Quantcast
Channel: Bharatkalyan97
Viewing all 11035 articles
Browse latest View live

Putin orders economic retaliation against Turkey

$
0
0

Putin orders economic retaliation against Turkey

  • AP, Ankara (Turkey)
  •  |  
  • Updated: Nov 29, 2015 00:49 IST

A war plane crashing in flames in a mountainous area in northern Syria after it was shot down by Turkish fighter jets near the Turkish-Syrian border, is seen in this still image taken from video November 24, 2015. (REUTERS)


Russian President Vladimir Putin on Saturday called for sanctions against Turkey, following the downing this week by Turkey of a Russian warplane.
The decree includes a ban on some goods and forbids extensions of labour contracts for Turks working in Russia. It doesn’t specify what goods are to be banned or give other details, but it also calls for ending chartered flights from Russia to Turkey and for Russian tourism companies to stop selling vacation packages that would include a stay in Turkey.
Putin has denounced the Turkish action as a “treacherous stab in the back,” and has insisted that the plane was downed over Syrian territory in violation of international law. He has also refused to take telephone calls from Erdogan.
Putin’s foreign affairs adviser, Yuri Ushakov, said Friday that the Kremlin had received Erdogan’s request for a meeting, but wouldn’t say whether such a meeting is possible.
Asked why Putin hasn’t picked up the phone to respond to Erdogan’s two phone calls, he said that “we have seen that the Turkish side hasn’t been ready to offer an elementary apology over the plane incident.”
After the incident, Russia deployed long-range S-400 air defense missile systems to a Russian air base in Syria just 50 kilometers (30 miles) south of the border with Turkey to help protect Russian warplanes, and the Russian military warned it would shoot down any aerial target that would pose a potential threat.
Russia has since also restricted tourist travel to Turkey, left Turkish trucks stranded at the border, confiscated large quantities of Turkish food imports and started preparing a raft of broader economic sanctions.

Turkish protesters shout anti-Russia slogans as they hold a poster of Russian President Vladimir Putin that reads in Turkish and Russian " Assassin Putin! " during a protest in Istanbul. (AP)

On Saturday, Turkey issued a travel warning urging its nationals to delay non-urgent travel to Russia, saying Turkish travellers were facing “problems” in the country. It said Turks should delay travel plans until “the situation becomes clear.”
http://www.hindustantimes.com/world/putin-orders-economic-retaliation-against-turkey/story-BttIUkBSSLAQLaDHluwQeN.html

#RaGaSaga Money in Tax Havens – You can run but you cannot hide! -- Team PerformanceGurus

$
0
0

: Tax Havens -You can run but you can't hide -  

Money in Tax Havens – You can run but you cannot hide!

 
Money in Tax Havens - You can run but you cannot hide!
Money in Tax Havens - You can run but you cannot hide!
Rahul Gandhi and Sharad Pawar were in the news recently on allegations that they have companies registered in the United Kingdom (UK) and used them to receive kickbacks. This begs the important question as to why they need to create companies in the UK. Several reasons have been cited, one of the most significant ones being that tax havens such as Cayman IslandsSingapore andHong Kong are either British Overseas Territories or have some umbilical cord like links with the Empire on which the Sun never used to set. It is a different matter now that the Kingdom goes through several days a year when the Sun does not even bother taking a peek!

A company registered in UK enjoys easy banking facilities in many of the currently popular Tax havens (Switzerland is not the go-to country any more. In 2009, UBS AG, a Swiss financial services company reached a landmark deferred prosecution agreement with the U.S. government and agreed to turn over the names of more than 4,000 American account holders). In the aftermath, the Internal Revenue Service has netted more than $5 billion from 38,000 Americans who came forward under a voluntary disclosure program.

Recently, India too tried taking the same approach but their collection was a measly₹3,770 crores ($575 million) from 638 individuals. Various estimates put the amount of money from Indians in Tax havens at ₹100,000 crores ($ 15 billion).

How is the kicbkack money getting routed to the Tax havens? Let us take a look at the picture below, from Global Financial Integrity.
An example of trade misinvoicing
In this case of import over-invoicing, the Indian importer illegally moves $500,000 out of India. Although he is only buying $1 million worth of used cars from the U.S. exporter, he uses a Mauritius intermediary to re-invoice the amount up to $1,500,000. The U.S. exporter gets paid $1 million. The $500,000 that is left over is then diverted to an offshore bank account owned by the Indian importer.

Let us try and apply this to the scenario of Rahul Gandhi allegedly getting kickbacks in the GSCN Scorpene submarine deal. The exporter would be either the DCNS (French Scorpene submarine manufacturer) or their spares supplier and the Indian importer would comprise of one of more from Mazagon Docks Limited (MDL), Flash Forge Pvt. Limited and others who were approved by DCNS/ MDL as part of the indigenisation effort of the Submarines. It is a safe bet to assume at this time that the Offshore accounts would have been created using the British Companies that are associated with Rahul Gandhi. So what is missing in the picture?
  1. The name of the Mauritius entity (conduit company) which got the full amount. Unlike UK, Mauritius does not publish names of the Directors in the companies registered there. Trust us, we checked! We may not be able to get these details but the Indian government can. By the way, it does not have to be Mauritius, but it is the most likely candidate.
  2. It is also not known at this point as to which one of the Tax Havens the money has been routed to. Find the conduit company and all shall be revealed.
The longer Rahul Gandhi chooses to be silent about this, the more the needle of suspicion will point at him. If all this is smokes and mirrors, then he should answerour questions and get the monkey off his back.

Finally the United States is getting really serious about cracking down on all kinds of Tax shelters. It is pushing hard on Caribben and Central American nations by issuingsummons. The moral of the story is that the money can run but it cannot hide. What is needed is political will to get the job done.


Note:
1. The conversion rate used in this article is 1 USD = 66.70 Rupees.
2. Text in Blue points to additional data on the topic.

Rigveda sources Soma from Maujavata, Indus Script Corpora references to ध्मातृ 'smelter', अयस् ayas 'iron, metal', धातु 'ore'

$
0
0
Mirror: http://tinyurl.com/o8t299k

Trade contacts between Bharatam Janam and Maujavata, are attested in Rigveda. The contacts are related to the acquisition from Mujavan miners/traders, of  अंशु 'a kind of Soma' (S'Br. Samskritam) cognate with ancu'iron' (Tocharian). This Soma mineral is subjected to smelting processes by ध्मातृ 'smelters'. Such a smelter is denoted by the hieroglyph 'strands of rope', with single, double and three strands signified on the shawl of the priest, Potr, 'purifier', who is a dhā̆vaḍ 'smelter' This expression dhā̆vaḍ is relatabe to a geological formation of rocks known as Dharwar rocks with iron ore and other minerals. See notes in Section: "Dharwar rocks of Bharatam".

Rigveda Sukta and Ricas which attest metalwork are included in the following sections providing contextual references for the semantics of ध्मातृ, अंशुधातु, 
मौजवत, अक्ष,अंशु, अयस्  in the context of Soma processing by fire-priests detailed at http://bharatkalyan97.blogspot.in/2015/11/soma-was-mineral-fire-priests-of.html Soma was a mineral. Fire-priests of Rigveda, of Sarasvati-Sindhu Civiization had functions different from the Haoma priests of Avesta. 

Louis Renou had noted that Soma is in nuce (nut shell) the quintessential activity in Rigveda to process Soma. There are clear indications that this Soma was subjected to a smelting process in Yajna. Hence, the justification for interpreting Rishi Visvamitra's identity in Rigveda (RV 3.53.12) of the people of his times as Bhartam Janam, 'metalcaster folk'.


य इमे रोदसी उभे अहं इन्दं अतुष्टवं 
विश्वामित्रस्य रक्षति ब्रह्मेदं भारतं जनम्  

ya ime rodasī ubhe aham indram atuṣṭavam |
viśvāmitrasya rakṣati brahmedam bhārataṃ janam || (RV 3.53.12)

Translation (Sayana, Wilson): I have made Indra glorified by these two, heaven and earth, and this prayer of Viśvāmitra protects the race of Bharata. [Made Indra glorified: indram atus.t.avam-- the verb is the third preterite of the casual, I have caused to be praised; it may mean: I praise Indra, abiding between heaven and earth, i.e. in the firmament]. 

bharata 'alloy metal of copper, pewter, tin'.
Pieces of pewter.
bharath, alloy, metalcasters, philosophers of fire. bharatiyo 'metal casters' (Gujarati)  भरत [ bharata ] n A factitious metal compounded of copper, pewter, tin &c. भरताचें भांडें [ bharatācē mbhāṇḍēṃ ] n A vessel made of the metal भरतभरती [ bharatī ] a Composed of the metal भरत.(Marathi) G. bharaṇ n. ʻ a filling, stuffing, application of sulphate of zinc to eyelashes ʼ(CDIAL 9395)  भरत name of Agni (kept alive by the care of men)(RV);  of a partic. अग्नि (father of भरत and भरती); a priest (= ऋत्विज्Naigh. iii , 18; N. of रुद्र (the मरुत्s are called his sons) RV. ii , 36 , 8; भरत-मल्लीक  pl. " the descendants of भरत "(Monier-Williams, p.747).

Rebus: bhārata भारत a. (-ती f.) [भरतस्येदम्, भारतान् भरतवंश्यानधिकृत्य कृतो ग्रन्थः अण्] Belonging to or descended from Bharata. -तः 1 A descendant of Bharata; (such as विदुर; सञ्जातहर्षो मुनिमाह भारतः Mb.3.2.8; also धृतराष्ट्र, अर्जुन in Bg.). -2 An inhabitant of Bharatavarṣa or India. -3 An actor, -4 An epithet of the sun shining on the south of Meru. -5 Fire. -तम् 1 India, the country of Bharata; एतदूढगुरुभार भारतं वर्षमद्य मम वर्तते वशे Śi.14.5. -2 N. of the most celebrated epic poem in Sanskrit which gives the history of the descendants of Bharata with innumerable episodes. (It is attributed to Vyāsa or कृष्णद्वैपायन, but the work, as we have it at present, is evidently the production of many hands); श्रवणाञ्जलिपुटपेयं विरचितवान् भारताख्यममृतं यः । तमहमरागमकृष्णं कृष्णद्वैपायनं वन्दे ॥ Ve.1.4; व्यासगिरां निर्यासं सारं विश्वस्य भारतं वन्दे । भूषणतयैव संज्ञां यदङ्कितां भारती वहति ॥ Āryā. S.31. -3 The science of music and dramaturgy founded by Bharata. -ती Speech, voice, words, eloquence; भारतीनिर्घोषः U.3; तमर्थमिव भारत्या सुतया योक्तुमर्हसि Ku.6.79; नवरसरुचिरां निर्मिति- मादधती भारती कवेर्जयति K. P.1. -2 The goddess of speech, Sarasvatī; कीरानने स्फुरसि भारति का रतिस्ते Govindarāja. -3 N. of a particular kind of style; भारती संस्कृतप्रायो वाग्व्यापारो नटाश्रयः S. D.285. -4 A quail. -5 The drama- tic art in general.-6 The Sanskrit speech of an actor. -7 One of the 1 orders (दशनाम) of Gosāvins, mendi- cants (Mar. दसनाम गोसावी). -Comp. -आख्यानम्, -इतिहासः, -कथा the story of the Bhāratas (महाभारत). -मण्डलम्, -वर्षम् India. -सावित्री N. of a stotra; इमां भारतसावित्रीं प्रातरुत्थाय यः पठेत् Mb.18.5.64.(Samskritam. Apte)

 भारत [p=753,1] mf(ई)n. descended from भरत or the भरतs (applied to अग्नि either " sprung from the priests called भरतs " or " bearer of the oblation ") RV. &c belonging or relating to the भरतs (with युद्ध n. संग्राम m.  

समर m. समिति f. the war or battle of the भरतs ; with orscil. आख्यान n. with  इतिहास m. and कथा f. the story of the भरतs , the history or narrative of their war ; with orscil. मण्डल n. or वर्ष n. " king भरतs's realm " i.e. India) MBh. Ka1v. &c  inhabiting भरत-वर्ष i.e. India BhP. m. a descendant of भरत (also in pl. for भरतास्) RV. &cm. (with अश्व-मेध) , N. of the author of RV. v , 27m. (with देव-वात and देव-श्रवस्) , N. of the authors of RV. iii , 23m. fire L.m. an actor L. (cf. भरत)m. N. of the sun shining on the south of मेरु L.n. the land of भरतs i.e. India (cf. above )n. the story of the भरतs and their wars (sometimes identified with the महा-भारत , and sometimes distinguished from it) MBh. Ra1jat. IW. 371 n. 1 and 2n. (with सरस्) , N. of a lake S3atr.

भारती f. of °रतa female descendant of भरत L.N. of a deity (in RV. often invoked among the आप्री deities and esp. together with इला and सरस्वती accord. to Nir.viii , 13 a daughter of आदित्य ; later identified with सरस्वती , the goddess of speech) RV. &cspeech , voice , word , eloquence , literary composition , dramatic art or recitation MBh. Ka1v. &c(with वृत्ति) , a partic. kind of style Das3ar. Sa1h. (cf. IW. 503 n. 1)the Sanskrit speech of an actor L.N. of a river MBh. one of the 10 orders of religious mendicants traced back to pupils of शंकरा*चार्य (the members of which add the word भारती to their names) W. Cat.

ध्मातृ 'smelter', अयस् ayas 'iron, metal', धातु 'ore' are signified rebus on Indus Script Corppora by hieroglyphs: dhātu 'dotted circle (cross-section of a strand)'; aya 'fish'.



अंशु 'fibre, filament of Soma' connotes a synonym: dhāī 'wisp of fiber'.

tridhāˊtu'three strands of rope'; S. dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twistedʼ, Rebus: dhāūdhāv m.f. ʻa partic. soft red stoneʼ.


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.). [√dhāPa. 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. dhāūdhāv 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.  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)

मौजवत [p= 836,2] mfn. coming from or produced on the mountain मूज-वत् RV. Nir. m. (said to be) a patr. of अक्ष (author of RV. x , 34). मूजवत् 
[p= 825,3] m. N. of a mountain VS. pl. N. of a people AV. S3Br.

अक्ष 2 [p= 3,1] m. ( √ 1. अश् Un2. ) a die for gambling


 is the patronym of Kavasha Ailusha, the Rishi of Rigveda Sukta 10.34.


A note on cognates: ancu 'iron' (Tocharian) ams'u अंशु 'a kind of Soma libation'(Satapatha Brahmana):

Source: Douglas Q. Adams, 2013, A Dictionary of Tocharian B.: Revised and Greatly Enlarged, Rodopi, p.85

aṁśú m. ʻ filament esp. of soma -- plant ʼ RV., ʻ thread, minute particle, ray ʼ.Pa. aṁsu -- m. ʻ thread ʼ; Pk. aṁsu -- m. ʻ sunbeam ʼ; A. ã̄h ʻ fibre of a plant ʼ, OB. ã̄su; B. ã̄s ʻ fibre of tree or stringy fruit, nap of cloth ʼ; Or. ã̄su ʻ fibrous layer at root of coconut branches, edge or prickles of leaves ʼ, ã̄s f. ʻ fibre, pith ʼ; -- with -- i -- in place of -- u -- : B. ã̄iś ʻ fibre ʼ; M. ã̄sī˜ n. ʻ fine particles of flattened rice in winnowing fan ʼ; A. ãhiyā ʻ fibrous ʼ.aṁśuka -- ; prāṁśu -- aṁśuka ʻ *fibrous ʼ, n. ʻ cloth, garment ʼ lex. [aṁśú -- ]Pk. aṁsuya -- n. ʻ cloth ʼ; A. ã̄hu ʻ coloured thread ʼ; B. ã̄suyā ʻ fibrous, stringy ʼ, Or. ãsuā.(CDIAL 4, 5)

अंशु [p= 1,1] m. a filament (especially of the सोम plant); end of a thread , a minute particle; a ray , sunbeam

अंशु [p= 1,1] a kind of सोम libation S3Br. 

त्रि--विष्टि [p= 460,2] ind. thrice RV. iv , 6 , 4 and 15 , 2 त्रि--विष्टि---धातु [p= 460,2] mfn. threefold i , 102 , 8.

tātu, n. < dhātu. 1. Mineral, fossil; any natural product from a mine; கனி களில் உண்டாகும் இயற்கைப்பொருள். 2. Metals; பொன்முதலிய உலோகங்கள். (பிங்.) 3. Red ochre; காவிக்கல். (சூடா.) 4. The five elements of Nature. See பூதம். (சூடா.) 5. The three humours of the body, viz., vātam, pittam, cilēṭ- ṭumam; வாத பித்த சிலேட்டுமங்கள். 6. Pulse; நாடிபிணிகளைத்
 தாதுக்களா லறியலாம் (குமரேசத. 38). 7. Constituent parts of the body. See சத்ததாது. (பிங்.) 8. Semen, sperm; சுக்கிலம்(பிங்.)
 சுரத தாது வீழ்ந்த துரோண கும்பந் தன்னில் (பாரதவாரணா. 32). 9. Powder, dust; நீறு. (மதுரைக். 399, உரை.) 10. Pollen; பூந்தாது
தாதுண் வண்டினம் (மணி. 4, 20). 11. Petal of flowers; பூவினிதழ். (பிங்.) 12. Blossom; மலர்கள்வாய  தாதொடு வண்டிமிரும்
 (புவெ. 12, இரு பாற். 3). 13. Honey; தேன்தாதுசேர் கழுநீர் (சிலப். 13, 119). 14. (Gram.) Verbal root; வினைப் பகுதிதாதின்வழு 
(அஷ்டப். திருவேங்கடத் தந்காப்பு.). 15. The 10th year of the Jupiter cycle; ஆண்டு அறுபதனுள் பத்தாவது.

