (on pigtail)

Signs 45, 46: A variant of ‘adorant’ hieroglyph sign is shown with a ‘rimless, broad-mouthed pot’ which is baṭa read rebus: bhaṭa ‘furnace’. If the ‘pot’ ligature is a phonetic determinant, the gloss for the ‘adorant’ is bhaṭa ‘worshipper’. If the ‘kneeling’ posture is the key hieroglyphic representation, the gloss is eragu ‘bow’ Rebus: erako ‘moltencast copper’. Thus moltencast copper furnace. + dhaṭu m. (also dhaṭhu) m. ‘scarf’ (Western Pahari) (CDIAL 6707) Rebus: dhatu ‘minerals’ (Santali). Thus Sign 46 read rebus: moltencast copper minerals furnace.

Arbour, canopy: మండ [ maṇḍa ] manḍa. [Tel.] n. A twig with leaves on it. చెట్టుకొమ్మ. A small branch, ఉపశాఖ.MAṆḌ ʻ adorn ʼ. [Scarcely < *mr̥ndati ʻ rubs ʼ; nor is P. Thieme's derivation (ZDMG 93, 133) as MIA. < *mr̥ṁṣṭē (√mr̥j) phonet. convincing. Prob. with J. Bloch BSOS v 741 ← Drav. (Tam.maṇṇu ʻ to decorate ʼ 9736 maṇḍa2 m. ʻ ornament ʼ lex. [√maṇḍ]Pk. maṁḍaya -- ʻ adorning ʼ; Ash. mōṇḍa, mōnda, mūnda NTS ii 266, mōṇə NTS vii 99 ʻ clothes ʼ; G. mã̄ḍ m. ʻ arrangement, disposition, vessels or pots for decoration ʼ, māṇ f. ʻ beautiful array of household vessels ʼ; Si. maḍa -- ya ʻ adornment, ornament ʼ.(CDIAL 9736) maṇḍa6 ʻ some sort of framework (?) ʼ. [In nau -- maṇḍḗ n. du. ʻ the two sets of poles rising from the thwarts or the two bamboo covers of a boat (?) ʼ ŚBr. (as illustrated in BPL p. 42); and in BHSk. and Pa. bōdhi -- maṇḍa -- n. perh. ʻ thatched cover ʼ rather than ʻ raised platform ʼ (BHS ii 402).(CDIAL 9737) N. maṛher, maṛer ʻ one who carries ornaments &c. in the marriage procession ʼ.(CDIAL 9738) maṇḍana n. ʻ adorning ʼ MBh., maṇḍaná -- adj. Pāṇ. [√maṇḍ] Pa. maṇḍana -- n., Pk. maṁḍaṇa -- n. and adj.; OMarw. māṁḍaṇa m. ʻ ornament ʼ; G. mã̄ḍaṇ n. ʻ decorating foreheads and cheeks of women on festive occasions ʼ.(CDIAL 9739) maṇḍapa m.n. ʻ open temporary shed, pavilion ʼ Hariv., °pikā -- f. ʻ small pavilion, customs house ʼ Kād. 2. maṇṭapa -- m.n. lex. 3. *maṇḍhaka -- . [Variation of ṇḍ with ṇṭsupports supposition of non -- Aryan origin in Wackernagel AiGr ii 2, 212: see EWA ii 557. -- Prob. of same origin as maṭha -- 1 and maṇḍa -- 6 with which NIA. words largely collide in meaning and form] 1. Pa. maṇḍapa -- m. ʻ temporary shed for festive occasions ʼ; Pk. maṁḍava -- m. ʻ temporary erection, booth covered with creepers ʼ, °viā -- f. ʻ small do. ʼ; Phal. maṇḍau m. ʻ wooden gallery outside a house ʼ; K. manḍav m. ʻ a kind of house found in forest villages ʼ; S. manahũ m. ʻ shed, thatched roof ʼ; Ku. mãṛyā, manyā ʻ resthouse ʼ; N. kāṭhmã̄ṛau ʻ the city of Kathmandu ʼ (kāṭh -- < kāṣṭhá -- ); Or. maṇḍuā̆ ʻ raised and shaded pavilion ʼ, paṭā -- maṇḍoi ʻ pavilion laid over with planks below roof ʼ, muṇḍoi, °ḍei ʻ raised unroofed platform ʼ; Bi. mã̄ṛo ʻ roof of betel plantation ʼ, mãṛuā, maṛ°, malwā ʻ lean -- to thatch against a wall ʼ, maṛaī ʻ watcher's shed on ground without platform ʼ; Mth. māṛab ʻ roof of betel plantation ʼ, maṛwā ʻ open erection in courtyard for festive occasions ʼ; OAw. māṁḍava m. ʻ wedding canopy ʼ; H. mãṛwā m., °wī f., maṇḍwā m., °wī f. ʻ arbour, temporary erection, pavilion ʼ, OMarw. maṁḍavo, māḍhivo m.; G.mã̄ḍav m. ʻ thatched open shed ʼ, mã̄ḍvɔ m. ʻ booth ʼ, mã̄ḍvī f. ʻ slightly raised platform before door of a house, customs house ʼ, mã̄ḍaviyɔ m. ʻ member of bride's party ʼ; M. mã̄ḍav m. ʻ pavilion for festivals ʼ, mã̄ḍvī f. ʻ small canopy over an idol ʼ; Si. maḍu -- va ʻ hut ʼ, maḍa ʻ open hall ʼ SigGr ii 452.2. Ko. māṁṭav ʻ open pavilion ʼ.3. H. mã̄ḍhā, māṛhā, mãḍhā m. ʻ temporary shed, arbour ʼ (cf. OMarw. māḍhivo in 1); -- Ku. mã̄ṛā m.pl. ʻ shed, resthouse ʼ (or < maṇḍa -- 6?]*chāyāmaṇḍapa -- .Addenda: maṇḍapa -- : S.kcch. māṇḍhvo m. ʻ booth, canopy ʼ.(CDIAL 9740) maṇḍáyati ʻ adorns, decorates ʼ Hariv., máṇḍatē, °ti Dhātup. [√maṇḍ]Pa. maṇḍēti ʻ adorns ʼ, Pk. maṁḍēi, °ḍaï; Ash. mū˘ṇḍ -- , moṇ -- intr. ʻ to put on clothes, dress ʼ, muṇḍaāˊ -- tr. ʻ to dress ʼ; K. manḍun ʻto adornʼ, H. maṇḍnā;
(CDIAL 9741) G. mãḍāṇ n. ʻ wooden frame on a well for irrigation bucket ʼ?(CDIAL 9745) Ta. maṇṇu (maṇṇi-) to do, make, perform, adorn, beautify, decorate, polish, perfect, finish; maṇṇ-uṟu to polish as a gem; maṉai (-v-, -nt-) to make, create, form, fashion, shape. Ma.manayuka, maniyuka to fashion, form earthenware, make as a potter. (DEDR 4685) మండనము [ maṇḍanamu ] manḍanamu. [Skt.] n. Adorning, dressing, decorating, decoration. An ornament, jewel, భూషణము, అలంకరణము. మండనుడు manḍanuḍu. n. One who is dressed or ornamented. "ఏకాంతభక్తి మహితమండనుడు" he who is adorned with faith. BD. v. 1.

మండపము [ maṇḍapamu ] manḍapamu. [Skt.] n. A porch, a portico, స్తంభములమీద కట్టిన కట్టడము. A bower, pavilion, చావడి, సభాభేదము, నాలుగు కాళ్లమండపము a four pillared portico. ముఖమండపము a porch of a temple. మండపి or గర్భమండపి manḍapi. n. A shrine, a sanctuary. గర్భగృహము. A small portico. చిన్నమండపము. "గర్భమండపి గడిగిన కలశజలము." A. vi. 7.

మందాడు [ mandāḍu ] manḍ-āḍu. [Tel.] v. a. To beg, beseech, pray. బతిమాలుకొను, గో౛ాడు, దైవ్యముతో యాచించు. "ద్వి ఆవేళభయకంపితాత్ముడైనాడు. చండికి నీశ్వరేశ్వరునకునెరగి. మండాడబోయిన మరియొండుతగిలె. "పండి" ప్ర. i. మండాటము manḍ-āṭamu. n. The act of begging with great humulity. దైన్యముతో యాచించుట.

మండి [ maṇḍi ] or మండీ manḍi. [Tel.] n. Kneeling down with one leg, an attitude in archery, ఒక కాలితో నేలమీద మోకరించుట, ఆలీఢపాదము.

మండము [ maṇḍamu ] or మండాము manḍamu. [Skt.]An ornament, భూషణము.

मंडन (p. 626) [ maṇḍana ] n (S) corruptly मंडण n Ornament or decoration: also the adorning material; jewels, trinkets &c. 2 Adorning, dressing out, bedecking. 3 In disputation; as opp. to खंडन. Establishing, proving, maintaining (of a position). 4 A festive occasion in general. 5 (For मेघमंडन) Overspreading (of clouds); canopy. v घाल. मंडप (p. 626) [ maṇḍapa ] m (S) An open shed or hall adorned with flowers and erected on festive occasions, as at marriages &c.: also an arched way of light sticks for the vine &c. to climb and overspread. 2 An open building consecrated to a god. 3 fig. A canopy of clouds. Ex. पावसानें मं0 घातला. मंडपी (p. 626) [ maṇḍapī ] f (Dim. of मंडप) A canopy of light framework (to suspend over an idol &c.) Ku. mã̄ṛā m. pl. ʻ shed, resthouse ʼ(CDIAL 9737)

maṇḍūˊka m. ʻ frog ʼ, maṇḍūkīˊ -- f. RV., °kíkā -- f. Suparṇ., marūka -- m. lex. 2. *maṇḍukka -- . 3. maṇḍūra -- m. lex. 4. maṇḍa -- 5 m. lex. 5. *maṇṭrakka -- or *maṭrakka -- . [The many aberrant forms in NIA. are due to taboo (EWA ii 561 with lit.: see also dardurá -- ) as well as onom. influences (as, e.g., *maṭrakka -- ~ Gk. ba/traxos). P. Thieme's derivation (ZDMG 93, 135) as MIA. < *mr̥ṁṣṭa -- is phonet. unacceptable. -- → Orm. maṛyūg ʻ frog ʼ IIFL i 401]1. Pa. maṇḍūka -- m., °kī -- f. ʻ frog ʼ, Pk. maṁḍū˘ka -- , °ḍūa -- , °ḍuga -- m., WPah.bhiḍ. maḍõ, pl. °ḍū n., bhal. māˊṇū n. (+ go < gōdhāˊ -- in maṇgo f. ʻ large frog ʼ), khaś.mn/aḍū, marm. má̃̄ḍū, Si. maḍu -- vā, män̆ḍi, mäḍi -- yā (< maṇḍūkīˊ -- ).2. Pk. maṁḍukka -- m., °kiyā -- , °kaliyā -- f., Ḍ. minik m., Ash. muṇḍúk, Wg. āvmeḍák, āmə́ṛk (āv -- , ā -- < āˊpaḥ s.v. áp -- ), Kt. muṇúk, (Kamdesh) ṓmaṇuk, Pr. māˊṇḍux, māṇḍuk, mã̄ḍək, Paš.kuṛ. chil. marák, °rék, Gaw. muṇḍāˊka, miṇ°, Bshk. mänāˊk (< maṇḍ -- or mandr -- AO xviii 244), Sv. miṇḍāˊka, Sh. măṇūˊkṷ m., K. miñĕmŏnḍukh, dat. °dakas m. (see 4), P. mē̃ḍuk, °ḍak,mī˜ḍuk, °ḍak m., WPah.rudh. mínku, (Joshi) minkā m.; Ku. munki -- ṭaulo ʻ tadpole ʼ; OMarw. mīḍako m. ʻ frog ʼ, mīṁḍakī f. ʻ small frog ʼ, G. me_ḍak, meḍ° m., me_ḍkī, meḍ° f.; M. mẽḍūk -- mukh n. ʻ frog -- like face ʼ.3. Pk. maṁdūra -- m.4. K. main, mön m., miñ f., miñĕ -- mŏnḍukh m. (orig. ʻ female and male frog ʼ?).5. Wg. āwmaṭrakōg, Dm. maṭrak, Paš.lauṛ. máṭrax, uzb. máṭrōk, katrṓx, nir. kch. maṭeṅ, dar. maṭḗx, weg. maṭék, ar. matrek, Shum. maṭərok, Kal.rumb. maṇḍrák, urt. maḍrák, Phal. maṭrōk m..*matíya -- ʻ harrow ʼ see matyà -- .Addenda: maṇḍūˊka -- . 2. *maṇḍukka -- : WPah.kṭg. (kc.) miṇḍkɔ m. ʻ frog ʼ, J. minkā m.3. Read *maṇḍūra -- 1: Pk. maṁḍūra -- m.(CDIAL 9746)

Harpoons used in whale fishery, 1887

மண்டா maṇṭā, n. Harpoon, hog-spear with short barbed prongs; மீன் பன்றி முதலிய வற்றைக் குத்த உதவும் ஈட்டிவகை. (W.) मैंद [ mainda ] m (A rude harrow or clodbreaker; or a machine to draw over a sown field, a drag. (Marathi) matyà n. ʻ club with iron points ʼ AV., ʻ a kind of harrow ʼ TS. 2. *matíya -- . 3. *madya -- 2. [Cf. matīkarōti ʻ harrows ʼ AitBr., Pa. su -- mati -- kata -- ʻ well harrowed ʼ; -- explanation of madi -- , madikā -- f. ʻ a kind of harrow or roller ʼ Kr̥ṣis., madī -- f. ʻ any agricultural implement (e.g. a plough) ʼ lex. as MIA. forms (EWA ii 566) does not account for *madya -- in NIA.]1. WPah.bhal. maċċ n. ʻ implement for levelling a rice -- field ʼ (whence maċċṇū ʻ to level ploughed ground ʼ).2. Pk. maïya -- n. ʻ harrow ʼ; L.awāṇ. may ʻ implement for levelling ʼ; WPah. (Joshi) moī f. ʻ implement for smoothing land after sowing ʼ; Ku. mayo ʻ harrow con<-> sisting of a plank for breaking up clods after ploughing ʼ, gng. me ʻ harrow ʼ; A. mai ʻ harrow ʼ (whence mayāiba ʻ to harrow ʼ), maiṭā ʻ single bamboo with its knot on used as a ladder ʼ; B. maï, moi ʻ harrow, ladder, ladder used as harrow ʼ; Or. maï ʻ ladderlike harrow ʼ; H. maī f. ʻ harrow ʼ; M. maĩd m. ʻ rude harrow or clod breaker ʼ (+ ?).3. K. maj (gender and spelling? for *maz?) ʻ harrow consisting of a log ʼ; P.ḍog. mãj̈ f. ʻ ladder ʼ.*vaṁśamatiya -- .Addenda: matyà -- . 2. *matíya -- : WPah.kṭg. m&tildemacrepsilon; f. (obl. -- i) ʻ a kind of harrow ʼ; J. moī f. ʻ a kind of plough to smoothe land after sowing ʼ.(CDIAL 9755)

Konḍa maṇḍi earthen pan, a covering dish. Pe. manḍi cooking pot. Kui manḍi brass bowl. Kuwi (S.) mandi basin; (Isr.) maṇḍi plate, bowl. Cf. 4682 Ta. maṇṭai.(DEDR 4678) Ta. maṇṭai mendicant's begging bowl, earthen vessel, head, skull, cranium, brain-pan, top portion as of palms, a standard of measure. Ma. maṇṭa skull; similar objects. Ko. maṇḍ head.To. maḍ id.
Ka. maṇḍe id.; (Hav.) maṇḍage a big jar. Koḍ. maṇḍe head. Tu. maṇḍè large earthen vessel, skull, head. Kor. (M.) maṇḍa, (O. T.) manḍe head. Cf. 4678 Konḍa maṇḍi. / Cf. Skt. (lex.) maṇḍa- head. (DEDR 4682)

Ta. maṇṭu (maṇṭi-) to blaze up, glow; maṭu (-pp-, -tt-) to kindle. Te. maṇḍu to burn, blaze, flame, cause or produce a burning pain, be angry, be in a fury or violent rage, be envious;maṇṭa flame, blaze, burning pain, anger, wrath, fury, envy; maṇḍincu to burn (tr.), inflame, provoke, irritate; maḍḍu great heat, redhot iron, brand; very hot; (K.) mrandu to be consumed by fire, burn. Kol. (Pat., p. 167) manḍeng to burn, scorch (intr.). Nk. manḍ- to burn (intr.). Go. (M.) maṛgānā to blaze; (Ma.) maṛg- to burn (intr.) (Voc. 2745); (Tr.) maṛūstānā to cook in oil (Voc. 2743); (ASu.) maṛū- (curry) to be charred. Kui mṛahpa (mṛaht-) to consume by fire, burn; n. destruction by fire.(DEDR 4680)

M. mã̄ḍ m. ʻ array of instruments &c. (CDIAL 9736)

மண்டவம் maṇṭavam, n. < Pkt. maṇḍava < maṇḍapa. Custom-house; சுங்கச்சாவடி. (W.)

manḍī मंडी f. an exchange, a place where merchants meet to transact business (Gr.M.).(Kashmiri) మండి [ maṇḍi ] or మండీ manḍi. [Tel.] [H.] n. A wholesale shop, భారీ సరుకులు అమ్మేచోటు. మండీలు manḍīlu. n. A sort of sweet cakes. మండిగండ్రలు manḍi-ganḍralu. n. A sort of grain. "మండిగండ్రలు, నాగమల్లెలు, తీగమల్లెలు." H. iv. 155.

mã̄ḍ माँड् । मिश्रीकरणम् f. mixing (Gr.Gr. 126), esp. mixing up or kneading (by rubbing with the palms of the hands) of flour or other food with water, buttermilk, etc. (Gr.Gr. 1); cf. mã̄ḍay and namda-mö̃ḍ. -- diñü-- (Kashmiri)

OMarw. māṁḍaï ʻ writes ʼ; OG.māṁḍīiṁ 3 pl. pres. pass. ʻ are written ʼ, G. mã̄ḍvũ ʻ to arrange, dispose, begin ʼ, M. mã̄ḍṇẽ, Ko. mã̄ṇḍtā. (CDIAL 9741)

"Dross is a mass of solid impurities floating on a molten metal or dispersed in the metal, such as in wrought iron. It forms on the surface of low-melting-point metals such as tin, lead, zinc or aluminium or alloys by oxidation of the metal(s).With wrought iron, hammering and later rolling removed some dross. With tin and lead the dross can be removed by adding sodium hydroxide pellets, which dissolve the oxides and form a slag. If floating, dross can also be skimmed off.Dross, as a solid, is distinguished from slag, which is a liquid. Dross product is not entirely waste material; aluminium dross, for example, can be recycled and is used in secondary steelmaking for slag deoxidation."https://en.wikipedia.org/wiki/Dross (Landes, David S. (1969). The Unbound Prometheus: Technological Change and Industrial Development in Western Europe from 1750 to the Present. Cambridge, New York: Press Syndicate of the University of Cambridge. p. 91. Kogel, Jessica Elzea; Society for Mining, Metallurgy, and Exploration (2006), Industrial minerals & rocks: commodities, markets, and uses (7th ed.), SME, p. 1406).

OP. manūru m. ʻ scrap iron, iron dross, slag ʼ (CDIAL 9754)*maṇḍa -- 4 (maṇḍūra -- ʻ rust of iron ʼ lex. ~ *mandūra -- ʻ iron dross ʼ (CDIAL 9723) मण्डूर [p= 776,2] n. rust of iron L. (Monier-Williams. Samskritam) మండూరము

[maṇḍūramu ] manḍūramu. [Skt.] n. The rust of iron, or refuse of melted iron, used as a medicine. ఇనుపచిట్టెము, ఇనుప చిట్టెముతో చేసిన సిందూరము.

मण्डूर = लोह-उच्छिष्टम्, -उत्थम्, -किट्टम्, -निर्यासम्, -मलम् rust of iron (मण्डूर) (Apte. Samskritam).

``^iron'':

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)

लोहः The red goat; कालशाकं महाशल्काः खड्गलोहामिषं मधु Ms.3.272.

<lia>(:) ??iron *So.<lOaG>?. #9851.<sini-lia>(C) {N} ``^blade of a ^plough''. @S. #9862.<lOa>(KM) {N} ``^iron''. Syn. <hemRaD>(P), <emRaD>(*). %20841. #20681.<loha>(BD) {NI} ``^iron''. Syn. <luaG>(D). *@. #20131.<luaG>(D),,<luwaG>(B),,<luyaG>(A) {NI} ``^iron, ^plough-^share''. ??VAR. #20371.<luaG>(D),,<luwaG>(B),,<luyaG>(A) {NI} ``^iron, ^plough-^share''. Syn. <loha>(BD) `iron'. ??VAR. #20381.<luyaG>(A),,<luaG>(D),,<luwaG>(B) {NI} ``^iron, ^plough-^share''. ??VAR. #20421.<lowa>(F) {N} ``^iron''. *Loan. @N501. #21131.<lua>(B),,<loa>(B) {N} ``^iron''. Pl. <-le>. @B23760. #21231.<laG>\\<lOaG>,,<loaG>,,<luaG>(L) {N} ``^iron, ^steel''. #44072.<A-iDEra-laG>(L) {N} ``rusty iron or steel''. #31613. <asOG-laG>(L) {N} ``mica''. #42792.<lOaG>,,<loaG>,,<luaG>//<laG>() {N} ``^iron''. #44071.Kh<loha>(BD) {NI} ``^iron''. Syn. <luaG>(D).Kh<luaG>(D),,<luwaG>(B),,<luyaG>(A) {NI} ``^iron, ^plough-^share''.Kh<luaG>(D),,<luwaG>(B),,<luyaG>(A) {NI} ``^iron, ^plough-^share''. Syn. <loha>(BD) `iron'.Kh<luyaG>(A),,<luaG>(D),,<luwaG>(B) {NI} ``^iron, ^plough-^share''. Syn. <loha>(BD) `iron'.Kh<luyaG>(A),,<luaG>(D),,<luwaG>(B) {NI} ``^iron, ^plough-^share''.Ju<lOa>(KM) {N} ``^iron''. Syn. <hemRaD>(P), <emRaD>(*).So<laG>\\<lOaG>,,<loaG>,,<luaG>(L) {N} ``^iron, ^steel''.So<lOaG>,,<loaG>,,<luaG>//<laG>() {N} ``^iron''.Re<lua>(B),,<loa>(B) {N} ``^iron''. Pl. <-le>.

लोह a. 1 Red, reddish. -2 Made of copper, coppery. -3 Made of iron; भ्रमतश्च वराहस्य लोहस्य प्रमुखे समम् Mb.1. 135.23. -हः, -हम् 1 Copper. -2 Iron. -3 Steel. -4 Any metal; वस्तून्योषधयः स्नेहा रसलोहमृदो जलम् Bhāg.2. 6.24. -5 Gold; यथा सौम्यैकेन लोहमणिना Ch. Up.6.1.5.7 A weapon; अद्भ्यो$ग्निर्त्रह्मतः क्षत्रमश्मनो लोह- मुत्थितम् Ms.9.321. -8 A fish-hook -उच्छिष्टम्, -उत्थम्, -किट्टम्, -निर्यासम्, -मलम् rust of iron (मण्डूर). -उत्तमम् gold. -कान्तः a loadstone, magnet. -कारः a blacksmith.

kaula-- m. ʻ worshipper of Śakti according to left-- hand ritual ʼ(CDIAL 3533) kúla n. ʻ herd, troop ʼ RV., ʻ race, family ʼ Pāṇ., ʻ noble family ʼ Mn., ʻ house ʼ MBh.Pa. kula -- n. ʻ clan, household ʼ, Pk. kula -- n.m. ʻ family, house ʼ; Dm. kul ʻ house ʼ; Sh. (Lor.) d*lda -- kul ʻ grandfather's relations ʼ; K. kŏl m. ʻ family, race ʼ; S. kuru m. ʻ tribe, family ʼ, L.kull m., P. kul f.; WPah. bhad. kul n. ʻ sub -- caste, family ʼ; N. A. B. kul ʻ clan, caste, family ʼ, Or. kuḷa, OMth. kula; H. kul m. ʻ herd, clan, caste, family ʼ, Marw. kul; G. kuḷ n. ʻ family, tribe ʼ, M. kūḷ n., °ḷī f.; OSi. -- kolaṭ dat. ʻ family ʼ; -- Si. kulaya ʻ family, caste ʼ ← Pa. or Sk. -- Deriv. Or. kuḷā ʻ of good family ʼ, akuḷā ʻ illegitimate (of birth) ʼ.(CDIAL 3330)

bhaṭṭa -- 1 m. ʻ lord ʼ 9402 bhártr̥ -- , acc. bhártāram m. ʻ husband ʼ, bhartŕ̊ -- m. ʻ bearer ʼ RV.: > MIA. bhaṭṭāra -- m. ʻ noble lord ʼ lex., °aka -- m. Hit., bhaṭṭa -- 1 ʻ term of address from lowborn to superior, lord ʼ Daś. [√bhr̥] Pa. bhattā nom., bhattāraṁ acc. sg. m. ʻ husband ʼ; NiDoc. bhaṭara,