Rebus: தாடு tāṭun. prob. dhātu. 1. Strength; வலிமை. தாடுடைய 
தருமனார் (தேவா. 17, 9). 2. Leadership; தலைமை. (அக. நி.).

1.102.08 Strong as a twice-twisted rope, you are the type of strength; protector of men, that are more than able to sustain the three spheres, the three luminaries, and all this world of beings, Indra, who have from birth ever been without a rival. 
धमक [p= 509,3] m. " a blower " , blacksmith (as blowing the forge) Un2. ii , 35 Sch.

ध्मातृ [p= 520,3] m. a blower , smelter or melter (of metal) RV. v , 9 , 5; n. a contrivance for blowing or melting ib. 

अयस् [p= 85,1] n. iron , metal RV. &c; an iron weapon (as an axe , &c RV. vi , 3 ,5 and 47 , 10; gold Naigh.; steel L. ; ([cf. Lat. aes , aer-is for as-is ; Goth. ais , Thema aisa ; Old Germ. e7r , iron; Goth.eisarn ; Mod.Germ. Eisen.])

Karakoram Highway to मूजवत् Mushtagh Ata
Mushtagh Ata



"Baudhāyana, (c. 800 BC) was the author of the Baudhayana sūtras, which cover dharma, daily ritual, Vedic sacrifices, etc. He belongs to the Yajurveda school, and is older than the other sūtra author Āpastambha.....

"The Baudhayana Shrauta Sutra is a Late Vedic text dealing with the solemn rituals of the Taittiriya school of the Black Yajurveda that was composed in eastern Uttar Pradesh during the late Brahmana period....is most important in that it clearly shows the first steps taken by late Vedic ritualists towards the Sutra style, with ever increasing degree of conciseness, culminating in the minimal style of the Katyayana Srautasutra and the short formulas of Pāṇini."....Fushimi, Makoto. Baudhayana Srautasutra: Development of the Ritual Text in Ancient India. PhD thesis, Harvard University 2007

"According to Vadhula Anvakhyana 1.1.1, yajna rituals were not performed properly before the attainment of the Gandharva fire and the birth of Ayu who ensures the continuation of the human lineage that continues down to the Kuru kings, and beyond.....

"... yajña (Sanskrit: यज्ञ; IAST: yajña, also transliterated yagya or yadnya) or yagam (Tamil: யாகம்), is a ritual of offerings accompanied by chanting of Vedic mantras (also "worship, prayer, praise, offering and oblation, sacrifice" according to Monier-Williams) derived from the practice in Vedic times. Yajna is an ancient ritual of offering and sublimating the havana sámagri (herbal preparations) in the fire. The sublime meaning of the word yajna is derived from the Sanskrit verb yaj, which has a three-fold meaning of worship of deities (devapujana), unity (saògatikaraña) and charity (dána). An essential element is the ritual fire – the divine Agni – into which oblations are poured, as everything that is offered into the fire is believed to reach God. The term yajna is linguistically (but not functionally) cognate with Zoroastrian (Ahura) Yasna. Unlike Vedic Yajna, Zoroastrian Yasna has "to do with water rather than fire".(Drower, 1944:78; Boyce, 1975:147-191)".... http://en.wikipedia.org/wiki/Yajna#cite_ref-1

Dharwar rocks of Bharatam


"This system derives its name from the rocks first studied in the Dharwar district of Karnataka where such rocks are found in abundance. The Dharwars include some of the highly metamorphosed rocks of both sedimentary and igneous origin.
According to Wadia, the Dharwar System is the most ancient metamorphosed sedimentary rock-system of India, as old as, and in some cases older than, the basement gneisses and schists. He further adds that the weathering of the pristine Archaean gneisses and schists yielded the earliest sediments which were deposited on the bed of the sea, and formed the oldest sedimentary strata, known in the geology of India as the Dharwar system.
Some of the metamorphosed rocks of the igneous origin are also included in this system. Most rocks of the Dharwar system are so metamorphosed that they are practically indistinguishable from their primitive formations.
The major rocks of the Dharwar system are hornblende, schists, quartzites, phyllites, slates, crystalline limestones and dolomites. These rocks were deposited in three major cycles, the earliest one is over 3,100 million years old and the latest one about 2,300 million years. They were metamorphosed around 1,000 million years ago.
The Dharwar system is very well developed in the Dharwar-Bellary-Mysore belt of Karnataka. It also occurs in Jharkhand (Ranchi, Hazaribagh), Madhya Pradesh (Balaghat, Rewa), Chhatisgarh (Bastar, Dantewara, and Ranker), Orissa (Sundergarh, Keonjhar) and in the Aravalis between Jaipur and Palanpur. In the extra-Peninsular region, the Dharwar system is well represented in the Himalayas both in the central and northern zones as well as in the Meghalaya plateau. The Dharwars are economically the most important rocks because they possess valuable minerals like high grade iron-ore, manganese, copper, lead, gold, quartzites, slates, mica, etc."
http://www.shortparagraph.com/rocks/paragraph-on-archaean-rock-system-of-india/827







r.s.i: bharadva_ja ba_rhaspatya; devata_: Agni; chanda: tris.t.up

6.003.01 The offerer of sacrifice, born for religious rites, who lives devoted, Agni, to you, obtains abundant light, and is a man whom you, sympathizing in satisfaction with Mitra and Varun.a, protect by your shield from iniquity. [By your shield, tvajasa_: tva_Janasa_dhanena a_yudhena, by a weapon which is the instrument of causing abandonment or escape].
6.003.02 He who has presented (oblations) to Agni, the possessor of desired (wealth), sacrifices with (all) sacrifices, and is sanctified by (all) holy acts; him, the wand of excellent (posterity) does not afflict, nor does sin or pride affect a mortal.
6.003.03 When the fearful flames of you, whose appearance is (as) faultless as (that of) the sun, spread on every side as (if they were) the lowing heifers of the night, then this Agni, the asylum of all, generated in the woods, is everywhere beautiful. [Spread on every side...: hes.asvatah s'urudho na ayam aktoh kutra_ cid ran.vah: s'urudhah = obstructors, or removers of sorrow, i.e., cows; s'okasya rodhayitr. ga_h; aktu = night; pur = night-walkers, ra_ks.asas ra_ks.asa_deh svabhu_ta_ dada_ti: she, night, gives them their properties; ran.vah = an epithet of ayam, this, Agni, raman.i_ya = agreeable, beautiful].
6.003.04 Sharp is his path, and his vast body shines like a horse champing fodder with his mouth, darting forth his tongue like a hatchet, and burning timber to ashes, like a goldsmith who fuses (metal). [Like a goldsmith: dravir na dra_vayati da_ru dhaks.at = as a melter causes to melt, he burns the timber; yatha_ svarn.aka_rah svarn.a_dikam dra_vayati tatha_gnir vanam bhasmasa_t karoti, as a goldsmith fuses gold and the res, so Agni reduces the wood to ashes; this may imply something more than mere fusion of metals; the alchemical calcining or permutation of the metals would be more akin to the burning of timber, or reducing the metals to ashes.]
6.003.05 He casts (afar his flames) as an archer (his arrows), and sharpens when about to dart his radiance, as (a warrior whets) the edge of his metal (weapons), he who, variously moving, passes through the night, like the light-falling foot of a bird perched upon a tree. [The edge of his metal: ayaso na dha_ra_m].
6.003.06 Like the adorable sun, he clothes himself with brilliant (rays); diffusing friendly light, he crackles with (his fame); (he it is) who is luminous by night, and who lights men (to their work) by day; who is immortal and radiant; who lights men by day.
6.003.07 Of whom a sound is heard when scattering his rays like (that) of the sun; the brilliant showerer (of benefits) clamours among the (burning) plants; he who, moving not with a shifting, variable motion, but, humbling (our foes), fills the well-wedded earth and heaven with wealth. [Fills the well-wedded: a_ rodasi_ vasuna_ supa_tni_, s'obhanapatika_ dya_va_ pr.thivyau dhanena pu_rayati = he fills with wealth heaven and earth, both having a brilliant husband or lord; may be a reference to Agni or Indra].
6.003.08 He who (goes) with sacred (rays), as if with self-harnessed, well-governed (steeds), who shines like lightning with his own scorching (flames), who impairs the vigour of the Maruts, he glows radiant and rapid as the wide-shining sun. [r.bhur-na = uru bha_sama_na su_rya iva, i.e. as the wide-shining sun...]


RV_6,047.01a svāduṣ kilāyam madhumāṃ utāyaṃ tīvraḥ kilāyaṃ rasavāṃ utāyam |
RV_6,047.01c uto nv asya papivāṃsam indraṃ na kaś cana sahata āhaveṣu ||
RV_6,047.02a ayaṃ svādur iha madiṣṭha āsa yasyendro vṛtrahatye mamāda |
RV_6,047.02c purūṇi yaś cyautnā śambarasya vi navatiṃ nava ca dehyo han ||
RV_6,047.03a ayam me pīta ud iyarti vācam ayam manīṣām uśatīm ajīgaḥ |
RV_6,047.03c ayaṃ ṣaḷ urvīr amimīta dhīro na yābhyo bhuvanaṃ kac canāre ||
RV_6,047.04a ayaṃ sa yo varimāṇam pṛthivyā varṣmāṇaṃ divo akṛṇod ayaṃ saḥ |
RV_6,047.04c ayam pīyūṣaṃ tisṛṣu pravatsu somo dādhārorv antarikṣam ||
RV_6,047.05a ayaṃ vidac citradṛśīkam arṇaḥ śukrasadmanām uṣasām anīke |
RV_6,047.05c ayam mahān mahatā skambhanenod dyām astabhnād vṛṣabho marutvān ||
RV_6,047.06a dhṛṣat piba kalaśe somam indra vṛtrahā śūra samare vasūnām |
RV_6,047.06c mādhyandine savana ā vṛṣasva rayisthāno rayim asmāsu dhehi ||
RV_6,047.07a indra pra ṇaḥ puraeteva paśya pra no naya prataraṃ vasyo accha |
RV_6,047.07c bhavā supāro atipārayo no bhavā sunītir uta vāmanītiḥ ||
RV_6,047.08a uruṃ no lokam anu neṣi vidvān svarvaj jyotir abhayaṃ svasti |
RV_6,047.08c ṛṣvā ta indra sthavirasya bāhū upa stheyāma śaraṇā bṛhantā ||
RV_6,047.09a variṣṭhe na indra vandhure dhā vahiṣṭhayoḥ śatāvann aśvayor ā |
RV_6,047.09c iṣam ā vakṣīṣāṃ varṣiṣṭhām mā nas tārīn maghavan rāyo aryaḥ ||
RV_6,047.10a indra mṛḷa mahyaṃ jīvātum iccha codaya dhiyam ayaso na dhārām |
RV_6,047.10c yat kiṃ cāhaṃ tvāyur idaṃ vadāmi taj juṣasva kṛdhi mā devavantam ||
RV_6,047.11a trātāram indram avitāram indraṃ have-have suhavaṃ śūram indram |
RV_6,047.11c hvayāmi śakram puruhūtam indraṃ svasti no maghavā dhātv indraḥ ||
RV_6,047.12a indraḥ sutrāmā svavāṃ avobhiḥ sumṛḷīko bhavatu viśvavedāḥ |
RV_6,047.12c bādhatāṃ dveṣo abhayaṃ kṛṇotu suvīryasya patayaḥ syāma ||
RV_6,047.13a tasya vayaṃ sumatau yajñiyasyāpi bhadre saumanase syāma |
RV_6,047.13c sa sutrāmā svavāṃ indro asme ārāc cid dveṣaḥ sanutar yuyotu ||
RV_6,047.14a ava tve indra pravato normir giro brahmāṇi niyuto dhavante |
RV_6,047.14c urū na rādhaḥ savanā purūṇy apo gā vajrin yuvase sam indūn ||
RV_6,047.15a ka īṃ stavat kaḥ pṛṇāt ko yajāte yad ugram in maghavā viśvahāvet |
RV_6,047.15c pādāv iva praharann anyam-anyaṃ kṛṇoti pūrvam aparaṃ śacībhiḥ ||
RV_6,047.16a śṛṇve vīra ugram-ugraṃ damāyann anyam-anyam atinenīyamānaḥ |
RV_6,047.16c edhamānadviḷ ubhayasya rājā coṣkūyate viśa indro manuṣyān ||
RV_6,047.17a parā pūrveṣāṃ sakhyā vṛṇakti vitarturāṇo aparebhir eti |
RV_6,047.17c anānubhūtīr avadhūnvānaḥ pūrvīr indraḥ śaradas tartarīti ||
RV_6,047.18a rūpaṃ-rūpam pratirūpo babhūva tad asya rūpam praticakṣaṇāya |
RV_6,047.18c indro māyābhiḥ pururūpa īyate yuktā hy asya harayaḥ śatā daśa ||
RV_6,047.19a yujāno haritā rathe bhūri tvaṣṭeha rājati |
RV_6,047.19c ko viśvāhā dviṣataḥ pakṣa āsata utāsīneṣu sūriṣu ||
RV_6,047.20a agavyūti kṣetram āganma devā urvī satī bhūmir aṃhūraṇābhūt |
RV_6,047.20c bṛhaspate pra cikitsā gaviṣṭāv itthā sate jaritra indra panthām ||
RV_6,047.21a dive-dive sadṛśīr anyam ardhaṃ kṛṣṇā asedhad apa sadmano jāḥ |
RV_6,047.21c ahan dāsā vṛṣabho vasnayantodavraje varcinaṃ śambaraṃ ca ||
RV_6,047.22a prastoka in nu rādhasas ta indra daśa kośayīr daśa vājino 'dāt |
RV_6,047.22c divodāsād atithigvasya rādhaḥ śāmbaraṃ vasu praty agrabhīṣma ||
RV_6,047.23a daśāśvān daśa kośān daśa vastrādhibhojanā |
RV_6,047.23c daśo hiraṇyapiṇḍān divodāsād asāniṣam ||
RV_6,047.24a daśa rathān praṣṭimataḥ śataṃ gā atharvabhyaḥ |
RV_6,047.24c aśvathaḥ pāyave 'dāt ||
RV_6,047.25a mahi rādho viśvajanyaṃ dadhānān bharadvājān sārñjayo abhy ayaṣṭa ||
RV_6,047.26a vanaspate vīḍvaṅgo hi bhūyā asmatsakhā prataraṇaḥ suvīraḥ |
RV_6,047.26c gobhiḥ saṃnaddho asi vīḷayasvāsthātā te jayatu jetvāni ||
RV_6,047.27a divas pṛthivyāḥ pary oja udbhṛtaṃ vanaspatibhyaḥ pary ābhṛtaṃ sahaḥ |
RV_6,047.27c apām ojmānam pari gobhir āvṛtam indrasya vajraṃ haviṣā rathaṃ yaja ||
RV_6,047.28a indrasya vajro marutām anīkam mitrasya garbho varuṇasya nābhiḥ |
RV_6,047.28c semāṃ no havyadātiṃ juṣāṇo deva ratha prati havyā gṛbhāya ||
RV_6,047.29a upa śvāsaya pṛthivīm uta dyām purutrā te manutāṃ viṣṭhitaṃ jagat |
RV_6,047.29c sa dundubhe sajūr indreṇa devair dūrād davīyo apa sedha śatrūn ||
RV_6,047.30a ā krandaya balam ojo na ā dhā ni ṣṭanihi duritā bādhamānaḥ |
RV_6,047.30c apa protha dundubhe ducchunā ita indrasya muṣṭir asi vīḷayasva ||
RV_6,047.31a āmūr aja pratyāvartayemāḥ ketumad dundubhir vāvadīti |
RV_6,047.31c sam aśvaparṇāś caranti no naro 'smākam indra rathino jayantu ||


r.s.i: garga bha_radva_ja; devata_: indra, 1-5 soma, 20 devabhu_mi, br.haspati-indra, 22-25 sa_m.rjya prastoka (da_na stuti), 26-28 ratha, 29-30 dundubhi, 31 dundubhi and indra; chanda: tris.t.up; 14 br.hati_; 23 anus.t.up; 24 ga_yatri_, 25 dvipada_ tris.t.up; 27 jagati_

6.047.01 Savoury indeed is this (Soma); sweet is it, sharp, and full of flavour; no one is able to encounter Indra in battles after he has been quaffing this (Soma).
6.047.02 The savoury Soma, drunk on this occasion, has been most exhilarating; by drinking of it Indra has been elevated to the slaying of Vr.tra, and it has destroyed the numerous hosts of S'ambara and the ninetynine cities. [dehyah = dehih; digdhah = smeared or plastered, implying purih, cities, as if thy consisted of stucoed or plastered houses].
6.047.03 This Soma inspires my speech; this develops the desired intelligence; this sagacious (Soma) has created the six vast conditions, from which no creature is distinct. [Six vast conditions: heaven, earth, day, night, water, and plants].
6.047.04 This it is which formed the expanse of the earth, the compactness of the heaven; this Soma has deposited the ambrosia in its three principal (receptacles), and has upheld the spacious firmament. [Three principal receptacles: plant, water and cows; has upheld the spacious: Soma as the moon and Soma as a product; cf. svamima_ os.adhi_h vis'va_stva_mapo ajanayastvam ga_h tvama_ tatanthorvantariks.am: RV 1.091.22].
6.047.05 This makes known the wonderfully beautiful and inspiring (solar) radiance) at the appearance of the dawns, whose dwelling is the firmament; this mighty (Soma) has sustained the heaven with a powerful support, th sender of rain, the leader of the winds.
6.047.06 Hero, Indra, who are the slayer of foes in contests for (the acquisition of) treasures, drink boldly from the pitcher; drink copiously at the noonday rite; receptacle of rices, bestow riches upon us.
6.047.07 Like one who goes before us, Indra, (on the road), look out, bring before us infinite wealth; be our conductor beyond the bounds (of want), convey us safely over (peril); be our careful guide, our gude to desirable (affluence). [Look out: pra n.ah pura eteva pas'ya, like one who is preceding us, look; look after the travellers under the charge of the ma_rgaraks.aka, the protector of the road, an escort, or perhaps, the leader of a ka_fila_].
6.047.08 Do you, Indra, who are wise, conduct us to the spacious world (of heaven), to a blessed state of happiness, light, and safety; may we recline in the graceful, protecting, and mighty arms of you the ancient one.
6.047.09 Place us, possessor of riches, in your ample chariot, (behind) your powerful horses; bring to us from among all viands the most excellent food; let not, Maghavan, any opulent man surpass us in wealth.
6.047.10 Make me happy, Indra; be pleased to prolong my life; shapen my intellect like the edge of a metal sword; whatsoever, desirous (of propitiating) you, I may utter, be pleased by it; render me the object of divine protection.
6.047.11 I invoke, at repeated sacrifice, Indra, the preserver, the protector, the hero, who is easily propitiated, Indra, the powerful, the invoked of many; may Indra, the lord of affluence, bestow upon us prosperity.
6.047.12 May the protecting, opulent Indra be the bestower of felicity by his protections; may he, who is all-knower of felicity by his protections; may he, who is all-knowing, foil our adversaries; may he keep us out of danger, and may we be the possessors of excellent posterity.
6.047.13 May we continue in the favour of that adorable (deity) even in his auspicious good-will; may that protecting and opulent Indra drive far from us, into extinction, all those who hate us.
6.047.14 To you the praises and prayers of the worshipper hasten like a torrent down a declivity; and you thunderer, aggregate the immense wealth (of sacrificial offerings), copious libations, and milk, and the Soma. [apo ga_h yuvase samindu_n: apo = vasati_vari_ which is said by Ka_tya_yana Su_tra 8.9.7-10 to be portions of water taken from a running stream on the evening previous to the ceremony, and kept in jars in different parts of the sacrificial chamber, to be mixed with the Soma; cf. Taittiri_ya Yajus. , Prapa_t.haka III. Anuva_ka XII).
6.047.15 Who may (adequately) praise him? Who may satisfy him? Who offer worthy adoration? Since Maghava is daily conscious of his own terrible (power); by his acts he makes first one and then the other precede and follow, as (a man) throws out his feet (alternately in walking). [Make first one and then: that is, Indra, at his pleasure, makes the first of his worshippers the last, and the last the first].
6.047.16 The hero Indra is renowned; humiliating every formidable (foe), and repeatedly changing the place of one (worshipper) with that of another; Indra, the enemy of the arrogant, the soverign of both (heaven and earth), calls again and again (to encourage) the men who are his worshippers.
6.047.17 Indra rejects the friendship of those who are formost (in pious acts), and, depositing them, associates with (their) inferiors; or (again) shaking off those who neglect his worship, Indra abides many years with those who serve him.
6.047.18 Indra, the prototype, has assumed various forms, and such is his form as that which (he adopts) for his manifestation; Indra, multiform by his illusion, proceeds (to his many worshippers), for the horses, yoked to his car are a thousand. [Indra has assumed: Indra presents himself as Agni, Vis.n.u, or Rudra, or any other deity who is the actual object of worship, and is really the deity tobe adored; he is identifiable with each; Horses yoked: Indra's chariots and horses are multiplied according to the forms in which he manifests himself; Indra is here identified with Parames'vara, the supreme first cause, identical with creation].
6.047.19 Yoking his horses to his car, Tvas.t.a_ shines in many places here in the three worlds; who (else), sojourning daily among his present worshippers, is their proector against adversaries? [In this r.ca,Tvas.t.a_ is an appellative of Indra, the ancient artificer!].
6.047.20 We have wandered, gods, into a desert where there is no track of cattle; the vast extant earth has become the protectress of murderers; direct us, Br.haspati, in our search for cattle; show the path, Indra, to your votary being astray. [Garga, the author of this su_kta, is said to have lost his way in a desert; he repeated this r.ca to Br.haspati and Indra, who enabled him to regain his road; no track of cattle: agavyu_ti ks.etram = gosan~cararahitam des'am, a place devoid of the grazing of cattle].
6.047.21 Indra, becoming manifest from his abode (in the firmament), dissipates, day by day, the resembling glooms, (so that he may distinguish) the other portion, (or the day); and the showerer has slain the two wealth-seeking slaves, Varcin and S'ambara, in (the country of) Udavraja. [udavraja, des'a vis'es.ah, a sort of country, one into which the waters flow, udaka_ni vrajantyasmin].
6.047.22 Prastoka has given to your worshipper, Indra, ten purses of gold, and ten horses, and we have accepted this treasure from Divoda_sa, the spoil won by Atithigva from S'ambara. [Ten purses of gold: das'a kos'aih suvarn.a pu_rn.am das'akos'a_n, the ten bags or chests full of gold; atithigva: prastoka, divoda_sa and atithigva, are different names of the same person, a ra_ja_, the son of Sr.n~jaya].
6.047.23 I have received ten horses, ten purses, clothes, and ample food and ten lumps of gold from Divoda_sa.
6.047.24 As'vattha has given to Pa_yu ten chariots with their horses, and a hundred cows to the priests. [To the priests: atharvabhyah = r.s.is of the atharvagotra; pa_yu is the brother of Garga; As'vattha = Prastoka].
6.047.25 The son of Sr.n~jaya has reverenced the Bharadva_jas who have accepted such great wealth for the good of all men.
6.047.26 (Chariot made of the) forest lord, be strong of fabric; be our friend; be our protector, and be manned by warriors; you are wrapped with cow-hides; keep us steady; and may he who rides in you be victorious over conquered (foes). [Be manned by warriors: suvi_ro bhava = s'u_rabhat.t.aih putra_dibhir va_ yuktah, joined with warriors, or with sons and the rest; you are wrapped with cow-hides: gobhih sannaddhosi = you are bound together by cow; govika_raih, by what are formed from cattle; in the next r.ca, gobhira_vr.tam = carmabhih parita aves.t.itam, encompassed round with hides, as if the exterior of the war-chariot especially were so strengthened; or, encompassed with rays of light, or with splendours, gobhih, tejobhih].
6.047.27 Worship with oblations the chariot constructed of the substance of heaven and earth, the extracted essence of the forest lords; the velocity of the waters; the encompassed with the cow-hide; the thunderbolt (of Indra).
6.047.28 Do you, divine chariot, who are the thunderbolt of Indra, the precursor of the Maruts, the embryo of Mitra, the navel of Varun.a, propitiated by this our sacrifice, accept the oblation. [The precursor of Maruts: maruta_m ani_kam mitrasya garbho varun.asya na_bhih: ani_kam = agrabhu_tam, being before, out-stripping in speed; or, mukhyam, principal or leader; garbha of Mitra: the car is said to be contained by Mitra, the ruler of the day, as moving by day; na_bhi of Varun.a: it is a fixed point or centre for the deity ruling over the night, when the car of Indra or Su_rya stands still; another interpretation: garbha is from gr., to praise; mitrasya garbha = su_ryen.a stu_yama_na, to be praised by the sun; na_bhi is from na_bh, to injure; hence, the weapon of Varun.a].
6.047.29 War-drum, fill with your sound both heaven and earth; and let all things, fixed or moveable, be aware of it; do you, who are associated with Indra and the gods, drive away our foes to the remotest distance.
6.047.30 Sound loud against the (hostile) host; animate our prowess; thunder aloud, terrifying the evil-minded; rapid, drum, those whose delight is to harm us; you are the fist of Indra; inspire us with fierceness.
6.047.31 Recover these our cattle, Indra; bring them back; the drum sounds repeatedly as a signal; our leaders, mounted on their steeds, assemble; may our warriors, riding in their cars, Indra, be victorious. [Yajus. 29, 55-57 has this and thr preceding two r.cas].

r.s.i: gaya a_treya; devata_: agni; chanda: anus.t.up, 5,7 pan:kti
5.009.01 Mortals bearing oblations glorify you, Agni, the divine; I praise you, Ja_tavedas, for that you convey successively oblations (to the gods). [Ja_tavedas: the name seems to imply, he whom all know to be identical with all that exists; or, Vedasmean wealth, when it will signify, he from whom all wealth is generated].
5.009.02 Agni, is the invoker of the gods (on behalf of) him, the donor (of the oblation), the abode (of the fruit of good works), by whom the sacred grass has been strewn; (he) in whom congregate all sacrifices securing food and fame.
5.009.03 He (it is) whom the two sticks have engendered like a new-born babe; the supporter of men and descendants of Manu, the fit object of sacrifice.
5.009.04 You are laid hold of with difficulty like the young of tortuously-twining (snakes); you who are the consumer of many forests, as an animal is of fodder. [Like the young of tortuously twining snakes: putro na hva_rya_n.a_m, like the son of the crooked-going, like a young snake, ba_la sarpah; or it may mean the colt of rearing and plunging horses, of those not broken in a as'iksi.ta ba_las'vah].
5.009.05 Of whom smoke-emitting, the flames intensely collect; then, when diffused in the three regions, Agni inflates himself in the firmament, like the blower of a bellows, and sharpens (his flames), as (the fire blazes from the blast) of the blower. [When diffused in the three regions: yadi_m aha trito divi upadhama_ti = tris.u stha_n.esu vya_ptah, spread in the three regions; or, tria_i stha_na_ni ati_tya, having gone beyond the three regions; a_tma_nam upa vardhayati, he blows up or enlarges himself; as the fire blazes from the blast of the blower: the text has s'is'i_te dhma_tari, he sharpens as in a blower; i.e., like the fire, which in the proximity of one blowing with a bellows, blazes up, so Agni sharpens his flames,or of himself adds to their intensity].
5.009.06 By the protections of you, Agni, the friend (of all), and by our praises (of you), may we pass safe from the evil acts of men, as if from malignant (enemies).
5.009.07 Powerful Agni, bestow upon us the institutors (of pious rites), that wealth (which we desire); may he discomfit (our foes); may he cherish us; may he ever ready to bestow upon us food; and do you, Agni, be present in battles for our success. 

r.s.i: kutsa a_n:girasa; devata_: indra; chanda: jagati_, 11 tris.t.up 


1.102.01 I address to you, who are mighty, this excellent hymn, because your understanding has been gratified by my praise; the gods have successively delighted that victorious Indra with the power (of praise), for the sake of prosperity and wealth. [para_cais = abhimukham eva, as if present; are in combination with: the sun and fire are the lustre of Indra; fire combines with the sun (sam.pr.cyate) in the day; the sun combines with fire in the night].
1.102.02 The seven rivers display his glory; heaven, and earth, and sky display his visible form; the sun and moon, Indra,perform their revolution, that we may see, and have faith in what we see. [Ahi and Vr.tra are differently-formed clouds. Rauhina = an asura, possibly, a red cloud].
1.102.03 Maghavan, despatch your chariot to bring us wealth; that victorious car which, Indra, who are much praised by us in time of war, we rejoice to behold in battle; do you, Maghavan, grant happiness to those who are devoted to you. 
1.102.04 May we, having you for our ally, overcome our adversaries in every encounter; defend our portion; render riches easily attained by us; enfeeble Maghavan, the vigour of our enemies. [na_ma bibhrat: na_ma, strength, that which is the bender or prostrator of foes; fr. nam, to bwo down; or, processing a name; manus.ema yuga_ni = these mortal yugas, kr.ta, treta etc., which Indra successively evolves, in the character of the sun].
1.102.05 Many are the men who call upon you for your protection; mount your car to bring wealth to us, for your mind, Indra, is composed, and resolved of victory.
1.102.06 Your arms are the winners of cattle, your wisdom is unbounded, you are most excellent, the granter of a hundred aids in every rite; the author of war, Indra is uncontrolled; the type of strength; wherefore men, who are desirous of wealth, invoke him in various ways.
1.102.07 The food, Maghavan, (which is to be given by you) to men, may be more than sufficient for a hundred, oor for more, even, than a thousand; great praise has glorified you, who are without limit, whereupon you destroy your enemies.
1.102.08 Strong as a twice-twisted rope, you are the type of strength; protector of men, that are more than able to sustain the three spheres, the three luminaries, and all this world of beings, Indra, who have from birth ever been without a rival.
1.102.09 We invoke you, Indra, the first among the gods; you have been the victor in battles; may Indra put foremost in the battle this our chariot, which is efficient, impetuous, and the uprooter (of all impediments).
1.102.10 You conquer, and withhold not the booty; in trifling or in serious conflicts, we sharpen you, fierce Maghavan, for our defence; do you, therefore, inspirit us in our defiances.
1.102.01 May Indra daily be our vindicator, and may we, with undiverted course, enjoy abundant food; and may Mitra, Varun.a, Aditi--ocean, earth, and heaven, preserve it to us.
 r.s.i: va_madeva gautama; devata_: agni; chanda: tris.t.up


4.006.01 Agni, ministrant of the sacrifice, do you who are entitled to worship, be above usin this offering to the gods; for you prevail over all that is desirable; you inspire the praise of the worshipper. [Prevail over all that is desirable: vis'vam abhyasi manma: manma = manani_yam s'atru_n.a_m dhanam abhibhavasi, you conquer the desirable wealth of foes.
4.006.02 The unperplexed, the sagacious, exhilarating Agni, the ministrant priest, has been placed among men for (the celebration of) sacrifices; like the sun, he spreads light above, and props the smoke above the sky like a pillar.
4.006.03 The ladle filled (with butter) is prepared; prompt (in act), opulent (with the oblation), the multiplying (priest), conducting (the worship) of the gods, circumambulates (the fire); the newly-trimmed post is set up, the impending shining axe falls upon the victims.
4.006.04 When the sacred grass is strewn and the fire is kindled, the Adhvaryu rises, propitiating (the gods), and Agni, the offerer of the oblation, ancient and multiplying (the offering), thrice circumambulates (the victim) like a keeper of cattle. [Thrice circumambulates: paryagnistrives.t.yeti, Agni goes round, having thrice returned, trir a_vr.tya paryeti, or trirhi paryagnih kriyate, Agni is thrice made around, which would imply that the fire was thrice circumambulated; the next stanza, however, clearly shows that it is Agni who goes round, either the altar or the victim; perhaps, it is the latter: parito gacchati pas'um].
4.006.05 Agni, the sacrificer, the exhilarator, the sweet-spoken, the object of sacrifice, moving measuredly, circumambulates (the victim) of his own (accord); the bright (rays) of him (fed) with (sacrificial) food, spread around; all the regions are alarmed when he blazes. [Bright rays: asya va_jino na s'oka_ = as'va iva di_ptayo dravanti, his rays spread fast like horses].
4.006.06 Bright-shining, Agni, beautiful and auspicious is the semblance of you who are terrible and wide-spreading, for (the nights) hide not your splendour with darkness, nor do the malignant (spirits) inflict any injury on your person.
4.006.07 Of whom, progenitor (of mankind), the benevolence is never checked; whose parents need not urge him to exertion; so that the well-satisfied, purifying Agni shines like a friend among men, the descendants of Manu. [Whose parents need not urge: na ma_tara_ pitara_ nu_ cid is.t.au, nor mother and father, i.e., heaven and earth, are quickly powerful in urging him; yasya pres.an.e ks.ipram eva na prabhavatah; descendants of Manu: ma_nus.is.u viks.u, may mean only human beings].
4.006.08 Agni, whom the twice five sisters dwelling among men, the descendants of Manu, have engendered, like females, (awaking) him at dawn, feeding on oblations, brilliant of goodly aspect, and shharp as an axe. [Twice five sisters: the fingers employed in producing fire by attrition].
4.006.09 Your horses, Agni, breathing foam, red-coloured, straight-going well-placed, bright-shining, vigorous, well-membered, and of graceful form, are summoned to the worthy of the gods.
4.006.10 Those, your rays, Agni, triumphant, wide-spreading, radiant, adorable, go like hawk-faced horses (to their  goal), loud-sounding like the company of the Maruts.
4.006.11 Well-kindled Agni, for you the prayer has been composed; may (the priest) propitiate (you) by (his) praise; the (sacrificer) offers worship; bestow upon us manifold (wealth); desiring (riches), men sit down adoring Agni, the invoker of the gods, the glorifier of mankind. [The prayer has been composed: aka_ri brahma + the prayer or praise has been made].