°aǵa ʻ master ʼ, bhaṭariyae gen. sg. f. ʻ mistress ʼ; Pk. bhattu -- , °ti -- , bhaṭṭu -- , °ṭi -- m. ʻ husband, master ʼ, bhaṭṭiṇī -- f. ʻ mistress, non -- anointed queen ʼ, bhaṭṭāraya -- m. ʻ worshipful one, (in drama) king ʼ, bhaḍāraya -- with abnormal change of -- ṭṭ -- in term of address (> K. brôru m. ʻ god, esp. Śiva ʼ, brörü f. ʻ goddess ʼ); K. baṭa m. ʻ a Brahman ʼ; Ḍ. bitṓr, pl. °tāˊra ʻ husband ʼ, S. bhatāru m., Ku. A. bhatār, OB. bhatāra, B. bhātār, Bi. bhatār, Aw.lakh. bhatarā; H. bhatār m. ʻ husband, master ʼ. -- See *bharitr̥ -- s.v. Addenda: bhártr̥ -- : WPah.kṭg. (kc.) bhāˋṭ m. ʻ member of a brahman caste, priest ʼ, J. bhāṭ m. ʻ term for a brahman ʼ; A. bhatarā ʻ uncastrated bull ʼ AFD 204.(CDIAL 9402)

bhaṭṭa2 m. ʻ mixed caste of bards ʼ lex. [Cf. bhaṭa -- m. ʻ mixed caste ʼ lex., bhaḍa -- m. Cat., bhaṇḍa -- m. BrahmavP.Pk. bhaṭṭa -- m. ʻ bard ʼ; K. bāṭh, dat. °ṭhas m. ʻ bard, panegyrist ʼ, S. bhaṭu m., P. bhaṭṭ m., Ku. N. A. B. bhāṭ, Or. bhāṭa, Bhoj. Aw.lakh. H. G. M. bhāṭ m., Si. bäṭṭayā; -- S. bhaṭiṇī f. ʻ woman of this caste ʼ, P. bhaṭṭaṇ, °ṇī f., N. bhaṭini, H. bhāṭan f.; -- N. bhaṭyāunu ʻ to lead a chorus ʼ.bhaṭṭāra -- see bhártr̥ -- .Addenda: bhaṭṭa -- 2: WPah.kṭg. (kc.) bhāˋṭ m. ʻ poet and singer ʼ, kṭg. bhāˋṭṭəṇ, kc. bhāṭiṇ f. ʻ his wife ʼ; Garh. bhāṭ ʻ bard ʼ.(CDIAL 9366)

tuṇḍa n. ʻ beak, trunk, snout ʼ TĀr. MBh., ʻ contemp- tuous term for mouth ʼ Bādar., túṇḍika -- ʻ having a trunk ʼ AV. [Cf. trōṭi -- f. ʻ beak, fish's mouth ʼ lex., and further śuṇḍā -- , cañcu -- , *cōṇṭa -- . Cert. non -- Aryan and prob. ← Mu. EWA i 510. Poss. same as tundi -- ʻ navel ʼ and tundá -- 1 ʻ belly ʼ with which it shares several variant forms. Some of these may be due to differences of dialect in the source language, some to phonetic development within IA. (e.g. t -- ṭ > ṭ -- ṭ), some to slang deformation]1. tuṇḍa -- : Pa. tuṇḍa -- , °aka -- n. ʻ beak, mouth, snout ʼ; Pk. tuṁḍa -- n., °ḍī -- f. ʻ mouth, front part ʼ; S. tunī f. ʻ spout ʼ; Or. tuṇḍa ʻ lips, mouth, beak ʼ, tuṇḍi ʻ muzzle ʼ, (Sambhalpur) tũḍ ʻ mouth ʼ, M. tũḍ n.; Si. tuḍa ʻ beak, snout, mouth ʼ. 2. *tuḍa -- : Si. tola (st. tol -- ) ʻ lip ʼ, toḷu gānavā ʻ to graze (lit. rub the lips on) ʼ. 3. *tōṇḍa -- : Pk. toṁḍa -- n. ʻ mouth, front part ʼ; M. tõḍm. ʻ mouth ʼ, Ko. toṁḍa. 4. *tōṭṭa -- 1: Or. toṭi ʻ throat ʼ; M. toṭī f. ʻ spout ʼ. 5. *tōnta -- : K. tō̃th (dat. °ti) f. ʻ beak ʼ (← Ind.?). 6. *tutta -- : K. tutu ʻ long -- faced ʼ; WPah. bhal. tutt n. ʻ face ʼ, bhad. tuttar n. 7. *ṭuṇḍa -- 1: N. ṭũṛo ʻ mouth of animal, beak, point of ploughshare ʼ; Or. (Jāṇpur) ṭuṇḍa ʻ lips, mouth, beak ʼ; Bi. ṭū̃ṛ, °ṛā ʻ beard of wheat ʼ (semant. cf. sū̃ṛ s.v. śuṇḍā -- 1). 8. *ṭuṇṭa -- 1: A. ṭũṭli ʻ fleshy protuberance under chin ʼ; B. ṭũṭi ʻ throat ʼ. 9. *ṭōṇṭa -- 3: K. ṭū̃ṭi f. ʻ spout ʼ (← Ind.?); Bi. ṭõṭī ʻ spout of drinking vessel ʼ; H. ṭõṭ f. ʻ beak ʼ, ṭõṭī f. ʻ spout ʼ. 10. *ṭūṭṭa -- : P. ṭūṭī f. ʻ spout ʼ, N. ṭuṭo, °ṭi. 11. *ṭōṭṭa -- 3: S. ṭoṭī f. ʻ mouthpiece of hookah ʼ; H. ṭoṭī f. ʻ spout ʼ; G. ṭoṭɔ m. ʻ throat ʼ. 12. *thuṇḍa -- : L. thunn m. ʻ thick lips (opprobrious term) ʼ, awāṇ. thun ʻ lips ʼ. 13 *thuntha -- : A. thũtari ʻ chin ʼ, B. thũti, thũtani; Or. thũti ʻ chin, snout ʼ. 14. *thuttha -- : P. thūthṇā m.,thū˘thṇī f. ʻ mouth of horse or camel ʼ; N. thutunu ʻ nose, snout ʼ; A. thutari ʻ chin ʼ; B. thuti, thutani ʻ chin, mouth of animal ʼ; Or. thuthi, °ti ʻ snout, chin, beard ʼ; Bhoj. thuthun ʻ pig's snout ʼ; Mth. thūthun ʻ mouth of animal ʼ; Aw.lakh. thūthun ʻ horse's nostrils ʼ; H. thūthṛā, thūthan, thūthnā m. ʻ snout, mouth ʼ. 15. *thōḍa -- 1: Or. thoṛi ʻ lower lip, chin, beard ʼ. 16. *thōḍḍa -- :L.mult. thoḍ m. ʻ lip ʼ, (Ju.) thoḍ̠ m., thoḍ̠ī f. 17. *thōttha -- 1: Mth. thothī ʻ mouth ʼ; H. thoth m. ʻ snout ʼ, thotī f. ʻ forepart of animal's face ʼ; M. thotrī, thodrī f. ʻ side of cheek ʼ. 18. *thōntha -- 1: B. thõtā ʻ chin ʼ. 19. *thēṇṭha -- 1: Or. theṇṭa, thaṇṭa ʻ beak ʼ. 20. *ṭhuṇḍa -- : Ku. ṭhūn m. ʻ beak, elephant's trunk ʼ; N. ṭhũṛo ʻ beak ʼ; Or. ṭhuṇḍi ʻ lip, chin ʼ; G. ṭhũḍī f. ʻ chin ʼ. 21. *ṭhuḍḍa -- : P. ṭhuḍḍā m. ʻ beak of a paper kite ʼ; H. ṭhuḍḍī, °ḍḍhī f. ʻ chin ʼ. 22. *ṭhōṇḍa -- : H. ṭhõṛī f. ʻ chin ʼ. 23. *ṭhōḍḍa -- : S. ṭhoḍ̠ī f. ʻ chin ʼ, P. ṭhoḍī f., H. ṭhoṛī, °ṛhī f. 24. *ṭhōṇṭha --1: A. B. ṭhõṭ ʻ beak ʼ; Or. ṭhuṇṭhi ʻ lip, chin, beak ʼ; Mth. H. ṭhõṭh f. ʻ beak ʼ. 25. *duṇḍa -- : L.mult. dunn, (Ju.) dun m. ʻ wild pig's snout ʼ. 26. *ḍuṇḍa -- 1: K. ḍọ̆nḍu m. ʻ front of face ʼ. 27. *dutta -- : Dm. dut ʻ lip ʼ; Woṭ. dut f. ʻ mouth ʼ; Bshk. dut ʻ lip ʼ (Leech "dùdh"< *duddha -- ?), Tor. dūt; Phal. dut ʻ mouth ʼ (dhut < *dhutta -- ?); Sh.pales. dūt ʻ lip ʼ. -- Forms with -- r -- (cf.trōṭi -- f. ʻ beak ʼ lex.) in Sh.koh. turūṭi ʻ lip ʼ, jij. thurūṭi, gil. thŭrūˊṭŭ m. ʻ beak ʼ.

mukhatuṇḍaka -- ; *mukhatuttikā -- .Addenda: tuṇḍa -- . 1. Md. tun ʻ lip, beak ʼ, tunfat ʻ lip (of humans) ʼ, tun̆ḍi ʻ treeless spit of sand ʼ?11. *ṭōṭṭa -- 3: WPah.kṭg. ṭōṭ ʻ mouth ʼ.
17. *thōttha -- 1: WPah.kṭg. thótti f., thótthəṛ m. ʻ snout, mouth ʼ, A. ṭhõt (phonet. thõt) AFD 94.(CDIAL 5853)

tṓttra n. ʻ goad for cattle or elephants ʼ ŚBr. [√tud]Pa. tutta -- n. (with u from tudáti?), Pk. totta -- , tutta<-> n.; Si. tutta ʻ elephant goad ʼ.(CDIAL 5966)

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)

S توتیا totī-yā, s.f. (6th) Tutty, protoxyd of zinc. (E.) Sing. and Pl.); (W.) Pl. توتیاوي totīʿāwī. نیل توتیا nīl totī-yā, s.f. (6th) Blue vitriol, sulphate of copper. سبز توتیا sabz totī-yā, s.f. (6th) Green vitriol, or sulphate of iron.(Pashto)

Chanhudaro Excavations, Pl. LI, 18 Text 6118. [kneeling, worshipper, tiger, tree, water-carrier] Brief memoranda:

kuṭi; ‘water-carrier’ Rebus: kuṭhi ‘smelter furnace’

kuṭi ‘tree’ Rebus: kuṭhi ‘smelter’

kol ‘tiger’ Rebus: kol‘working in iron’; kolhe ‘smelter’

bhaṭā G. bhuvɔ m. ʻ worshipper in a temple ʼ rather < bhr̥ta --(CDIAL 9554) Yājñ.com., Rebus: bhaṭā‘kiln, furnace’

h097 [Pleiades, twigs (on head), ladle, rimless pot]

Brief memoranda:

baṭa = rimless pot (Kannada) Rebus: baṭa = a kind of iron (Gujarati)

muka ‘ladle’ (Tamil)(DEDR 4887) Rebus: mū̃h ‘ingot’ (Santali) PLUS dula'pair' Rebus: dul'cast metal'. (See two ladles). Thus, the offering on the stool denotes: a metal ingot.

bagala ‘pleiades’ Rebus: bagalo = an Arabian merchant vessel (G.) bagala = an Arab boat of a particular description (Ka.); bagalā (M.); bagarige, bagarage = a kind of vessel (Ka.)

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. 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)

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’.

S. Kalyanaraman

Sarasvati Research Center

September 2, 2015

↧

Kodungallur was under sea till 900CE--ASI -- Deva Priyaji refutes Kerala Churches' myth of St. Thomas in India

September 2, 2015, 3:37 am

≫ Next: Indus Script bull-man hieroglyph-multiplex hypertext koḍu 'horn'; koḍ 'artisan’s workshop' eraka 'copper' dhangar 'smith'

≪ Previous: Indus Script Cipher, hieroglyphs: bāhula बाहुल 'Pleiades' Rebus: Manifold. manḍa 'arbour, canopy' mã̄ḍ ʻarray of instruments'

TUESDAY, SEPTEMBER 1, 2015

Kodungallur was under sea till 900CE-ASI

Deva Priyaji Solomon

P.Anujan Achan went in for detailed research 1947 and did not find any worthy articles in his Survey. ASI conducted detailed Researches in and around Kodungallore by Prof.Dr.Raman and Mr. K.V.Saundararajan, they went in for detailed research mainly because of the so called “Myurikodu” is called as Kodungallur in Jewish copper plate referred below said by Dr.Raman in his book.

Jewish Copper Plate -Issued by Baskara Ravi Varman is reportedly has “Myurikodu” Jewish Copper Plate, awarded by Bhaskara Ravi Varman I Perumal (962-1019 A.D.), is a Sasanam outlining the grant of rights of the Anjuvannam and 72 other properietary rights to local Jewish Chief Ousepp Irabban

As Kerala Churches were continuously claiming that Kodungallore was Muzuris referred in Sangam Liturature, a detailed survey was conducted in and around Kodungallore and the result was all the articles collected in all the locations uniformly - cultural remains of iron and copper tools, glass beads, semi precious stones, ceramics of dull red ware, celadon ware roof tiles, earthen lamps and coins were all Radio Carbon dated to 9th or 10th Century CE and they reached Virgin soil without Human habitation by 9th Century CE.

K.V.Raman and K.V.Saundararajan (1969-70). Archaeological sites such as Cheraman Parambu, Thiruvanchikulam, Karuppadanna, Mathilakam, Kilatali and Thrikkulasekharapuram. Do we have the Copper Plates and are they really reliable. As per various researchers the original was taken by Rev.Cladius Buchanan took it to Britain - University of Cambridge and only the copy engraved in 19th century is is Kerala.

Claudius Buchanan words say that the copper plates does not have proper source and appeared suddenly and has no Historic value. Now do the Copper Plates really belong to Christians, no says researchers - A Social History of India - Page 422 S. N. Sadasivan - 2000 - ‎India quotes E.Thurston and says they are issued to Trade groups, no names in these refers to Christians, Burnell and William Logan has also said Mani Gramam or Anjuvannam has nothing to do with Syrian Christians.

Historical Worth of these Copper plates are doubtful, and even if they were copies of orginals- issued in 9th and 14th Century has no relevance to Sangam period. Now comes another twist- A Malayalam Book which was awarded as best History book in 1984 by Kerala History Association- Ernakulam in 1984. (The History of Christianity in the Spice Land- P.V.Matthew) as informed in his book “Acta Indica” -1986 by Mr..K.C.Chacko, Ex Pro Vice Chancellor Calicut & Cochin Universities in his Foreword.

In this Book- "Acta India" Page No.261 & 262- Mr.P.V.Matthew says that Dr.Buchanan- asked the engravers to engrave “Muyrikodu” when his original had only Mahothaikod in Baskara Ravi Varman plate . and kodungallore in stead of “Koduthom” in Eravi Kotran plate

As per Stratigraphical Archaelogy by ASI in Kodungalure- and its surroundings include Cheraman Parambu. Thirukulasekarapuram, Thiruvanchikalam, Mathilakam etc, Human habitation started in 9th- 10th Century C.E. ONLY. They got virgin soil below.

Posted by Deva priyaji

http://pagadhu.blogspot.in/2015/09/asi-archaeological-survey-of-india.html

TUESDAY, SEPTEMBER 1, 2015

கொடுங்கல்லூர் அகழ்வாய்வுகள் -இந்தியத் தொல்பொருள் துறை

கேரளாவின் கொடுங்கல்லுரில் முதலில் 1946ல் இந்தியத் தொல்பொருள் துறையின் மார்ட்டிமர் வீலரின் சீடர் திரு. அனுஜான் அச்சன் ஆய்வு செய்தார். கொடுங்கல்லுரின் தொன்மை 14ம் நூற்றாண்டிற்கு முன்பு செல்லவில்லை என்றார். பின்பு திரு.கே.வி..ராமன் மற்றும் திரு. சௌந்தரராஜன் தலைமையில் சேரமன் பறம்பு, திருவஞ்சிகுலம், கருப்பதனா, மதிலகம், கீழட்டலி & திருகுலசேகரபுரம் என கொடுங்கல்லூர் சுற்றி உள்ள அனைத்து பகுதிகளிலும் இந்தியத் தொல்பொருள் துறை சார்பாக நீண்ட ஆய்வுகள் நடந்தன. அதன் முடிவுகள்.

கொடுங்கல்லூர் நகருக்குத் தெற்கில் பல இடங்களில், வடக்கில் பழமையானவை என்று கருத்ப்ப்ட்ட சில இடங்களிலும் அகழ்வாய்வுகள் மேற்கொள்ளப்பட்டது…. கேரளாவில் நடைபெற்ற இந்த அகழ்வாய்வுகளை நடுநிலை நின்று பார்த்தால் கீழ்கண்ட, தற்காலிகமான முடிவிற்கு வரலாம். கொடுங்கல்லூருக்கு உள்ளும் புறமுமாக, பல முக்கிய இடங்களிலும் நடத்தப்பட்ட அகழ்வாய்வுஅள் எல்லாவற்றிலும் கிடைத்த மிகப் பழைமையான படிவுகள் கி.பி.8 அல்லது 9-ஆம் நூற்றாண்டைச் செர்ந்த்ததாகத்தான் உள்ளன. ஆக, ஓரே சீரான பண்பாட்டுக் கூறுகள் எல்லா இடங்களிலும் வெளிப்பட்டுள்ளன என்பது தெளிவாகிறது. கொடுங்கல்லூர் பகுதியில், மனித சமுதாயத்தில் முதல் குடியிருப்புகள் 8,9-ஆம் நூற்றாண்டுகளில் தான் ஏற்பட்டிருக்க வேண்டும். குலசேகர மரபினர், கண்ணனூர்ப் பகுதியில் குடியேறி, அதைத் தங்களுடைய தலைநகராக கொண்ட பொழுது இந்தப் பகுதி முழுவதும் முக்கியத்துவம் பெற்றிருக்க வேண்டும். குலசேகர மரபினர்களைப் பற்றிய நல்ல காலக் கணிப்புகள் நமக்குக் கிடைத்திருக்கின்றன. ஆனால் அதற்கு முற்பட்ட காலத்தைச் சேர்ந்த எந்த விதமான ஆதாரமும் கிடைக்கவில்லை.. ..

திருவஞ்சிக்களம் இங்கே நடந்த அகழ்வாய்வு கலவையான(Mixed) பல ஆதாரங்களை வெளிப்படுத்தியது. அவை மிகவும் பழைமையானவை 10 அல்லது 9ம் நுற்றாண்டுக்கு முற்பட்டதாக இல்லை.

திருவஞ்சிக்களம், கருப்பதானா அல்லது மதிலகம் போன்றவற்றின் பெயர்களை மட்டும் கொண்டு, அவைகள் பழைய வஞ்சியாகவோ கருராகவோ இருக்கலாம் என்று கருதப்பட்டது. ஆனால் இங்கு நடந்த அகழ்வாய்வுகள் கி.பி 8-ஆம் நூற்றாண்டைச் சேர்ந்த இரண்டாம் சேரப் பேரரசுக் காலத்து ஆதாரங்களைத் தான் வெளிப்படுத்தி உள்ளனவே அல்லாமல் பழங்காலச் சேரர்களை பற்றிய எந்தவிதமமன ஆதாரத்தையும் வில்லை. ஆகவே, இந்த இடங்களில் தான், பழைய வங்சியோ, கருரோ இருந்தது என்று சொல்ல முடிய வெளிப்படுத்தவில்லை. பழைய முசிறித் துறைமுகம் இருந்த இடத்தைக் கண்டுபிடிக்க வேண்டிய அவசியம் ஏற்பட்டிருக்கின்றது. அது நிச்சயமாக கொடுங்கல்லூராக இருக்க முடியாது. பக்-68-70 கே.வி..ராமன், தொல்லியல் ஆய்வுகள் and this article was earlier published in Araichi, 170, under the Heading “Archaeological Investigations in Kerala” This book is available for sale-as below தொல்லியல் ஆய்வுகள் (அகழாய்வு, கல்வெட்டு, நாணயம் பற்றியவை AUTHOR: பேராசிரியர் டாக்டர் கே.வி.இராமன் தொல்லியல் ஆய்வுகள் (அகழாய்வு, கல்வெட்டு, நாணயம் பற்றியவை இந்தியத் தொல்பொருள் துறையின் தென்மண்டலப் பிரிவுக் கண்காணிப்பாளராய் டாக்டர் கே.வி.இராமன் பல ஆண்டுகள் பணியாற்றினார். புதையுண்ட நகரங்களான நாகார்ஜுன கொண்டா, கொடுங்கல்லூர், பூம்புகார், காஞ்சி, மதுரை, குன்றத்தூர் முதலான இடங்களில் அகழ்வாய்வு செய்து அரிய செய்திகளைக் கண்டறிந்துள்ளார். பூம்புகாரில் இவரது நேரடிப் பார்வையில் நடைப்பெற்ற அகழ்வாய்வுகளும் கண்டுபிடிப்புகளும் அறிஞர்களால் பாராட்டப்பெற்றன. மேலும் UNESCO நிறுவனத்தினர் இவருக்கு விருதும் கேடயமும் வழங்கிச் சிறப்பித்துள்ளனர். காஞ்சி வரதராஜப் பெருமாள் கோவிலைப் பற்றி இவர் எழுதிய ஆராய்ச்சி நூலுக்காக, சென்னைப் பல்கலைக்கழகம் டாக்டர் பட்டம் வழங்கியுள்ளது. இவரது ’பாண்டியர் வரலாறு’ என்ற நூலினைத் தமிழ்நாட்டுப் பாடநூல் நிறுவனம் வெளியிட்டுள்ளது. 2011-இல் தமிழ்நாடு வரலாற்றுப் பேரவை அவருக்கு ‘தனிச்சிறப்புமிக்க புகழ்மிகு தொல்லியலாளர்’ என்னும் வெகுமதி பட்டத்தினை வழங்கி கெளரவித்தது.

For further reading https://groups.yahoo.com/neo/groups/IndiaArchaeology/conversations/topics/12432 http://haindavakeralam.com/HkPage.aspx?PAGEID=13876&SKIN=C

கொடுங்கலூர் பகுதிகள் கடலுக்கு அடியில் இருந்தது என்பதை கிறிஸ்துவ சர்ச்சும் உறுதிப் படுத்தியுள்ளது. History of Christianity in India, Vol. I, by Fr. A. Mathias Mundadan, Professor of Church History and Theology at the Dharmaram Pontifical Institute, Bangalore, in says Opinion seems to be Unanimously in supporting the Hypothesis that the whole or Greater part of the western section of the Kerala coast was once under waters and that the formation of the Land was due to some process of nature either gradual or Sudden. Page-12

Kodungallore Church are also called MALANKARA. What Does MALANKARA Mean?

The Tamil word correct form is Mal-Iyan Karai, which became Maliankara or Malankara.

The Land formed By God Vishnu(Mal) and God Siva(Iyan).

Posted by Deva priyaji

Deva priyajiSeptember 1, 2015 at 1:15 AM The so-called copper plates: Cladius Buchanan recorded as follows: “But there are other ancient documents in Malabar, not less interesting than the Syrian Manuscripts. The old Portuguese historians relate, that soon after the arrival of their countrymen in India, about 300 years ago, the Syrian Bishop of Angamalee (the place where I now am) deposited in the Fort of Cochin, for safe custody, certain tablets of brass, on which were engraved rights of nobility, and other privileges granted by a Prince of a former age ; and that while these Tablets were under the charge of the Portuguese, they had been unaccountably lost, and were never after heard of. Adrian Moens, a Governor of Cochin, in I770 who published some account of the Jews of Malabar, informs us that he used every means in his power, for many years, to obtain a sight of the famed Christian Plates ; and was at length satisfied that they were irrecoverably lost, or rather, he adds, that they never existed. The Learned in general, and the Antiquarian in particular, will be glad to hear jthat these ancient Tablets have been recovered within this last month by the exertions of Lieutenant- (Colonel Macauley, the British Resident in Travan-core, and are now officially deposited with that Officer. ‘ The Christian Tablets are six in number. They are composed of a mixed metal. The engraving on the largest plate is thirteen inches long, by about four broad. They are closely written, four of them on both sides of the plate, making in all eleven pages. On the plate reputed to be the oldest, there is writing perspicuously engraved in nail-headed or triangular- headed letters, resembling the Persepolitan or Babylonish. On the same plate there is writing in another character, which is supposed to have no affinity with any existing character in Hindoo* tan. The grant on this plate appears to be witnessed by four Jews of rank, whose names are distinctly engraved in an old Hebrew character, resembling the alphabet called the Palmyrene: and to each name is prefixed the title of ‘ Alagen,’ or Chief, as the Jews translated it. — It may be doubted, whether there exist in the world many documents of so great length, which are of equal antiquity, and in such faultless preservation, as the Christian Tablets of Malabar. — The Jews of Cochin indeed contest the palm of antiquity: for they also produce two Tablets, containing privileges granted at a remote period; of which they presented to me a Hebrew translation. As no person can be found in this country who is able to translate the Christian Tablets, I have directed an engraver at Cochin to execute a copper-plate facsimile of the whole, for the purpose of transmitting copies to the learned Societies in Asia and Europe. The Christian and Jewish plates together make fourteen pages. A copy was sent in the first instance to the Pundits of the Shanscrit College at Trichiar, by direction of the Rajah of Cochin ; but they could not read the character.* — From this place I proceed to Cande-nad, to visit the Bishop once more before I return to Bengal.’ [Claudius Buchanan, Two Discourses preached before the University of Cambridge, on the commencement of Subday July 1, 1810 and a sermon before the Society of Missions to Africa and the East; at their tenth anniversary. June 12, 1810. To which added Christian Researches in Asia, T. Cadell and W. Davies, in the Strand; and J. Deighton, Cambridge, London, 1811, pp.121-122.

6. In footnote, he recorded, “Most of the Manuscripts which I collected among the Syrian Christians, I have presented to the University of Cambridge; and (they are now deposited in the Public Library of that University, together with the copper-plate fac-similes of the Christian and Jewish Tablets.” (Ibid. P.122). Thus, it is evident that there were no originals of the said copper plates and thus, the available / claimed copper plates have no historical value.

Read more: http://www.nasrani.net/2007/02/16/the-plates-and-the-privileges/#ixzz3kTNXM4PA Reply

Deva priyaji September 1, 2015 at 1:18 AM

Now I refer again Dr.Joseph Kolangodan wrote a book The History of Apostle Thomas and it has the total appraisal from a fellow Christian, Professor John Ochanthurthi, Dept. of History, Calicut University

As far as I could see from all the Shreds of Quotations presented by Prof. Kolangadan in this Volume, the antiquity of St.Thomas Tradition in South India cannot go beyond 13th Century. So far as direct and explicit support in favour of the St.Thomas Tradition in South India is concerned, I have No Doubt that the answer must be, None. Neither the Church Fathers nor the Apocrypal Acts say anything explicityly about Malabar. Page 79

I quote from Rev.George Menachery Edited St. Thomas Christians Encyclopedia ,Vol-2, Article DID St.Thomas Really Come to INDIA- From a Doubter s point of View by Rev H.COMES. It explains-

Heracleon- (II Century) is the earliest author to throw a light on St.Thomas s carrier; his grandparents might have known the Apostle. Now, discussing the problem of witness and blood martyrdom, he states in a casual way, as something well known, that Matthew, Philip, Thomas, and Levi(Thaddaues) had not met violent deaths. And Clement of Alexandria (150-211/16 A.D.) who quotes this Passage of Heracleon and corrects some of his ideas, does not challenge this facts.

It explains and analyses further in detail all other points and finally concludes as- " For all these reasons it is our honest opinion, and thus we conclude, that Christianity was brought to India, not by St.Thomas, but by merchants, refugees and missionaries from Persia; that in this movement of Christianity towards India, Rewardshir, which was not only a great church, but also a great port, played an important part; that the St.Thomas Tradition itself may have been brought to Socotra to Konkan -Gujarat and to South India by these early settlers and missionaries from Persia; but that its ultimate origin may have been some of the regions near Palestine Christianized in the First Century." Page-24

http://pagadhu.blogspot.in/2015/09/blog-post.html

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Indus Script bull-man hieroglyph-multiplex hypertext koḍu 'horn'; koḍ 'artisan’s workshop' eraka 'copper' dhangar 'smith'

September 2, 2015, 7:43 am

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Mirror: http://tinyurl.com/pqrd958

Characteristic hieroglyph-multiplex is noticed on many artifacts across Eurasia, on seals in particular, depicting a man ligatured to the hindpart of a bovine. This hypertext has been deciphered on Indus Script Corpora as artisan working with smelters, furnaces and in smithy/forge, that is, a metalsmith or metalcaster. The so-called conflict narratives are in fact archaeometallurgical explorations and inventions of new metal alloys and metalcasting techniques.

A characteristic representation of bull-man occurs on many Sumerian/Mesopotamian artifacts and cylinder seals. This hieroglyph-multiplex has its roots in the hieroglyphs used on Indus Script Corpora which display horned persons with the hindparts of a bovine and wearing headdress of a twig which in Indus Script cipher is kūdī 'bunch of twigs' (Sanskrit) Rebus: kuṭhi

'smelter furnace' (Santali) कूदी [p= 300,1] f. a bunch of twigs , bunch (v.l. कूट्/ई) AV. v , 19 , 12 Kaus3.ccord. to Kaus3. , Sch. = बदरी, "Christ's thorn".(Monier-Williams).

The bul-man hieroglyph-multiplex is thus an artisan working in metal and with smelters/furnaces. Mth. ṭhākur ʻ blacksmith ʼ (CDIAL 5488) N. ḍāṅro ʻ term of contempt for a blacksmith ʼ S. ḍhaṅgaru m. ʻ lean emaciated beast ʼ ; L. (Shahpur) ḍhag̠g̠ā ʻ small weak ox ʼ(CDIAL 5324) These words in the Proto-Prakritam lexis provide the rebus-metonymy renderings leading to bull-men orthography.

On Pict-103, a decrepit woman with hanging breasts is ligatured to the hindpart of a bovine signifying a blacksmith. dhokra 'decrepit woman' Rebus: dhokra 'cire perdue metalcasting artisan'.

Hieroglyph: eṛaka 'upraised arm' (Tamil); rebus: eraka = copper (Kannada) eraka 'molten cast' (Tulu) 'metal infusion' (Kannada)

kuTi 'tree' Rebus: kuThi 'smelter'

kamaDha 'archer' Rebus: kampaTTa 'mint'

Hieroglyph: ḍhaṅgaru, ḍhiṅgaru m. ʻlean emaciated beastʼ(Sindhi) Rebus: dhangar ‘blacksmith’ (Maithili)

Hieroglyph: karava 'pot with narrow neck' karNaka 'rim of jar' Rebus: kharva 'nidhi, wealth, karba 'iron'; karNI 'supercargo' karNIka 'scribe'.