r.s.i: va_madeva gautama; devata_: agni, 7-8 somaka sa_hadevya; 9-10 as'vini_kuma_ra; chanda: ga_yatri_

4.015.01 Agni, the invoker (of the gods), like a horse (that bears a burden), is brought to our sacrifice; a deity adorable among deities. [Is brought to our sacrifice: parin.i_yate = implies a formal ceremonial, the bringing of the fire taken from the household fire wherewith to light the sacrificial fire; va_ji san = a horse, i.e., whom they load as a horse bringing a load; Agni is brought to become the bearer of the oblation, havir va_hanah (Aitareya Bra_hman.a 2.5)].
4.015.02 Agni, thrice (a day), comes to our sacrifice like charioteer, bearing the sacrificial food to the gods.
4.015.03 The sage, Agni, the lord of food, has encompassed the oblation, giving precious things to the donor. [Yajus. 2.35; paryakrami_t = taking the offerings for conveyance to the gods].
4.015.04 Radiant as this Agni, the subduer of foes, who is kindled on the (altar) of the cast as (he was kindled) for Sr.n~jaya, the son of Devava_ta. [Sr.n~jayas are a people in the west of India: Vis.n.upura_n.a].
4.015.05 May the mortal who is strenuous (in worship) acquire authority over this Agni, the sharp-rayed, the showerer (of benefits).
4.015.06 They diligently worship him daily who is like a horse (to convey oblations), who is liberal and resplendent as the son of heaven, (the sun).
4.015.07 When the prince, the son of Sahadeva, promised (to present) me with two horses, I withdrew not when called before him. [I withdrew not: accha_ na hu_ta udaram = a_bhimukhena kuma_ren.a hu_ta san ta_vas'va_valabdi_ va_ na nirgatava_n asmi, being called by the present prince, I did not go forth without receiving the two horses].
4.015.08 But immediately accepted those two excellent and well-trained horses from the prince, the son of Sahadeva.
4.015.09 Divine As'vins, may this prince, Somaka, the son of Sahadeva, your (worshipper), enjoy long life.
4.015.10 Divine As'vins, do you two make the prince, the son of Sahadeva, long-lived.


r.s.i: kavas.a ailu_s.a or aks.a maujava_n; devata-: 1,7,9,12 aks.asamu_ha; 13 kr.s.i; 2-6,8,10,11,14 aks.a-kitava; chanda: tris.t.up; 7 jagati_

10.034.01 The large rattling dice exhilarate me as torrents borne on a precipice flowing in a desert; the exciting dice animate me as the taste of the Soma of Maujavat (delights the gods). [Flowing in a desert: irin.e varvr.ta_nah: a reference to the dice; rolling on the dice-board; exciting dice: vibhi_taka, the seed of the myrobalan, used as a die; Maujavat: a mountain, where is said the best Soma is found].
10.034.02 This (my wife) has not been angry (with me), nor was she overcome with sham; kind was she to me and to my friends; yet for the sake of one or other die, I have deserted this affectionate spouse.
10.034.03 My mother-in-law reviles me, my wife opposes me; the beggar meets no compassionate (benefactor); I do not realize the enjoyment of the gamester any more than that of a valuable horse grown old.
10.034.04 Others touch the wife of him whose wealth the potent dice covet; his mother, father, brothers say, "we know him not, take him away bound (where you will)". [Touch the wife: parimr.s'anti: they drag her by her clothes or her hair].
10.034.05 When I relect, (then I say), "I will play no more with them". I pay attention to my friends who desert (me); and the tawny dice rattle as they are thrown; I hasten to their accustomed place as a harlot (to an assignation).
10.034.06 The gamester goes to the gambling table, radiant in person, and asking himself, "Shall I win?" The dice increase his passion for play as he practises the arts of (gambling) with his adversary. [Shall I win: asking what rich man is here; I shall beat him].
10.034.07 Dice verily are armed with hooks, with goads, pricking, paining and torturing (the gamester); to the winning (player) they are the givers of sons, they are tipped with honey; slaying him in return by taking away the gambler's (all). [They are the givers of sons: by acquiring wealth through their means a family may be reared; by taking the gambler's all: barhan.a = parivr.ddhen.a sarvasvaharan.ena].
10.034.08 The aggregate fifty-three of them are played as the divine truth, observant Savita_, (travels); the dice bow not before the wrath of any, however violent; a king himself pays them homage. [The aggregate...travels: as the sun roams (viharati) in the world, so the heap of dice moves or plays on the dice table (a_spha_re). Maybe, fifty-three dice were used, aks.ika_h pra_yen.a ta_vadbhir aks.air di_vyati, gamblers usually play with so many dice; maybe, the dice were thrown from east to west to render the comparison with the sun meaningful].
10.034.09 Now they abide below; now they palpitate on high handless, they overpower him who has hands; cast upon the dice-board like coals from the sky, even though cold they burn the heart.
10.034.10 The deserted wife of the gamester is afflicted; the mother (grieves) for the son wandering wherever he likes; involved in debt, ever in fear, anxious for wealth, (the gambler) goes forth by night to the dwellings of others (to plunder).
10.034.11 The gamester, having observed the happy wife and well-ordered home of others, suffers regret; yet in the forenoon he puts to the tawny steeds, and at night the sinner lies down by the fire.
10.034.12 Dice, I offer salutation to him who has been the general of your great army, the chief lord of your host; I do not provide him with wealth; I raise my ten (fingers) to the east; that (which) I speak (is) the truth. [I do not provide him wealth: na dana_ run.adhmi = I do not withhold my wealth; na sampa_daya_mi].
10.034.13 Giving serious attention (to my advie), play not with dice; pursue agriculture; delight in wealth (so acquired); there, gambler, are cows; there is a wife; so has this (visible) sovereign Savita_ declared to me. [Their: there, i.e., in agriculture].
10.034.14 Be friends with us (dice); bestow upon us happiness; approach us not in terrible wrath; let your anger light upon our enemies; let our enemy fall under the bondage of the tawny (dice). [Let your anger light upon our enemies: let your hostile wrath against us settle down, i.e., grow calm, cease].

सोम 1[p=1249,3] m. (fr. √3. सु) juice , extract , (esp.) the juice of the सोम plant , (also) the सोम plant itself (said to be the climbing plant Sarcostema Viminalis or Asclepias Acida , the stalks [अंशु] of which were pressed between stones [अद्रि] by the priests , then sprinkled with water , and purified in a strainer [पवित्र] ; whence the acid juice trinkled into jars [कलश] or larger vessels [द्रोण] ; after which it was mixed with clarified butter , flour &c, made to ferment , and then offered in libations to the gods [in this respect corresponding with the ritual of the Iranian Avesta] or was drunk by the Brahmans , by both of whom its exhilarating effect was supposed to be prized ; it was collected by moonlight on certain mountains [in RV. x , 34 , 1, the mountain मूज-वत् is mentioned] ; it is sometimes described as having been brought from the sky by a falcon [श्येन] and guarded by the गन्धर्वs ; it is personified as one of the most important of Vedic gods , to whose praise all the 114 hymns of the 9th book of the RV. besides 6 in other books and the whole SV. are dedicated ; in post-Vedic mythology and even in a few of the latest hymns of the RV. [although not in the whole of the 9th book] as well as sometimes in the AV. and in the Br. सोम is identified with the moon [as the receptacle of the other beverage of the gods called अमृत , or as the lord of plants cf. इन्दु , ओषधि-पति] and with the god of the moon , as well as with विष्णु , शिव , यम , and कुबेर ; he is called राजन् , and appears among the 8 वसुs and the 8 लोक-पालs [ Mn. v , 96] , and is the reputed author of RV. x , 124 , 1 , 5-9, of a law-book &c cf. below) RV. &c

Dhātu (f.) [Sk. dhātu to dadhāti, Idg. *dhē, cp. Gr. ti/qhmi, a)na/ -- qhma, Sk. dhāman, dhāṭr (=Lat. conditor); Goth. gadēds; Ohg. tāt, tuom (in meaning -- ˚=dhātu, cp. E. serf -- dom "condition of . . .") tuon=E. to do; & with k -- suffix Lat. facio, Gr. (e)/)qhk(a), Sk. dhāka; see also dhamma] element. Closely related to dhamma in meaning B 1b, only implying a closer relation to physical substance. As to its gen. connotation cp. Dhs. trsl. p. 198. -- 1. a primary element, of which the usual set comprises the four paṭhavī, āpo, tejo, vāyo (earth, water, fire, wind), otherwise termed cattāro mahābhūtā(ni): D i.215; ii.294; iii.228; S i.15; ii.169 sq., 224;iv.175, 195; A ii.165; iii.243; Vbh 14, 72; Nett 73. See discussed at Cpd. 254 sq. -- A defn of dhātu is to be found at Vism 485. -- Singly or in other combns paṭhavī˚ S ii.174; tejo˚ S i.144; D iii.227; the four plus ākāsa S iii.227, plus viññāna S ii.248; iii.231; see below 2 b. -- 2. (a) natural condition, property, disposition; factor, item, principle, form. In this meaning in var. combns & applications, esp. closely related to khandha. Thus mentioned with khandha & āyatana (sensory element & element of sense -- perception) as bodily or physical element, factor (see khandha B 1 d & cp. Nd2 under dhātu) Th 2, 472. As such (physical substratum) it constitutes one of the lokā or forms of being (khandha˚ dhātu˚ āyatana˚ Nd2 550). Freq. also in combn kāma -- dhātu, rūpa˚ arūpa˚ "the elements or properties of k. etc." as preceding & conditioning bhava in the respective category (Nd2 s. v.). See under d. -- As "set of conditions or state of being ( -- ˚)" in the foll.: loka˚ a world, of which 10 are usually mentioned (equalling 10,000: PvA 138) S i.26; v.424; Pv ii.961; Vbh 336; PvA 138; KS ii.101, n. 1; -- nibbāna˚ the state of N. S v.8; A ii.120; iv.202; Ji.55; It 38 (dve: see under Nibbāna); Miln 312. Also in the foll. connections: amata˚ It 62; bhū˚ the verbal root bhū DA i.229; ṭhapitāya dhātuyā "while the bodily element, i. e. vitality lasts" Miln 125; vaṇṇa˚ form, beauty S i.131; Pv i.31. In these cases it is so far weakened in meaning, that it simply corresponds to E. abstr. suffix -- hood or -- ity (cp. ˚hood=origin. "form": see ketu), so perhaps in Nibbāna˚=Nibbāna -- dom. Cp. dhātuka. -- (b) elements in sense -- consciousness: referring to the 6 ajjhattikāni & 6 bāhirāni āyatanāni S ii.140 sq. Of these sep. sota˚ D i.79; iii.38; Vbh 334; dibbasota˚ S ii.121, 212; v.265, 304; A i.255; iii.17, 280;v.199; cakkhu˚ Vbh 71 sq.; mano˚ Vbh 175, 182, 301; mano -- viññāṇa˚ Vbh 87, 89, 175, 182 sq. <-> (c) various: aneka˚ A i.22;iii.325; v.33; akusala˚ Vbh 363; avijjā˚ S ii.132; ābhā˚ S ii.150; ārambha˚ S v.66, 104 sq.; A i.4; ii.338; ṭhiti˚ S ii.175; iii.231; Aiii.338; dhamma˚ S ii.56; nekkhamma˚ S ii.151; A iii.447; nissāraṇiyā dhātuyo (5) D iii.239; A iii.245, 290. See further S i.134, 196; ii.153, 248 (aniccā); iii.231 (nirodha); iv.67; A i.176; ii.164; iv.385; Dhs 58, 67, 121; Nett 57, 64 sq.; ThA 20, 49, 285, -- (d) Different sets and enumerations: as 3 under kāma˚, rūpa˚, arūpa A i.223; iii.447; Ps i.137; Vbh 86, 363, 404 sq.; under rūpa˚, arūpa˚, nirodha˚ It 45. -- as 6 (pathavī etc.+ākāsa˚ & viññāṇa˚): D iii.247; A i.175 sq.; M iii.31, 62, 240; Ps i.136; Vbh 82 sq. -- as 7 (ābhā subha etc.): S ii.150. -- 18: Ps i.101, 137; ii.230, Dhs 1333; Vbh 87 sq., 401 sq.; Vism 484 sq. -- 3. a humour or affection of the body DA i.253 (dhātusamatā). -- 4. the remains of the body after cremation PvA 76; a relic VvA 165 (sarīra˚, bodily relic); Dāvs v.3 (dasana˚ the toothrelic). -- abl. dhātuso according to one's nature S ii.154 sq. (sattā sattehi saddhiŋ saŋsandanti etc.); It 70 (id.); S iii.65.
   -- kathā N. of 3rd book of the Abhidhamma Vism 96. -- kucchi womb Miln 176; -- kusala skilled in the elements M iii.62; ˚kusalatā proficiency in the (18) elements D iii.212; Dhs 1333; -- ghara "house for a relic," a dagoba SnA 194. -- cetiya a shrine over a relic DhA iii.29; -- nānatta diversity of specific experience D iii.289; S ii.143; iv.113 sq., 284; -- vibhāga distribution of relics VvA 297; PvA 212.

Dhātuka


Dhātuka (adj.) (only -- ˚) having the nature, by nature, affected with, -- like (cp. ˚dhamma B 2a); often simply= first part of cpd. (cp. E. friend -- like=friendly=friend) J i.438 (kiliṭṭha˚ miserable), ii.31 (sama˚), 63 (badhira˚ deaf), 102 (paṇḍuroga˚ having jaundice), 114 (dhuttika˚); iv.137 (vāmanaka˚ deformed), 391 (muddhā˚); v.197 (āvāṭa˚); DhA i.89 (anattamana˚). (Pali)

Austro-asiatic languages. Pinnow's map.

Map of Bronze Age sites of eastern India and neighbouring areas: 1. Koldihwa; 2.Khairdih; 3. Chirand; 4. Mahisadal; 5. Pandu Rajar Dhibi; 6.Mehrgarh; 7. Harappa;8. Mohenjo-daro; 9.Ahar; 10. Kayatha; 11.Navdatoli; 12.Inamgaon; 13. Non PaWai; 14. Nong Nor;15. Ban Na Di andBan Chiang; 16. NonNok Tha; 17. Thanh Den; 18. Shizhaishan; 19. Ban Don Ta Phet [After Fig. 8.1 in: Charles Higham, 1996, The Bronze Age of Southeast Asia,  Cambridge University Press, p.295].

Map of bronze age sites which correlate with the Austro-asiatic Indian sprachbund map.



S. Kalyanaraman
Sarasvati Research Center
November 29, 2015

Lessons from BJP’s Bihar election fiasco -- Madhu Kishwar. 5 goals for NaMo to set and achieve, to sustain Swarajyam 2014

$
0
0
It will be a sad situation if the Swarajyam won in May 2014 by NaMo is squandered away by a Ministerial who are not tuned to the Bharat vikas wave-length of NaMo.
Surely, with the political experience gained for 12 years in Gujarat, as CM, NaMo understands the importance of sincere people in his Ministerial team with domain knowledge and expertise.

I think FIVE specific goals have to be set for NaMo governance: 

1. Announcing a National Water Grid Authority with the mission to reach 24x7 water to every home and every farm in the next 5 years; 
2. Creation of an Indian Ocean Community (IOC) as a counterpoise to European Community to provide for a multiplier effect in development of the Community of over 2 billion people with Trans-Asian Railway and Highway Projects and Water-management projects for Himalayan rivers; 
3. Thorium-based Nuclear Energy programme using the thorium reserves of the nation for the benefit of the IOC as a free-trade zone; 
4. Prosecution team to work with SIT headed by Justice Shah to work for restitution of illicit wealth stashed away in tax havens and to send looters to Tihar; 

5. Integrate the aims of MUDRA with the Rural Bank and National Bank networks to ensure effective mechanisms to meet the credit needs of India Uninc., moving the borrowers away from non-banking financial institutions and private money-lenders.
JanDhan Yojana is a big deal with the opening of accounts by crores of people. These accounts should not be dormant accounts but lead to making available bank loans to India Uninc. within 7 days of a loan request. A target should be set to achieve at least 10 per cent of the credit needs of India Uninc. to be achieved by MUDRA linked institutions within one year, i.e. by December 2016.