Mohenjo-daro seal (2500-2000 BCE) showing a seated yogi with horns of a buffalo showing a twig (pipal branch?) growing out from between them. http://www.harappa.com/indus/33.html

Molded tablets from Trench 11 sometimes have impressions on one, two, three or four sides. This group of molded tablets shows the complete set of motifs. One side is comprised entirely of script and has six characters, the first of which (on the very top) appears to be some sort of animal. A second side shows a human figure grappling with a short horned bull. A small plant with at least six branches is discernible behind the individual. The third panel portrays a figure seated on a charpoy or throne in a yogic position, with arms resting on the knees. Both arms are covered with bangles, and traces of a horned headdress and long hair are visible on some of the impressions. A second individual, also with long hair and wearing bangles, is seated on a short stool to the proper left of the individual on the "throne." The fourth panel shows a deity standing with both feet on the ground and wearing a horned headdress. A branch with three pipal leaves projects from the center of the headdress. Bangles on seen on both arms

Mohenjo-daro. Square seal depicting a nude male deity with three faces, seated in yogic position on a throne, wearing bangles on both arms and an elaborate headdress. Five symbols of the Indus script appear on either side of the headdress which is made of two outward projecting buffalo style curved horns, with two upward projecting points. A single branch with three pipal leaves rises from the middle of the headdress.

Seven bangles are depicted on the left arm and six on the right, with the hands resting on the knees. The heels are pressed together under the groin and the feet project beyond the edge of the throne. The feet of the throne are carved with the hoof of a bovine as is seen on the bull and unicorn seals. The seal may not have been fired, but the stone is very hard. A grooved and perforated boss is present on the back of the seal.
Material: tan steatite Dimensions: 2.65 x 2.7 cm, 0.83 to 0.86 thickness Mohenjo-daro, DK 12050
Islamabad Museum, NMP 50.296 Mackay 1938: 335, pl. LXXXVII, 222

kūdī 'bunch of twigs' (Sanskrit) Rebus: kuṭhi 'smelter furnace' (Santali) कूदी [p= 300,1] f. a bunch of twigs , bunch (v.l. कूट्/ई) AV. v , 19 , 12 Kaus3.ccord. to Kaus3. , Sch. = बदरी, "Christ's thorn".(Monier-Williams)

Hieroglyph: kamaḍha ‘penance’ (Pkt.) Rebus 1: kampaṭṭa ‘mint’ (Ma.) kamaṭa = portable furnace for melting precious metals (Te.);Rebus 2: kaṇḍa ‘fire-altar' (Santali); kan ‘copper’ (Ta.)

Hieroglyph: karã̄ n. pl. ʻwristlets, bangles ʼ (Gujarati); kara 'hand' (Rigveda) Rebus: khAr 'blacksmith' (Kashmiri)

The bunch of twigs = ku_di_, ku_t.i_ (Skt.lex.) ku_di_ (also written as ku_t.i_ in manuscripts) occurs in the Atharvaveda (AV 5.19.12) and Kaus’ika Su_tra (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 Badari_, the jujube tied to the body of the dead to efface their traces. (See Vedic Index, I, p. 177).[Note the twig adoring the head-dress of a horned, standing person]

Mahadevan concordance Field Symbol 83: Person wearing a diadem or tall
head-dress standing within an ornamented arch; there are two stars on either
side, at the bottom of the arch.मेढ (p. 662) [ mēḍha ] 'the polar star' (Marathi) Rebus: meḍ 'iron' (Ho.Mu.)

When a phoneme evokes more than one image, the artist who creates the glyptic representations uses ligatures. Thus, ko_la = woman (Nahali) kol = tiger (Santali). The representation in glyptic are yields a ligature of a woman and a iger. Ash.kū́l.Ə ‘child,

foetus’, istrimalī—kul.ä́ ‘girl’; Kt. kŕū, kuŕuk ‘young of animals’; Pr. kyuru ‘young of animals, child’, kyurú ‘boy’, kurı̄́ ‘colt, calf’; Dm. kúŕa ‘child’, hum. Kul.; Kal. kūŕ *l k ‘young of animals’; Phal. Kul.ī̆‘woman, wife’; K. kūrü f. ‘young girl’, kash. Kōl.ī, ram. Kul.hī; L. kul.ā m. ‘bridegroom’, kul.ī f. ‘girl, virgin, bride’, kul.ī f. ‘woman’; P. kul.ī f. ‘girl, daughter’, P. WPah. khaś. kul.i, cur. Kul.ī, cam. ko;l.ā ‘boy’, kuṛī ‘girl’ (CDIAL 3245). Kur..antai ‘child’ (Tamil) kola ‘woman’ (Nahali. Assamese).

It appears that the person holding back the two rearing jackals on the tablet is a woman: ko_l ‘woman’ (Nahali);dual. ko_lhilt.el (Sudhibhushan Bhattacharya, Field-notes on Nahali, Ind. Ling. 17, 1957, p. 247); kola = bride, son’s (younger brother’s) wife
(Kui) ko_l is a phonetic determinative of the two jackals, kol ‘tiger’; rebus:
kol ‘metal’ (Ta.) Rebus: kol ‘pancaloha’ (Tamil) m1186 seal. The rice plant adorning

the curved horn of the person (woman?) with the 'scarf' pig-tail is kolmo; read
rebus, kolme ‘smithy’. Smithy of what? Kol ‘pancaloha’. The curving horn is:
kod.u = horn; rebus: kod. artisan’s workshop (Kuwi) dhatu 'scarf' Rebus: dhatu 'mineral' (Santali) https://kalyan97.wordpress.com/2007/06/29/mleccha-written-read-rebus/

showing Sarasvati hieroglyphs].

m305 A person with a plaited pigtail, bangles/armlets on both hands from wrist to shoulder, seated in penance, with three faces, two stars on either side of the curved buffalo-horn and twig. "The seal depicting seven (or six) robed figures with pig-tails and stylized twigs on their heads, for instance, is routinely interpreted as the seven (or six) presiding deities of Pleiades. K provides an additional, possible reading of the seal as pertaining to the goldsmith’s portable furnace + native metal (p. 197-199, 430)...An Indus seal showing a horned male person seated in yoga like posture figures in many text books assigned to courses on Indian religions, history, and civilization. A three-leaved branch of the Pipal tree appears on his crown with a star on either side. Two stars adorn the curved buffalo horns of the seated person who wears a scarf on pigtail. Seven bangles are depicted on the left arm and six on the right, with the hands resting on the knees. The heels are pressed together under the groin and the feet project beyond the edge of the throne. In the considered opinion of the scholarly community, the person in the seal represents (a) a yogi or an ascetic practicing meditation or engaged in austerities or penance; (b) a proto-Rudra/Shiva or (c) Agni, the god of fire...Without disputing this line of interpretation, K suggests that the seal may have additional information to communicate in the field of metallurgy. The word in Prakrit for penance is kamandha, which is homonymous with the Tamil ord kampattam meaning ‘mint. The word for large horns with sweeping upward curve as applied to buffalos is dabe in Santali. The words dab, dhimba, dhombo meaning a lump (clot) are homonyms for dabe. The word for twig in the Atharvaveda (5:19.12) is kudi. A Santali word kuthi meaning ‘smelting furnace’ would be a homonym for kudi. Another Santali

word kote meaning ‘forged’ [metal] is also relevant here. After analyzing other glyptic elements on the seal, K concludes that the person on the seal is a lapidary scribe working in a mint (p. 188 and personal communication from K)." From: Solving the Indus script puzzle: A review of Indus Script Cipher by Dr S. Kalyanraman By Shrinivas Tilak* (Sept. 9,
2010) https://sites.google.com/site/kalyan97/indus-script-cipher

Terracotta. Tiger, bovine, elephant, Nausharo NS 92.02.70.04 h. 6.76 cm; w. 4.42; l. 6.97 cm. Centre for Archaeological Research Indus Balochistan, Musée Guimet, Paris

Hieroglyphs and rebus readings: mũh 'face' Rebus: mũhe 'ingot' kola 'woman' kola 'tiger' Rebus: kol 'working in iron' Nahali (kol ‘woman’) and Santali (kul ‘tiger’; kol ‘kolhe, smelter’)

harappa.com "Slide 88. Three objects (harappa.com) Three terra cotta objects that combine human and animal features. These objects may have been used to tell stories in puppet shows or in ritual performances. On the left is a seated animal figurine with female head. The manner of sitting suggests that this may be a feline, and a hole in the base indicates that it would have been raised on a stick as a standard or puppet. The head is identical to those seen on female figurines with a fan shaped headdress and two cup shaped side pieces. The choker with pendant beads is also common on female figurines. Material: terra cotta Dimensions: 7.1 cm height, 4.8 cm length, 3.5 cm width Harappa, 2384 Harappa Museum, HM 2082 Vats 1940: 300, pl. LXXVII, 67 In the center is miniature mask of horned deity with human face and bared teeth of a tiger. A large mustache or divided upper lip frames the canines, and a flaring beard adds to the effect of rage. The eyes are defined as raised lumps that may have originally been painted. Short feline ears contrast with two short horns similar to a bull rather than the curving water buffalo horns. Two holes on either side allow the mask to be attached to a puppet or worn as an amulet.

Material: terra cotta Dimensions: 5.24 height, 4.86 width Harappa Harappa Museum, H93-2093 Meadow and Kenoyer, 1994 On the right is feline figurine with male human face. The ears, eyes and mouth are filled with black pigment and traces of black are visible on the flaring beard that is now broken. The accentuated almond shaped eyes and wide mouth are characteristic of the bearded horned deity figurines found at Harappa and Mohenjo-daro (no. 122, 123). This figurine was found in a sump pit filled with discarded goblets, animal and female figurines and garbage. It dates to the final phase of the Harappan occupation, around 2000 B. C.

Harappa, Lot 5063-1 Harappa Museum, H94-2311 Material: terra cotta Dimensions: 5.5 cm height, 12.4 cm length, 4.3 cm width

http://www.harappa.com/indus/88.html

"... head and torso of a human but the horns, lower body and legs of a bull...Baked clay plaques like this were mass-produced using moulds in southern Mesopotamia from the second millennium BCE. British Museum. WCO2652. Bull-manTerracotta plaque. Bull-man holding a post. Mesopotamia, ca. 2000-1600 BCE."

Terracotta. This plaque depicts a creature with the head and torso of a human but the horns, lower body and legs of a bull. Though similar figures are depicted earlier in Iran, they are first seen in Mesopotamian art around 2500 BC, most commonly on cylinder seals, and are associated with the sun-god Shamash. The bull-man was usually shown in profile, with a single visible horn projecting forward. However, here he is depicted in a less common form; his whole body above the waist, shown in frontal view, shows that he was intended to be double-horned. He may be supporting a divine emblem and thus acting as a protective deity.

Old Babylonian, about 2000-1600 BCE From Mesopotamia Length: 12.8 cm Width: 7cm ME 103225 Room 56: Mesopotamia

Baked clay plaques like this were mass-produced using moulds in southern Mesopotamia from the second millennium BCE. While many show informal scenes and reflect the private face of life, this example clearly has magical or religious significance.

Hieroglyph carried on a flagpost by the blacksmith (bull ligatured man: Dhangar 'bull' Rebus: blacksmith'): karava 'pot with narrow neck' karNaka 'rim of jar' Rebus: kharva 'nidhi, wealth, karba 'iron'; karNI 'supercargo' karNIka 'scribe'.

http://www.britishmuseum.org/explore/highlights/highlight_objects/me/t/terracotta_plaque,_bull-man.aspx

ROM accession number 994.233.17, is made of serpentine and is 3.5 x 2.2 cm. It dates to the Akkadian period in Mesopotamia (about 2200 BCE). Royal Ontario Museum.The seal depicts a typical contest scene: a nude bearded hero fights a bull while a lion fights a bearded bull-man. The inscription identifies the seal's owner as "Shu-ili-su, the beer-maker". Shu-ilishu is the name of the Akkadian interpreter of Meluhha on another seal.

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. http://a.harappa.com/content/shu-ilishus-cylinder-seal..

Akkadian cylinder-seal impression of a bull-man and hero. Each is holding a bull by the horns, and in the centre is a stylised mountain with a sacred tree on top.

http://sumerianshakespeare.com/9801.html

Cylinder seal: Ht. 3.6 cm. 2,220 - 2,159 BCE, Mesopotamia (Photo from pg. 216 of J. Aruz and R. Wallenfels (eds.) 2003 Art of the First Cities) Nude Bearded Hero and Water Buffalo; Bull-Man Fighting Lion Serpentine It is remarkable that this seal also shows, in the centre of the pictorial scene, a 'twig' a typical indus script pictorial motif (or what I call, Indus script hieroglyph).

Reading of the pictorial motif of leaf on summit:

loha dhatu dangra kūṭa, 'copper mineral smith forge guild (workshop)'.

Hieroglyphs are read rebus. Glyphs of the writing system by smiths who invented alloying:

loha 'ficus leaf';

dhatu 'leaf petioles';

dangra 'bull';

Pk. ḍhaṁkhara -- m.n. ʻ branch without leaves or fruit ʼ (CDIAL 5524)

kūṭa 'summit'. (cf. kot.e meD 'forged iron'; meD 'antelope' (Mu.)

The 'bull men' glyphs denote dhangar 'smiths'; dul dhangar 'two smiths'; rebus: cast (metal)
smiths. (Thus, this pictorial motif of leaf on summit is a phonetic determinant of the two glyptic motifs on either side).

kūṭamu = summit of a mountain (Telugu)

Rebus: kūṭakamu =mixture (Te.lex.) kūṭam = workshop (Ta.) The Sign 230 thus connotes an alloyed metal, kūṭa [e.g. copper + dhātu ‘mineral (ore)’ as in: ārakūṭa = brass
(Skt.)]

Vikalpa

ṭākuro = hill top (N.); ṭāngī = hill, stony country (Or.); ṭān:gara = rocky hilly land (Or.); ḍān:gā = hill, dry upland (B.); ḍā~g = mountain-ridge (H.)(CDIAL 5476).

डगर [ ḍagara ] f A slope or ascent (as of a river's bank, of a small hill). 2 unc An eminence, a mount, a little hill (Marathi). Rebus: ḍān:ro = a term of contempt for a blacksmith (N.)(CDIAL 5524). ṭhākur = blacksmith (Mth.) (CDIAL 5488).

daṭhi, daṭi the petioles and mid-ribs of a compound leaf after the leaflets have been plucked
off, stalks of certain plants, as Indian corn, after the grain has been taken off (Santali)

Rebus: dhātu ‘mineral’ (Vedic); a mineral, metal (Santali); dhāta id. (G.)

loa = a species of fig tree, ficus glomerata, the fruit of ficus glomerata (Santali.lex.)

Homophone

Hierolyph: lo = nine (Santali); no = nine (B.) on-patu = nine (Ta.) Rebus: lo ‘iron’

(Assamese, Bengali); loa ‘iron’ (Gypsy) lauha = made of copper or iron (Gr.S'r.); metal, iron (Skt.); lōhakāra = coppersmith, ironsmith (Pali); lōhāra = blacksmith (Pt.); lohal.a (Or.); lōha = metal, esp. copper or bronze (Pali); copper (VS.); loho, lō = metal, ore, iron (Si.) 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. lohā),WPah.bhad. lɔ̃u n., bhal. l&ogravetilde; 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, . loh, lohā m.,G. M. loh n.; Si. loho, lō ʻmetal, 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 -- . (CDIAL 11158)

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 blacksmithʼ, 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 ʻcoppersmith ʼ. Addenda: lōhakāra-- : WPah.kṭg. (kc.) lhwāˋr m. ʻ blacksmith ʼ, lhwàri f.ʻ his wife ʼ, Garh. lwār m. (CDIAL 11159)

https://sites.google.com/site/kalyan97/indus-writing

Cylinder seal and modern impression: nude bearded hero wrestling with a water buffalo; bull-man wrestling with lion

Period: Akkadian

Date: ca. 2250–2150 B.C.

Geography: Mesopotamia

Culture: Akkadian

Medium: Serpentine, black

Dimensions: 1.42 in. (3.61 cm)

Classification: Stone-Cylinder Seals-Inscribed

Credit Line: Bequest of W. Gedney Beatty, 1941

Accession Number: 41.160.281

http://www.metmuseum.org/collection/the-collection-online/search/323869

Sumerian cylinder seal line markings written in Akkadian (approx. 2250 BC, Louvre, Paris)

Gilgamesh and Enkidu struggle of the celestial bull and the lion (cylinder seal-print Approx. 2,400 BC, Walters Art Gallery, Baltimore)

The narrative is set of hieroglyphs read rebus. Rebus readings connote that the cylinder seal impressions on the proto-cuneiform tablet relate to the smelting furnace for metalware:

pasara 'quadrupeds' Rebus: pasra 'smithy' (Santali)

1.
a tiger, a fox on leashes held by a man kol 'tiger' Rebus: kol 'working in iron, alloys' lo ‘fox’ (WPah.) Rebus: lōha ʻmetalʼ (Pali)

2.
a procession of boars (rhinoceros?) and tiger in two rows kāṇṭā 'rhinoceros. Rebus: āṇḍa ‘tools, pots and pans and metal-ware’ (Gujarati)

3. a stalk/twig, sprout (or tree branch) kūdī,kūṭī bunch of twigs (Sanskrit) Rebus: kuṭhi ‘smelting furnace‘(Santali)

Bull men contesting with lions. Cylinder seal and impression. Akkadian period. ca. 2334-2154 BCE. Marble. 28X26 mm. Seal No. 167 Morgan Library and Museum. A variant narrative adds hieroglyphs of an aquatic bird in flight. 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)

http://host.themorgan.org/collections/collections.asp?id=628

Cylinder seal impression.

Lugalanda, the dethroned monarch Lagas Seal (but Sarzec collection, Paris, Louvre)

"Great Lyre" from Ur: Ht 33 cm. 2550 - 2400 BCE, royal tomb at Ur (cf. pg. 106 of J. Aruz and R. Wallenfels (eds.) 2003 Art of the First Cities).

Cylinder Seal of bull-men flanking deity above sacred tree: mid 8th-7th Century BC – Metropolitan Museum of Art.

British Museum.org Lapis lazuli cylinder seal; contest scene - bull-man (full-face) in conflict with a lion. Antithetical group consisting of two bearded heroes (full-face) in the centre, who are naked except for a triple belt and who are protecting or are in conflict with, respectively, a human-headed bull (full-face) and a bull.

Cylinder seal: bull-man combating lion; nude hero combating water buffalo; inscription. Akkadian ca. 2250-2150 BCE. Mesopotamia. Albite stone. H. 3.4 cm dia. 2.3 cm. Met Museum. http://www.metmuseum.org/collection/the-collection-online/search/327600

Sumerian (Late Uruk/Jemdet Nasr Period) Black Stetatite Cylinder Seal http://art.thewalters.org/viewwoa.aspx?id=33263 In the two scenes on this cylinder seal, a heroic figure with heavy beard and long curls holds off two roaring lions, and another hero struggles with a water buffalo. The inscription in the panel identifies the owner of this seal as "Ur-Inanna, the farmer.

Girdled nude hero attacking water buffalo; bullman attacking lion; inscription. Kafaje,

Akkadian (ca. 2300 -2200 BC) Frankfort, Henri: Stratified Cylinder Seals from the Diyala Region. Oriental Institute Publications 72. Chicago: University of Chicago Press, no. 396.

Cylinder seal impression; scene representing mythological beings, bulls and lions in conflict (British Museum No. 89538)

Hypertext: blacksmith working with solder, pewter, brass

Girdled nude hero attacking water buffalo; bull-man attacking lion; inscription. Kafaje, Akkadian.c. 2300 BCE, Iraq Museum, Baghdad. From a cylinder seal, in wo narrative frames flanking a star metonymy (Afer Fig. 1d in http://www.destiner.com/destiner_titles_dark_sect01_me.html)

Six curls on hair: baTa 'six' Rebus: bhaTa 'furnace'

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

मेढ (p. 662) [ mēḍha ] The polar star मेढेमत (p. 665) [ mēḍhēmata ] n (मेढ Polar star, मत Dogma or sect.) A persuasion or an order or a set of tenets and notions amongst the Shúdra-people. Founded upon certain astrological calculations proceeding upon the North star. Hence मेढेजोशी or डौरीजोशी.(Marathi). Rebus: mẽṛhẽt, meḍ 'iron' (Mu.Ho.)

The narrative of metalwork is explained as metonymy. A horned person ligatured to the hindpart of a bull: ḍhaṅgaru, ḍhiṅgaru m. ʻlean emaciated beastʼ(Sindhi) Rebus: dhangar ‘blacksmith’ (Maithili)

His life-activity is in wrestling with lion (hieroglyph): אַרְיֵה (aryeh) 'lion' (Hebrew)Rebus: āra, āramBrass (Tamil) आरः रम् [आ-ऋ-घञ्] 1 Brass; ताम्रारकोष्ठां परिखादुरा- सदाम् Bhāg.1.41.2. Oxide of iron.( The metonymy is thus a rebus rendering of alloy metal)(Samskritam).

Hieroglyph: rã̄go 'buffalo': raṅku m. ʻ a species of deer ʼ Vās., °uka -- m. Śrīkaṇṭh.Ku. N. rã̄go ʻ buffalo bull ʼ? (CDIAL 10559) Rebus: rã̄gā m. ʻ pewter, tin ʼ (Punjabi)rāṅgā ʻ solder, spelter ʼ (Oriya)

S. Kalyanaraman

Sarasvati Research Center

September 2, 2015

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Paramahamsa. Itihāsa of Bhāratam Janam through Indus Script cipher भारतम् जनम् कथनम् -- म्लेच्छित विकल्प (Meluhha cipher), Proto-Prakritam

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Paramahamsa. Itihāsa of Bhāratam Janam through Indus Script cipher
भारतम् जनम् कथनम् -- म्लेच्छित विकल्प (Meluhha cipher), Proto-Prakritam

Introduction

A hamsa in a cartouche is a remarkable hieroglyph on an Indus Script seal. karaṇḍa ‘duck’ (Sanskrit) karaṛa ‘a very large aquatic bird’ (Sindhi) Rebus: करडा [karaḍā] Hard from alloy--iron, silver &c. (Marathi) If this denotes a black swan, the unrealized delineation of the Maritime Tin Route linking Hanoi and Haifa has to be narrated as part of Itihāsa of Bhāratam Janam celebrating their excellence in metalwork using tin bronzes and cire perdue metal castings of exquisite beauty and their meaningful messages in Proto-Prakritam, reinforcing the Mlecchita Vikalpa as a cipher writing recognized in ancient texts. Using this cipher, Indus Script decipherment provides the framework for the narration of a history devoid of assumed doctrines, for e.g Aryan invasion/migration into India as a linguistic doctrine. This doctrine gets negated by the lexis of Proto-Prakritam metal, alloy, mineral, and casting work with furnaces, smelters yielded by the decipherment.

A powerpoint presentation in 192 slides is a brief narration of the 5,300 year old history of Bharata people, mostly on the banks of Rivers Sarasvati and Sindhu with contacts in civilization areas of the Far East and in Eurasia (Fertile Crescent).

karaṇḍa ‘duck’ (Sanskrit) karaṛa ‘a very large aquatic bird’ (Sindhi) Rebus: करडा [karaḍā] Hard from alloy--iron, silver &c. (Marathi)
What is a Black Swan?

http://www.slideshare.net/JohnSykes/myanmar-the-black-swan-of-global-tin-gardiner-sykes-may-2015-itri-conference Myanmar The Black Swan of Global Tin - Gardiner & Sykes - May 2015 - ITRI Conference

This is paramahamsa a black swan which could create a hard alloy. Copper alloyed with tin (cassiterite) created Tin Bronze which substituted for the scarce naturally occurrin Arsenical Copper which was used cire perdue (lost wax casting) to create the exquisite alloy artifacts of Nahal Mishmar of 4th millennium BCE. The discovery of tin as an alloying mineral was a revolution of the Bronze Age in which Bhāratam Janam participated as artisans and seafaring merchants along the Maritime Tin Route from Hanoi to Haifa.

The narrative of the history of Bhāratam Janam as they transited from the neolithic to the Tin-Bronze Age is a history of artisans and metalworkers inventing new alloys and metal casting methods using cire perdue (lost-wax) techniques, resulting in exquisite bronze artifacts.

Lost-wax casting. Bronze statue, Mohenjo-daro. Bronze statue of a woman holding a small bowl, Mohenjo-daro; copper alloy made using cire perdue method (DK 12728; Mackay 1938: 274, Pl. LXXIII, 9-11)

Muhly speculates on the possible reason for using of hard alloy for lost-wax castings: "...perhaps arsenical copper was used at Nahal Mishmar not because it was harder, more durable metal but because it would have facilitated the production of intricate lost-wax castings." (Muhly, J., 1986, The beginnings of metallurgy in the old world. In Maddin R, ed., The beginning of the use of metals and alloys, pp. 2-20. Zhengzhou: Second International conference on the beginning of the use of metals and alloys.)

Dancing girl of Sarasvati civilization. 4.3 in. h. Mohenjo-Daro. “Metallurgists smelted silver, lead, and copper and worked gold too. Coppersmiths employed tin bronze as in Sumer, but also an alloy of copper with from 3.4 to 4.4 per cent of arsenic, an alloy used also at Anau in Transcaspia. They could cast cire perdue (lost wax) and rivet, but never seem to have resorted to brazing or soldering.” (Childe, Gordon, 1952, New light on the most ancien East, New York, Frederick A. Praeger)

"Archaeological excavations have shown that Harappan metal smiths obtained copper ore (either directly or through local communities) from the Aravalli hills, Baluchistan or beyond. They soon discovered that adding tin to copper produced bronze, a metal harder than copper yet easier to cast, and also more resistant to corrosion."

Dance-step as hieroglyph on a potsherd, Bhirrana. Hieroglyph: meṭ sole of foot, footstep, footprint (Ko.); meṭṭu step, stair, treading, slipper (Te.)(DEDR 1557). Rebus: meḍ ‘iron’(Munda); मेढ meḍh‘merchant’s helper’(Pkt.) meḍ iron (Ho.) meṛed-bica = iron stone ore, in contrast to bali-bica, iron sand ore (Munda)

Yuval Gorden notes:"While the traditional manifestation of the technology has vanished from many parts of the world, it has survived in some areas of India. The tradition is carried on in the manufacture of small pieces by tribal groups or by Hindu metalworkers. These tribal people live in the districts of Bankura, Burdwan, and Midnapore in West Bengal...The Dhokra apply two or more layers of clay on top of the wax model. First, a thin clay paste is added and allowed to dry; then a layer of rougher clay mixed with rice husks is added and also allowed to dry. A hole is sometimes cut through the top of the clay coverings to allow for the entrance of the molten metal. Likewise, a channel is made in the bottom to let the wax flow out of the mold. Metal wires are then tied around the whole construction to keep it intact. The mold is heated
until the wax is melted and poured out...Once the mold mixture has set hard, the molds are placed in a furnace and heated until the wax is melted and integrated into the rather spongy fabric of the mold. Then the heating continues until the metal is melted, made evident by a green tinge of the fire, at which point the molds are turned upside down and filled with the liquid metal from the flask. This point is extremely important for our discussion, because it indicates that crucibles are not necessarily used in the process of lost wax casting, in contrast to open casting, where their use is mandatory."

Ibex and birds on Nahal Mishmar artefacts

After examining several artefacts of Nahal Mishmar hoard, Goren concludes: "The results of this study indicate that all the examined materials were the remains of the casting molds...This indeed indiates that the Chalcolithic technology of mold construction for the lost wax casting technique was well established and performed by specialists. Moreover, the emphasized homogeneity of the materials and technology in use, regardless of the location of the find, stands against the possibility of production by itinerary craftsmen and supports the idea that all of these items were produced by a single workshop or workshop cluster. The results make it clear that, although Chalcolithic mold production and casting techniques can be compared to some extent with the methods of traditional craftsmen such as the Dhokra of India, they are far more sophisticated and thus more analogous with the mold construction techniques used today by modern workshops...some motifs...specifically depict ibexes and vultures...It is likely that these animals were seen as protectors of this highly skilled metallurgy... (ibex) representation in the En Gedi sanctuary might be related to the special role of this animal in the decoration fo the Chalcolithic metal artifacts as well as ossuaries. (p.393)"

[Yuval Goren, 2008, The location of specialized copper production by the lost wax technique in the chalcolithis southern Levant, Geoarchaeology: An international Journal, Vol. 23, No. 3, 374-397 (2008), p. 377].
http://www.scribd.com/doc/220039411/Yuval-Goren-2008-The-location-of-specialized-copper-production-by-the-lost-wax-technique-in-the-chalcolithis-southern-Levant-Geoarchaeology-An-int

Radiocarbon dating of Nahal Mishmar reed mat by Arizona AMS laboratory takes at least some of (the finds to 5375 +_ 55 to 6020+_60 BP). (Aardsman, G., 2001, New radiocarbon dates for the reed mat from the cave of the treasure, Israel, Radiocarbon, Volume 43, number 3: 1247-1254). This indicates the possibility that cire perdue technique was already known to the metallurgists who created the Nahal Mishmar artefacts. There is, however, a possibility that all the artefacts of the Nahal Mishmar hoard may not belong to the same date and hence, cire perdue artefacts might have been acquisitions of a later date. (Shlomo Guil

https://www.academia.edu/5689136/Reflections_Upon_Accepted_Dating_of_the_Prestige_Items_of_Nahal_Mishmar)

I suggest that an alternative interpretation for the use of ibex and birds on Nahal Mishmar artefacts. They may be Meluhha hieroglyphs describing the specific metallurgical skill of and materials used by the artisans.

In 1961, a group of archaeologists were looking for Dead Sea scrolls. Instead, they found the striking double ibex and the rest of the hoard now known as the "Cave of Treasure." (Courtesy of the Israel Museum)

In 1961, a group of archaeologists were looking for Dead Sea scrolls. Instead, they found the striking double ibex and the rest of the hoard now known as the "Cave of Treasure." (Courtesy of the Israel Museum)

The double ibex was made using a complicated wax and ceramic mold..Standard (scepter)

with ibex heads.

Dm. mraṅ m. ‘markhor’ Wkh. merg f. ‘ibex’ (CDIAL 9885) Tor. miṇḍ ‘ram’, miṇḍā́l ‘markhor’

(CDIAL 10310) Rebus: meḍ (Ho.); mẽṛhet ‘iron’ (Munda.Ho.) dula 'pair' Rebus: dul 'cast metal'. āra‘six’ Rebus: āra ‘brass’

Nahal Mishmar. Crown with building facade decoration and birds.

karaṇḍa ‘duck’ (Sanskrit) karaṛa ‘a very large aquatic bird’ (Sindhi) Rebus: करडा [karaḍā] Hard from alloy--iron, silver &c. (Marathi) dula 'pair' Rebus: dul 'cast metal'.

sã̄gāḍā m. ʻ frame of a building ʼ (M.)(CDIAL 12859) Rebus: jaṅgaḍ ‘entrustment articles’ sãgaṛh m. ʻ line of entrenchments, stone walls for defence ʼ (Lahnda).(CDIAL 12845) Allograph: saṅgaḍa ‘lathe’. 'potable furnace'. sang ‘stone’, gaḍa ‘large stone’. dula 'pair' Rebus: dul 'cast metal'. koḍ ‘horns’ Rebus: koḍ‘artisan’s workshop’.

[quote] Among the items displayed in ISAW’s Masters of Fire exhibit are Nahal Mishmar finds—intricately crafted scepters and mace heads—that were made using the relatively advanced lost-wax castingtechnique, in which a mixture of copper, arsenic, antimony, and nickel is poured into a mold. One highlight is a circular metal object with decorative horns and vultures (birds) protruding from the top—but don’t let its shape fool you, notes curator Michael Sebanne of the Israeli Antiquities Authority. This “crown” was probably too heavy, and too small in circumference, to be worn; it’s more likely a model of a temple or a tomb, Sebanne says.

We know that people living in the Middle East more than 6,000 years ago raised livestock for dairy, crafted exquisite vessels out of copper, and took great care in burying their dead. But what did they believe? How did they view the world? Did they conceive of the beautiful objects they made as art?

These are the questions at the heart of Masters of Fire: Copper Age Art From Israel, a current NYU Institute for the Study of the Ancient World exhibit displaying 157 items from the Chalcolithic Era (4500-3600 BCE)—otherwise known as the Copper Age. Over the past eight decades of archaeological discovery, scholars have determined that this was the period in which the people of the Southern Levant first settled in organized villages headed by tribal chiefs; first imported raw metals from great distances to forge tools; and first dedicated sanctuaries for cults and rituals. For the first time, workers specialized in agriculture and particular crafts, and wool, cheese, olives, and dates were produced on a large scale.

But mysteries still remain. To look at these artifacts is to confront adistant, and yet recognizable, ancestor—foreign, and yet somehow familiar.

...

The Leopards weight from Shahi Tump - Photography and 30 MeV accelerator tomodensimetry showing the copper shell and the lead filling.(Science for Cultural Heritage: Technological Innovation and Case Studies in Marine and Land Archaeology in the Adriatic Region and Inland : VII International Conference on Science, Arts and Culture : August 28-31, 2007, Veli Lošinj, Croatia, World Scientific, 2010. The aim of the conference was to discuss the contribution of physics and other sciences in archaeological research and in the preservation of cultural heritage.)

...

Meluhha metallurgy to Bronze Age civilizations

Mohenjo-daro seal depicts a hieroglyph composition, comparable to the horned, decrepit woman with hanging breasts and ligatured to a bovine hindlegs and tail as shown on one side of the Dholavira tablet. There is an added narrative of two hieroglyphs: horned tiger and a leafless tree.

I would like to comment on the following Fig. 16 of Parpola's paper (Beginnings of Indian astronomy (Asko Parpola, 2013) With reference to a parallel development in China. in: History of Science in South Asia 1 (2013), pp. 21-78):

Fig. 16 Two-faced tablet from Dholavira, Kutch, Gujarat, suggesting child sacrifice (lower picture) connected with crocodile cult (upper picture). After Parpola 2011: 41 fig. 48 (sketch AP). 'Crocodile in the Indus civilization and later south Asian traditions'. In Linguistics, archaeology and the human past: occasional paper 12, ed. Toshiki Osada & Hitoshi Endo. Pp. 1-58. Kyoto: Indus Project, Research Institute for Humanity and Nature.

To compare the details provided by AP's sketch on this Fig. 16, I reproduce below a photograph of the tablet:

Even assuming that a seated person on the lower sketch figure with raised arms carries 'children' I do not see how Asko Parpola (AP the sketch-maker) can jump to the conclusion of 'suggested child sacrifice'.

Dholavira molded terracotta tablet with Meluhha hieroglyphs written on two sides.

Some readings:

Hieroglyph: Ku. ḍokro, ḍokhro ʻ old man ʼ; B. ḍokrā ʻ old, decrepit ʼ, Or. ḍokarā; H. ḍokrā ʻ decrepit ʼ; G. ḍokɔ m. ʻ penis ʼ, ḍokrɔ m. ʻ old man ʼ, M. ḍokrā m. -- Kho. (Lor.) duk ʻ hunched up, hump of camel ʼ; K. ḍọ̆ku ʻ humpbacked ʼ perh. < *ḍōkka -- 2. Or. dhokaṛa ʻ decrepit, hanging down (of breasts) ʼ.(CDIAL 5567). M. ḍhẽg n. ʻ groin ʼ, ḍhẽgā m. ʻ buttock ʼ. M. dhõgā m. ʻ buttock ʼ. (CDIAL 5585). Glyph: Br. kōnḍō on all fours, bent double. (DEDR 204a) Rebus: kunda ‘turner’ 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) Tiger has head turned backwards. క్రమ్మర krammara. adv. క్రమ్మరిల్లు or క్రమరబడు Same as క్రమ్మరు (Telugu). Rebus: krəm backʼ(Kho.)(CDIAL 3145) karmāra ‘smith, artisan’ (Skt.) kamar ‘smith’ (Santali) Hieroglyph: krəm backʼ(Khotanese)(CDIAL 3145) Rebus: karmāra ‘smith, artisan’ (Skt.) kamar ‘smith’ (Santali)

Hieroglyphs to children held aloft on a seated person's hands: dula 'pair' Rebus: dul 'cast metal' kuṛī 'girl, child' Rebus: kuṭhi ‘smelter furnace’ (Santali) kuṛī f. ‘fireplace’ (H.); krvṛi f. ‘granary (WPah.); kuṛī, kuṛohouse, building’(Ku.)(CDIAL 3232) kuṭi ‘hut made of boughs’ (Skt.) guḍi temple (Telugu)

Pa. kōḍ (pl. kōḍul) horn; Ka. kōḍu horn, tusk, branch of a tree; kōr horn Tu. kōḍů, kōḍu horn Ko. kṛ (obl. kṭ-)( (DEDR 2200) Paš. kōṇḍā ‘bald’, Kal. rumb. kōṇḍa ‘hornless’.(CDIAL 3508). Kal. rumb. khōṇḍ a ‘half’ (CDIAL 3792).

Rebus: koḍ 'workshop' (Gujarati)

kāruvu ‘crocodile’ Rebus: khar ‘blacksmith’ (Kashmiri)

kola 'tiger' Rebus: kol 'working in iron', 'pañcaloha, alloy of five metals'.

Hieroglyph: dhokra ‘decrepit woman with breasts hanging down’. Rebus: dhokra kamar 'artisan caster using lost-wax technique'.

See: http://bharatkalyan97.blogspot.in/2014/01/meluhha-hieroglyphs-1-dhokra-lost-wax.html

Meluhha hieroglyphs: 1. Dhokra kamar lost-wax metal caster; 2. Dance-step of Mohenjo-daro metal cast
kŕ̊tā -- ʻgirlʼ (RV); kuṛäˊ ʻgirlʼ (Ash.); kola ‘woman’ (Nahali); ‘wife’(Assamese). kuḍa1 ʻ boy, son ʼ, °ḍī ʻ girl, daughter ʼ. [Prob. ← Mu. (Sant. Muṇḍari koṛa ʻ boy ʼ, kuṛi ʻ girl ʼ, Ho koa, kui, Kūrkū kōn, kōnjē); or ← Drav. (Tam. kur̤a ʻ young ʼ, Kan.koḍa ʻ youth ʼ) T. Burrow BSOAS xii 373. Prob. separate from RV. kŕ̊tā -- ʻ girl ʼ H. W. Bailey TPS 1955, 65. -- Cf. kuḍáti* ʻ acts like a child ʼ Dhātup.] NiDoc. kuḍ'aǵa ʻ boy ʼ, kuḍ'i ʻ girl ʼ; Ash. kūˊṛə ʻ child, foetus ʼ, istrimalī -- kuṛäˊ ʻ girl ʼ; Kt. kŕū, kuŕuk ʻ young of animals ʼ; Pr. kyútru ʻ young of animals, child ʼ, kyurú ʻ boy ʼ,kurīˊ ʻ colt, calf ʼ; Dm. kúŕa ʻ child ʼ, Shum. kuṛ; Kal. *kūŕ**lk ʻ young of animals ʼ; Phal. kuṛĭ̄ ʻ woman, wife ʼ; K. kūrü f. ʻ young girl ʼ, kash. kōṛī, ram. kuṛhī; L. kuṛā m. ʻ bridegroom ʼ,kuṛī f. ʻ girl, virgin, bride ʼ, awāṇ. kuṛī f. ʻ woman ʼ; P. kuṛī f. ʻ girl, daughter ʼ, P. bhaṭ. WPah. khaś. kuṛi, cur. kuḷī, cam. kǒḷā ʻ boy ʼ, kuṛī ʻ girl ʼ; -- B. ã̄ṭ -- kuṛā ʻ childless ʼ (ã̄ṭa ʻ tight ʼ)? -- X pṓta -- 1: WPah. bhad. kō ʻ son ʼ, kūī ʻ daughter ʼ, bhal. ko m., koi f., pāḍ.kuā, kōī, paṅ. koā, kūī. (CDIAL 3245)
kōla1 m. ʻ name of a degraded tribe ʼ Hariv. Pk. kōla -- m.; B. kol ʻ name of a Muṇḍā tribeʼ(CDIAL 3532).

Excerpts from: http://bharatkalyan97.blogspot.in/2014/04/revisiting-cire-perdue-in.html

Roots of Bhāratam Janam have to be traced from the banks of Rivers Sarasvati and Sindhu identifying their life-activity as metalworkers, metalcasters who made भरत (p. 603) [ bharata ] n A factitious metal compounded of copper, pewter, tin &c. भरताचें भांडें (p. 603) [ bharatācē mbhāṇḍēṃ ] n A vessel made of the metal भरत. 2 See भरिताचें भांडें.भरती (p. 603) [ bharatī ] a Composed of the metal भरत. (Marathi. Moleworth).

Cognate etyma (semantics of alloy) of Indian sprachbund: bhāraṇ = to bring out from a kiln (G.) bāraṇiyo = one whose profession it is to sift ashes or dust in a goldsmith’s workshop (G.lex.) In the Punjab, the mixed alloys were generally called, bharat (5 copper, 4 zinc and 1 tin). In Bengal, an alloy called bharan or toul was created by adding some brass or zinc into pure bronze. bharata = casting metals in moulds; bharavum = to fill in; to put in; to pour into (G.lex.) Bengali. ভরন [ bharana ] n an inferior metal obtained from an alloy of coper, zinc and tin. baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

http://bharatkalyan97.blogspot.in/2015/08/bharatam-janam-of-rigveda-rv-353-mean.html

भरत (p. 603) [ bharata ] n A factitious metal compounded of copper, pewter, tin &c.भरताचें भांडें (p. 603) [ bharatācē mbhāṇḍēṃ ] n A vessel made of the metal भरत. 2 See भरिताचें भांडें.भरती (p. 603) [ bharatī ] a Composed of the metal भरत. (Molesworth Marathi Dictionary).This gloss, bharata is denoted by the hieroglyphs: backbone, ox.

Seal published by Omananda Saraswati. In Pl. 275: Omananda Saraswati 1975. Ancient Seals of Haryana (in Hindi). Rohtak.

This pictorial motif gets normalized in Indus writing system as a hieroglyph sign: baraḍo = spine; backbone (Tulu) Rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi) Tir. mar -- kaṇḍḗ ʻ back (of the body) ʼ; S. kaṇḍo m. ʻ back ʼ, L. kaṇḍ f., kaṇḍā m. ʻ backbone ʼ, awāṇ. kaṇḍ, °ḍī ʻ back ʼH. kã̄ṭā m. ʻ spine ʼ, G. kã̄ṭɔ m., M. kã̄ṭā m.; Pk. kaṁḍa -- m. ʻ backbone ʼ.(CDIAL 2670) Rebus: kaṇḍ ‘fire-altar’ (Santali) The hieroglyph ligature to convey the semantics of ‘bone’ and rebus reading is: ‘four short numeral strokes ligature’ |||| Numeral 4: gaṇḍa 'four' Rebus: kaṇḍa 'furnace, fire-altar' (Santali)

This is one possible explanation for the ancient name of the Hindu nation: Bhāratam, mentioned in R̥gveda – the Bhāratam janam were metalworkers producingbharat mixed alloy of copper, zinc and tin.

bharatiyo = a caster of metals; a brazier; bharatar, bharatal, bharataḷ = moulded; an article made in a mould; bharata = casting metals in moulds; bharavum = to fill in; to put in; to pour into (Gujarati) bhart = a mixed metal of copper and lead; bhartīyā = a brazier, worker in metal; bhaṭ, bhrāṣṭra = oven, furnace (Sanskrit.)

http://bharatkalyan97.blogspot.in/2014/09/bharat-name-of-nation-root-bharatiyo.html

S. Kalyanaraman
Sarasvati Research Center
September 3, 2015

https://www.scribd.com/doc/277981068/Itih%C4%81sa-of-Bh%C4%81ratam-Janam-Through-Indus-Script-and-Maritime-Tin-Route

Itihāsa of Bhāratam Janam Through Indus Script and Maritime Tin Route by Srini Kalyanaraman

https://www.scribd.com/doc/277987971/Parama-Hamsa

Parama Hamsa

↧

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September 3, 2015, 3:08 am

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LETTER TO
Members and Alumnae of American Universities

Oppose Prejudice and Fear-mongering in the “Faculty Statement on Narendra Modi’s Visit”

Kare Kankanam India (Signatures status as of 3 Sept. 2015 3 PM IST)

Opposing anti-India psec petition: over 750 signatures and comments.

Note: This is a counter petition against the anti-Modi statement given by some faculty of South Asian studies recently. When you sign it, please indicate in the optional comment box which university or universities you are an alum of or you presently work in.

We, the undersigned, are professors, researchers, scientists, scholars, students, and professionals with undergraduate, graduate or doctoral degrees from universities across North America. We are members, partners, or products of a world-class higher education system and many of us are successful leaders of today’s global knowledge economy. We are well aware of the principles of scholarly research, scientific method, and objectivity, and we are also aware of the need to respect a wide range of opinions in academia, especially in fields like the humanities and liberal arts.

However, there are occasions when academic opinion strays so far from the scope of sane discourse, and worse, creates the risk of devastating human consequences in political and economic terms, that any one who has seen the insides of a university classroom and respects its worth, must step up and speak up to protect its integrity. The recent statement against Indian Prime Minister Narendra Modi’s visit to Silicon Valley by some faculty members who claim expertise on South Asia, is such an occasion. This statement lacks the slightest respect for facts and for academic integrity, and presumes to claim unilateral expertise over India by brandishing credentials in lieu of persuasive arguments.

We reject its claims for the following reasons, and we call strongly for introspection and change in the ossified and fantastic little mental world of South Asia studies as it exists today.

1) The allegation that Narendra Modi ought to be viewed with suspicion, if not disdain, by business leaders in Silicon Valley because of surveillance implications in the Digital India initiative seems a desperate ploy rather than any genuine concern for India. They offer no evidence for their claim, and neglect to mention that the Indian government has been pursuing several digital initiatives long before Narendra Modi assumed office, a fact that never bothered them when the UPA government, with which several U.S. based South Asian academics have had close ties of patronage and privilege, was in power.

2) Their attempt to invoke an admitted mistake on the part of the U.S government in denying Modi a visa as a “powerful signal” is a stark case of false reasoning (would the incident of a false complaint being made in a police station still be mentioned as evidence of complicity when due process had found there was no cause for even an arrest, let alone a trial and conviction?) and a deplorable attempt to exhume ugly lies about Modi’s attitude towards Muslims. Modi was cleared by several investigating agencies of any complicity in the riots that broke out in Gujarat in 2002 following the burning of a train carrying Hindu pilgrims by a Muslim mob. He ran an inclusive campaign for Prime Minister and was vindicated by one of the largest mandates received by an elected official on the face of the earth. He has shown no sign at all that he disfavors someone because they happen to call God by a different name than he does. His recent visit to U.A.E. where he was received warmly by senior members of the government (who happen to be devout and proud Muslims) should be a reminder to academicians who somehow think they are protecting Islam better than Muslims themselves, many of whom have voted for Modi enthusiastically. The powerful endorsement Modi has received from two of the major institutions that govern civilized modern societies, law and democracy, should be proof enough of the inappropriateness of the allegations that have been relentlessly leveled against him by a section of academia and the press--and unless the South Asia studies faculty who have perpetuated these charges so recklessly have new evidence that they can present before courts in India and before the Indian people, they must recognize that they are running a campaign not for justice but for destroying justice and democracy.

3) Their allegations that somehow academic freedom is under threat in India because of administrative changes at a couple of institutions are completely belied by the reality of what Indian citizens see in their news media every day. TV anchors, writers, journalists, columnists, and bloggers not only criticize Modi and his government, but often go so far as to promote baseless and sensational charges only to retract them quietly later. There is growing evidence of a systematic process of defamation against India and Narendra Modi in the international press and in a large part of the elite English-language Indian media. No government that seeks to restrict freedom of speech would permit the amount of calumny that passes off as news in India.

4) On the contrary, for all their talk about assaults on academic freedom, the signatories of the anti-Modi letter have never admitted that the subject of the greatest censorship and distortion in South Asian academics in recent years has been Narendra Modi. Just a few years ago, Modi was effectively prevented from addressing by videoconference students and faculty at UPenn because of a campaign of calumny similar to the present one. It is an unspoken about reality that the academic pseudo-consensus on South Asia, with its demonization campaign of Modi at the center, sustains itself entirely on a system of exclusion, censure and silencing. The only effective (if invisible) restrictions on free speech and academic freedom that exist today are the ones that silence those scholars, writers and concerned citizens who have dared to question the South Asianist academy’s institutionalized Hinduphobia and disdain for facts. Invited submissions to books on secularism are suddenly rejected for questioning this academic pseudo-consensus, peer reviews are deployed strategically to deny publication, scholars of integrity and depth are misrepresented egregiously in articles seeking to demonize them as fundamentalists, letters of response are declined the courtesy of publication, exaggerated charges of plagiarism are made against independent scholars, and worse. It is a sorry state of affairs indeed that an area of scholarship which purports to represent the lives, struggles and aspirations of over one billion people in academia has descended into such a murky and incestuous miasma of meaningless, dishonest and self-righteous posturing.

We therefore reject the faculty statement against Modi in its entirety. We do so not necessarily in the name of any one person or political party, but in the name of the high standards of academic excellence we have worked towards building, in and outside of academia. We call on the authors of this petition to introspect, change, and for once seek to earn the trust and respect of the community in whose name they have been making a living all these years.

https://www.change.org/p/members-and-alumnae-of-american-universities-oppose-prejudice-and-fear-mongering-in-the-faculty-statement-on-narendra-modi-s-visit?source_location=petitions_share_skip

REASONS FOR SIGNING

Petitioning Members/Alumnae of American Universities against Anti-India psec academics. NaMo, restitute kaalaadhan.

September 3, 2015, 4:07 am

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Read the reasons why you may sign the petition...

Atul Kumar JERSEY CITY, NJabout 11 hours ago Like 0
Narendra Modi has reignited the Idea of India as a spiritual, economic, cultural hub of Asia and world. What these professors are doing is seeking personal publicity and harming US India relationship and should be stopped immediately. They have a long track record of vicious and malicious defamatory campaign against Narendra Modi for many years and it is time they are punished and stopped from such hate campaigns. atultech.com
Nita Shah FLUSHING, NYabout 11 hours ago Like 0
The systematic campaign against Modi is the result of misplaced paranoia and Hindu phobia that should not find a place in civilized discourse. It especially vindictive and mean spirited when mouthed by so called academics. None of their statements can stand scrutiny before logic, rational thinking, and especially, in a court of law.
Bharat Somal ALPHARETTA, GAabout 11 hours ago Like 0
American universities teach wrong about Indiaandits leader.Modi is greatest leader India ever had.

Sudhir Shah ST.PETERSBURG, FLabout 11 hours ago Like 0
Sudhir Shah

sukumar thanawala NAPERVILLE, ILabout 11 hours ago Like 0
the anti Modi statement is driven by antipathy and has no basis.
Amitabh Mittal BARTLETT, ILabout 12 hours ago Like 0
Narendra Modi is the last hope for a better India.

Sailash jayaprakash ARCADIA, CAabout 12 hours ago Like 0
I am signing this because this liberal terrorist are anti democratic and don't believe in people's mandate ! This microscopic minority like to spread fear and establish their importance through intellectual terriorism !

Ram Kumar SUNNYVALE, CAabout 12 hours ago Like 0
These marxist academics who teach nonsensical subjects such as "mass media and communication" are the prime reason why the US education system is facing a crisis where most students feel ripped off with the combination of high tuition and student loans combined with the idiotic leftist brainwashing that renders such students useless for the global economy. In India they successfully turned out 70 years of such rabble rousers who were better at student protests and union politics rather than producing anything useful for society. Americans must realize the type of poison they have injected into their educational system by hiring these types of communist losers. Modi has a mission of transforming India into an economic powerhouse, and all sensible people should support his monumental undertaking, stop listening to silly Donigerian delusions.

Dr. Ved Vyas HOUSTON, TXabout 12 hours ago Like 0
As a goodwill gesture to our support for dear Narendra Modi who is not only a great leader of the world but a most dedicated statesman of India whose vision will help every single Indian citizen and also all citizens of the world.

Dilip Banerji GUELPH, ON, CANADAabout 12 hours ago Like 0
The opponents of Modi's visit are complete hypocrites! I have never seen or heard them oppose Chinese leaders' visits for China's persecution of muslims in Xinjian. Where is their "principled" opposition when Pakistani leaders come to US, given Pakistan's atrocities on Christians, Hindus, Balochis,....??

Lakshmi Balaraman CLEVELAND, OHabout 12 hours ago Like 0
I think this is correct.

Vardharajan Shanmugavelu SAN JOSE, CAabout 12 hours ago Like 0
I'm signing this as the Academicians who have written against PM Modi are biased and baseless.

Sanatan Sarvada IRVINE, CAabout 12 hours ago Like 0
These leftists academicians and ilks are nothing but leeches. They sucked monies of Indian Taxpayers for their own wealth creation and did nothing in return except publishing derogatory against Bharat as a nation. They always worship traitors and terrorists, recent example are opposing death penalty of a dreaded terrorist and opposing renaming of street of medieval era ISIS chief Aurangzeb with staunch nationalist Dr. APJ Abdul Kalam.
They don't like freedom of speech and also they try to muzzle each right thinking voice on the planet. It is wise to do opposite to what these lefties cry for.

Venkateswaran Murali RHODES UNIVERSITY, SOUTH AFRICAabout 12 hours ago Like 0
I am for India to prosper
Mayur Punekar DOHA, QATARabout 12 hours ago Like 0
I am a researcher working at Texas A&M University and firmly oppose move to boycott Mr. Modi by some ideologically motivated fear-mongers from the US academia. It should be noted that most of these people have no technical background and clearly going out of their way to malign democratically elected leader of India.
Rakesh Bhandari LONDON, CANADAabout 12 hours ago Like 0
These bogus academics are insulting the voters of India whom mrodi represent. All there charges are fear mongring as they fear for there loss of favours from most corrupt Congress governments. They have absolutely no business patronizing India its people and the Silicon Valley .

As a long time member of Canadian academic community I ashamed of these so called low level parasites labelling themselves as academics.

Rajesh Acharya PITT MEADOWS, CANADAabout 12 hours ago Like 0
Unbelievable! the hubris of this left-leaning communist brigade. Ashamed they come from India and are now trying to sabotage India's development and digitization drives.

USA should keep an eye on these so called "academics". Feel bad for students who come under their influence. I would never take any lessons from them.
Manoj Khare INDIAabout 12 hours ago Like 0
Such acts of political fear-mongering among general public by academics is unbecoming conduct, and deserves a rap on the knuckles.

The academics can have their opinions, but their lobbying like activists is unacceptable.

Stuart Sovatsky RICHMOND, CAabout 12 hours ago Like 0
we need more closeness in academia based in thoughtful inclusion

Jayakumar Rajagopal OWINGS MILLS, MDabout 12 hours ago Like 0
Anna University, College of Engineering, Madras

Vivek Naarajan BAYTOWN, TXabout 13 hours ago Like 0
I am an alumnus of University of Texas at Arlington and faculty at Lamar University. I strongly oppose the prejudice and fear-mongering in the “Faculty Statement on Narendra Modi’s Visit”.

Chandramohan nayak SUNNYVALE, CAabout 13 hours ago Like 0
Authors of anti-Modi statement are opposing democratically elected leader, also have had connections with Indian enemies

Shivsankar S CHENNAI, INDIAabout 13 hours ago Like 0
I am a humanist. I view the academic signatories of the letter to silicon valley businesses, as criminals of the worst order, who will even ensure the death of 100s of 1000s of their fellow human beings from poverty, only if the hated, non-stereotypical, demonized person is shamed and defeated, or even killed. Those sad excuses for human beings must be stripped of their laurels, labelled unfit for society and should be ostracized along such others like fascists, paedophiles and serial killers.

Abhinav Gupta LAWRENCE, KSabout 13 hours ago Like 0
I went to University of Kansas for my MS, and currently working as an Analyst in Philadelphia area. This is the first time India has got a PM who energized the whole country taking leadership and changing status quo. The rumor mongering against him is baseless and mean-minded.