Kalyanaraman
Lessons From BJP’s Bihar Election Fiasco
Reams have already been written on the drubbing received by the BJP in the crucial Bihar assembly election.
Reams have already been written on the drubbing received by the BJP in the crucial Bihar assembly election. Let me attempt to add my own two cents’ worth to the series of postmortem reports that have been released since November 8.

Countdown to Debacle

Team Modi’s explanation for their drubbing in Bihar is that the caste arithmetic went against the BJP. But that could happen only because of the party’s own acts of omission and commission.
The writing was writ large on the wall from the word go, but Team Modi refused to pay heed to it in a timely manner. The main reason why Team Modi lost the Bihar election is that it avoided doing everything that had the potential to divide the opposition, and instead did everything to bring the mutually warring parties together. Determined action against political scamsters would have put the opposition in disarray. However, the failure to do so has created a Frankenstein monster that threatens to not only smash BJP but also destroy India.
People rallied behind Modi in 2014 cutting across caste, class, linguistic, regional, gender and even religious boundaries because of his promise of a corruption free India. Convinced that poverty, unemployment, increasing crime, mal-governance, etc., are all byproducts of the bureaucratic and political corruption institutionalized by previous regimes, the electorate passionately responded to the prospect of Congress Mukt Bharat because the party had become synonymous with scams, untrammeled loot of India and siphoning-off the country’s wealth to foreign shores.
modiPeople were persuaded that the Congress High Command – namely Sonia Gandhi and her family – were the fountainhead of this corruption. The Vadra-Priyanka land deals, the National Herald scam, the NDTV scam, Jet-Etihad deal, NSEL scam, the CWG scam were the proverbial tips of the iceberg.
Therefore, people were expecting Modi government to take strong action in order to bring to account the mafia that executed this loot. Had the Modi government ensured firm and determined action at least in the already exposed above mentioned financial scandals, it would have isolated the Congress Party from other opposition parties. It would also have sent the right signals to the likes to Lalu Yadav, Mayawati and Omar Abdullah. They would all be running for cover instead of launching a vicious campaign against the BJP in general and Modi in particular.
Senior BJP leader Subramanian Swamy kept warning the Modi government not to allow dilatory tactics in the open and shut National Herald case which had reached the concluding stage. Had Sonia and Rahul been convicted of fraud within the first few months of the Modi regime, the country would have celebrated the conviction. Now even if the court orders a well substantiated conviction, the Gandhi family will present themselves as victims of political vendetta.
Even the once despised Robert Vadra is now challenging Modi government’s belated inquiries into his land scam. It is beyond comprehension why the BJP government in Haryana humiliated and persecuted Ashok Khemka, the officer who exposed Robert Vadra’s shady deals, while rewarding all those officers who had assisted Vadra in acquiring huge tracts of land through devious means.
It is no less puzzling why PM Modi went back on his decision to bring an honest officer like Khemka to PMO aftyer announcing it publicly. That gave the impression of BJP government having cut a deal to protect the Gandhi family instead of letting the law take its own course. Like Lalu Yadav, Vadra too will become a hero of the secular brigade and be treated as a martyr if any action is taken against him now. Sensing the change in political equations post Bihar election both Rahul and Vadra are roaring like lions daring Modi to take action against them.
Similarly, if right at the start of Modi’s tenure the scam ridden NDTV, which had become the most prominent symbol of partisan agendas of the media, had been brought to book on the strength of available evidence of financial frauds and hawala transactions collected by the Income Tax Department during the UPA tenure, the company would have faced imminent closure. That would have sent a clear message that the days of “paid media” were over.
Instead, Modi supporters were shocked to find that the BJP government was going out of its way to shield the tainted television network. The former Director of Enforcement Directorate Rajan S. Katoch known to be a P Chidambram flunkey was given an extension by the Finance Minister.
After the Bihar debacle, the Enforcement Directorate has issued a Rs. 2030 core notice to NDTV, but the action has been only under the relatively mild FEMA and not under the more stringent money laundering Act. This may prove to be a case of too little, too late. NDTV too will go scream vendetta and get loads of support from Modi baiters despite being caught in serious financial frauds.
The flip-flops over retrieving black money siphoned out of India, followed by an utterly ridiculous and draconian law for the ostensible purpose of bringing back the looted wealth topped with the final declaration that “there is no black money abroad, it’s all at home,” made the Modi government appear indecisive.
Veteran Supreme Court lawyer Ram Jethmalani kept shouting from roof tops that the German government had expressed willingness to provide to the Indian government the entire list of culprits holding secret foreign accounts abroad, if only the government made an official request for the same.
However, the BJP government’s steadfast refusal to secure the list from Germans put a shadow of doubt on it. The finance ministry may have buried the whole issue but it is alive in public memory as a major let down. So confident are Congressmen of being protected that they openly ridicule Modi for his false bravado in claiming to bring back India’s looted wealth.
Likewise, appointment of compromised officers as CBDT chairman, Central Vigilance Commissioner (CVC) and Chief Information Commissioner (CIC), despite their willing collaboration in the scams of the previous regime, created serious misgiving about the intentions of the Modi government.
While the prime minister seems to have put some of his own cabinet colleagues under strict watch in order to curb their propensity for corruption, letting his select ministers a free hand, despite their unsavory credentials along with the protective attitude towards the rogues of the previous regime, cast a pall of gloom among all those who had gravitated to him in the hope of ushering in a ‘clean India’ – both physically as well as morally.
The continuation and even promotion of rogue officers owing allegiance to the tainted UPA regime, gave a clear signal to the opposition that this government lacked the guts to confront and book the corrupt. This let down on the anti corruption drive, despite repeated warnings led, erstwhile close friends and supporter like Ram Jethmalani to actually go and address public meetings in Bihar in order to appeal to voters to defeat Modi and support Nitish Kumar because the PM had let down the country by protecting the crooks of the UPA regime.
sonia gandhiThe Opposition parties wouldn’t have dared to rally behind Sonia Gandhi nor would the latter have had the guts to act so belligerent had this government released the list of black money account holders that is suspected to include the name of Sonia Gandhi and other Congress bigwigs.
In short, a serious anti-corruption thrust, through due process would have divided the Opposition and brought many fence sitters come knocking at BJP’s door. This would have also kept the enthusiasm and idealistic dream of the youth alive that Modi government has the political will to free India of corruption. To top it all, Modi allowed the Opposition to put his government on the defensive by bringing in the highly ill-advised Land Acquisition Ordinance. The stigma of being anti-farmer along with the taint of being a shielder of scamsters enabled even Yadav to resurrect himself as a champion of democracy.

Walking into the “Intolerance” Trap

While avoiding all those actions that had the sure shot potential to divide the opposition, the BJP has done all it could to unite the opposition. The Narendra Modi of the highly-charged campaign for the 2014 general elections that brought BJP to power on its own steam seems an altogether different avatar from the one that fought the Bihar election of 2015. At that time, he talked like a statesman with his “Sabka saath, sabka vikas” (Together we stand, for development of all) slogan that fired the imagination of all those tired of the prevalent divisive politics of caste and religion.
While a divided opposition tried to run a shrill campaign projecting Modi as a divisive figure, the BJP’s prime ministerial aspirant was widely perceived as someone who would deliver for the general well-being of the nation if elected to the country’s supreme office. His own stellar track-record in Gujarat made him appear to be the best equipped to lift the country out of its third-world mindset to establish it as a world leader among the comity of nations.
One of the most awe inspiring moments of that historic campaign was the Hunkar (Battle Cry) Rally at Patna’s Gandhi Maidan. Modi had been warned by the security agencies about the high likelihood of bomb explosions. But he braved addressing that rally of over 500,000 even while bombs kept exploding as he was addressing the admiring audience.
Next day the police discovered several unexploded bombs under the very stage on which he stood. Modi knew he was standing in the jaws of death but spoke with such calm that no one in the charged gathering got a hint of what was happening right in the midst of that mammoth crowd. His main message to the audience reverberated with positive energy:
Hindus have a simple choice — either fight against poverty or fight against Muslims. Likewise, Muslims too have just one choice — fight against Hindus or fight against poverty.
Not surprisingly, he got a resounding endorsement for his “sabka saath, sabka vikas” vision, not just from Muslims and Hindus present in that rally but also from millions who watched Modi’s performance in that rally on TV.
In that situation, a divisive politician would have ranted against his opponents for having tried to sabotage his rally and get him assassinated. But Modi didn’t breathe a word about the explosions because he knew it could at once trigger communal mayhem since Muslims and JDU leaders would have been prime suspects. At the conclusion of the rally, Modi advised people to disburse peacefully, avoid stampede like situation so that each one reached home safe.
When people returned home and found out that the blasts had left six dead and over 80 injured, they realized the importance of the “reach home safely” message and his warning against divisive agendas. That day in the eyes of most people, Modi established his credentials as the man of the moment for India who would put an end to politically engineered sectarian strife.
However, after becoming PM, Modi seems to have forgotten his own deftly crafted script of inclusive politics. Not that his government did anything concrete against the Christians or Muslims. But as PM, Modi failed to define the terms of political discourse as he did during the run up to May 2014 election victory.
The humiliating defeat of the BJP in Delhi should have woken up the party that its survival in power depended on a divided opposition. To defeat BJP in Delhi, every party—whether regional or national—pitched in their bit to stop the Modi juggernaut by orchestrating and unleashing a high decibel smear campaign against BJP as a party that endangers religious minorities and is “intolerant” towards political dissenters. The hitherto divided parties had ganged up together and began a sinister campaign to put BJP on the defensive.
A couple of months prior to the Delhi assembly election, a series of alleged attacks on Christian institutions mysteriously happened in quick succession – in Delhi of all the places. This city hasn’t had a history of attacks on Christian community despite hosting a huge number of prominent Christian institutions.
To add fuel to fire, a Hindu Muslim riot was engineered in one of the trans-Yamuna colonies which the Aam Aadmi Party (AAP) was nursing as its special constituency. This enabled the combined Opposition along with Christian and Muslim leaders to build hysteria against Modi government alleging that these ‘attacks” are part of the “fascist” agenda of Modi government.
churchChurch-affiliated bodies and the Delhi-centric English TV and print media put the onus on “extremist right wing Hindu organizations” which are cleverly projected as offspring of the BJP even when they have been propped up by the Congress Party.
Police investigations soon exposed that thoseisolated acts of vandalism had no religious overtones.
In the first of these six alleged attacks in December 2014, a fire damaged St. Sebastian Church in Dilshad Garden. The Special Investigative Team (SIT) exposed that the fire was caused by faulty electrical wiring in the Church. The SIT report to the Home Ministry emphatically stated that, “There was no attempt made by anyone to trigger off a religious hate crime and neither was it the result of polarization on religious lines. It was a clear cut case of short circuit which was blown out of proportion by a section of people.”
In a second incident in Jasola it was alleged that a group of miscreants threw a stone and shattered a windowpane. The police investigation revealed that it was due to a group of kids playing outside, which resulted in a stone landing inside the church. There was no evidence as yet of any communal angle.
The third incident in Rohini, in which the Christmas crib was charred, was determined by the police to be the result of an electrical short circuit.
The fourth incident in Vikaspuri, in which a small group of men allegedly broke the glass windows of a church and toppled the statue of Mother Mary kept in a glass enclosure outside the Church, turned out to be the result of a drunken dare. What’s more, they were caught on CCTV and arrested shortly thereafter by the police and have confessed to the crime. Again, there was no evidence whatsoever of a communal angle.
The fifth incident in Vasant Kunj, was found to be a case of minor burglary.
The sixth incident in Holy Child School, Vasant Vihar involved case of theft of Rs 8,000 by an insider. But it was blown up as yet another “attack on Christians.”
Even in an open and shut case like the Vikaspuri incident in which the perpetrators were caught and confessed to the drunken dare, Delhi Archbishop Anil Cuoto maintained in the face of the evidence that he was dissatisfied with the police explanation, without explaining how the CCTV footage and the perpetrators’ own confession go against his version.
Even the high-profile case of the alleged rape of a 71-year-old nun at a convent in West Bengal turned out to be the handiwork of a Bangladesh-based gang in collusion with employees of that convent. Ironically even though the attack itself took place under super secular chief minister Mamta Bannerjee’s regime, the blame of it came directly on Modi as though he had personally hired the attackers.
In the case of a petty theft in Holy Child School, HRD Minister Smriti Irani personally rushed to the school give assurance of quick action. But in effect it lent credence to the “attack” theory. PM Modi also called the Police Commissioner and gave strict instructions to set up a special monitoring system to protect churches. All these seemed like defensive measures and only emboldened BJP baiters.
Although each one of them were incidents of petty crime or minor accidents, the Indian media led a hysterical campaign to tar India as a place of “growing intolerance.” This chorus by respected leftist and “liberal” intellectuals was avidly picked up by the international media which in any case delights in bashing “Hindu India.”
The absurdity of this charge becomes more obvious when you consider the comparative figures for similar or even more serious incidents involving Hindu temples in the same period.
As per police records, 206 temples, 30 gurudwaras and three churches (out of some 200 or more churches in Delhi) and 14 mosques were burgled during 2014. And such crimes didn’t mysteriously start to occur in May 2014 after the BJP’s victory — as with other crimes, they routinely occur every year in Delhi as the data shows.
Despite the facts pointing in one direction, church leaders and commentators, both in the domestic and foreign media who parrot their line, continued to insist that there’s a pattern to the incidents, the motivation is communal, and the BJP or affiliated groups are the key culprits in promoting “intolerance”.
Similarly, a couple of instances of reconversion of a small group of Muslims to Hinduism accompanied by a few statements in favour of “Ghar Wapsi” by stray members of Sangh Parivar – came to be used as ultimate proof of BJP government endangering religious minorities. By contrast, wholesale conversions to Christianity in several regions of India through means fair and foul and systematic change in the demographic profile of border states due to large scale illegal Bangladeshi migrants pushing out Hindus from their ancestral villages is not an issue with our “sickularists”. The lackluster approach of the Modi government in handling this duplicity provided its opponents with yet another stick to browbeat it with.
On February 5, just two days before the Delhi election, when prohibitory orders were well in place against holding any unlawful assembly, in pursuance of the Central Election Commission (CEC) guidelines, a major demonstration to condemn “religious intolerance” of BJP government was staged outside the Sacred Heart Cathedral in Delhi’s Lutyens zone.

Interestingly several leaders of the AAP that was trying to stage a second coming after a disastrous first term in the city state, prominently took part in it. The Delhi Police managed to break the demonstration without any untoward incident. However, by that afternoon, the media was widely reporting how the cops had prevented a democratic protest against “religious intolerance” and had “bundled (protestors) into waiting buses”. This became yet another proof that Modi regime poses a menace to India’s democracy.
 All this mischief could have been nipped in the bud if only the government had grabbed the bull by the horns and published a white paper to expose the sinister purpose behind misleading reports of attacks on Christian institutions. In addition, it should have issued a stern warning to all those spreading misinformation that they would be booked under section 153 & 153A of IPC for vitiating social atmosphere and spreading disharmony among religious groups. A couple of such convictions would have put the fear of law in the minds of those willfully spreading disinformation and halted the tsunami of hate campaign that soon followed.
But since Modi government appeared defensive it enabled the national media and Opposition parties to tar it internationally. Global networks of the Church played on the hysteria to the hilt and Modi-ruled India was declared as a place that made life unsafe for Christians and Muslims.
The frenzy thus generated emboldened, Modi’s “good friend” Barack Obama to give a stiff sermon to the PM on the need to curb the growing religious strife and intolerance. This set the “intolerance” discourse in stone with BJP government haplessly taking all the drubbing.
The very same forces that had worked hard to bring Modi down as Gujarat CM and prevent his rise to power as PM were back in full force. But the Modi government remained smug in the belief that his popularity wave would conquer all as in May 2014. When the results of the Delhi poll were out, the BJP, the strongest contender to Delhi was all but routed by a mere two-year old AAP. Not surprisingly, “church attacks” stopped as soon as the BJP was trounced in Delhi.
The biggest take away from the Delhi poll was that a united opposition aided and abetted by the intellectual fire power of the “secular” gang in the national media could easily defeat the BJP. And yet no lesson was learnt.
Instead of winning over sections of the Opposition parties, Modi allowed them to consolidate a united front against the NDA government. In the run-up to Delhi elections, Modi government at least tried to defend itself against false charges, however ineffectively, but in the run up to Bihar election, Modi himself fell in every trap laid out for him and his party.The most inexplicable act of omission was with regard to theSeptember 28 lynching of Mohammad Akhlaq in Dadri (Uttar Pradesh) allegedly on account of beef eating.
All that Modi had to do was to issue a strong statement saying that though the cow is indeed sacred for his party but human life is no less sacred for BJP. Therefore, anyone harming another human being under the guise of cow protection would be dealt with sternly.
In addition, Modi should have conveyed a strong message to Akhilesh Yadav to expedite the investigation and punish the guilty. BJP should have gone on the offensive against SP government for failing to book culprits.
Instead the mysterious silence of Modi on this issue enabled his opponents to attribute it to Modi’s complicity in encouraging mob action. Even as the sinister plot behind the Dadri killing is slowly unravelingand the Samajwadi Party has failed to charge sheet the accused, Modi’s mishandling of this incident caused irreparable damage to the BJP’s image.
kalburgiThis was followed by the murder of “rationalist” writer MM Kalburgi in Karnataka. Even before police began investigations, the murder was attributed of BJP. Although it took place in a Congress ruled state, no one grilled the Congress chief minister for failing to nab the culprits.
Instead the target was Narendra Modi himself whose steadfast silence on the issue was exploited to build a case that his party men were guilty of the crime. Similarly, the media has earlier insinuated the participation of “hard line Hindutva groups” in the murder of rationalists Narendra Dhabolkar, and Govind Pansare in Maharashtra.
Dhabolkar was killed when a Congress-led coalition government was in power in Maharashtra. What is interesting is the fact that Dhabolkar once vehemently argued against the canonization of Mother Teresa by the Vatican Church, while Pansare had been highly critical of some very powerful god men, some with close Congress links. Till date their killers have not been caught but the Congress governments have not been called to account and the blame is put squarely at BJP’s doorstep.
The astute manner in which Congress and Left parties got several past winners of Sahitya Akademi awards to return their trophies as a mark of protest against “rising tide of intolerance” in India under PM Modi should have come as a wake-up call.
Although several commentators in the mainstream and social media called the political credentials of the protesting artists to doubt, the drama got wide coverage in the national and international media. The Award Wapsi Brigade may not have carried any electoral clout in Bihar but they certainly succeeded in building a negative aura around BJP and Modi and gave the much needed boost to the morale of the newly united opposition parties. Even the tainted and convicted Lalu Yadav strutted around like a proud peacock because the media treated him like a prized warrior in their desperate bid to defeat Modi.
This disgraceful drama could not have been orchestrated with such finesse had the government booked those spreading false information in the run up to Delhi elections.
To use an analogy, a now united opposition kept throwing banana peels in the path of the BJP, and the party for its own part, kept unfailingly slipping on them more by their acts of omission than any serious harm they did.

Undervaluing Intellectual Firepower

Worse still, instead of defusing the hate campaign, the Modi government added fuel to the fire by appointing an undistinguished Bollywood actor and producer as the director of Film and Television Institute (FTII), Pune, a strong bastion of leftist film makers.
So inappropriate was this choice that even long time BJP supporters were left aghast. True, the left would have raised hell no matter who the BJP government appointed because they cannot tolerate the loss of their monopoly over key positions of power after the defeat of Congress Party.
But by handpicking utterly inappropriate persons for key portfolios in academic and cultural institutions, the BJP gives the message that it is both talent deficit and talent averse. This makes it more vulnerable becausethe enormous intellectual talent pool that gravitated towards Modi in the run up to May 2014, election feels repelled by the party’s low grade choices.
The Modi of the 2014 Lok Sabha elections had created disarray in the opposition by putting them all on the defensive. But the Modi of the 2014 Delhi elections as well as the 2015 Bihar elections was fighting a defensive battle against a combined opposition because the agenda was set by his enemies.
Just as church attacks ceased the moment the BJP was defeated in Delhi so also the beef related violence vanished along with award wapsi campaign as soon as the BJP was trounced in Bihar.
The only unifying glue for the opposition is a crass variety of “secularism”, these days aptly described as “sickularism.” And Modi himself supplied them this glue in such an abundant measure that even sworn enemies like Nitish Kumar and Lalu Yadav became firm allies.

Fatal Flaw of the BJP

A long standing fatal flaw of the BJP is that while it puts great emphasis on the hardware of politics–namely electoral mobilization through dedicated party cadre, they show little awareness of the need to develop high-quality software of politics, which comes from cultivating intellectual firepower and academic talent which plays a crucial role in defining the political narrative of the day.
It’s regrettable that Modi has allowed the Congress and Left monopoly in this regard to stay intact.The Congress party deftly used the education and culture ministries to garner a national and international network of intellectual warriors. Nurul Hasan as Indira Gandhi’s Education Minister laid the foundations of this empire while Arjun Singh, Kapil Sibal and others added further reinforcements to that citadel by extending their net of patronage far and wide among left oriented intellectuals around one point agenda – make them full time warriors against the BJP.
Their discourse has made the BJP synonymous with “fascist” politics, while washing away the blot of thousands of caste and communal riots from the face of the Congress. The BJP has never dared challenge this defamation either through courts or by countering it with its own intellectual firepower.
If one looks at the appointments to key positions in institutions, it appears that the Modi government has communicated disdain for the world of academia and intellectuals or at best is unaware of the importance of these institutions.
Today, Congress appointees openly sneer at Modi government’s talent deficit saying they have none to replace us. The BJP government doesn’t seem to realize that moral legitimacy of regimes is created by well-honed intellectuals.
Even his Skill India Mission cannot succeed if it does not have solid intellectual foundations. No country can become a global power in the 21st century by merely training good plumbers and electricians. Universities and other knowledge hubs act as shapers of public discourse and political narratives, a game that the BJP is losing fast.
oropAnother blunder of Team Modi was the inexplicable delay in implementing the One Rank One Pension promise which led the army veterans—once avid supporters of Modi—to sit on a 70-day long dharna and hunger strike against the BJP government. Many of them actively campaigned against BJP in the Bihar election.
Finally, it didn’t help that the BJP’s campaign in Bihar sidelined local leaders who were rendered invisible and inconsequential during the election campaign. The election team airlifted outsiders to go and camp in Bihar while local leaders were denied any meaningful role. There was widespread anger against arbitrary choice of candidates, especially those with criminal track records. Today it is the BJP rank and file that is accusing “the party with a difference” of having become “a party with arrogance”.
Bihar is the last wake up call for PM Modi. He better realize that failure is not an option for him since the people of India have reposed enormous faith in him to deliver a model of governance and economic growth that would help India gain a respectful place in the comity of nations.
(These are the author’s personal views)
Madhu Kishwar Madhu Purnima Kishwar is a professor at Centre for the Study of Developing Societies and founder of Manushi–a human rights/ women’s rights organization. Among others, she is the author of “Modi, Muslims and Media” ( Manushi Publications), Zealous Reformers, Deadly Laws, (Sage Publishers), Deepening Democracy–Challenges of Governance & globalization in India ( Oxford University Press), Off the Beaten Track: Essays on Gender Issues ( Oxford University Press), Religion at the Service of Nationalism & Other Essays ( Oxford University Press). http://indiafacts.co.in/lessons-from-bjps-bihar-election-fiasco/

An awesome parody, video clip on Aamir Khan's tolerance goofup (5:11)

Sangam Age Adhiyaman coin with Indus Script hieroglyphs found by R. Krishnamurthy, Editor, Dinamalar & Numismatist

$
0
0
(Clockwise from top) The coin found by numismatist R Krishnamurthy; and the impression of the front and the back of the coin


Tamil-Brahmi Inscription on Ancient Coin Links Indus Civilization to Sangam Age
Published: 30th November 2015 04:32 AM



CHENNAI: The Swastika extensively found in the Indus Valley Civilization and considered as auspicious in Hinduism, Buddhism and Jainism, is found in a coin of famous Tamil king Adhiyaman, one of the seven chieftains known for charity.

The coin, which was found by R Krishnamurthy, a well known numismatist and Dinamalar Editor, also shows warriors with Greek style of headgear and writings in Brahmi and Tamil-Brahmi. The coin could show the Tamils’ link with the early Indus Valley and later Greek civilizations.

According to some historians, Adhiyaman is said to be from the Mazhava tribe, which ruled a territory in the Indus Valley between Jhelum, Chenab and Ravi rivers. The finding could show a link between the Indus Valley civilization and Tamils of Sangam age. Besides, the Swastika symbol, otherwise called gammadion cross, which was also used by the Nazis, could have originated in the Indus Valley, which is one of the ancient civilizations along with the Egyptian and Sumerian civilizations. Explaining the coin, Krishnamurthy said: “The front side shows an elephant near a flag mast, while Swastika symbol is found on the top left. The name Adhiyaman is seen on the top of the elephant. On the back side, a river and two fishes are found. A horse and a soldier wielding a shield and sword-like weapon are seen. The soldier is wearing a headgear with Greek style hair decorations.” King Adhiyaman, referred in several poems of classical Tamil poetry of the Sangam age was the ruler of Thagadur, now known as Dharmapuri. His name is found in ancient Tamil poem collections of Purananooru, Agananooru, Kurunthogai and Natrinai.

National Herald SoniaG RahulG ghotala: India's oppposition leader Gandhi ordered to appear in court

$
0
0

https://www.scribd.com/doc/292481138/National-Herald-Case-HC-Judgement-Dec-7-2015

Full text of Delhi HC Judgement

World Mon Dec 7, 2015 7:19am EST

India's top opposition leader Gandhi ordered to appear in court

Congress party chief Sonia Gandhi (L) listens to her son and lawmaker Rahul Gandhi (R), at her husband and former Prime Minister Rajiv Gandhi's memorial, on the occasion of his 23rd death anniversary, in New Delhi May 21, 2014. REUTERS/Adnan AbidiCongress party chief Sonia Gandhi (L) listens to her son and lawmaker Rahul Gandhi (R), at her husband and former Prime Minister Rajiv Gandhi's memorial, on the occasion of his 23rd death anniversary, in New Delhi May 21, 2014.
The Delhi High Court ordered the torchbearers of the Nehru-Gandhi political dynasty to appear in court over alleged misuse of party funds, in a new blow for the family that lost power to Prime Minister Narendra Modi last year.
Sonia Gandhi, president of the opposition Congress party, and her son, Rahul, face accusations they used $13.5 million of party funds to pay debts accrued by a newspaper business.
Plaintiffs say the transaction benefited a not-for-profit company they own.
The Gandhis deny any wrongdoing.
A spokesman for their Congress party, Abhishek Manu Singhvi, who is also a lawyer representing the Gandhis, said they would challenge the order legally, a move that will likely take the case to the Supreme Court.
Rahul Gandhi is the great-grandson of India's first prime minister, Jawaharlal Nehru. Members of the family have led India for most of its post-independence era since 1947.
Since taking office in 2014, Modi's government has moved to diminish the power of the dynasty, which it accuses of stunting development. The case against the family was brought by Subramanian Swamy, an activist lawyer who is a vocal member of Modi's ruling party.
The mother-son duo will need to appear in a district court in the capital on Tuesday, Swamy told reporters.
A lower court first summoned the Gandhis in June last year. On Monday, the Delhi High Court rejected their plea to exempt them from a personal appearance, another of their lawyers said.
Sonia Gandhi last year accused the Modi-led government of a "political witch hunt" after tax authorities started investigating her party in relation with the same case.
(Reporting by Aditya Kalra, Suchitra Mohanty and Manoj Kumar; Editing by Frank Jack DanielRobert Birsel)

Read more at Reutershttp://www.reuters.com/article/us-india-gandhis-idUSKBN0TQ1CE20151207#klrSDUvrXY2LDFrp.99

National Herald Case – Sonia and Rahul will have to face Court

 DECEMBER 7, 2015
In a major setback to Congress high command Sonia Gandhi and Rahul Gandhi, Delhi High Court today dismissed their petition in  National Herald case. They will have to appear in lower court.
National Herald case. Swamy won. Delhi HC dismiss Sonia and Rahul petition

Great Press Enclave robbery, the NH case: Congress to move SC against Delhi HC order

$
0
0

If the case goes to SC at this nascent stage, it will be a test for SC and for the Rule of Law in the nation. The judicial process has been abused by delaying the process of trial in the lower court.


Justice delayed is justice denied. SC should not be a party to interference with the judicial process. If the fence eats away the field, who is to save the crop?


Kalyanaraman


National Herald case: Sonia Gandhi, Rahul Gandhi asked to appear before trial court; Congress to move SC against Delhi HC order

National Herald case: Sonia Gandhi, Rahul Gandhi asked to appear before trial court; Congress to move SC against Delhi HC order
Congress said the Delhi HC's rejection of the pleas of Sonia Gandhi and Rahul Gandhi in the National Herald case was "not a setback".
NEW DELHI: In a big setback for Congress president Sonia Gandhi and her son Rahul Gandhi, the Delhi high court on Monday rejected their pleas for quashing the summons against them in the National Herald case. 

Making scathing observations on the "questionable conduct" regarding how they took control of the publication, Justice Sunil Gaur also turned down the plea of Gandhis and five others for exemption from personal appearance in the case in the trial court, where it is listed for Tuesday. 

Along with the Gandhis, five other accused — Suman Dubey, Moti Lal Vohra, Oscar Fernandez, Sam Pitroda and Young India Ltd — had challenged the summons issued to them by a trial court on a complaint by BJP leader Subramanian Swamy against them for alleged cheating and misappropriation of funds in taking control of the now-defunct daily. 

"After having considered the entire case in its proper perspective, this court finds no hesitation to put it on record that the modus operandi adopted by petitioners in taking control of Associated Journals Ltd (AJL) via special purpose vehicle i.e. Young India Ltd (YIL), particularly, when the main persons in Congress Party, AJL and YIL are the same, evidences a criminal intent. 

"Whether it is cheating, criminal misappropriation or criminal breach of trust is not required to be spelt out at this nascent stage. 

"In any case, by no stretch of imagination, it can be said that no case for summoning petitioners as accused in the complaint in question is made out. Questionable conduct of petitioners needs to be properly examined at the charge stage to find out the truth and so, these criminal proceedings cannot be thwarted at this initial stage," the judge said in his 27-page order. 

The judge was also of the view that "the gravity of the allegations levelled against petitioners (Sonia, Rahul and others) has a fraudulent flavour involving a national political party and so, serious imputations smacking of criminality levelled against petitioners need to be properly looked into". 

HC order in National Herald to be challenged in SC 

Reacting to the order, the Congress said it will be challenged in the Supreme Court as there are "several legal deficiencies" in the verdict. 

Party spokesman Abhishek Singhvi brushed aside suggestions that it was a major setback for them in the case filed by BJP leader Subramanian Swamy.

"These things are subjective...We have an open and shut case. There have been several legal deficiencies. We have unassailable arguments", he told reporters making it clear that the party will "not only challenge, but will take all legal recourses and avenues". 

"We believe there is substantive merit in the quashing petition (against summons) that we had filed." No one has ever complained of being cheated in this matter, he said. 

"But a person with no locus, Dr Subramanian Swamy, alleges that, though he himself has not been cheated, an offence of cheating has occurred. So, we are raising the issue of locus standi in a very big way. There are many other legal grounds," Singhvi said. 


Great Press Enclave Robbery: HC rejects Sonia, Rahul pleas in Herald case. Time to enforce Rule of Law in a Dharma Nation

$
0
0

Published: December 7, 2015 15:24 IST | Updated: December 8, 2015 04:47 IST  

Delhi High Court rejects Sonia, Rahul plea against summons in National Herald case

In an embarrassment to the Congress, the Delhi High Court on Monday dismissed the appeals of party president Sonia Gandhi, vice-president Rahul Gandhi and others seeking quashing of the summons issued to them by a trial court in the National Herald case.
The Congress is likely to challenge the verdict in the Supreme Court on Tuesday.
The summons, in response to which the Congress leaders have to appear before a Metropolitan Magistrate on Tuesday, were issued on June 26 last on a complaint by BJP leader Subramanian Swamy of alleged cheating and breach of trust in the acquisition of the now-defunct National Herald by Young Indian Limited (YIL). The Congress leaders own a stake as directors in YIL, registered as a charitable company.
Charge of corruption
The complaint alleged corruption in the assigning of loan worth Rs. 90.25 crore owed to the Congress by Associated Journals Limited (AJL), publisher of the National Herald, to YIL for Rs. 50 lakh. Justice Sunil Gaur made some scathing remarks on the “questionable conduct” in the acquisition of the publication and said the criminal proceedings could not be thwarted at the initial stage.
“After having considered the entire case in its proper perspective, this court finds no hesitation in putting it on record that the modus operandi adopted by petitioners in taking control of AJL via the special purpose vehicle (YIL), particularly when the main persons in Congress, AJL and YI are the same, evidences a criminal intent,” the court said in its 27-page judgment.
Besides Ms. Sonia Gandhi and Mr. Rahul Gandhi, the five others — Motilal Vohra, Oscar Fernandez, Suman Dubey, Sam Pitroda and Young Indian Limited — challenged the summons.
The court said the gravity of the allegations had a “fraudulent flavour” involving a national political party. Therefore, serious imputations smacking of criminality levelled against the petitioners needed to be properly looked into, it said.
Court says no mala fide can be attributed to Swamy
Congress leaders are likely to make an urgent mention in the Supreme Court before a Bench led by Chief Justice of India T.S. Thakur, seeking a stay on the order, as soon as the court convenes on Tuesday.
The Bench of Justice Sunil Gaur said the Congress’s transactions with AJL via YI were not mere commercial transactions, as they legitimately attracted the allegations of cheating, fraud, breach of trust and misappropriation. “Legal jugglery of words cannot persuade this court to opine at this initial stage that the allegations do not make out a prima facie case to summon petitioners.”
On the Congress leaders’ challenge to the locus standi of BJP leader Subramanian Swamy to make the complaint, the court said the plea of locus could not be restricted to typical cases of cheating and misappropriation as “here is a case where the act of office-bearers of a political party having criminal overtones is under scrutiny.”
“Whether it is cheating, criminal misappropriation or criminal breach of trust is not required to be spelt out at this nascent stage... By no stretch of imagination can it be said no case for summoning petitioners as accused in the complaint in question is made out. Questionable conduct of petitioners needs to be properly examined at the charge stage to find out the truth and so, these criminal proceedings cannot be thwarted at this initial stage,” said the court.
The judge also ruled that no mala fides could be alleged against Dr. Swamy, nor could it be said that the summoning of petitioners was an abuse of the process of the court.
When the High Court pronounced the verdict, the Congress was leading the Opposition charge in Parliament, confronting the BJP over Minister of State V.K. Singh’s “dog” remarks. On hearing about the judgment, the party said it would challenge the verdict in the Supreme Court. At a hurriedly convened press interaction, senior leader Abhishek Manu Singhvi said the verdict took them by “surprise” as it lacked substantive legal grounds.
Criticising the BJP for playing “vendetta politics,” Congress spokesperson Randeep Singh Surjewala termed the complaint “mischievous and false.”