Ashok D AURORA, ILabout 13 hours ago Like 0
An Alumnus of Louisiana State University with Doctoral Degree. I strongly sign this petition to oppose the prejudices and fear-mongering in the "Faculty Statement" on Prime Minister Narendra Modi's Visit to the Silicon Valley later this month

Raj Shah NEW YORK, NYabout 13 hours ago Like 0
I hate third rated psudo-seculars

Santhosh Veeranna CHICOPEE, MAabout 13 hours ago Like 0
Oppose hate and prejudice in the section of South Asia studies faculty against Prime Minister Modi, whom I admire as a "Political Yogi"

Ellen Smart RIDGEFIELD, WAabout 13 hours ago Like 0
it's the right thing to do.

Venu Gopal INDIAabout 13 hours ago Like 0
I m a strong supporter of people's pm of India

Venkata Kuppusamy SUWANEE, GAabout 14 hours ago Like 0
It's just a baseless accusation. To give an example, even some of the main street articles calling Rahul Gandhi and Sonia Gandhi as Gandhi family. In this digital age, I would like to reiterate that Western academicians cannot form opinions in a vacuum without proper due diligence, thinking the supremacy will overweigh the facts. I have one homework to the acaemics in US (BTW, I have been to one of the schools and living American dream as well) is come up with what it takes to reduce the ever increasing tuition fees, it's nowhere close to the inflation and very cost-prohibiting that we are going to see more and more students coming out of high-schools are not going to get an opportunity to get into a good school and cannot afford the ever-increasing tuition fee.

For me, that should focus #1 for the academicians of this country.

Gajanan Gaikwad HOUSTON, TXabout 14 hours ago Like 0
Because He is my PM

Narayana Sthanam BIRMINGHAM, ALabout 14 hours ago Like 0
I do not believe in censorship and against prejudice and hypocrisy.

Suman Konda VISAKHAPATNAM, INDIAabout 14 hours ago Like 0
I am outraged that the PM of India is working hard and these people are putting road blocks in path.

Kamlesh and Surindra Kapur CHESAPEAKE, VAabout 14 hours ago Like 0
The Anti- Modi petition is sheer madness. These Anti peace and anti India people will never allow India to develop economically as also to be free from their false theories and assumptions. Shameful indeed.

Renganayaki Srinivasan INDIAabout 14 hours ago Like 0
Alumni of Bharathidasan University, Trichi

Manhar Valand MCDONOUGH, GAabout 14 hours ago Like 0
As Vedic Scholar and teacher at OLLI Emory we are aware of the Western Academic bias. It is a standard practice reflected by news media. Truth is denied as falsehood created and paraded. It is based on ignorance in democracy.

Sant Gupta LORTON, VAabout 14 hours ago Like 0
Modi Government is the best thing since Indian independence I 1947

Krishna Telikepalli INDIAabout 14 hours ago Like 0
To stop the prjudice.

Arya Bharat INDIAabout 14 hours ago Like 0
Stop the hate mongering against our beloved Prime Minister Narendra Modi. Stop defaming a world leader.

JR Rao WASHINGTON, DCabout 15 hours ago Like 0
Meaningless rabble rousing- exemplified by the canard spreading petition against India and Indians and Hindus is plain and simple racism.

sim red SAN DIEGO, CAabout 15 hours ago Like 0
I'm signing this petition because I'm sick and tired of the irrational professors in US universities and their blind hatred for anything Hindu and anything or person progressive for India. They don't see anything wrong with the likes of AAPs AK or Bihar's Lalu etc who have ruined the country. Anything Modi, they oppose blindly.
Sathiamoorthy Karuppaswamy INDIAabout 15 hours ago Like 0
He is the only person to save India from clutches of anarchy and religious violence. To have a long lasting cure, He has to make some big decision which will serve everyone.

Venkata Santhanaraman SAN ANTONIO, TXabout 15 hours ago Like 0
I am a MBA Alum of University of Houston-Victoria

AKASH ANJAN INDIAabout 15 hours ago Like 0
Jaipur National University

Hari Saravanan CHENNAI, INDIAabout 15 hours ago Like 0
India is important to me.

anand unni DUBAI, UNITED ARAB EMIRATESabout 15 hours ago Like 0
Truth satyam satyam

Sundararajan Narayanan TIRUPUR, INDIAabout 15 hours ago Like 0
I'm signing this because I want to stop attempts to thwart the peaceful development of India and resent the negative stereotyping of India by the that section of academics who are hate and fear mongers

Indravadan Mistry VADODARA, INDIAabout 15 hours ago Like 0
A systematic anti-Modi drive is being operated not only in India but out side India too under the guidance of some people of India, interested in power politics. This is not a fair practice. They are trying to defame Modi to prove themselves good, who in fact are good foor nothing. This must be stopped; a false propaganda must end.

Murthy Vemuganti SHREWSBURY, MAabout 15 hours ago Like 0
I'm an alumni of Johns Hopkins University and Babson College where I did my graduate studies. I am vehemently against the anti-Modi statement by some faculty of South Asian studies. For all their protestations of feigned concerns, they seem to be so out of touch with real need for advancements in technology and research that can drive economic benefits that have the potential to change the face of Indian economy. They are camouflaging their pathological and ideological hatred towards Modi to negatively color his interactions with Silicon valley technology businesses. I would urge the institutions and companies that fund South Asian studies drive reform in this discipline where regressive ideologies and mindsets are not perpetuated.

Shriram Lakshmi Narasimhan CHENNAI, INDIAabout 15 hours ago Like 0
There is no truth in the campaign carried out by these so called eminent people against Mr Modi and his party elected by billion people.

Nalin Parekh INDIAabout 15 hours ago Like 0
These Anti India, Anti Hindu, Anti BJP, Anti NaMo, Anti RSS, morons and paid pimps are well known for their bullshit. They wil oppose everything that is good for India. Where the hell they were for last Sixty Five Years? Did they not see anything wrong in happening in India all those time? Stupid Congress's ass licking pimps.

Abul Meghani FREMONT, CAabout 16 hours ago Like 0
Some anti-Modi statements contain misguided information. I am an alumnus of FSU. And have had lived in USA for more than 35 years.

Santhosh Veeranna CHICOPEE, MAabout 16 hours ago Like 0
Oppose hate and prejudice in the section of South Asia studies faculty against Prime Minister Modi, whom I admire as a "Political Yogi"

natasha chaudhary COLLEGE PARK, MDabout 16 hours ago Like 0
I am tired of baseless aggelations againt NaMo

Gnanakumar Rajaram FREMONT, CAabout 16 hours ago Like 0
I am closely watching the positive developments to India and people of India from all the hard works of Mr. Modi. At the same time, I have understood the effects of forces outside India damaging India's beautiful diverse fabric. There is a big difference between True Activism and Armchair Activism.

Nagesh Bhandari INDIAabout 16 hours ago Like 0
these academicians are liars.They are pseudoseculars and surviving on grants and not because of their talent.Are part of caucus.

David Hogg HYDERABAD, INDIAabout 16 hours ago Like 0
At last we have a PM working for us all, for the nation as a whole. A chance for India to achieve greatness with PM Modi at the helm. Time to ignore the narrowness of a small pseudo-academia group that is incapable of understanding India and her civilisational role in the world.

TP SAMPATH INDIAabout 16 hours ago Like 0
Wendy , Partho other Americans carry colonial prejudice and liberal US must reject Modibelected leader of largest democracy

krishnan hariharan ZURICH, SWITZERLANDabout 16 hours ago Like 0
I am a devotee if Sri Narendramodi

Venkataraman Iyer INDIAabout 16 hours ago Like 0
MADRAS UNIVERSITY

Raghu Ram BERLIN, CTabout 16 hours ago Like 0
These pseudo-intellects just survive on lies and nothing else. Let us come together and expose their falsehood and lies.

Vijayakrishna KS Iyengar INDIAabout 16 hours ago Like 0
Modiji is pro Indian, pro development and honest leader.

Gaurang Vaishnav EDISON, NJabout 16 hours ago Like 0
We have had enough of this "academia terrorism." They have not been objective and it is clear that they hold brief for a certain political ideology. They are so benumbed by the resounding slap on their cheeks by the Indian electorate and the massive response to Modiji's visit of New York last year and the upcoming one in San Jose, that they cannot see the writing on the wall.

Prashant Jha PITTSBURGH, PAabout 16 hours ago Like 0
I am graduate student at Carnegie Mellon University. I completely reject the illl-intended petition by some academician. It goes on to show their character. They can stoop to any low to oppose the person they hate. This is shameful. We expected better from these academicians. They can disagree with Narendra Modi, but flaunting their hatred in such a pathetic manner, and hurting interest of country that needs technology and innovation is not becoming of any professor of good institute. They shamelessly used digital India program, on which most of these have zero expertise, to propagate their 2002 agenda. Even CEO of big tech company's will think 1000 times before taking any advice from the petitioner against Modi. They lack that knowledge, and misused their reputable position to defame Modi.

Ganapathi Subramanyam CHENNAI, INDIAabout 17 hours ago Like 0
Modi has to be allowed to work. He is a very positive nationalist PM. He needs the support of all self respecting, patriotic Indians.

Hari Venkat INDIAabout 17 hours ago Like 0
..because for all of these fear-mongering & prejudice, it is less to do with Modi, but it is largely anti-India & against her people. This act of demonizing Modi has a major potential form stopping India to grow economically & will make her people starve.

Thangavelan Sivakumar SCARBOROUGH, UNITED KINGDOMabout 17 hours ago Like 0
The National Discourse involving a complex nation like India cannot be allowed to be held hostage by a handful of decrepit individuals who hold lofty academic posts in far away educational institutions who have no connect or understanding of the ordinary realities on the Indian Street. These so called intellectuals harbour preconceived notions which is not subject to scrutiny nor borne out by evidence, crawl out of their Ivory Towers once in a while and create such a cacophony of political spin, innuendo & lies that in their blind hatred of one man they are willing the hurt the entire cause of India. It's time they are exposed for who they actually are....a bunch of hypocrites who deign to save India from Indians....

vidya ponnathpur STROUDSBURG, PAabout 17 hours ago Like 0
I support the initiatives of Sri. Narendra Modi.
Sreedhar Rayudu GERMANTOWN, TNabout 17 hours ago Like 0
The academics are wrong in this instance. For the sake of both Indian and American interests, it's better to allow Mr. Modi to express his opinion clearly

Anupam Gupta BLACKSBURG, VAabout 17 hours ago Like 0
MIT,VT

Pradeep Sharma INDIAabout 17 hours ago Like 0
You guys have undertaken a great initiative.

Pratik Thakkar TORONTO, CANADAabout 17 hours ago Like 0
Indians need to fight against Libtards' organized attempt to defame India.

Aditya Sharma AUSTIN, TXabout 17 hours ago Like 0
I'm absolutely dismayed that there are USC faculty on the list of signatories in the original petition targeting Narendra Modi in particular and India in general.

And I completely agree with the statements made in this petition.

The signatories for the anti Modi tirade come out as totally bigoted and completely anti-free-speech. They wouldn't understand the irony of this if it came and smacked them in the face.

Raman Sehgal INDIAabout 17 hours ago Like 0
Freedom of Speech should be respected

Raman Vij INDIAabout 17 hours ago Like 0
All this idea of opposing Modi on these grounds ,is so pseudo! I have been living in India since 50 years now,have been a close watcher of the entire gamut of circus called the Indian politics. I have yet to come across a politician who is so clear in his perusal, inclusive in his approach, leading from the front ,and having a mesmerising mass appeal cutting across polity,country, culture.

A true leader who's in a hurry !

Deepa Salem NAPERVILLE, ILabout 17 hours ago Like 0
Saddened and shocked by the blindness and gall of academics who put personal prejudices in the way of India's economic progress.

TJ Jani SUWANEE, GAabout 17 hours ago Like 0
Modi is persecuted and if the source is Wendy Doniger than it really loses much credibility!

usha sudhee BANGALORE, INDIAabout 17 hours ago Like 0
I spport our PM Narendra modi.

Neha Srivastava NEW YORK, NYabout 18 hours ago Like 0
The fear mongering of these politically motivated individuals with personal agenda needs to stop affecting India's global image.

Virochana Khalsa CRESTONE, COabout 18 hours ago Like 0
I agree entirely with this petition and it's purpose. (Caltech)

Venkateswaran Venkataramani BANGALORE, SINGAPOREabout 18 hours ago Like 0
Modi is the greatest person to have happened for India and the world..

Sunil Lathwal INDIAabout 18 hours ago Like 0
Indian Istitute of Science

Siddaling Shettar CUPERTINO, CAabout 18 hours ago Like 0
It is very sad to see these so called professors trying to ruin the country just because of their personal bias against an elected leader. I completely oppose it and request them to withdraw and help India move forward

Prashant Jha PITTSBURGH, PAabout 18 hours ago Like 0
I am graduate student at Carnegie Mellon University. I think the petition signed by academician against Modi's Silicon Valley visit is their another attempt at defaming Modi. But, this one is special. It exposes how small minded these petitioner are, and how they misuse their reputation of being expert in "social studies" to talk on matters of "technology and internet". These champions of Idea of India, must know it is the people who make India. People of India are supporting him and rightly so. They are not rejecting him just because some "experts" on India had signed petition. They are not listening to false and malicious propaganda of these "experts". Again, good sign for Indian democracy, that we are not responding to propaganda. More they will use such shameless tactics to target Modi, more support he will consolidate. Those who voted for Modi, will now have to defend Modi from such malicious propaganda, and this is consolidation. So, it is advised to these sulking academician and "experts", please stop using your petty petition because it is Modi who is gaining from such shameless propaganda...:)

Kalavai Venkataramani CUPERTINO, CAabout 18 hours ago Like 0
I support Indo-US economic cooperation...and because Modi is the best Indian PM we have ever had.

Shobha Money ALPHARETTA, GAabout 18 hours ago Like 0
South Asian Studies Academecians - are BREAKING INDIA FORCES!

Charudatta Galande HOUSTON, TXabout 18 hours ago Like 0
PhD alumnus of Rice University in Houston, Texas.

Ritendra Sharma INDORE, INDIAabout 18 hours ago Like 0
These scholars are defaming honourable PM of India without providing an iota of evidence.

Abhishek Keshav MINNEAPOLIS, MNabout 18 hours ago Like 0
As an Indian, I am proud of my Prime minister Mr. Narendra Modi who is an asset to my country. The left in India have tried their best in tarnishing the image of Mr. Modi and have been unsuccessful. This is another attempt to do the same.
Rakesh Shah MUMBAI, INDIAabout 18 hours ago Like 0
I oppose views of earlier letter written by academics to Silicon Valley CEOs...& agree to points on this petition

I'm an alumni of ICT Mumbai, SPJIMR Mumbai & a U.S. citizen living in Mumbai

Umayoru Bhagan INDIAabout 18 hours ago Like 0
Hating just to hate is a disease.Let these hatemongers come out of their disease.

Mahabala Sastry LAS VEGAS, NVabout 19 hours ago Like 0
To support Narendra Modi and to spread the right message to the USA.

mary hicks ALPINE, CAabout 19 hours ago Like 0
MFA, Claremont Graduate University, Former Faculty, Washington University in St. Louis

Vissa Rammohan HOUSTON, TXabout 19 hours ago Like 0
The basis of the opposition to Mr Modi is loaded with distortions, misinformation, and lies.

Vandana Jain POTOMAC FALLS, VAabout 19 hours ago Like 0
I am an alumnus of University of MD at College Park.

sashi kant CARROLLTON, TXabout 19 hours ago Like 0
The premise of the petition by the educators is not accurate, Mr Modi is not the bad person the educators say he is.

Suresh Rajagopal INDIAabout 19 hours ago Like 0
I am confident that Mr.Modi carries true intentions for country's welfare!

Senthil Kumar INDIAabout 19 hours ago Like 0
To counter stupid intellectuals tirade against Modiji.

laxmi havaldar INDORE, INDIAabout 20 hours ago Like 0
Alumni of University of Hyderabad and find this hatred against Modiji baseless
Ramakrishnan Ramakrishnan DETROIT, MIabout 20 hours ago Like 0
I am really pained at the latest attempt by the "acedemics" in US universities to oppose the Indian Prime Minister's efforts to bring the best technology possible for the common mans benefits. Technology provides a much needed level playing field for the poor and underprivileged people of India. I feel let down by these so called educated elites who day in and day out talk about India's poverty but oppose a sincere attempt by Sri Modi. This act of these academicians expose their real intentions of keeping India and Indians dirt poor so that they can peddle their pet theories and trash Indic value system. This has been going on unchallenged. Not any more, people are awaken and can see through the falsehood of these academicians.

David Marshak WALNUT CREEK, CAabout 20 hours ago Like 0
I agree that the consensus that Hindus did not create their own religion and languages is an old and hotly defended invention based on ingenious and politically based reasoning.

murali hari SINGAPORE, SINGAPOREabout 20 hours ago Like 0
Axis of evil nexus. Transforming itself from being anti Modi to anti India. Awareness must be spread and such anti-national activities must be stopped.

TRN Rao MO CITY, TXabout 20 hours ago Like 0
I am a Ph.D. from The University of Michigan, Ann Arbor, faculty at University of Maryland, Southern Methodist U., DallasTx, University of Louisiana, Lafayette, LA in all for 42 years, currently Professor-Emeritus. I sign to Oppose Prejudice and Fear-mongering in the “Faculty Statement on Narendra Modi’s Visit.” I stand to oppose Hindphobic Indologists, their oriental-ism, Hindu bashing and defamation perpetrated by the organized clique of so-called scholars and their Indian sepoys and brown sahiibs.
VIJAY SRINIVASAN SUNNYVALE, CAabout 20 hours ago Like 0
Alumini of Carnegie Mellon university. Strongly disagree with the opinion of few faculty mentioned in the letter. Modi is a democratically elected leader and has rights to represent India and promote the country in international forums.

Devanathan kannan INDIAabout 20 hours ago Like 0
I am signing because i Love my country and i want the best Prime Minister of this country,Mr.Modi not to be a victim of false propoganda by anti nationals

Prahalad Appaji SACRAMENTO, CAabout 20 hours ago Like 0
HOUSE-NIGGERS need to be exposed - they are working for their Chrislamist masters and not for India's good!

Ruchira Sharma DRAPER, UTabout 20 hours ago Like 0
I'm signing because I find these allegations baseless and I stand with modi firmly for support

Jaishree Subramanian INDIAabout 20 hours ago Like 0
I am signing this because my country and its development is of prime important to me than my political affiliations..

saravana kumar INDIAabout 20 hours ago Like 0
modiji is our beloved prime minister...

Abhinav Prakash NEW DELHI, INDIAabout 20 hours ago Like 0
This is no more political opposition to a party but hatred and demonisation of an entire country and hounding of a prime minister simply because he doesn't comes from the traditional upper-caste and upper class echelon of power.
Ramana Vasili CORDOVA, TNabout 20 hours ago Like 0
It's Prime Minister Modi's "CHARISHMA" for a sect to comeup with these kinds of ILL & BIASED thoughts to brag someone. He is not only shining like a "SUPER STAR" on the World stage and making every Indian to be "PROUD" again!

vishnu ram INDIAabout 20 hours ago Like 0
I am signing because the alumini who have petitioned against modi have realized that they are becoming irrelevant and hence in order to convince their own ego's about their relevance they file petitions trying to show off their knowledge in the media filled with their sepoys.

Ranganathan V CHENNAI, INDIAabout 20 hours ago Like 0
I sign this because the anti-modi vicious campaign has shown its real fangs. It is anti-India and is no different from the hatred of Nazis towards Jews. It is even worse because this is a section of fellow Indians who, because of their ideological vested interests or self-seeking, are seeking to break India and thwart its progress.

Pavitra Krishnamoorthy INDIAabout 20 hours ago Like 0
Alumna of the University of California, Irvine

M Lal Goel CANTONMENT, FLabout 20 hours ago Like 0
Professor Emeritus of Political Science

University of West Florida

vamanan narasimhan INDIAabout 20 hours ago Like 0
For India's sake; I support Modiji as a patriot.

Umesh Shahane IRVING, TXabout 21 hours ago Like 0
I signed because we need to expose left academians hallow argument over surveillance implications in the Digital India initiative, they are ill informed or choose not to be properly informed.

raghu ramarao CHENNAI, INDIAabout 21 hours ago Like 0
I am Director in Rotary Club in India

Managing Trustee of Kalpavriksha Seva Trust

Retired Deputy General Manager Finance Cairn India Ltd

guru prasad INDIAabout 21 hours ago Like 0
i am a alum of Bharathiar University, Coimbatore, Tamilnadu, India.
Sakthi Muthiah BANGALORE, INDIAabout 21 hours ago Like 0
Alumni of IIT Madras, Worked in Canada, in Infosys Bangalore and now working in LNMIIT Jaipur

Aravindan Neelakandan NAGERCOIL, INDIAabout 21 hours ago Like 0
I'm signing this because I want to stop attempts to thwart the peaceful development of India and resent the negative stereotyping of India by the that section of academics who are hate and fear mongers

Venkatachalam Lakshminarayanan ANN ARBOR, MIabout 21 hours ago Like 0
Alumnus of Montana State University

Ramesh Rao FORTSON, GAabout 21 hours ago Like 0
Professor and Associate Chair, Department of Communication, Columbus State University, Columbus, GA.

Kiran Boggavarapu LAKE CHARLES, LAabout 21 hours ago Like 0
Prejudice.

Chitra Aiyer INDIAabout 21 hours ago Like 0
I am tired of the biased, prejudiced narrative that some people want to weave for all of us. Wont stand by mute.

Karan Gupta INDIAabout 21 hours ago Like 0
Prejudice and just the leftist view point is not always right and final revelation.

Prabhat Gupta AUSTRALIAabout 21 hours ago Like 0
I want to send message to sepoys that prostitutes are better than them. They do not do selective picking and indulge in petulant behaviour.

Narayanan Komerath ALPHARETTA, GAabout 22 hours ago Like 0
Alum, IIT Chennai

Abhik Bhattacharjee INDIAabout 23 hours ago Like 0
I oppose irrational commie nitwit faculties in american universities

Pallavi Katti BANGALORE, INDIA1 day ago Like 0
Cause this is important

Madhusudan Kota HYDERABAD, INDIA1 day ago Like 0
These faculty scums of Indian origin are no less than traitors .

Rajesh Roat INDIA1 day ago Like 0
These peoples can not digest that India is becoming strong.

Karthi Sivaraman MUMBAI, INDIA1 day ago Like 0
Postdoctoral fellow at:

University of Central Florida.

European Bioinformatics Institute

Wellcome Trust Sanger Institute

Ashok Trikha NEW DELHI, INDIA1 day ago Like 0
I am an Indian

Ajit Datta INDIA1 day ago Like 0
http://www.thefrustratedindian.com/author/ajit-datta/

Abhishek Kumar Pandey KOCHI, INDIA1 day ago Like 0
Cochin University of Science and Technology

prof rajeev srinivasan INDIA1 day ago Like 0
prof rajeev srinivasan adds: oops, i forgot to give my alumni info. stanford business school.

Kausik Gangopadhyay INDIA1 day ago Like 0
Ma and Ph.D., University of Rochester

Sucheta Maheshwari NEW YORK, NY1 day ago Like 0
City University of New York (CUNY)

prof rajeev srinivasan INDIA1 day ago Like 0
the original petition makes no sense to someone like me who's actively working in cybersecurity. if anything, we need lots more security because of the high probability of malicious attacks. the rest of that petition merely expresses pure, motivated malice against PM Modi, and is vacuous in regards to the problems of silicon valley companies. i worked in silicon valley for 15 years in some major companies before returning to india, and in my opinion, the charges leveled in that ill-written original petition are completely banal red herrings and have nothing whatsoever to do with silicon valley, and everything to do with a command performance, with the petitioners singing to a tune provided to them by somebody -- and we can guess who that somebody is.

Suresh Chitturi HYDERABAD, INDIA1 day ago Like 0
I'm an Alumni of Emory University and Harvard Business School, I strongly oppose this fear mongering and Anti India activity

Vamsee Juluri SAN FRANCISCO, CA1 day ago Like 0
I'm a professor of media studies and Asian studies at USF and I want reform in South Asian studies

Shashank Ragireddy INDIA1 day ago Like 0
This is for india

Uma Challa INDIA1 day ago Like 0
I am an alumna of The Ohio State University and SUNY Albany. I strongly oppose the prejudice and fear-mongering in the “Faculty Statement on Narendra Modi’s Visit”.

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National Herald Gandhi Sonia, Rahul ghotala -- Short synopses for fast decision by HC. It has taken 13 months so far. Justice delayed is justice denied.

September 3, 2015, 6:27 am

≫ Next: Nepal likely to junk 'secular' tag. NaMo, Bharatam Hindu Rashtram should follow suit and call the bluff of psecs.

≪ Previous: Petitioning Members/Alumnae of American Universities against Anti-India psec academics. NaMo, restitute kaalaadhan.

Subramanian Swamy ‏@Swamy39 3 hours ago
The Judge agreed & said he had asked for a short synopsis from both sides to decide fast. These were submitted today. Case to be heard 8/10
153 retweets104 favorites
Subramanian Swamy ‏@Swamy39 3 hours ago
Today in Delhi HC I quoted 2012 Supreme Court judgment that no High Court should take more than 6 months to decided on a Summons being valid
210 retweets143 favorites

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Nepal likely to junk 'secular' tag. NaMo, Bharatam Hindu Rashtram should follow suit and call the bluff of psecs.

September 3, 2015, 6:52 am

≫ Next: Psec anti-Hindu US academics should do their homework. NaMo, restitute kaalaadhan.

≪ Previous: National Herald Gandhi Sonia, Rahul ghotala -- Short synopses for fast decision by HC. It has taken 13 months so far. Justice delayed is justice denied.

Nepal Likely To Junk ‘Secular’ Tag

Jayant Chowdhury 3 Sept. 2015

Jayant Chowdhury is an avid observer of and commentator on politics and society in Bengal and eastern, including north-eastern, India.

There is a general consensus among all major parties in Nepal that the country need not proclaim itself to be a secular republic. Deep Kumar Upadhyay, Nepal’s ambassador to India, spoke on that and other issues with Swarajya.

The drafting of a new Constitution for Nepal is in its concluding phase and the president of the Constituent Assembly has set September 5 as the deadline for filing amendments to the draft Constitution. Once the amendments are received, debated and passed or rejected as the case may be, the draft Constitution (incorporating whatever amendments are accepted) will be passed by the Constituent Assembly and will become the new Constitution of Nepal.

This new Constitution will, in all probability, not pronounce Nepal as a secular republic. Nepal, which was a Hindu ‘rashtra’ under the monarchy, became a secular republic under an interim Constitution that was enacted after King Gyanendra was stripped of his powers following widespread unrest against his rule in April 2006. Hinduism was no longer the official state religion, and the ‘secular’ constitution opened the floodgates to evangelizing Christian missionaries who have, over the last nine years, proselytized lakhs of poor Hindus, Buddhists and Kirantas (people who practice a blend of Hinduism, Buddhism and animism). Christian missionaries were present during the monarchy too, but could not be as blatant about their proselytizing as they have been over the last nine years.

This large-scale conversion of Nepal’s population to Christianity has, obviously, sparked a severe public backlash. Nepal’s first census in the late 1950s put the number of Christians in that country at only 30! By 1990, Christians numbered 200,000. At present, claim Church groups, there are two million practicing Christians in Nepal. It is estimated that about 8% of Nepal’s population has been converted to Christianity by proselytizing missionaries in the last 18 years with most of this happening in the last nine years. Nepal’s population, according to that country’s last census in 2011, was nearly 26.5 million. Since Christianity is not officially recognized in the Himalayan country, there are no official figures on the total number of Christians there and one has to go by the figures given out by Church and Christian groups.

The alarming rate of conversions has created strong resentment against the unchecked proselytizing indulged in not only by Christian missionaries but also evangelizers in the garb of organisations carrying out humanitarian work in the poverty-stricken country.

After the April 25 earthquake that claimed more than 9000 lives in Nepal and devastated many parts of that country, many such organizations entered Nepal and, in the name of relief and rehabilitation, have been converting people to Christianity. So widespread is the public anger against such conversions that the second Constituent Assembly, which has been engaged in the task of drafting a new Constitution, decided to drop the word ‘secular’ from the draft Constitution.

There is a general consensus among all major parties, including the Communist Party of Nepal (Unified Marxist-Leninist) [CPN-UML] and the Unified Communist Party of Nepal (Maoist) [UCPN-M], that Nepal need not proclaim itself to be a secular republic.

Pushpa Kumar Dahal (better known by his nom de guerre of ‘Prachanda’), who led a bloody decade-long Maoist insurgency from 1996 to 2006 that claimed 15,000 lives and displaced about 1.5 million people, acknowledged this public anger against growing conversions and said earlier this month that the activities of Christian missionaries and faith-based organizations (FBOs) that were encouraging the beneficiaries of their ‘humanitarian’ missions to convert to Christianity ought to be checked. He said he was all for dropping the term ‘secular’ from the country’s new Constitution and replacing it with an “appropriate term”. Significantly, it was the UCPN-M that was the primary force behind Nepal being declared as a secular nation.

Prachanda and other politicians can just not ignore public sentiment. And these public sentiments were on ample display during the two-day process of public consultations on the draft Constitution. The second Constituent Assembly had made public the entire draft Constitution and held public consultations in all the 240 electoral constituencies to get feedback on the draft Constitution over two days in end-June. An overwhelming majority of the millions who submitted their opinions to law makers and officials of the 2nd Constituent Assembly over the two days favored junking the term ‘secular’ from the draft Constitution and its replacement with a term that upholds religious freedom but bans proselytizing. After receiving this feedback, Nepal’s top political leaders said that the new Constitution would not have the ‘secular’ tag.

Nepal’s marginalized and backward communities like the Tharus and the Tamangs have been the targets of Christian evangelizers. There have been countless reporters in the Nepali media about Christian missionaries and FBOs providing aid to the poor encouraging and carrying out conversions.

A large number of Buddhists in the mountainous areas of the country have been converted and unconfirmed reports say that some monasteries have been razed and new Churches built on those sites. Christian missionaries and FBOs, many of which receive funds for their humanitarian work from the US government-funded USAID, are flush with funds and have been using them to lure Nepal’s poor away from their faiths and convert.

The new Constitution is likely to have a provision banning conversions. The draft Constitution proposes a law that prohibits “any act which may be contrary to public health, public decency or morality or incitement to breach public peace or act to convert another person from one religion to another or any act or behavior to undermine or jeopardize the religion of each other is not allowed and such act shall be punishable by law”.

Christian missionaries and some other FBOs have started criticizing this proposed provision. They claim that the poor people they serve convert to Christianity out of their love for that religion.

But it is an undisputed fact that these missionaries and Christian FBOs operating in Nepal and other countries, including India, proclaim that spreading the Gospel is their ultimate mission. Their professed activities like providing relief to the earthquake-affected or providing livelihood options to the poor, among others, are just a means to lure the beneficiaries to the Christian fold.

It is well-nigh impossible, as Kamal Thapa of the Rashtriya Prajatantra Party (RPP) that wants restoration of the monarchy says, for very poor families to resist the lure of the lucre held out by the Christian missionaries. “They (the Christian proselytizers) gift food and other provisions to poor families, especially in the rural areas, and hold out the promise of jobs. They also speak ill of Hinduism and Buddhism and convince the poor to convert,” he said. The only way out, he added, is a law banning conversions. An overwhelming majority of Nepalis seem to be holding this view and the lawmakers are in no position to ignore them.

Interview:

Swarajya: Will the new Constitution do away with the ‘secular’ term?

Upadhyay: That is for the lawmakers in the 2nd Constituent Assembly to decide. They will deliberate and decide. But yes, public sentiment seems to be against retaining the ‘secular’ word. The ‘Omkar’ parivar (Hindus, Buddhists, Jains, Sikhs) makes up for more than 90% of Nepal’s population. Secularism was not on the agenda of any political party or organization that has been working for a new Constitution of Nepal.

Swarajya: Are Indo-Nepal ties improving?

Upadhyay: Yes. The ties had floundered for more than a decade and it was only after Narendra Modi became the Prime Minister of your country that the ties received a big boost. He visited Nepal twice within the first three months of his tenure. A number of agreements like the power trade agreement, one to lay a fuel pipeline to Nepal, another to sort out the boundary dispute between the two countries, have been signed. He is positive about Nepal and I am sure the traditional good ties between the two countries will not only be restored but also improved. Nepal and India share a unique relationship, we share civilizational ties and values. We are like one family.

Swarajya: There have been some concern in India in the past about Nepal leaning towards China.

Upadhyay: These fears are totally unfounded. As I said, our ties to India are too strong. In the Terai, people have a ‘roti-beti’ ties with people of India. Most families in the mid-mountainous regions have close ties with India—their family members serve or have served in Indian armed forces, many have settled down in India. These ties are too strong to get disrupted. We also have to deal with China and better Indo-China ties will benefit Nepal too. But our brotherly ties with India can never get weakened by our friendship with China.

Swarajya: Why is the drafting of the new Constitution for Nepal taking so long?

Upadhyay: After the (Maoist) revolution and the mass uprising against the monarchy, there was total confusion in the country. An interim Constitution was drafted and the Constituent Assembly was tasked to frame a new Constitution. The 2006 peace accord, in which India played a crucial positive role, had been signed. The Madhesis (in terai) had launched a fierce agitation. Girija Prasad Koirala (of the Nepali Congress) who headed the government then had to make compromises with various agitating groups and had to make many compromises with them to bring about not only peace, but also ensure that all sections of the people, all communities and tribes participated in the Constituent Assembly. People of various regions like the far west bordering Uttarakhand, the south bordering Uttar Pradesh and Bihar and the far east bordering Bengal wanted the structure of their provinces to remain as it was and so agreements were signed with them promising them that. These are widely divergent issues and are being played out now. There are many pulls and pressures and so this delay.

Swarajya: Can the Constituent Assembly achieve a total consensus on the new Constitution?

Upadhyay: I don’t think a 100% consensus will be achievable right now. A 75% consensus is the acceptable baseline and the political parties are aiming for a 90% consensus which will be very good.

Swarajya: Does the 1950 Indo-Nepal Peace and Friendship Treaty need to be revised? This seems to be a sore point among some sections in Nepal.

Upadhyay: As your Prime Minister Narendra Modi rightly said, if the Treaty needs to be amended, that will be done. Revising the treaty is a political slogan that’s raised in Nepal from time to time by some sections. One need not get upset by that. Right now, Nepal’s priority is to give itself a new Constitution. The Treaty and other issues will be looked at after that.

Swarajya: What are the irritants in Indo-Nepal ties?

Upadhyay: There are some issues. Nepal is not getting the quantum of water and power guaranteed by the agreements on the Kosi, Gandak and Saradha barrage and irrigation projects between the two countries. This creates resentment in Nepal. India has, without consulting Nepal, constructed roads and barrages on its side of the border that has hampered the free flow of rivers. As a result, many areas in Nepal get flooded every monsoon. This is a very sore issue and needs to be addresses.

Swarajya: How has the task of rebuilding Nepal (after the April earthquake) been progressing?

Upadhyay: Very well indeed. India and Nepal are working very closely together on this major task. We need India’s help because we share civilizational ties and values and the same Eastern philosophy with India. Funds are no problem in the task of rebuilding. It’ll take about three years to repair and restore everything, including the heritage structures.

http://swarajyamag.com/world/nepal-likely-to-junk-secular-tag/

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Psec anti-Hindu US academics should do their homework. NaMo, restitute kaalaadhan.

September 3, 2015, 6:13 pm

≫ Next: Anti-Hindu, Anti-India psec idiots (aka academe in America) are a pathetic lot. NaMo, restitute kaalaadhan.

≪ Previous: Nepal likely to junk 'secular' tag. NaMo, Bharatam Hindu Rashtram should follow suit and call the bluff of psecs.

US Academics Worried About Modi Visit Need To Do Their Homework

Dhruva Jaishankar Become a fan

Fellow with the German Marshall Fund

Posted: 02/09/2015 08:43 IST Updated: 02/09/2015 10:45 IST

Academics are academics, and public intellectuals are public intellectuals, and sometimes the twain shall meet. Yet many who have crossed the divide -- including Keynes and Friedman, Habermas and Huntington -- have resorted to methods or arguments as public intellectuals that their academic avatars might never have tolerated.

The same presumably applies to the 125 US-based university professors who last week released an open letter to the leaders of technology companies, decrying the "uncritical fanfare" surrounding Prime Minister Narendra Modi's forthcoming visit to Silicon Valley. The statement's authors cite the "potential for abuse" of Digital India and risks to academic freedom as reasons for Silicon Valley executives to not violate their "codes of corporate responsibility when conducting business with [the Indian] government."

"While claiming to be 'educators who pay particular interest to history', their letter reflects a shocking blindness to it. "

Unfortunately, their statement is astonishingly ill-informed and poorly argued. While claiming to be "educators who pay particular interest to history", their letter reflects a shocking blindness to it. The worst spate of Internet censorship in India took place in 2012, well before the current government came to power. Previous governments, going back to the late 1990s, also initiated steps to enable online surveillance. In many cases, incidents of censorship were initiated by state or local governments, rather than the centre. The advocacy of certain sections of civil society, widespread popular outrage and judicial activism helped ensure that very few Indians were unfairly detained, let alone successfully prosecuted, for supposed infractions in the digital sphere. Even more recent attempts by the government at blocking pornographic websites have proved impossible to implement in their entirety, while the recent shutting down of online communications, however poorly thought through, is reminiscent of similar security precautions taken over the years. At the very least, the Supreme Court's ruling this year on Section 66A of the IT (Amendment) Act merited a mention. Academic research is meant to provide context, nuance and perspective. In this instance, 125 leading lights provided none whatsoever.

The authors also allege that there is a "near certainty" that Digital India will be used to "repress the constitutionally protected rights of citizens." They give no evidence to support their irrepressible confidence or their seemingly supernatural foresight. They also attempt to tie their concerns about online censorship and academic freedom to the United States' past denial of a visa to Mr Modi. This matter has absolutely no bearing on Internet or academic freedom. Their raking up this issue suggests that the statement's authors are unwilling to come to terms with today's political realities. Should there be any surprise that questions will be raised about their sincerity and objectivity?

Finally, the letter's authors also believe, mistakenly, that Internet companies have a "particular responsibility to demand that the government of India" address concerns about surveillance and censorship. This reflects a complete ignorance of Internet companies' dealings with most governments around the world or the legal circumstances under which they operate. Several companies-- including Cisco and Yahoo! -- have, in the past, helped reinforce China's Great Firewall. Many others have contributed to surveillance activities around the world, which have often served very legitimate security functions. By comparison, India's plans for digital expansion, which will involve certain necessary measures to enable online surveillance, are not as yet particularly egregious or deserving of opprobrium. The primary objective of Digital India, an imperative one, involves providing citizens with access to affordable broadband and information technology services. Would the grandees of the ivory tower rather that the hoi polloi live forever in the dark?

The tragedy is that many of the letters' authors are in positions to play much more constructive roles in advancing educational objectives, information dissemination and open debate in India. Their views should not be dismissed simply because they are professors in the social sciences or the humanities. Indeed, questions of history, law, ethics, sociology and political theory are more relevant than ever to the formulation of sound digital policies. The academic community should be providing the Indian government more advice, not less. But if only the statement's signatories had opted for less posturing and better-informed and more constructive criticism, they may have advanced their objectives of promoting academic and online freedoms without resorting to petty, personal and puerile attacks.

http://www.huffingtonpost.in/dhruva-jaishankar/post_10011_b_8066312.html

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Anti-Hindu, Anti-India psec idiots (aka academe in America) are a pathetic lot. NaMo, restitute kaalaadhan.

September 3, 2015, 6:49 pm

≫ Next: Kumbh Mela in Nasik: World's biggest festival. 10 crore pilgrims assemble.

≪ Previous: Psec anti-Hindu US academics should do their homework. NaMo, restitute kaalaadhan.

They are at it, squeaming with THREE blogs at the AAUP site. 'Academic freedom' is a camouflage to indulge in anti-India activities and activities inimical to strengthening bonds between Bharat and USA where they earn their daily bread (hopefully).

A must read where the politburo members of FOIL get their kicks, justified: http://academeblog.org/2015/08/29/the-us-india-academic-freedom-and-the-world/#comment-106150

It is good to see the idiots getting kicks on their own blogs.

So, read on some excerpts from half-truths on one of the blogs of the psecs and more extensive comments at...

http://academeblog.org/2015/09/02/on-the-responses-to-the-faculty-statement-on-narendra-modis-upcoming-visit-to-silicon-valley/#comment-106115

http://academeblog.org/2015/08/29/the-us-india-academic-freedom-and-the-world/#comment-106150

The tenor of the psec comment continues to be the same -- anti-India.

"September 1, 2015: When we released our letter on August 27, 2015 we had 125 signers. Despite the intimidation and harassment we have received at this blog site and elsewhere, more faculty have written to us asking that their names be included in the list of signatories–we now number 135. We are heartened by our colleagues’ willingness to share the burden of unpopular opinion when ad hominem attacks have eclipsed rational discussion. The threats and ugly tone in the comments section of this blog and elsewhere illustrate exactly how academic freedom, and freedom of expression in general, is compromised by Indian Prime Minister Narendra Modi’s Hindu nationalist followers. "

6 comments on “Faculty Statement on Narendra Modi’s Upcoming Visit to Silicon Valley: A Preliminary Response to Some of Our Critics”

Savan Modha
September 2, 2015
I wonder if we research each of the names listed above how many of them campaign against the treatment of Snowdon or the activities of the NSA. If the answer is “not many” then the motivations of the remainder should be questioned. Digital India is a far reaching scheme that builds a modern digital infrastructure in a future India that will benefit all Indian citizens. By making this statement this website and organisation and participants on an individual bases are all clearly against the progress of the Indian people & nation. Shame on you all living the high life in the West, condemning the less fortunate to a substandard future. You all make me sick to the core.
Reply
layman
September 3, 2015
Again these Dumb a*** came up with another stupidity. You f**ls are claiming like Professors by Copying some urls and says “be careful dealing with India”
You only see these violence in India. There are hundreds of people killed in India on a daily basis because of the Islamic extremists. Don’t you see that
Do you think your voice is important that the Modi audiance will listen and boycott him?
Then beware, your students are going to boycott you for these stupidities. IF you are satisfying your masters like “Ford foundation or some stupid organizations” you could go ahead.
OfCourse, you are from India and you guys might have applied in Science and Technology streams for studies and would have been rejected because there were other bright students and you finally ended up in your stream. ie Language and Humanities..
In India there is no competition in Humanities and any brain dead can apply and get an admission and then later on get into some research in some foreign universities. You guys are well aware of this we are very clear about this. And with that knowledge we are telling you “Your opinion is crap” and “very retarded”
Yes we try to prevent “retarded opinions” on Modern India and its dynamic elected leader. If you have a problem with that go get some medicine for Constipation and stay at your loo ..waiting ..
India under Modi is shredding all these craps and getting ready to lead the world.
You be comfortable what you do and don’t try to put your opinion to an Intelligent forum like this
Reply
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oldn3
September 3, 2015
I note that most other Blogs at this site have an author’s name. Here the author appears to be “We” as in the Royal Pronoun, or is this the Politburo of FOIL? Your allusion to the death of someone in India (my condolences to his family) as evidence of the “threats” that you are under, proves, in my opinion, the serious delusions that appear to guide your gang. It reminds me of the “Death Threats” that suddenly appeared on a Petition by students back in 2003, drawing public attention to the blatant child p0rnography that passed for “scholarship” by Emory University’s Paul Courtright. Those threats appeared, apparently seconds before Emory’s Public Relations Department (not security, not the President’s office, but the Public Relations Office) called in the FBI – get the Petition shut down. These are the people who whine about “freedom of expression”?
You list a bunch of urls. So can I, a hundred times that many, listing the other side of each story which you never mention. For instance the “crackdown on NGOs”. Read the book “NGOS, Activists and Foreign Funding: Anti-Nation Industry” (free download) from back in 2006 for an introduction to the scope of the problem.http://www.vigilonline.com/index.php?task=view&id=843&Itemid=109
No nation (of course you don’t recognize the concept of a Nation either, per your Comrade Vijay Prashad) can afford to allow massive inflows of money and organized insurgents to overthrow democracy. The Indian government has the legitimacy of 600 million voters who voted in the election – again a concept that you anarchists do not recognize since it does not exist in your Model Paradises. The government rightly enforced the laws ALREADY EXISTING on the books (i.e., laws that existed under the prior government). Reading the articles, it is clear that the ONLY NGOs that are squealing or hiding are those that were blatantly illegal, corrupt or already underground after having misspent the money. This is just one example of the falsehood of your writeup.
Now it is clear why your authors who are so keen to list their Commodeships and Stoolships on every Petition, are so shy about ‘coming out’ on the website of the American Association of University Professors: blatant lying constitutes fraud. Done under your real names, that is clear Academic Fraud. Your ONE long-standing area of expertise.
But PLEASE! Keep up the entertainment and keep posting those lists. I am too poor and too busy to go to the Circus.
Reply
oldn3
September 3, 2015
Oh, wait!! This is why I say the FOIL is the most hilarious entertainment around. One of those Informative Links on Religious freedom is an AL JAZEERA report!!! :ROTFL
Hello people, you forgot to cite your usual top source: The People’s War Weekly. Official Organ of the Communist Party (Marxist/Leninist/Maoist). The one that had the Death Sentences handed out to the elected Chief MInisters of several Indian States. Slipping?
By the way, VOX POPULI (see, I done larned me some Italian too!) has comprehensively trashed your exclusionist VOX POMPOUSI.
It took your gang over a month to clank out a 500-word load of poorly-written, rambling Marxist propaganda. And get 125 of your “signatures”. In the time it took for TEN more to convey their support to you, over ONE THOUSAND AND FIFTY (1050) humans signed this: Some have given their credentials, most of us prefer do not feel the need to do that for social chit-chat. Enjoy! Of course, any honest debunking of your propaganda comes under what you whine about above as “intimidation and harassment”, “ugly tone”, “ad hominem attacks” etc.
https://www.change.org/p/members-and-alumnae-of-american-universities-oppose-prejudice-and-fear-mongering-in-the-faculty-statement-on-narendra-modi-s-visit?source_location=petitions_share_skip
Enjoy!
Reply
agarwalvj
September 3, 2015
It appears that one or more of the misguided group of signatories had a nightmare about their earlier comments and now writing a response in a slightly “softer” tone. As an academic with about 40 years experience I have tremendous respect for “academic freedom” but having read some of the baseless statements, I am beginning to question the essence of academic freedom. I ask my colleagues, who chose to sign the petition just because a colleague said so or just because they like to blindly follow other’s point of view, to wake up and be realist about the country called India and those who proudly call themselves Indian. India is on the move under a dynamic leader and 135 signatories- India haters- are simply wasting their time, energy, and academic talent. India with over 1.2 billion brains and its growing youth bulge is a force to be respected and not intimidated and harassed anymore.
Reply

Addendum

People have short memories, and so they seem to think that some are being unfair to this so-called Long List of 125 Scholars Plus 10 Who Missed The Train. After all, are these not independent-minded, admirably rebellious, academics daring to stand up to Insolent Might? If you believe that, I have seven bridges in Atlanta to sell you - cheap, cheap, one-owner.

Let's see the heroism of these people in standing up for Freedom. Democracy. The Rule of Law. The very essence of American strength. Ideal role models for young minds. The sort that you want to send your dear offspring to study under.

I see that they are now just squirming and slithering, like a Presidential Candidate caught lying. That's what they do. Common feature of the so-called "diverse" group. But they forget that their words are right there on the Internet.

Until recently, they were posting signatures on their Petitions and Letters like "Professor of Television Appreciation and Sex in Motion Pictures" when they were actually graduate students or maybe Assistant or Associate Professors.

See "Yesterday Once More: FOIL Primer Part 1. https://narayanankomerath.wordpress.com/2013/03/27/yesterday-once-more-part-i-the-foil-primer-november-2006/

We asked one of the universities (Ryder U, NJ) how they allowed this. The Head Honcho, some lawyer, replied that it was because at their 'university' (oxymoron?) they had no one who could be promoted to Professor. We congratulated them on having invented a way to eliminate the thousands of person-hours devoted each year across universities by RPT committees, and the need for faculty to write proposals or papers - they could just go around holding signs saying "Death To India and UK and America!" like some of them did in San Francisco a few years ago (it's still on the Internet I bet). I have not checked the 125 to see how many are what they claim they are, or are like the little girl in my neighborhood who used to reply "MBBS!" when someone asked what grade she was in. But read their original LETTER and see if that looks like someone written by someone who has any sense, much less an education beyond 3rd grade - and then look at all the signatures endorsing that (giving an A+ no doubt?) as Professors of English, and their Official Affiliations! A Professor of Englsh at U. Penn or U.C. can't write better than THAT? Really?

It appears that some universities just have no standards at all in certain of their departments, even though the university itself may have a proud and hard-won name. One should pity their students.

1. As entertainment, check out some of their latest. Here's one advocating violent Communist revolution in India, by Vijay Prasad, now that the Marxist Party has been trashed at the polls.

https://twitter.com/vijayprashad/status/558230842301227008
"Onward for a stronger Indian Communism."

2. Here is Vijay Prashad in "Vortexin Bengal" or "Naked Punch". Look at all the peaceful academics standing at attention, upset that they have been kicked out of power in West Bengal.

http://www.nakedpunch.com/articles/53

More from the Protectors of Free Speech:

3) Vijay Prashad at The Marxist-Leninist - "a revolutionary communist website" admiring Muammar Gaddafi, that great Humanitarian
https://marxistleninist.wordpress.com/2011/02/22/the-libyan-labyrinth/

4) Here is Vinay Lal, (absent from the list - what happened? too busy writing in admiration of ISIS destroying the Yazdis and the Palmyrah?) writing about how the Taliban were perfectly justified in destroying the Bamiyan Buddhas, a UNESCO Heritage Site, back around 1999:

http://www.littlemag.com/mar-apr01/vinay2.html

5) Here is a summary of some of this gang's previous achievements and their web:
https://thetruthaboutliars.wordpress.com/chapter-1-background-2/section-1-01a-spotlight-on-prominent-foil-members-and-their-affiliates/vinay-lal/

All in all, wonderful associations, for people who presume to advice India and Silicon Valley businesspeople on how to run our lives, hain?

5) Another surprising omission - is he one of the new Belated Ten, I wonder?
Comrade Biju Matthew:

http://rajeev2004.blogspot.com/2006/04/commie-biju-mathew-kicked-out-of.html
BTW, yes, I too have seen his website at Ryder University conveying his admiration of the UnaBomber to inspire his students. Circa 2002.

Wouldn't that be wonderful? UnaBomber Admirers giving advice on how to run Silicon Valley? Prashad giving advice to Commit Model-Minority Suicide? Bring violent Marxist-Leninist Revolution to America?

And the whole troupe of "diverse" clueless 'Academics', devoid of any tradition of doing honest research, signing on to the stuff that they generate like the proverbial denizens in the Pied Piper of Hamelin?

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Kumbh Mela in Nasik: World's biggest festival. 10 crore pilgrims assemble.

September 3, 2015, 8:29 pm

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Kumbh Mela: World's biggest festival

Aug 27, 2015

Kumbh Mela 2015 is being celebrated in Nashik after 12 years. With over 10 crore people coming together for this festival, it is considered as the world's largest congregation. The festival itself is observed only once in every three years. Photos: Prashant Nakwe

Once in every 12 years Kumbh Mela is celebrated in Triyambakeshwar Jyotirlinga temple situated in holy town of Trimbakeshwar in Nashik.

According to Hindu mythology, Lord Vishnu flew from earth to heaven with a pot of nectar, spilling drops of nectar at four different places- Haridwar, Nashik, Ujjain and Allahabad.

Sadhus, holy men and millions of pilgrims flock to the temple to wash away their sins in the holy river, Godhavari. They take dips in the river on a specific date and at specific time.

Celebration of Kumbh Mela depends on the position of Jupiter (Brhaspati) and the sun. When the Jupiter and the sun falls on the zodiac sign Leo or 'Sinhastha' (as referred to in Sanskrit), it is observed in Nashik.

Devotees come together and perform several ceremonies, chant prayers, sing devotional songs and feed masses of holy men and women and the poor.

To manage the crores of people, nearly 15,000 police personnel, 10 squads of special forces and anti-terrorism squads and one dozen bomb disposal squads have been deployed for security.

http://www.thehindu.com/news/national/other-states/kumbh-mela-worlds-biggest-festival/article7587216.ece?ref=slideshow

14th July 2015	Tuesday	Flag hoisting of the main ceremony at Ram Kunda
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26th August 2015	Wednesday	Shravan Shudha- First Snan
29th August 2015	Saturday	First Shahi Snan
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Indus Script priest with trefoil-decorations on shawl: kolimi pottha-kara 'smithy-forge modeller in clay (metalcaster)', pō̃ta 'casting in metal'

September 4, 2015, 11:59 pm

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Trefoil is a hieroglyph-multiplex on Indus Script Corpora. This hieroglyph also occurs in Egypt and in the Ancient Near East artifacts. In the context of catalogus catalogorum of metalwork in Indus Script Corpora, the trefoil is deciphered as smithy-forge work of metalcasting using cire perdue (lost-wax) method of first modelling in clay by pottha-kara, 'modelers in clay' and then pouring molten metal to achieve pō̃ta 'casting in metal'.

Trefoil is a hieroglyph-multiplex which occurs in the context of semantics related to ancient metalcasting on a number of artifacts: pota'keeper of books', pottha-kara'modeller in clay', pō̃ta'casting in metal', पोतृ pōtṛ'purifier', pusti, pustia'a generation' .

pottha-kara, 'a modeller in clay' is also a metalcaster, casting in metal: pō̃ta

using the cire perdue (lost-wax) method of metalcasting as evidenced by the Nahal Mishmar artifacts, Dong Son bronze drums and dancing girl, lamp-carrier statuettes of Mohenjo-daro.

It is suggested that the trefoil hieroglyph-multiplex is a phrase of veneration of ancestors. போற்றி pōṟṟi , < id. n. 1. Praise, applause, commendation; புகழ்மொழி. (W.) போத்தி pōtti , n. < போற்றி. 1. Grandfather; பாட்டன். Tinn. 2. Brahman temple- priest in Malabar; மலையாளத்திலுள்ள கோயிலருச்சகன். पोतृ [p= 650,1] प्/ओतृ or पोतृ, m. "Purifier" , N. of one of the 16 officiating priests at a sacrifice (the assistant of the Brahman ; = यज्ञस्य शोधयिट्रि Sa1y.)RV. Br. S3rS. Hariv.

The veneration is of pottha-kara 'modellers in clay' and pō̃ta artisans casting in metal.

The trefoil hieroglyph is a semantic rendering of pot 'to perforate'. Three perforations are shown on the shawl of the Mohenjo-daro statuette, since the perforations occur in a smithy. kolom 'three' Rebus: kolimi 'smithy, forge'. Thus, together, the phrase is: Hieroglyph: kolom pota 'three perforated beads' Rebus: kolimipottha-kara pō̃ta 'smithy-forge modeller in clay (metalcaster), casting in metal'.

On the hammered gold fillet shown on the forehead of the statuette: Fillet with hanging ribbons falling down the back. పట్టము [ paṭṭamu ] paṭṭamu. [Skt.] n. A gold band or fillet tied on the forehead of one at the time of coronation. See powerpoint slide embedded. பட்டன் paṭṭaṉ, n. < bhaṭṭa. 1. Learned man, scholar; priest. cf. bhaṭa 'furnace'.

Hieroglyph multiplex of trefoil occurs on the following contexts as semantic determinatives of the phoneme: pō̃ta 'casting in metal'.