http://www.thehindu.com/news/national/pleas-of-sonia-rahul-against-summons-in-national-herald-case-dismissed/article7957981.ece?homepage=true

HC Rejects Sonia, Rahul Pleas in Herald Case

Sonia, Rahul suffered a big jolt when Delhi HC rejected their pleas for quashing summons against them in National Herald case.
NEW DELHI: Congress President Sonia Gandhi and her son Rahul Gandhi today suffered a big jolt when the Delhi High Court rejected their pleas for quashing the summons against them in the National Herald case, an order the party plans to challenge in the Supreme Court tomorrow.        
Making scathing observations on the "questionable conduct" regarding how they took control of the publication, Justice Sunil Gaur also turned down the plea of Gandhis and five others for exemption from personal appearance in the case in the trial court, where it is listed tomorrow.
Along with the Gandhis, five other accused--Suman Dubey, Moti Lal Vohra, Oscar Fernandez, Sam Pitroda and Young India Ltd--had challenged the summons issued to them by a trial court on a complaint by BJP leader Subramanian Swamy against them for alleged cheating and misappropriation of funds in taking control of the now-defunct daily.       
"After having considered the entire case in its proper perspective, this court finds no hesitation to put it on record that the modus operandi adopted by petitioners in taking control of Associated Journals Ltd (AJL) via special purpose vehicle i.e. Young India Ltd (YIL), particularly, when the main persons in Congress Party, AJL and YIL are the same, evidences a criminal intent.    
"Whether it is cheating, criminal misappropriation or criminal breach of trust is not required to be spelt out at this nascent stage. "In any case, by no stretch of imagination, it can be said that no case for summoning petitioners as accused in the complaint in question is made out. Questionable conduct of petitioners needs to be properly examined at the charge stage to find out the truth and so, these criminal proceedings cannot be thwarted at this initial stage," the judge said in his 27-page order.            
The judge was also of the view that "the gravity of the allegations levelled against petitioners (Sonia, Rahul and others) has a fraudulent flavour involving a national political party and so, serious imputations smacking of criminality levelled against petitioners need to be properly looked into".        
Reacting to the order, the Congress said it will be challenged as there are "several legal deficiencies" in the verdict. Party spokesman Abhishek Singhvi, who is the senior advocate representing the Vice President, brushed aside suggestions that it was a major setback for them in the case filed by BJP leader Subramanian Swamy. "These things are subjective...We have an open and shut case.
There have been several legal deficiencies. We have unassailable arguments", he told reporters making it clear that the party will "not only challenge, but will take all legal recourses and avenues".  "We are clear that we intend to challenge it (high court order) on all recourse available, at appropriate forum. We intend to seek a continuation of the exemption (from personal appearance) and stay (on proceedings) which has been continued for over a year when the matter was pending in the high court," he said.  
Meanwhile, Swamy said he has filed a caveat in the apex court to pre-empt any ex-parte order on the appeals likely to be moved by them. "I have filed a caveat in the Supreme Court that in case they file any petition, it should not be heard and no order be passed without giving me an opportunity or without hearing me," he said.   
http://m.newindianexpress.com/nation-2/583305

Tuesday , December 8 , 2015 |

Sonia, Rahul face court date

Sonia, Rahul
New Delhi, Dec. 7: Delhi High Court today found prima facie evidence of "criminal intent" against Sonia Gandhi and Rahul Gandhi, accused of fraudulently acquiring the closed newspaper National Herald, and dismissed their plea challenging a trial court's summons.
The Congress denied this was a political setback and is believed to be gearing to move the Supreme Court tomorrow to have the single-judge bench's order stayed.
As matters stand, the Gandhis and five other accused - Motilal Vora, Oscar Fernandes, Suman Dubey, Sam Pitroda and Young India Ltd - are to tomorrow appear in the trial court, whose August 2014 summons the high court refused to stay any further.
Complainant Subramanian Swamy of the BJP has already moved a caveat in the apex court pleading he be heard before any order is passed.
Justice Sunil Gaur, in his verdict, said: "This court is of the considered view that the gravity of the allegations levelled against the petitioners has a fraudulent flavour involving a national political party and so, serious imputations smacking of criminality levelled against the petitioners need to be properly looked into."
Swamy has alleged that the Gandhis, through the company Young India Limited they had floated, had acquired the daily - whose assets he claims are worth Rs 5,000 crore - by paying just Rs 50 lakh from the Congress's funds.
He says the publisher, Associated Journals Limited (AJL), had closed its operations in 2008 with an unpaid debt of about Rs 90 crore, and that Young India (YI) gave it an interest-free loan to clear its debts although the company could have done so by selling a part of its assets. Sonia and Rahul are among the directors of YI.
Vora, the Congress treasurer, was managing director of AJL and later became a shareholder of YI, Swamy has said. He has said that YI acquired all the equity in AJL and rented out its properties to benefit its shareholders, including Rahul and Sonia, who he says together control 76 per cent stake.
Justice Gaur has pegged the worth of AJL's assets at Rs 2,000 crore.
"This court finds no hesitation to put it on record that the modus operandi adopted by the petitioners in taking control of AJL via a special purpose vehicle i.e. YI, particularly, when the main persons in the Congress party, AJL and YI are the same, evidences a criminal intent," he said.
"Questionable conduct of the petitioners needs to be properly examined at the charge stage to find out the truth and so, these criminal proceedings cannot be thwarted at this initial stage."
He added: "However, it has to be kept in mind that the allegations against the office-bearers of the Congress party are of siphoning off the party funds in a clandestine manner. What crops up in the mind of a prudent person is as to where was the need of extending interest-free loans to a public limited company engaged in a commercial venture of publishing newspapers.
"Considering the fact that AJL has sizeable assets of Rs 2,000 crore, it needs to be explained by the petitioners as to what was the need to assign the huge debt of Rs 90 crore when this debt could have been easily liquidated by AJL from its sizeable assets.
"Even writing off such a huge debt by the Congress party can legitimately attract allegations of cheating, fraud, etc. The petitioners had gone a step further in conspiring to get this huge debt assigned to a special purpose vehicle i.e. YI and, thereafter, to hijack AJL via YI."
He added: "Is it not criminal misappropriation of the Congress party's funds?... It also needs to be examined at the pre-charge stage as to whether lakhs of citizens who had donated to the Congress party felt cheated by assignment of such a huge debt to YI who was managed by none others than the petitioners, who were office-bearers of the Congress party as well as directors of YI.
"Not only this, the main persons, who were instrumental in allegedly siphoning off political funds were the recipients of the assignment of the huge debt by the Congress party and they were the same persons who had clandestinely acquired the control of AJL. All this smacks of criminality."


http://www.telegraphindia.com/1151208/jsp/frontpage/story_57339.jsp#.VmYkx1grLZY

Court to SoniaG, RahulG: "I am giving exemption from personal appearance only for today'

$
0
0
So finally the fascist basis of TDK and Buddhu is clear. No respect for courts!

Political vendetta, proxy prosecution are the buzzwords of the chamchas.

With knickers in the twist, the pathetic state of the Congi zealots is a contempt of court by proxy statements.

NaMo should not allow the Congi to subject the Parliament to political ransom.

Kalyanaraman

Herald case: Not scared, I am Indira’s daughter-in-law, says Sonia

  • Avantika Mehta, Hindustan Times, New Delhi
  •  |  
  • Updated: Dec 08, 2015 14:59 IST
    • A Delhi court granted on Tuesday temporary relief to Congress president Sonia Gandhi and her son, Rahul Gandhi, saying they would have to personally appear before it on December 19 to face charges of financial irregularities in case that has paralysed Parliament.
      Metropolitan magistrate Loveleen granted exemption to the Gandhis for the day and set a fresh date for appearance after senior advocate and Congress leader Abhishek Manu Singhvi told the judge “they are keen to appear before the court”.
      “Why should I be scared of anyone? I am Indira Gandhi’s daughter-in-law, I am not scared of anyone,” said a confident Sonia Gandhi as her party members blocked both houses of Parliament.
      When asked if it was a case of political vendetta, the Congress President said, “ I leave it on you to judge.”
      Llater in the day, however, party vice-president, Rahul Ganhdi called developments in the case as “political vendetta”.
      Visiting rain-hit Puducherry, Rahul said, “I absolutely see a political vendetta. This is the way the central government works.”
      He also said that this won’t stop him from asking questions.
      “Centre thinks they can stop me from asking questions about them by “vendetta” politics. That is not going to happen,” said the congress vice-president.
      The Congress has also decided to approach the Supreme Court against a Monday Delhi high court order that the party chief and vice-president exemption from personal appearance.
      The summons had been issued on petition by BJP leader Subramanian Swamy who accused the Gandhis of illegally acquiring property worth crores belonging to the now-defunct National Herald newspaper.
      During the hearing, Swamy objected to the exemption, saying, “They (the Gandhis ) were informed about the date of appearance in advance, this is no ground for personal exemption”.
      But the Congress has repeatedly alleged that the allegations are politically motivated.
      “Ruling party in power is using proxy litigation to attack senior Congress persons out of political malice. This is political vendetta at its worst, Dr.Swamy, the complainant, is a senior member of the BJP central committee,” senior advocate and Congress leader Abhishek Manu Singhvi told ANI.
      “We believe the case has no legs to stand upon and we shall fight it within the confines of the law.”
      Raucous protests by Congress parliamentarians also triggered an adjournment in the Lok Sabha amid fears that an enraged principal opposition party may block key reform bills, including the goods and services tax.
      There are four other accused in the case — Suman Dubey, Moti Lal Vohra, Oscar Fernandez and Sam Pitroda. Rahul is also scheduled to leave for Chennai on Tuesday to take stock of flood relief.
      Swamy has alleged cheating and breach of trust in the acquisition of Associated Journals Limited (AJL) – the publisher of National Herald – by a company called Young India Limited (YIL), in which the Gandhis reportedly hold shares.
      The BJP leader on Monday filed a caveat in the Supreme Court to pre-empt any ex-parte order on appeals likely to be filed by the Gandhis. “I have filed a caveat in the Supreme Court that in case they file any petition, it should not be heard and no order be passed without giving me an opportunity or without hearing me,” he said.
      Started in 1938 by Jawaharlal Nehru, the National Herald’s circulation and financial health steadily deteriorated over decades, leading to its closure in 2008 with a debt of Rs 90 crore on its head.
      Swamy accused the Congress of loaning this money to AJL and then assigning the debt to YIL for Rs 50 lakh – a transaction that the BJP leader said amounted to cheating and a breach of trust.
      The National Herald building in New Delhi is prime real estate, which was leased out for commercial purposes and AJL is receiving rental of Rs 60 lakh a month for this property alone. AJL also has real estate assets of at least Rs 2,000 crore in posh areas of New Delhi and several other places, Swamy claimed.
      “This is what happens when you buy such a huge property for a pittance,” BJP spokesperson Shahnawaz Hussain told reporters, as he also took a dig at the Congress president who returned from the US on Monday after a medical check-up. “Law is equal to the common man and Sonia Gandhi. They cannot hide from it.”
    • http://www.hindustantimes.com/india/i-leave-it-on-you-to-judge-sonia-on-political-vendetta-in-herald-case/story-x2xU4Wnlebti70Ko8ParDO.html


Published: December 8, 2015 12:07 IST | Updated: December 8, 2015 15:22 IST  

‘National Herald’ case: court directs Sonia, Rahul to appear on Dec. 19



“I am giving exemption from personal appearance only for today,” the magistrate said, replying to a plea by Congress president Sonia Gandhi and son Rahul, seeking exemption from personal appearance on Tuesday.
The Hindu
“I am giving exemption from personal appearance only for today,” the magistrate said, replying to a plea by Congress president Sonia Gandhi and son Rahul, seeking exemption from personal appearance on Tuesday.
A Delhi court on Tuesday exempted Congress president Sonia Gandhi and vice-president Rahul Gandhi from personal appearance for a day and asked them to appear before it on December 19 in the 'National Herald' cheating and misappropriation case.
Senior advocates Abhishek Manu Singhvi appeared for the Congress leaders and moved a plea seeking exemption from personal appearance for their clients for Tuesday alone. Mr. Singhvi also assured the court that the two leaders were willing to appear before the court.
Complainant in the case, BJP leader Dr. Subramanian Swamy opposed their plea, submitting that according to a TV report Rahul Gandhi had left for Pudducherry in the morning. He also said that the High Court order was available on its site. Dr. Swamy also handed over a copy of the High Court order to the magistrate.‎
The court also exempted Congress treasure Moti Lal Vora, its senior leader Oscar Fernandes, Sam Pitroda and Suman Dubey, the other accused in the case, from personal appearance in the case. The court also asked them to appear o December 19.
'Make sure all the accused appear on December 19'
The magistrate told the defence counsel to ensure that all the accused appear before the court on December 19. “Make sure that all the accused appear on December 19. I am giving exemption from personal appearance only for today. Don’t come in the morning on December 19. You come at 3 p.m.,” the magistrate said.
The High Court had on Monday asked them to appear before the lower court. It had also dismissed their applications for exemption from personal appearance.
'Not scared of anyone'
Invoking the legacy of the late Prime Minister Indira Gandhi in the wake of the 'National Herald' case, Sonia Gandhi told reporters after a meeting of the strategy committee of Congress party in Parliament: "I am the daughter-in-law of Indira Gandhi. I am not scared of anyone. I am not disturbed.”
The case had its echo in Parliament with Congress members staging protest in both Lok Sabha and Rajya Sabha over what they described as “political vendetta“.
They, however, did not specifically mention the National Herald case in their protests in either of the House. 