1. a stone pedestal for a linga [põd'base of a structure?' (Marathi);

pōṭa ʻfoundation of a houseʼ (Samskritam)]

2. a potī ʻshawlʼ (Sindhi)

3. buttock of a calf, or bull [pōṭī 'buttock' (Samskritam); pōta पोतः 'young animal']

4. glass beads [pot m. ʻglass beadʼ (Hindi)]

Rebus: pō̃ta'casting in metal' (Telugu) पोतृ pōtṛ'purifier' (Vedic); pot jeweller's polishing stone' (Bihari) pottha-kara'modeller in clay' (Pali) pota 'keeper of books' (Sinhala) pusti, pustia'a generation' (Santali)

பீடி² pīṭi, n. < U. pīrhī. [K. pīḍi] Generation, lineage; வமிசம். (C. G.)(Tamil)

பெரியோன் periyōṉ, n. < பெரு-மை. 1. Great man; உயர்ந்தோன். கருணையினாற் பெரியோ னொருவன் (திருவாச. 44, 2). 2. God, as the Great; கடவுள். பிறவாயாக்கைப் பெரியோன் கோயிலும் (சிலப். 5, 169).பெரியவர் periyavar, n. < பெரு-மை. [K. piriyavar.] 1. The great; உயர்ந்தோர். பெரியவர் கேண்மை பிறைபோல . . . நந்தும் (நாலடி, 125). 2. The aged; முதியவர். Loc. 3. Ancestors; முன் னோர். எங்கள் பெரியவர் தேடிவைத்த ஆஸ்தி.பெரியார் periyār , n. < பெரு-மை. [K. piriyar.] 1. The aged; மூத்தோர். 2. The great; சிறந்தோர். பெரியார் பெருமை சிறு தகைமை (நாலடி, 170). 3. Saints, sages; ஞானியர். பெரியாரும் பணித் தார் (குறள், 381, பரி. அவ.). 4. Kings; அரசர். பெரியார் மனையகத்தும் . . . வணங்கார் குரவரையுங் கண்டால் (ஆசாரக். 73).(Tamil)

pōta -- 4, °aka -- , pōṭa -- m. ʻfoundation of a houseʼ lex.(CDIAL 8379)

pōṭī -- f. ʻ rectum ʼ PārGr̥.com. and ʻ buttock ʼ group s.v. pūta -- 2] B. põd ʻ anus, posterior, hips ʼ; M. põd n. ʻ the bottom (as of a vessel) ʼ; Or. pendi ʻ earth bulging at bottom side of a brick when in the mould, depression at bottom of a pot, pedestal of a cup ʼ; Bi. pẽd(ā), °dī, penī ʻ bottom of a granary ʼ, Mth. pẽdo; H. pẽdā m. ʻ bottom ʼ; M. pẽd n. ʻ tuft of grass ʼ, pẽdī, pẽdhī f. ʻ bottom P. pẽdā m., °dī f. ʻ bottom ʼ; N. pĩd, pĩdh, pin ʻ bottom, fundament, buttocks ʼ(CDIAL 8379) Pa. pot upper part of back; pottel back; adv. behind. Ga.

(Oll.) poṭ, poṭtel, (S.3) poṭṭu back.(DEDR 4514)

Ma. poti a bundle; potikka to wrap; (DEDR 4509) *pōṭṭa1 ʻ bundle ʼ. 2. pōṭṭala -- n., °lī -- f. lex., °laka -- n., pōṭala -- m. Car. 3. *pēṇḍha -- . [Cf. puṭa -- ]1. Pk. poṭṭa -- n. ʻ bundle ʼ; S. poṭiṛī f. ʻ bag, satchel ʼ; P. poṭ f. ʻ bag, load ʼ; N. poṭi ʻ bulb (e.g. of garlic) ʼ, poṭinu ʻ (ears) to be filled with grain ʼ, poṭilo ʻ filled with grain (of an ear) ʼ; H. poṭ f. ʻ bundle, bale ʼ; G. poṭ ʻ bundle ʼ, poṭkũ n. ʻ packet ʼ.2. Pk. poṭṭala -- n., °liyā -- f., puṭṭala -- , °laya -- m.n., °liyā -- f. ʻ bundle ʼ (whence poṭṭaliya -- m. ʻ porter ʼ); P. poṭlī f. ʻ small bag ʼ; B. põṭlā, pũṭal, °ṭuli ʻ bundle ʼ, Or. poṭaḷā̆, °ḷi, H. poṭlā m., °lī f. ʻ small do. ʼ, G. poṭlɔ m., °lī f., °lũ n.; M. poṭḷā m., °ḷī f. ʻ bundle of stuff ʼ.3. M. pẽḍhī f. ʻ packet ʼ.(CDIAL 8396)

Potthaka anything made or modelled in clay (or wood etc.), in rūpa˚ a modelled figure J vi.342; ThA 257; DA (Pali) pusta -- 2 n. ʻ working in clay ʼ see pōta -- 2.(CDIAL 8310)

pōstikā ʻ skin ʼ. [← Ir., e.g. Pers. pōst ʻ skin ʼ and so ultimately of same origin as pōstaka -- ]NiDoc. cam̄a pothi ʻ skin ʼ Burrow KharDoc 107; L. pothī f. ʻ fleece ʼ.(CDIAL 8414)

pūthi पूथि पुस्तकम् f. (sg. dat. pōthĕ पोथ्य), a manuscript, a book (cf. burza-po, p. 131a, l. 3; nĕchapatri-po, p. 621a, l. 34; lŏküṭü po, a small book, a pamphlet, Gr.M.) (Gr.Gr. 24, 41, 46, 6, 115; Gr.M.; K. 955, 182). pōthi-gara पोथि-गर m. or -kuṭhu m. a book-room, a library (Gr.M.). (Kashmiri) S پوتئِي potaʿī, s.f. An unbound book. S. and Pl. (Pashto) vīd वीद् or (as written by Paṇḍits) vēd वेद् । वेदः m. the sacred scriptures of the Hindūs, the Vēda (Śiv. 8, 5, 64, 77, 82, 19, 2, 276, 394, 446, 515, 538, 582, 626, 672, 688, 757, 8, 83, 847, 851, 979, 16, 177, 1115-6, 1118, 1158, 1164, 1169, 1186, 1287, 1323, 1368, 1527, 158, 1753, 1763, 1796, 1837, 1865; Rām. 11, 637, 114, 1643; K. 96, 568, 666, 139). vīda-pāṭh वीद-पाठ् । वेदाध्ययनम् m. (sg. dat. -pāṭhas -पाठस्), reading, or studying, of the Vēda; reciting a text or texts of the Vēda at some religious rite. -pöṭhi -। वेदाध्ययनवृत्तिः m. a professional reciter of vedic texts, as ab. -pūthi -पूथि। वेदपुस्तकम् f. (sg. dat. -pōthĕ -पोथ्य), a book of one or more of the Hindū scriptures.(Kashmiri) पोथीपुस्तक [ pōthīpustaka ] n (पोथी & पुस्तक Both signifying Book.) A comprehensive term for books and manuscripts of whatever form, size, or description.पोथी [ pōthī ] f A book, a pamphlet, a manuscript. 2 (For पोळी) A dye of lác, lodhra &c. used as red ink: also the cotton imbued with it.(Marathi) Potthaka [cp. Class. Sk. pustaka] 1. a book J i.2 (aya˚ ledger); iii.235, 292; iv.299, 487; VvA 117. (Pali)

pota 'keeper of books': paustaka ʻ keeper of books ʼ. [pōstaka -- ]Si. pota ʻ keeper of books ʼ SigGr ii 449? (CDIAL 8427) pōstaka ʻ book ʼ. [pusta -- m.n., °tā -- f. ʻ book ʼ VarBr̥S., °taka -- m.n., °tikā -- f. Hariv. -- ← Ir., e.g. Sogd. pwstk ʻ book ʼ ~ Pers. pōst ʻ skin ʼ (< OPers. pavastā -- → pavásta -- : see also pōstikā -- ) EWA ii 319 with lit.] Pa. potthaka -- m. ʻ book ʼ, Pk. puttha -- , °thaya -- n., °thiyā -- f., K. pūthi, dat. pōthĕ f.; S. pothu m. ʻ large book ʼ, °thī f. ʻ smaller do. ʼ, P. po(t)thā m., °thī f., Ku. pothī f., N. pothi, A. puthi, B. pothā, °thi, puthi, pũthi, Or. pothā, °thi, puthi, Mth. pothā, °thī, Bhoj. pōthī, Aw.lakh. H. pothā m., °thī f., G. pothũ n., °thī f., M. pothī f., Si. pota.*pōstaka -- : WPah.kṭg. pótthi f. ʻ (small) book ʼ, pótthu m. ʻ small book ʼ, J. pothī f., Garh. pōthī, Md. fot.(CDIAL 8413)

puthi'a book' (Santali)

pusti, pustia'a generation'; adi pusti hoeena, adi pusti calaoena'many generations have pased' (Santali)

pōta पोतः [पू-तन्; Uṇ.3.86] 1 The young of any animal, cub, colt, foal &c

Sumerian marble calf with inlaid trefoils of blue stone. From the late Uruk era, Jemdet Nasr cira 3300 - 2900 B.C.E 5.3 cm. long; Vorderasiatisches Museum, Berlin; Parpola, 1994, p. 213.

Trefoil inlay decorated on a bull calf. Uruk (W.16017) ca. 3000 BCE.

kõdā 'young bull calf' Rebus: kõdā 'turner-joiner' (forge),

damkom = a bull calf (Santali) Rebus: damha = a fireplace; dumhe = to heap, to collect together (Santali)

Steatite statue fragment; Mohenjodaro (Sd 767); trefoil-decorated bull; traces of red pigment remain inside the trefoils. After Ardeleanu-Jansen 1989: 196, fig. 1; Parpola, 1994, p. 213.

*pōttī ʻ glass bead ʼ. Pk. pottī -- f. ʻ glass ʼ; S. pūti f. ʻ glass bead ʼ, P. pot f.; N. pote ʻ long straight bar of jewelry ʼ; B. pot ʻ glass bead ʼ, puti, pũti ʻ small bead ʼ; Or. puti ʻ necklace of small glass beads ʼ; H. pot m. ʻ glass bead ʼ, G. M. pot f.; -- Bi. pot ʻ jeweller's polishing stone ʼ rather than < pōtrá -- 1.(CDIAL 8403) पोत (p. 532) [ pōta ] m f A bead of glass and, sometimes, of gold and of stone. 2 m A neck-ornament of females made of these beads. पोतंडी (p. 532) [ pōtaṇḍī ] f A little thing (as a nut, a pebble,) or a small quantity (as of sugar, flour, grain) put up in a corner of a cloth and confined by a knot; thus forming a knob or ball. 2 Medicaments tied up in a corner of a cloth, to be dabbed on the eye or other part: also a cloth rolled up into a ball, heated, and applied to foment. v दे,लाव, also पोतंडीनें or पोतंडीचा शेक.

Trefoils painted on steatite beads, Harappa (After Vats, Pl. CXXXIII, Fig.2)

S پوتئِي potaʿī, s.f. (6th) Face, visage, countenance,

(Pashto) पोतृ pōtṛ 'purifier' (Vedic)

Statue (DK 1909), Mohenjodaro; four views; white steatite, with remnants of red paint inside the trefoils of the robe; height 17 cm.; National Museum of Pakistan, Karachi; After Marshall 1931a:pl.98; Parpola, 1994, p. 212.

Seated male sculpture, or "Priest King" from Mohenjo-daro (41, 42, 43). Fillet or ribbon headband with circular inlay ornament on the forehead and similar but smaller ornament on the right upper arm. The two ends of the fillet fall along the back and though the hair is carefully combed towards the back of the head, no bun is present. The flat back of the head may have held a separately carved bun as is traditional on the other seated figures, or it could have held a more elaborate horn and plumed headdress.

Two holes beneath the highly stylized ears suggest that a necklace or other head ornament was attached to the sculpture. The left shoulder is covered with a cloak decorated with trefoil, double circle and single circle designs that were originally filled with red pigment. Drill holes in the center of each circle indicate they were made with a specialized drill and then touched up with a chisel. Eyes are deeply incised and may have held inlay. The upper lip is shaved and a short combed beard frames the face. The large crack in the face is the result of weathering or it may be due to original firing of this object.

Material: white, low fired steatite

Dimensions: 17.5 cm height, 11 cm width

Mohenjo-daro, DK 1909

National Museum, Karachi, 50.852

Marshall 1931: 356-7, pl. XCVIII

http://www.harappa.com/indus/41.html

Trefoil design on the uttarIyam of the priest, AcArya, PotR.

There are three distinct geometric glyphs which are used to compose the hieroglyphs deployed on the 17.5 cm. high statuette of a reverenced person with a smooth hair-do and a neatly trimmed beard. This is clearly indicative of the possible use of a metal or stone razor to trim the hair on the face. That reverence is the intended message is reinforced by the deployment of trefoil hieroglyph on the based used for sacred Sivalinga in Mohenjo-daro.

It is possible to decipher the hieroglyphs using the rebus-metonymy layered cipher of Indus writing system.

Trefoil hieroglyph or three 'beads, orifice'

kolom 'three' (Munda) Rebus: kolimi 'smithy, forge'. The triplicate

composing the trefoil is a semantic determinant of the signified object: smithy, forge.

Rebus: Soma priest, jeweller's polishing stone

போத்தி pōtti , n. < போற்றி. 1. Grandfather; பாட்டன். Tinn. 2. Brahman temple- priest in Malabar; மலையாளத்திலுள்ள கோயிலருச் சகன். पोतृ [p= 650,1] प्/ओतृ or पोतृ, m. " Purifier " , N. of one of the 16 officiating priests at a sacrifice (the assistant of the Brahman ; = यज्ञस्य शोधयिट्रि Sa1y.)RV. Br. S3rS. Hariv. पोत्रम् [पू-त्र] The office of the Potṛi. pōtṛ पोतृ m. An epithet of Viṣṇu.(Apte. Samskritam)

पोतन a. 1 Sacred, holy. -2 Purifying. pōtrá1 ʻ *cleaning instrument ʼ (ʻ the Potr̥'s soma vessel ʼ RV.). [√pū] Bi. pot ʻ jeweller's polishing stone ʼ? -- Rather < *pōttī -- .(CDIAL 8404) Pota3 [etym.?] a millstone, grindstone, only as nisada˚ Vin i.201; Vism 252. (Pali)

pōtram पोत्रम् [पू-त्र] 1 The snout of a hog; धृतविधुरधरं महा- वराहं गिरिगुरुपोत्रमपीहितैर्जयन्तम् Bk.1.6; Ki.13.53.-Comp. -आयुधः a hog, boar. (Samskritam. Apte)

पोत्रम् A boat, ship (Samskritam)

पोत्रम् A garment (Samskritam)

पोंथ [ pōntha ] m n (Or पोंत) A seton. 2 Applied to the hole of a ploughshare. (Marathi) पोत्रम् ploughshare, thunderbolt (Samskritam)

Hieroglyph: fillet on the forehead

பட்டம்² paṭṭam , n. < paṭṭa. 1. Plate of gold worn on the forehead, as an ornament or badge of distinction; சிறப்புக்கு அறிகுறியாக நெற்றி யிலணியும் பொற்றகடு. பட்டமுங் குழையு மின்ன (சீவக. 472). 2. An ornament worn on the forehead by women; மாதர் நுதலணி. பட்டங் கட்டிப்பொற்றோடு பெய்து (திவ். பெரியாழ். 3, 7, 6). 3. Title, appellation of dignity, title of office; பட்டப்பெயர். பட்டமும் பசும்பொற் பூணும் பரந்து (சீவக. 112). 4. Regency; reign; ஆட்சி. 5. Fasteners, metal clasp; சட்டங்களை இணைக்க உதவும் தகடு. ஆணிகளும் பட்டங்களுமாகிய பரிய இரும்பாலேகட்டி (நெடுநல். 80, உரை). 6. Flat or level surface of anything; பட்டைவடிவு. 7. Flat piece, as of bamboo; பட்டையான துண்டு. 8. Cut of a gem; மணிகளில் தீரும் பட்டை. 9. Paper-kite; காற்றாடி. பிள்ளைகள் பற்பலவுயர் பட்டம் விடல்போல் (திருப்போ. சந். பிள்ளைத். சப்பாணி. 8). 10. Cloth; சீலை. (அக. நி.) 11. Large banner; பெருங்கொடி. (பிங்.) 12. High position; உயர் பதவி. (பிங்.) 13. Gold; பொன். (சங். அக.)

Rebus: smithy, forge

பட்டடை¹ paṭṭaṭai, [K.paṭṭaḍi.] Smithy, forge; கொல்லன் களரி. n. prob. படு¹- + அடை¹-. [T. paṭṭika, K. paṭṭaḍe.] Anvil; அடைகல். (பிங்.) சீரிடங்காணி னெறிதற்குப் பட்ட டை (குறள், 821). பட்டறை² paṭṭaṟai , n. < K. paṭṭale. 1. Community; சனக்கூட்டம். 2. Guild, as of workmen; தொழிலாளர் சமுதாயம். பட்டடையார் paṭṭaṭaiyār, n. < id. (W. G.) 1. Master of a shop; கடையின் எசமானர். 2. Overseer; மேற்பார்ப்போர். பட்டக்காரன்¹ paṭṭa-k-kāraṉ, n. < பட்டம்² +. Title of the headman of the Toṭṭiyar and Koṅkuvēḷāḷa castes; தொட்டியர், கொங்குவேளாளர் சாதித்தலைவரின் சிறப்புப்பெயர். பட்டகசாலை paṭṭaka-cālai , n. < T. paṭa- šāla. [K. paṭṭasāle.] 1. Central or principal hall in a house; கூடம்.

பட்டங்கட்டு-தல் paṭṭaṅ-kaṭṭu-, v. intr. < id. +. 1. To confer a title; பட்டப்பெயர் சூட்டுதல். நன்னெறிப் பட்டங்கட்டி நல்கினான் பரிவட்டங்கள் (திருவாலவா. 39, 27). 2. To invest with office, dignity, authority; to install, crown; அரசு முதலிய பதவி யளித்தல். இராவ ணனை வென்று . . . அவன்றம்பிக்குப் பட்டங்கட்டிய ராமா (தனிப்பா. i, 391, 48). 3. To fasten a gold band on the foreheads of the bridal pair in a marriage; கலியாணத்தில் மணமக்கள் நெற்றியிற் பொற்பட்டம் கட்டுதல். 4. To perform the ceremony of indicating the succession to the estate of deceased person among Maṟavas, wherein, before the corpse is removed, the chief heir and his wife take two balls of cow- dung mixed with various kinds of grain and stick them on to the wall of their house and throw them in water on the eighth day after death; மறவர் சாதியில் இறந்தோனது சவத்தை எடுப்பதற்குமுன் அவனுடைய முக்கிய வாரி சும் அவ்வாரிசின் மனைவியும் தானியங்களோடு கலந்த இரண்டு சாணவுண்டையை வீட்டின் சுவரில் ஒட்டி யும் பிறகு எட்டாநாள் அதனை நீரிற் கரைத்துந் தாமே இறந்தோன் சொத்துக்கு உரிமையுடையவரென்று தெரிவிக்குஞ் சடங்கு செய்தல். (E. T. v, 42.) 5. To perform the ceremony of going round the deceased during cremation; தகனக்கிரியையிற் பிரேதத்தைச் சுற்றிவருதல். Nāñ.

The tradition in Indian sprachbund records coronation ceremony also to confer a title ācārya, 'teacher' or ācariyakula 'teacher's family' or head of a artisan guild:

ஆசாரி ācāri , n. < ā-cārya. [T. K. Tu. ācāri.] 1. A title adopted by Mādhva and Šrī Vaiṣṇava Brāhmans; மாத்துவ ?வைஷ்ண வப்பிராமணர் பட்டப்பெயர். 2. [M. āšāri.] Title of the five artisan castes; கம்மாளர்பட்டப்பெயர்.

ācāríya -- , ācāryà -- m. ʻ teacher ʼ AV. [ācāra -- ]Pa. ācariya -- , °aka -- , ācēra -- m., KharI. ayariasa gen., Pk. āyariya -- m., Si. brāhmi inscr. ajara, 10th cent. äjara, mod. ädurā. *ācāriyakula ʻ teacher's family ʼ. [ācāríya -- , kúla -- ] Pa. ācariyakula -- n. ʻ the teacher's clan ʼ; Si. ädurol ʻ line of teachers, tradition ʼ(CDIAL 1072, 1073)

"Late Harappan Period dish or lid with perforation at edge for hanging or attaching to large jar. It shows a Blackbuck antelope with trefoil design made of combined circle-and-dot motifs, possibly representing stars. It is associated with burial pottery of the Cemetery H period,dating after 1900 BC.The Late Harappan Period at Harappa is represented by the Cemetery H culture (190-1300 BC) which is named after the discovery of a large cemetery filled with painted burial urns and some extended inhumations. The earlier burials in this cemetery were laid out much like Harappan coffin burials, but in the later burials, adults were cremated and the bones placed in large urns (164). The change in burial customs represents a major shift in religion and can also be correlated to important changes in economic and political organization. Cemetery H pottery and related ceramics have been found throughout northern Pakistan, even as far north as Swat, where they mix with distinctive local traditions. In the east, numerous sites in the Ganga-Yamuna Doab provide evidence for the gradual expansion of settlements into this heavily forested region. One impetus for this expansion may have been the increasing use of rice and other summer (kharif) crops that could be grown using monsoon stimulated rains. Until late in the Harappan Period (after 2200 BC) the agricultural foundation of the Harappan cities was largely winter (rabi) crops that included wheat and barley. Although the Cemetery H culture encompassed a relatively large area, the trade connections with thewestern highlands began to break down as did the trade with the coast. Lapis lazuli and turquoise beads are rarely found in the settlements, and marine shell for ornaments and ritual objects gradually disappeared. On the other hand the technology of faience manufacture becomes more refined, possibly in order to compensate for the lack of raw materials such as shell, faience and possibly even carnelian." (Kenoyer in harappa.com slide description) http://www.harappa.com/indus2/162.html

Slide 322. Terracotta bangle fragments decorated with red trefoils outlined in white on a green ground from late Period 3C deposits in Trench 43. This image shows both sides of the two fragments (H98-3516/8667-01 & H98-3517/8679-01).

Slide 323. Detail of terracotta bangle with red and white trefoil on a green background (H98-3516/8667-01 from Trench 43). Trefoil motifs are carved on the robe of the so-called "priest-king" statuette from Mohenjo-daro and are also known from contemporary sites in western Pakistan, Afghanistan, and southern Central Asia. http://www.harappa.com/indus4/323.html

Stone base for Sivalinga. Tre-foil inlay decorated base (for linga icon?); smoothed, polished pedestal of dark red stone; National Museum of Pakistan, Karachi; After Mackay 1938: I, 411; II, pl. 107:35; Parpola, 1994, p. 218.

Image result for bull with trefoil inlays; shell mass with inlays of lapis lazuli;

Lingam, grey sandstone in situ, Harappa, Trench Ai, Mound F, Pl. X (c) (After Vats). "In an earthenware jar, No. 12414, recovered from Mound F, Trench IV, Square I... in this jar, six lingams were found along with some tiny pieces of shell, a unicorn seal, an oblong grey sandstone block with polished surface, five stone pestles, a stone palette, and a block of chalcedony..." (Vats, EH, p. 370)

Two decorated bases and a lingam, Mohenjodaro.

If one end of a tape or belt is turned over three times and then pasted to the other, a trefoil knot results. (Shaw, George Russell (MCMXXXIII). Knots: Useful & Ornamental, p.11.)

kaND, kandu 'fire altar, smelting furnace of a blacksmith' (Santali.Kashmiri)

Glyphs of dotted circles on the bottom portion of the 'standard device': kandi (pl. -l) beads, necklace (Pa.); kanti (pl. -l) bead, (pl.) necklace; kandit. bead (Ga.)(DEDR 1215). Rebus: लोहकारकन्दुः f. a blacksmith's smelting furnace (Grierson Kashmiri)

pōta2 m. ʻ cloth ʼ, pōtikā -- f. lex. 2. *pōtta -- 2 (sanskrit- ized as pōtra -- 2 n. ʻ cloth ʼ lex.). 3. *pōttha -- 2 ~ pavásta<-> n. ʻ covering (?) ʼ RV., ʻ rough hempen cloth ʼ AV. T. Chowdhury JBORS xvii 83. 4. pōntī -- f. ʻ cloth ʼ Divyāv. 5. *pōcca -- 2 < *pōtya -- ? (Cf. pōtyā = pōtānāṁ samūhaḥ Pāṇ.gaṇa. -- pṓta -- 1?). [Relationship with prōta -- n. ʻ woven cloth ʼ lex., plōta -- ʻ bandage, cloth ʼ Suśr. or with pavásta -- is obscure: EWA ii 347 with lit. Forms meaning ʻ cloth to smear with, smearing ʼ poss. conn. with or infl. by pusta -- 2 n. ʻ working in clay ʼ (prob. ← Drav., Tam.pūcu &c. DED 3569, EWA ii 319)]1. Pk. pōa -- n. ʻ cloth ʼ; Paš.ar. pōwok ʻ cloth ʼ, pōg ʻ net, web ʼ (but lauṛ. dar. pāwāk ʻ cotton cloth ʼ, Gaw. pāk IIFL iii 3, 150).2. Pk. potta -- , °taga -- , °tia -- n. ʻ cotton cloth ʼ, pottī -- , °tiā -- , °tullayā -- , puttī -- f. ʻ piece of cloth, man's dhotī, woman's sāṛī ʼ, pottia -- ʻ wearing clothes ʼ; S. potī f. ʻ shawl ʼ, potyo m. ʻ loincloth ʼ; L. pot, pl. °tã f. ʻ width of cloth ʼ; P. potṛā m. ʻ child's clout ʼ, potṇā ʻ to smear a wall with a rag ʼ; N. poto ʻ rag to lay on lime -- wash ʼ, potnu ʻ to smear ʼ; Or. potā ʻ gunny bag ʼ; OAw. potaï ʻ smears, plasters ʼ; H. potā m. ʻ whitewashing brush ʼ,potī f. ʻ red cotton ʼ, potiyā m. ʻ loincloth ʼ, potṛā m. ʻ baby clothes ʼ; G. pot n. ʻ fine cloth, texture ʼ, potũ n. ʻ rag ʼ, potī f., °tiyũ n. ʻ loincloth ʼ, potṛī f. ʻ small do. ʼ; M. pot m. ʻ roll of coarse cloth ʼ, n. ʻ weftage or texture of cloth ʼ, potrẽ n. ʻ rag for smearing cowdung ʼ.3. Pa. potthaka -- n. ʻ cheap rough hemp cloth ʼ, potthakamma -- n. ʻ plastering ʼ; Pk. pottha -- , °aya -- n.m. ʻ cloth ʼ; S. potho m. ʻ lump of rag for smearing, smearing, cloth soaked in opium ʼ.4. Pa. ponti -- ʻ rags ʼ.5. Wg. pōč ʻ cotton cloth, muslin ʼ, Kt. puč; Pr. puč ʻ duster, cloth ʼ, pūˊčuk ʻ clothes ʼ; S. poco m. ʻ rag for plastering, plastering ʼ; P. poccā m. ʻ cloth or brush for smearing ʼ, pocṇā ʻ to smear with earth ʼ; Or. pucā̆ra, pucurā ʻ wisp of rag or jute for whitewashing with, smearing with such a rag ʼ.pōta -- 2. 2. *pōtta -- 2: S.kcch. potyo m. ʻ small dhoti ʼ.(CDIAL 8400)

Ta. pōttu sapling, tender branch or shoot of tree; pōtu flower bud, freshness, beauty. Pa. pottid twig.Kui podeli sapling, young green branch;(DEDR 4587) पोतकः young plant.(Samskritam) Potaka 2. a small branch, offshoot, twig; in twig; in amba˚ young mango sprout DhA iii.206 sq.;araṇi˚ small firewood Miln 53.(Pali)

pōta पोतः [पू-तन्; Uṇ.3.86] 1 The young of any animal, cub, colt, foal &c.; पिब स्तन्यं पोत Bv.1.6; मृगपोतः; शार्दूल˚ Mu.2.8; करिपोतः &c; वीरपोतः a young warrior; कोप्ययं वीरपोतः U.5.3. -2 An elephant ten years old. पोतकः 1 The young of an animal.
-2 Te. bōda young of bird. Konḍa bōdel bride, young lady. Kui. bōda
child. Kuwi pōde (F. S.) girl, (Su.) woman, girl; (Isr.) pōti small girl; pōdi pōti small children, young boys and girls; (F.) pōdipōda boys and girls. / Cf. Skt. pota- young of animal or plant; Turner, CDIAL, no. 8399.(DEDR 4587) Putta [Vedic putra, Idg. *putlo=Lat. pullus (*putslos) young of an animal, fr. pōu, cp. Gr. pau=s, pai/s child, Lat. puer, pubes, Av. pupra, Lith. putýtis (young animal or bird), Cymr. wyr grandchild; also Sk. pota(ka) young animal Pota1 [cp. Epic Sk. pota, see putta for etym.] the young of an animal J ii.406 (˚sūkara); Cp. i.102 (udda˚); SnA 125 (sīha˚).Potaka ( -- ˚) [fr. pota1] 1. the young of an animal M i.104 (kukkuṭa˚); J i.202 (supaṇṇa˚), 218 (hatthi˚); ii.288 (assa˚ colt); iii.174 (sakuṇa˚); PvA 152 (gaja˚). -- f. potikā J i.207 (haŋsa˚); iv.188 (mūsika˚). -- (Pali) pṓta -- 1, °aka -- m. ʻ young of animal or plant ʼ MBh. 2. *pōtara -- . 3. *pōtala -- , pōtalaka -- m. ʻ young animal ʼ BHSk., gō -- pōtalikā -- f. ʻ heifer ʼ Pat. 4. *pōtāla -- . 5. *pōtta -- 1. 6. *pōṭṭa -- 3. 7. *pōna -- 1. 8. *pōttha -- 1. 9. *phōta -- . 10. *phōtta -- 2. [Variety of form points to non -- Aryan origin (scarcely with Wackernagel AiGr ii 2, 591 < putrá -- ): prob. with T. Burrow BSOAS xii 386 ← Drav. Tam. pōttu &c. DED 3748. -- Cf.pōṭā -- f. ʻ female slave ʼ, pōṭaka -- m. ʻ servant ʼ KātyŚr. com. -- See also *pōṅga -- 2]1. Pa. pōta -- , °aka -- m. ʻ young of an animal ʼ, Aś. potake nom. sg. m.; NiDoc. potaǵa ʻ young (of camel) ʼ; Pk. pōa -- , °aya -- m. ʻ young snake, child ʼ; Dm. pâi ʻ son ʼ; Paš. ōya ʻ boy, child, daughter ʼ < *wōyā with special development in word of address (IIFL iii 3, 188 sandhi form < pōtaka -- ); Bshk. pō, pɔ̈̄ ʻ son, boy ʼ; Tor. pō m. ʻ child ʼ; Sh.koh. gur. pē ʻ sons ʼ (pl. of puc̣h < putrá -- ) → Ḍ. pe_ (pl. of pūc̣); P. poā m. ʻ tender twig ʼ; Ku.gng. pōi ʻ budding of trees in spring ʼ; A. B. po ʻ son ʼ; Or. po, poa, pua ʻ son, shoot of plaintain ʼ, puā ʻ plaintain seedling ʼ, poi ʻ small girl, shrimp ʼ; Mth. poā ʻ tobacco seedling ʼ; Bhoj. pōi ʻ sugarcane sapling ʼ; H. poā m. ʻ young of an animal ʼ; G. poī f., M. poy f. ʻ spike of coconut or other palms containing the spadix ʼ; M. povā m. ʻ young snake ʼ; OSi. povā pl. ʻ youths ʼ, Si. povuvā (st. pov -- , pō -- ) ʻ young of an animal ʼ. -- X *kuḍa<-> q.v.
2. G. porɔ m. ʻ insect ʼ, porī f. ʻ little girl ʼ, poriyɔ m. ʻ boy ʼ; M. por m. f. n. ʻ young child or animal ʼ.3. Pk. pōalaya -- m. ʻ child ʼ; Gaw. pōlá, f. °lī ʻ small ʼ, poliṛá ʻ younger ʼ; A. puli ʻ young plant ʼ; B. polā ʻ child, son ʼ; M. poḷ m. ʻ bull dedicated to the gods ʼ; Si. pollā ʻ young of an animal ʼ.4. Pk. pōāla -- m. ʻ child, bull ʼ; A. powāli ʻ young of animal or bird ʼ.5. K. pọ̆tu m. ʻ son (esp. an only son), child ʼ, pūtu m. ʻ young chick ʼ, ḍoḍ. pōtō ʻ bird ʼ, kash. ċāwali -- pūt ʻ goat's kid ʼ; H. potī f. ʻ young female of any animal ʼ.6. H. poṭā m. ʻ young of animal, unfledged bird ʼ.7. A. B. ponā ʻ young fish ʼ (A. also ʻ affectionate term of address to a child ʼ).8. Ku. potho ʻ any young animal ʼ, pothilo ʻ young of a bird ʼ; N. pothi ʻ hen bird ʼ, pothro ʻ young tree, bush ʼ.9. Phal. phō ʻ boy ʼ, phoyīˊ, phōī ʻ girl ʼ.10. Ku. photo m. ʻ young child, small cucumber, testicle ʼ, photi f. ʻ girl ʼ, phwātā -- photi ʻ children ʼpōta -- 1. (CDIAL 8399)

WPah.kṭg. phɔ́təṛ m. ʻ penis, scrotum ʼ, J. pothaṛ m. ʻ penis ʼ.(CDIAL 8399)

போற்றன் pōṟṟaṉ , n. prob. id. Grandfather; பாட்டன். (நாமதீப. 189.) போற்றுநர் pōṟṟunar , n. < போற்று-. 1. Relatives, kinsmen; சுற்றத்தார். போற்றா ருயிரினும் போற்றுந ருயிரினும் (பரிபா. 4, 52). 2. Those who understand; நன்குணர்வார். வேற்றுமை யின்றது போற்றுநர்ப் பெறினே (பரிபா. 4, 55).

போற்றி pōṟṟi , < id. n. 1. Praise, applause, commendation; புகழ்மொழி. (W.) 2.Brahman temple-priest of Malabar; கோயிற் பூசைசெய்யும் மலையாளநாட்டுப் பிராமணன். (W.) 3. See போத்தி, 1.--int. Exclamation of praise; துதிச்சொல்வகை. பொய்தீர் காட்சிப் புரையோய் போற்றி (சிலப். 13, 92).போற்றிசெய்-தல் pōṟṟi-cey-, v. tr. < போற்றி +. To praise, worship, adore; துதித் தல். பரமனை. . . போற்றிசெய்வேனே (திருமந். 3).போற்றிமை pōṟṟimai , n. < id. Honour, reverence; வணக்கம். (W.)

போற்று² pōṟṟu , n. < போற்று-. 1. Protection; காப்பு. (சங். அக.) 2. Praise, invocation; துதி. (யாழ். அக.) Ta. pōṟṟu (pōṟṟi-) to praise, applaud, worship, protect, cherish, nourish, entertain; n. protection, praise; pōṟṟi praise, applause; pōṟṟimai honour, reverence. Ma. pōṟṟuka to preserve, protect, adore; pōṟṟi nourisher, protector. (DEDR 4605)

Te. pōyu to pour, cast in metal; (K. also) (sweat, pus) forms; pō̃ta pouring, casting in metal.(DEDR 4407) పోత pōta. adj. Molten, cast in metal. పోతచెంబు a metal bottle or jug, which has been cast not hammered.పోత (p. 0823) [ pōta ] pōta. [Tel. from పోయు.] n. Pouring, పోయుట. Casting, as of melted metal. పోత (p. 0823) [ pōta ] pōta. [Tel. from పోయు.] n. Pouring, పోయుట. Casting, as of melted metal. Bathing, washing. Eruption of the small pox. ఆకుపోత putting plants into the ground. పెట్టుపోతలు శాశ్వతములుకావు meat and drink (literally, feeding and bathing) are not matters of eternal consequence. Pottha [later Sk. pusta, etym. uncertain; loan -- word?] modelling, only in cpd. ˚kamma
plastering (i. e. using a mixture of earth, lime, cowdung & water as mortar) J vi.459; carving DhsA 334; and ˚kara a modeller in clay J i.71. Cp. potthaka1.(Pali)

*plōtra ʻ boat ʼ. [pōta -- 3 m. ʻ boat ʼ MBh. is MIA. (amg.?) < *plōtra -- (EWA ii 346 < *plavata -- ), pōtāra<-> m. or n. BHSk. < *plōtr̥ -- ? -- √plu]Ku. pot ʻ boat ʼ.(CDIAL 9032)పోతము (p. 0823) [ pōtamu ] pōtamu. [Skt.] n. A vessel, boat, ship. ఓడ. The young of any animal. పిల్ల. శిశువు. An elephant ten years old, పదేండ్ల యేనుగు. A cloth, వస్త్రము. శుకపోతము a young parrot. వాతపోతము a young breeze, i.e., a light wind. పోతపాత్రిక pōta-pātrika. n. A vessel, a ship, ఓడ. "సంసార సాగరమతుల ధైర్యపోత పాత్రికనిస్తరింపుముకు మార." M. XII. vi. 222. పోతవణిక్కు or పోతవణిజుడు pōta-vaṇikku. n. A sea-faring merchant. ఓడను కేవుకు పుచ్చుకొన్నవాడు, ఓడ బేరగాడు. పోతవహుడు or పోతనాహుడు pōta-vahuḍu. n. A rower, a boatman, a steersman. ఓడనడుపువాడు, తండేలు. पोतः -A ship, raft, boat; पोतो दुस्तरवारिराशितरणे H.2.124; नभस्वता प्रतीपेन भग्नपोता इवार्णवे Śiva B.22.11; हा विपद्- वारिनिधिपतितजनोद्धरणपोत Nāg.5. -4A garment, cloth. - The young shoot of a plant. - The site or founda- tion of a house. - A foetus having no enveloping membrane. -Comp. -आच्छादनम् a tent. -आधानम् a shoal of small fish. -धारिन् m. the master of a vessel. -प्लवः a mariner, seaman. -भङ्गः a ship-wreck. -रक्षः the rudder of a boat or ship. -वणिज् m. a sea-faring merchant; धत्ते पोतवणिग्जनैर्धनदतां यस्यान्तिके सागरः Śiva B. 29.89. -वाहः a rower, steersman. Pota2 [Epic Sk. pota; dial. form for plota (?), of plu] a boat Dāvs v.58; VvA 42.(Pali)

Ko. pot bush. Ka. pode (podad-, poded-, podd-) to put over, put on, wrap round; n. a thatch, bush, bundle, quiver; podaṟ bush, thicket, thick tuft of trees; Te. poda, podaru bush, thicket, shrub; (DEDR 4509)

Ta. potti garment of fibres, cloth. Ka. potti cloth. Te. potti bark, a baby's linen, a sort of linen cloth; pottika a small fine cloth; podugu a baby's linen.Kol. (SSTW) pot sari. Pa. bodgid a short loincloth. / Cf. Skt. potikā-, Pkt. potti-, pottiā-, etc.; Turner, CDIAL, no. 8400.(DEDR 4515) पोत (p. 532) [ pōta ] m ( or P) A link composed of rolls of coarse cloth. This portion, together with the विडी or iron handle, constitute the मशाल or torch. 2 The head, end, point (of a tool, stick &c.): also the end or extreme portion (of a thing gen.) 3 m A seton; and fig. the hole of a फाळ or ploughshare. pot- to make a hole: Ta. po (-pp-, -tt-) to perforate, puncture, make a hole; poy (-v-, -t-) to be hollowed; n. tubularity, hole, hollow or recess in tree; poku (-pp-, -tt-) to make a hole, perforate; pokkaṇai hole in a tree, stone, or ground, cleft in rock; pokku hollow in a tree, defect, fault, blemish; pokkai little hole, crack, having a part deformed, blemish; potir (-pp-, -tt-) to pierce; potu (-v-, -nt-) to be perforated; (-pp-, -tt-) to bore, pierce; potumpu hole, hollow in a tree, pit, cave;pottu hole, rat-hole, hollow in a tree, rent or puncture, defect; pottal, pottai hole, orifice, defect; pottilam hole in a tree; pōttu, pontar, pontu hole, hollow;pōṉ cave. Ma. pottu hole in the ground, cavity, hollow hand; pōtu a hole as in worm-eaten wood. Ko. pok-va·yṇ man whose teeth are all gone (cf. Ta.pokku-vāy, pokkai-vāy toothless mouth). Ka. bokke any round, small hole made by rats, etc.; hodaru hollow of a tree, hole in the ground; bokka a toothless man; (Hav.) bokku toothless. Tu. boṅku hollow, void, empty; (B-K.) poguḷu a hole, usually in a mud dam across a watercourse; (B-K.) bokku, bokkubāyi mouth without teeth. Te. bokka hole, orifice, aperture, pit; (Telangana dial., K.) pokka hole; botta hole, leak; bonda hole, bore; bokki toothless.Kol. pokka ditch, grave; (Pat., p. 115) pokor hollow;
bogga small hole, perforation. Nk. pokka hole, cave; bogga hole. Pa. botta
id.; potpa, poppa a chisel.Ga. (P.) boŋga hole. Go. (Tr. W. Ph.) pohpī, (Ma.) poˀpi chisel (Voc. 2432); (D. G. Mu. Ma.) būka hole (Voc. 2585); (Ma.) bokka id. (Voc. 2614); (S.)boŋa id. (Voc. 2620); (Koya Su.) boḍga id. Konḍa (BB) pot- (-t-) to bore, perforate. Pe. pot- (-t-) id. Kui pospa (post-) to pierce, bore a hole, mortise; n. act of piercing, mortising; pondo hole; ? bojo wood dust resulting from dry rot. Kuwi (F.) pōthali to hollow out; (S.) poth'nai to hole; (Isr.) pot- (-h-) to make a hole (in wood, etc.). Kur. pattnā to pierce, perforate, tap with a chisel; pattā chisel to dig a hole in a piece of wood. Malt. pattre to pierce. / Cf. Skt. (lex.) bhūka- hole; also Turner, CDIAL, nos. 8391, *pōka- hollow; 9263(6), *bōkkha- toothless; 9624, *bhōkkha- hollow. DED(S, N) 3646, DEDS 724.(DEDR 4452)

பொத்தல் pottal , n. < id. [K. poṭṭare, M. pottu, Tu. potre.] 1. Hole, orifice.

(a) Ta. pōṟai hole, hollow in tree, cavern; pōr hollow of a tree. Ko. bo·r vagina. To. o·ṟ (obl. o·ṯ-) hole, wound. Ka. pōr hole. Te. boṟiya, boṟṟe hole, burrow, hollow, pit; boṟṟa hole, hollow, cavity in a tree. Ga. (S.2) borra hole in tree. Konḍa boṟo hole of a crab, etc. Kuwi (P.) borra hole in tree. DED(S) 3765.

(b) Ta. pōl hollow object, (Koll.) hollowness in a tree. Te. bōlu hollow.(DEDR 4604) போறை pōṟai , n. cf. புரை&sup5;. [T. borre, K. por.] 1. Hole; hollow in a tree; பொந்து. Colloq. 2. Cavity in the side of a well; cavern; கிணறு முதலியவற்றின் வங்கு. (W.)

Ta. poṭṭu drop, spot, round mark worn on forehead. Ma. poṭṭu, poṟṟu a circular mark on the forehead, mostly red. Ka. boṭṭu, baṭṭu drop, mark on the forehead. Koḍ. boṭṭï round mark worn on the forehead. Tu. boṭṭa a spot, mark, a drop; (B-K.) buṭṭe a dot. Te. boṭṭu a drop, the sectarian mark worn on the forehead. Kol. (SR.) boṭla drop. Pa. boṭ id. Ga. (P.) boṭu drop, spot. Konḍa boṭu drop of water, mark on forehead. Kuwi (F.) būttū, (Isr.) buṭu tattoo. (DEDR 4492)

पोत (p. 532) [ pōta ] n m ( H Quality; or formed by redup. out of सूत with which word it is generally conjoined in use.) Weftage or texture (of cloth); quality as respects closeness, firmness, body. Ex. सूत- पोत पाहून धोत्र घ्यावें.

पोतडी (p. 532) [ pōtaḍī ] f पोतडें n (पोतें) A bag, esp. the circular bag of goldsmiths, shroffs &c. containing their weights, scales, coins &c. Synonym: वाट [ vāṭa ] m A weight to weigh with. It ranges as far as five sher. वाटवा [vāṭavā] m (H) A circular bag (of shroffs and goldsmiths); closed by drawing together rings fixed around its edge. 2 A bag of another kind; having partitions &c.

"...of Goldsmiths & Silversmiths Co. Ltd, who registered it in 1899- it's actually a tripartite cartouche that's not evident in the picture..." http://www.silvercollection.it/40BINGLESEBIS.jpg

Tripartite silver box [India] (15.95.12) | Heilbrunn Timeline of Art History | The Metropolitan Museum of Art: Tripartite silver box [India] (15.95.12) | Heilbrunn Timeline of Art History | The Metropolitan Museum of Art

Tripartite silver box [India] (15.95.12) | Heilbrunn Timeline of Art History | The Metropolitan Museum of Art: Tripartite silver box [India] (15.95.12) | Heilbrunn Timeline of Art History | The Metropolitan Museum of Art

Tripartite silver box [India] (15.95.12) | Heilbrunn Timeline of Art History | The Metropolitan Museum of Art

पोतदार (p. 532) [ pōtadāra ] m ( P) An officer under the native governments. His business was to assay all money paid into the treasury. He was also the village-silversmith.पोतदारी (p. 532) [ pōtadārī ] f ( P) The office or business of पोतदार: also his rights or fees.पोतनिशी (p. 532) [ pōtaniśī ] f ( P) The office or business of पोतनीस. पोतनीस (p. 532) [ pōtanīsa ] m ( P) The treasurer or cash-keeper.

Harry Burton photograph taken during the excavation of the tomb in 1922 in pharaoh's Antechamber, Treasury and Burial chamber.

Funeral couch of Tutankhamen (1336 BC - 1327 BCE) features cow with solar disc and inlay blue glass trefoils decorating the body. Said to represent Goddess Hathor.

"An inscription from The Book of the divine cow found in the Burial chamber alludes to its sacred function as a solar barque for bearing the pharaoh to the heavens...Hieroglyphs carved on the footboard promise the protection of Isis and the endurance of Osiris."

http://www.kingtutexhibit.com/catalogs/tutankhamun_catalog.pdf

<pitaraku> {N} 'spirits of dead ^ancestors, relatives who must be worshipped or appeased''. @6216. #28481.

पितृ [p= 626,2] m. (irreg. acc. pl. पितरस् MBh. ; gen. pl. पित्रिणाम् BhP. ) a father RV. &c &c (in the वेद N. of बृहस्-पति , वरुण , प्रजा-पति , and esp. of heaven or the sky ; अन्तरा पितरं मातरं च , " between heaven and earth " RV. x , 88 , 15)m. pl. (°तरस्) the fathers , forefathers , ancestors , (esp.) the पितृs or deceased ancestors (they are of 2 classes , viz. the deceased father , grandfathers and great-grandfathers of any partic. person , and the progenitors of mankind generally ; in honour of both these classes rites called श्राद्धs are performed and oblations called पिण्डs [q.v.] are presented ; they inhabit a peculiar region , which , according to some , is theभुवस् or region of the air , according to others , the orbit of the moon , and are considered as the regents of the नक्षत्रs मघा and मूल ; cf. RTL. 10 &c ) RV. &c (Monier-Williams) pitŕ̊ (nom. sg. pitāˊ, acc. pitáram, gen. pitúḥ, nom. pl. pitáraḥ) m. ʻ father ʼ RV., pitárā du. ʻ father and mother ʼ RV.Pa. pitā nom., pitaraṁ, pituṁ acc. ʻ father ʼ, Aś. pitā nom., man. shah. pituna inst., Dhp. pidara acc., KharI. pitaraṁ, pidara acc., pidu gen.,(CDIAL 8179)

Kal. rumb. gaṇḍau (st. °ḍāl -- ) ʻ ancestor image ʼ(CDIAL 3998)

Mesopotamian lama deity, a bull with a human head, kind, protective spirits associated with the great sun god Shamash. In one inscription, an Assyrian king called upon lama deities to "turn back an evil person, guard the steps, and secure the path of the king who fashioned them." 2100-2000 BCE Serpentine, a smooth green stone the color of life-giving water in a desert area. The hollowed-out shapes on the body originally were inlaid with pearly shell or lapis lazuli.

"Images of human-headed bulls are found throughout Mesopotamian history. Several statuettes dating from the late third millennium BC show a bearded creature wearing the divine horned headdress, lying down with its head turned to the side. They have been found at various Sumerian sites, the majority from Telloh.

The human-headed bull

The animal is shown lying, its head turned to the side and its tail underneath its right hoof. On its head is the divine headdress with three pairs of horns. It has a man's face with large elongated eyes, a beard covering half its cheeks and joining with the mustache before cascading down over its breast, where it ends in small curls, and long ringlets framing its face. The ears, however, are a bull's, though fleecy areas at the shoulders and hindquarters seem to suggest the animal is actually a bison. Another example in the Louvre displays particularly fine workmanship, the eyes and the whole body being enriched with decorative elements, applied or inlaid in trilobate and lozenge-shaped cavities (in the hooves). There is a small group of these recumbent bulls dating from the Neo-Sumerian period (around 2150-2000 BC), one of which is inscribed with the name of Gudea, the Second Dynasty ruler of Lagash. In the Neo-Assyrian period (9th-6th centuries BC), the human-headed bull, now with a pair of wings, becomes the guardian of the royal palace, flanking the doors through which visitors entered. This creature was a lamassu, a benevolent protective spirit generally associated with the sun-god Shamash." http://www.louvre.fr/en/oeuvre-notices/recumbent-bull-man-s-head

Crete. Cow-head rhython with trefoil decor.

1 G. Contenau, Manual d'archeologie orientale, II, Paris, 1931, p. 698-9.

2 ibid. and A. Evans, the Palace of Mines, II, 1928, p. 261

3 The Babylonian Legends of the Creation (Brit. Mus. 1931), p. 59; Antiquaries Journal, III, 1923, p.331

4 Evans, op cit. I, 1921, pp. 513-14

5 ibid. IV, 1935, p. 315

S. Kalyanaraman
Sarasvati Research Center
September 5, 2015

http://tinyurl.com/oo8n9qv

Itihāsa of Bhāratam Janam through Indus Script cipher and Maritime Tin Route भारतम् जनम् कथनम् -- म्लेच्छित...

↧

OROP announced -- Manohar Parrikar. Jeevema s'aradah s'atam, NaMo team.

September 5, 2015, 6:53 am

≫ Next: ஆவணச் சுவடுகள் வெளியீட்டு விழா Sept. 6, 2015 5:30 PM Vivekananda Auditorium, PS High School, Mylapore, Chennai 4

≪ Previous: Indus Script priest with trefoil-decorations on shawl: kolimi pottha-kara 'smithy-forge modeller in clay (metalcaster)', pō̃ta 'casting in metal'

https://www.youtube.com/watch?v=QhUViw8uwDY

Defence Minister Manohar Parrikar Announces One Rank One Pension Published on Sep 5, 2015
Defence Minister Manohar Parrikar announced the implementation of the long-awaited One Rank One Pension or OROP this afternoon. Listen in.

Modi government announces OROP; says cost to ex-chequer estimated at Rs 8,000-10,000 crore

By PTI | 5 Sep, 2015, 03.16PM IST

ஆவணச் சுவடுகள் வெளியீட்டு விழா Sept. 6, 2015 5:30 PM Vivekananda Auditorium, PS High School, Mylapore, Chennai 4

September 5, 2015, 10:14 am

≫ Next: Stuck in the Slums of Secularist History -- Sandeep Balakrishna. Regional cricket historian Guha should get a psec tutorial on facts.

≪ Previous: OROP announced -- Manohar Parrikar. Jeevema s'aradah s'atam, NaMo team.

ஆவணச் சுவடுகள் வெளியீட்டு விழா

Sept. 6, 2015 5:30 PM Vivekananda Auditorium,

PS High School, Mylapore, Chennai 4

(Near Ramakrishna Matham)

↧

Supreme Court lifts stay on Santhara ritual of Jains

SC stays Rajasthan HC verdict declaring Santhara illegalAUGUST 31, 2015

Jains take to streets in Kolkata against Santhara verdictAUGUST 25, 2015

Jains in Rajasthan protest ban on SantharaAUGUST 24, 2015

A reductive reading of Santhara AUGUST 24, 2015

‘Santhara’: Jains to challenge Rajasthan HC’s decision in SCAUGUST 23, 2015

The flawed reasoning in the Santhara ban AUGUST 24, 2015

Santhara in the eyes of the lawAUGUST 15, 2015

The flawed reasoning in the Santhara ban

When the Supreme Court sits on appeal over the judgment, it must rethink its age-old doctrine of essential practice, that has substantially weakened religious freedom in India

Cannot have annual pension revision, says FM Arun Jaitley on OROP

Stoop To Any Extent To Stop One Man -- Sandeep Balakrishna Sept. 1, 2015

Cylinder seal and modern impression: nude bearded hero wrestling with a water buffalo; bull-man wrestling with lion

Even assuming that a seated person on the lower sketch figure with raised arms carries 'children' I do not see how Asko Parpola (AP the sketch-maker) can jump to the conclusion of 'suggested child sacrifice'.

LETTER TOMembers and Alumnae of American Universities

Oppose Prejudice and Fear-mongering in the “Faculty Statement on Narendra Modi’s Visit”

REASONS FOR SIGNING

Nepal Likely To Junk ‘Secular’ Tag

Jayant Chowdhury 3 Sept. 2015

Interview:

US Academics Worried About Modi Visit Need To Do Their Homework

6 comments on “Faculty Statement on Narendra Modi’s Upcoming Visit to Silicon Valley: A Preliminary Response to Some of Our Critics”

Aug 27, 2015

Kumbh Mela 2015 is being celebrated in Nashik after 12 years. With over 10 crore people coming together for this festival, it is considered as the world's largest congregation. The festival itself is observed only once in every three years. Photos: Prashant Nakwe

Mirror: http://tinyurl.com/na2bglu

Trefoil is a hieroglyph-multiplex which occurs in the context of semantics related to ancient metalcasting on a number of artifacts: pota'keeper of books', pottha-kara'modeller in clay', pō̃ta'casting in metal', पोतृ pōtṛ'purifier', pusti, pustia'a generation' .

pottha-kara, 'a modeller in clay' is also a metalcaster, casting in metal: pō̃ta

using the cire perdue (lost-wax) method of metalcasting as evidenced by the Nahal Mishmar artifacts, Dong Son bronze drums and dancing girl, lamp-carrier statuettes of Mohenjo-daro.

pōṭa ʻfoundation of a houseʼ (Samskritam)]

pōta -- 4, °aka -- , pōṭa -- m. ʻfoundation of a houseʼ lex.(CDIAL 8379)

(Oll.) poṭ, poṭtel, (S.3) poṭṭu back.(DEDR 4514)

Potthaka anything made or modelled in clay (or wood etc.), in rūpa˚ a modelled figure J vi.342; ThA 257; DA (Pali) pusta -- 2 n. ʻ working in clay ʼ see pōta -- 2.(CDIAL 8310)

*pōstikā ʻ skin ʼ. [← Ir., e.g. Pers. pōst ʻ skin ʼ and so ultimately of same origin as *pōstaka -- ]NiDoc. cam̄a pothi ʻ skin ʼ Burrow KharDoc 107; L. pothī f. ʻ fleece ʼ.(CDIAL 8414)

pōta पोतः [पू-तन्; Uṇ.3.86] 1 The young of any animal, cub, colt, foal &c

Sumerian marble calf with inlaid trefoils of blue stone. From the late Uruk era, Jemdet Nasr cira 3300 - 2900 B.C.E 5.3 cm. long; Vorderasiatisches Museum, Berlin; Parpola, 1994, p. 213.

Defence Minister Manohar Parrikar Announces One Rank One Pension Published on Sep 5, 2015Defence Minister Manohar Parrikar announced the implementation of the long-awaited One Rank One Pension or OROP this afternoon. Listen in.

Modi government announces OROP; says cost to ex-chequer estimated at Rs 8,000-10,000 crore

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LETTER TO
Members and Alumnae of American Universities

pōstikā ʻ skin ʼ. [← Ir., e.g. Pers. pōst ʻ skin ʼ and so ultimately of same origin as pōstaka -- ]NiDoc. cam̄a pothi ʻ skin ʼ Burrow KharDoc 107; L. pothī f. ʻ fleece ʼ.(CDIAL 8414)

Defence Minister Manohar Parrikar Announces One Rank One Pension Published on Sep 5, 2015
Defence Minister Manohar Parrikar announced the implementation of the long-awaited One Rank One Pension or OROP this afternoon. Listen in.