(With inputs from agencies)

http://www.thehindu.com/news/national/national-herald-case-court-directs-sonia-rahul-to-appear-on-dec-19/article7961353.ece?homepage=true&css=print

Published: December 8, 2015 11:22 IST | Updated: December 8, 2015 14:27 IST  

Combative Congress disrupts Parliament



Union Minister of State for Commerce and Industry Nirmala Seetharaman and Union Minister of State for Parliamentary Affairs Mukhtar Abbas Naqvi addressing a press conference following the adjournment of both Houses. Photo: Sandeep Saxena
The Hindu
Union Minister of State for Commerce and Industry Nirmala Seetharaman and Union Minister of State for Parliamentary Affairs Mukhtar Abbas Naqvi addressing a press conference following the adjournment of both Houses. Photo: Sandeep Saxena
Congress members, upset over the 'National Herald' case, on Tueday disrupted the Parliament, protesting against alleged “vendetta politics” leading to repeated adjournments in the Lok Sabha and the Rajya Sabha.
Congress president Sonia Gandhi, son Rahul Gandhi and others were on Tuesday directed to appear in person on December 19 by a Delhi court which allowed their plea seeking exemption from personal appearance for the day in the ‘National Herald’ case.
No sooner had both the Houses assembled for the day, Congress members stormed the Well, shouting slogans against the government and refusing to heed to the Chair’s repeated pleas that they return to their seats and raise the issue.
While no Congress member specified the issue, their vociferous protests came a day after the Delhi High Court, in a blow to Sonia and Rahul Gandhi, declined to give them any relief in the case, asking them to appear before a trial court.
2:23 pm: Both Houses adjourned till 3 pm
2:07 pm: 'We are protesting in both Houses against this dictatorship. Democracy in danger', says Congress leader Ghulam Nabi Azad.
1: 59 pm: An expert committee appointed for the new capital of Andhra Pradesh has suggested an estimated Rs 27,097 crore as the cost for building ‘Amravati’, Lok Sabha was informed today.
1:58 pm: Why are pulses expensive? Hoarding, rising transportation cost and a lack of production are the main reasons behind rise in retail prices of pulses in the country, government said today.
“There has been a rise in the retail prices of pulses over the year. The main reason is the reduced availability following a decline in production of pulses from 19.25 million tonnes in 2013—14 to 17.20 million tonnes in 2014—15 on account of adverse weather conditions,” he told the Lok Sabha.
He said the other factors responsible for high prices of pulses are hoarding, rise in transportation cost and black—marketing.
1:55 pm: India committed to build 50,000 houses in Sri Lanka
India is committed to build 50,000 houses for internally displaced people in Sri Lanka, Lok Sabha was informed today.
Minister of State for Home Kiren Rijiju said the project envisages construction of new houses and repair of damaged houses and it is being implemented through two models, agency driven and owner—beneficiary driven.
“The beneficiaries of the housing project are identified through a consultative process,” he said in reply to a written question.
Rijiju said as per the information received from the state governments of Tamil Nadu and Odisha, a total of 1,01,368 Sri Lankan Tamil refugees are presently staying in the country.
“There has been no organised repatriation of Sri Lankan Tamil refugees since 1995,” he said.
12:34 pm: Lok Sabha adjourned till 2 p.m.
12 noon: Uproar continues in Rajya Sabha as proceedings are adjourned till 12:30
11:39 am: Rajya Sabha adjourned till noon.
11:34 am: Proceedings in Rajya Sabha resume amid uproar by Congress MPs. Shouting slogans in well of the house.
11:32 am: We've heard Sonia Gandhiji’s statement this morning.She is awfully wrong, media doesn't decide as to who’s right or wrong: Nirmala Seetharaman
11:30 am: Parliamentary Affairs Minister M. Venkaiah Naidu says it is "unfair and undemocratic of the Congress to disrupt Parliament on account of a case in court."
11:20 am: Both Houses adjourned till 11:30 a.m.
11:14 am: Lok Sabha adjourned for half an hour after uproar over a host of issues and Congress members storming the Well.
11:10 am: Congress MPs shouting slogans against government, accusing it of political vendetta in 'National Herald' case.
11:00 am: Sonia Gandhi, reacting to whether the National Herald case is one of political vendetta, said: "I leave that to you to judge". "I am the daughter in law of Indira Gandhi, I'm not afraid of anything. Why should I be upset"
Following is today’s schedule for both Houses of Parliament:
Lok Sabha:
Bills for consideration and passing:
— The Indian Trusts (Amendment) Bill, 2015.
— The Commercial Courts, Commercial
Division and Commercial Appellate Division of High Courts Bill, 2015.
Further discussion on drought situation in various parts of the country.
Rajya Sabha:
Calling Attention on the pathetic living conditions of plantation workers, especially the tea garden workers in different parts of the country.
Bills for consideration and passing:
— The Whistle Blowers Protection (Amendment) Bill, 2015.
— The Juvenile Justice (Care and Protection of Children) Bill, 2015.
Printable version | Dec 8, 2015 4:30:04 PM | http://www.thehindu.com/news/national/live-updates-parliament-proceedings-national-herald-case/article7961127.ece

Jaitley rebuts Congress charge of government vendetta in Herald case

by 9 mins ago

New Delhi: Finance Minister Arun Jaitley on Tuesday rejected Congress charge of political vendetta on the part of Modi government in the National Herald case saying it has nothing to do with it.
]Union Finance Minister  Arun Jaitley. PTIUnion Finance Minister Arun Jaitley. PTI
Attacking the Congress over disruption of Parliament on the issue, he asked party leaders including Sonia and Rahul Gandhi to face the courts saying India is not a banana republic in which Parliament or media can decide the guilt or innocence in such matters.

"No political vendetta. A private complaint was lodged. Government had nothing to do with it. The High Court has dismissed their case and asked them to go and face trial. Nobody in this country has immunity from law. They can challenge the orders in a higher court or face proceedings," he said.

Jaitley was talking to reporters after both the Houses of Parliament were adjourned for the day after repeated disruptions by Congress members over the Herald case in which the Delhi High Court yesterday dismissed the plea of Sonia and Rahul Gandhi and others seeking quashing of summons against them and exemption from personal appearance. 

PTI
http://www.firstpost.com/printpage.php?idno=2537570&sr_no=0

Illicit Financial flows from India: 34 lakh crores, $510.29 bn. as of 2013. NaMo,nationalise kaalaadhan.

$
0
0
NaMo, the Swarajyam won in 2014 has to be sustained by taking the nation on the path of abhyudayam.

A key component for success of this mission is restitution of kaalaadhan. 

Reports indicatethat kaalaadhan has reached alarming proportions creating the sorry, yet false image of Bharat as a Banana Republic. 

Most of the estimated kaalaadhan of $510.29 bn = Rs. 34 lakh crore (Conversion rate: 1 bn. USD = 3400,000 crores, i.e. 34 lakh crores).  Most of this staggering amount is post-colonial loot. Many surviving looters have to be sent to Tihar Jail. It is the responsibility of Government of India.

If kaalaadhanwale are not dealt with under the Rule of Law, they will continue to put roadblocks on the path of abhyudayam and suffocate the Bharat Vikas Mission. 

Nationalise kaalaadhan. All it takes is a Finance Bill on the lines of the Nationalisation of Private Banks announced during Indira Gandhis' regime.

Kalyanaraman
GFI Logo
FOR IMMEDIATE RELEASE
December 8, 2015

New Study: Illicit Financial Flows Hit US$1.1 Trillion in 2013
US$7.8 Trillion drains from Developing World from 2004-2013
Trade Fraud Responsible for Illicit Outflows of US$6.5 Trillion
China, Russia, Mexico, India, Malaysia are Biggest Exporters of Illicit Capital over Decade
Sub-Saharan Africa Still Suffers Largest Illicit Outflows as % of GDP
WASHINGTON, DC – Illicit financial flows from developing and emerging economies surged to US$1.1 trillion in 2013, according to a study releasedWednesday by Global Financial Integrity (GFI), a Washington, DC-based research and advisory organization. Authored by GFI Chief Economist Dev Karand GFI Junior Economist Joseph Spanjers, the report pegs cumulative illicit outflows from developing economies at US$7.8 trillion between 2004 and 2013, the last year for which data are available. 
Titled “Illicit Financial Flows from Developing Countries: 2004-2013" the study reveals that illicit financial flows first surpassed US$1 trillion in 2011, and have grown to US$1.1 trillion in 2013—marking a dramatic increase from 2004, when illicit outflows totaled just US$465.3 billion. “This study clearly demonstrates that illicit financial flows are the most damaging economic problem faced by the world’s developing and emerging economies,” said GFI President Raymond Baker, a longtime authority on financial crime. “This year at the U.N. the mantra of ‘trillions not billions’ was continuously used to indicate the amount of funds needed to reach the Sustainable Development Goals. Significantly curtailing illicit flows is central to that effort.” 
Illicit Financial Flows from Developing Countries: 2004-2013

Additional Findings


  • Illicit financial flows averaged a staggering 4.0 percent of the developing world’s GDP. 
  • Sub-Saharan Africa suffered the largest illicit financial outflows—averaging 6.1 percent of GDP—followed by Developing Europe (5.9 percent), Asia (3.8 percent), the Western Hemisphere (3.6 percent), and the Middle East, North Africa, Afghanistan, and Pakistan (MENA+AP, 2.3 percent). 
  • In seven of the ten years studied global IFFs outpaced the total value of all foreign aid and foreign direct investment flowing into poor nations. 
  • The IFF growth rate from 2004-2013 was 8.6 percent in Asia and 7 percent in Developing Europe as well as in the MENA and Asia-Pacific regions. 

Major Implications for Domestic Resource Mobilization and Sustainable Development

Goal 16.4 of the Sustainable Development Goals (SDGs) calls on countries to significantly reduce illicit financial flows by 2030. However, the international community has not yet agreed on goal indicators, the technical measurements to provide baselines and track progress made on underlying targets and, subsequently, the overall SDGs. These indicators will not be finalized until March 2016. The report calls on the IMF to conduct this annual assessment. 

Country Rankings

The study ranks the countries by the volume of illicit outflows. According to the report, the 20 biggest exporters of illicit flows over the decade are: 
  1. China ............................................................................................. US$139.23bn avg. (US$1.39tn cumulative) 
  2. Russia ............................................................................................ US$104.98bn avg. (US$1.05tn cumulative) 
  3. Mexico ........................................................................................ US$52.84bn avg. (US$528.44bn cumulative) 
  4. India ............................................................................................ US$51.03bn avg. (US$510.29bn cumulative) 
  5. Malaysia...................................................................................... US$41.85bn avg. (US$418.54bn cumulative) 
  6. Brazil ........................................................................................... US$22.67bn avg. (US$226.67bn cumulative) 
  7. South Africa ................................................................................ US$20.92bn avg. (US$209.22bn cumulative) 
  8. Thailand ...................................................................................... US$19.18bn avg. (US$191.77bn cumulative) 
  9. Indonesia .................................................................................... US$18.07bn avg. (US$180.71bn cumulative) 
  10. Nigeria ........................................................................................ US$17.80bn avg. (US$178.04bn cumulative) 
  11. Kazakhstan ................................................................................. US$16.74bn avg. (US$167.40bn cumulative) 
  12. Turkey ......................................................................................... US$15.45bn avg. (US$154.50bn cumulative) 
  13. Venezuela ................................................................................... US$12.39bn avg. (US$123.94bn cumulative) 
  14. Ukraine ....................................................................................... US$11.68bn avg. (US$116.76bn cumulative) 
  15. Costa Rica .................................................................................. US$11.35bn avg. (US$113.46bn cumulative) 
  16. Iraq ............................................................................................. US$10.50bn avg. (US$105.01bn cumulative) 
  17. Azerbaijan ....................................................................................... US$9.50bn avg. (US$95.00bn cumulative) 
  18. Vietnam........................................................................................... US$9.29bn avg. (US$92.94bn cumulative) 
  19. Philippines ...................................................................................... US$9.03bn avg. (US$90.25bn cumulative) 
  20. Poland............................................................................................. US$9.00bn avg. (US$90.02bn cumulative) 

Policy Recommendations

This report recommends that world leaders focus on curbing opacity in the global financial system, which facilitates these outflows. Specifically, GFI maintains that: 

  • Governments should establish public registries of verified beneficial ownership information on all legal entities, and all banks should know the true beneficial owner(s) of any account opened in their financial institution. 
  • Government authorities should adopt and fully implement all of the Financial Action Task Force’s (FATF) anti-money laundering recommendations; laws already in place should be strongly enforced. 
  • Policymakers should require multinational companies to publicly disclose their revenues, profits, losses, sales, taxes paid, subsidiaries, and staff levels on a country-by-country basis. 
  • All countries should actively participate in the worldwide movement towards the automatic exchange of tax information as endorsed by the OECD and the G20. 
  • Customs agencies should treat trade transactions involving a tax haven with the highest level of scrutiny. 
  • Governments should significantly boost their customs enforcement by equipping and training officers to better detect intentional misinvoicing of trade transactions, particularly through access to real-time world market pricing information at a detailed commodity level. 
  • Governments should sign on to the Addis Tax Initiative to further support efforts to curb IFFs as a key component of the development agenda. 

Methodology


To conduct the study, Dr. Kar and Mr. Spanjers analyzed discrepancies in balance of payments data and direction of trade statistics (DOTS), as reported to the IMF, in order to detect flows of capital that are illegally earned, transferred, and/or utilized. Since GFI’s 2014 annual update, the existing methodology has been refined to provide a more precise trade misinvoicing calculation for a greater number of countries, leading to a significant upward revision in illicit flow estimates for many of these economies as compared to previous GFI reports. 
###
Notes to Editors:
  • Click here to read an HTML version of this press release on our website. 
  • Click here to read the full report online. A PDF of the full report can also be downloaded here [PDF | 3.5 MB]. A separate PDF of the Executive Summary is also available here [PDF | 61 KB]. 
  • More information about the GFI report—including an Excel file with the report’s data—is available on the GFI website here
  • For all press inquiries or to schedule an interview with Mr. Baker, Dr. Kar, or Mr. Spanjers, contact Christine Clough atcclough@gfintegrity.org / +1 202 293 0740, ext. 231. On-camera spokespersons are available in Washington, DC. 
  • All monetary values in the report and in this release are expressed in nominal 2010 U.S. dollars (USD). 
Journalist Contact:

Aha, fight the Great Press Enclave Robbery case, get ready for coming expose on Vatican, Sarasin & Pictet bk acc. NaMo, nationalise kaalaadhan.

$
0
0
  1. TDK says she & her bambino will fight on the NH corruption charge. Then get ready for coming expose on Vatican, Sarasin and Pictet bk accts
  2. The last gasp of National Herald -- Dr Subramanian Swamy via and by Ravi Kapoor
  3. Is it not strange that TDK invokes Indira but what about her Nazi soldier father and LTTE's benefactor mother?
  4. . lucidly explains legal implications for Gandhis in National Herald case.Do read. v
Dr who strikes Fear in the Gandhi Dynasty !
Embedded image permalink
  1. I will file a contempt statement against TDK and Buddhu when I find time. PTs: Send links to media if you find any
  2.   Retweeted
    DelhiHC 27 page rullin says,"court finds no hesitation in puttin on record..evidence of criminal intent." Kudos
  3. PTs: This daughter of a Nazi soldier and later KGB agent is asking her party to hold demonstrations against a Court Order!!
  4.   Retweeted
    she talks like the head of a MAFIA n GODMOTHER of CORRUPT N CRIMINALS... first they said bring it on n now crying Pol V
  5. So finally the fascist basis of TDK and Buddhu is clear. No respect for courts!
  6. Congi adv assured all accused will appear in court on any date fixed. Court asked me and I said court must direct. Court directed for Dec19
  7. I have arrived in Patiala House with team. Yatinder in SC in CJI court.

Indira's Bahu hurting India. Great Press Enclave Robbery: ED & CBI raiding 10 Janpath? Why not? See the backgrounder video on kaalaadhan (1:38:41).

$
0
0
Today a senior Congi MP known to me from Rajiv's time said fear of TDK is ED & CBI raiding 10 Janpath. Hence the hullabaloo in Parliament!!

Time to see the video of 2014 again



The last gasp of National Herald — Dr Subramanian Swamy

To begin with, and briefly: In 2011, Ms. Sonia Gandhi and her son, Mr. Rahul Gandhi, both MPs and hence public servants under the Prevention of Corruption Act, had floated, under Section 25 of the Companies Act, a company called Young Indian Private Ltd.
The Ma-Beta corrupt duo hold 76 per cent of the total equity (38 per cent shares each) in the company, while Congress party treasurer Motilal Vora and Oscar Fernandez held the remaining 24 Congress party Treasurer. If any person or group holds more than 74 per cent of a company’s equity, the company can be virtually administered without caring for other shareholders. Thus, Young Indian is a Gandhi-Maino private enterprise that is directly administered by the duo.
Now, we come to the brazen corrupt plot of the duo to acquire another well-endowed entity in terms of assets. The Associated Journals Private Ltd. (AJPL) is that another company. AJPL—the owner-publisher of National Herald, Navjivan, and Quami Awaz newspapers—was set up by prominent Congress leaders in 1938. Jawaharlal Nehru became president of the company.
Because its object was to publish a newspaper, APJL acquired , at concessional rates, from Central and state governments high-value real estate properties in Delhi, Mumbai, Bhopal, Indore, Haryana, and several places in Uttar Pradesh, and some places like on the prime land in Delhi and Lucknow, built massive offices on public donations for the publication of its newspapers.
But, like all Nehru-Gandhi-Maino proclaimed public “enterprises,” AJPL’s main mission of publishing newspapers soon ended in failure. By the 1970s, all three newspapers were running in terrible losses; they failed to pay employees’ wages. Labor agitation forced the owners to close the operations in a lock-out. The shareholders’ list by then had got depleted by death, alienation, or sale, and thus AJPL came fully into the grip of the Nehru dynasty, with family retainer Motilal Vora as chowkidar-president,
By 2008 or a little earlier, Rahul Gandhi was inducted as a shareholder in AJPL. But he failed to disclose this in his sworn affidavit filed as a candidate for Lok Sabha in 2009.
In his sworn assets statement, he declared as ‘Nil’ his shares in companies, when in fact he at least owned three lakh shares in AJPL, and controlling shares in Back-Ops company that he set up during the NDA regime. The Back-Ops ownership was later handed over to sister Priyanka by a backdated letter in 2009, who then promptly wound up the company in 2011—maintaining the family tradition of failed enterprises. The assets acquired following Back-Ops liquidation went into Priyanka’s folder.
In 2010, “Operation AJPL acquisition” began by Young Indian and executed in four steps:
(i) Step 1: Moribund AJPL obtains an unsecured zero interest loan of Rs 90 plus crore from the All India Congress Committee (AICC) in 2011 with no stated purpose (but now the spin given by Congress spokesman Janardan Dwivedi is that the loan was for the emotional attachment of Congress party for National Herald). Section 13A of the Income Tax Act, read with Section 29 A to C of the Representation of the People Act, prohibits any political party from giving loans to commercial or related enterprises.
Note: Motilal Vora is president of AJPL, which received the loan; he is Treasurer of AICC which gave the loan; and he is also a shareholder and Director in Young Indian, the prospective buyer of AJPL!
(ii) Step 2: Young Indian enters the picture with a proposal made by Young Indian Director Motilal Vora to AJPL president Motilal Vora that he would speak to AICC treasurer Motilal Vora to unburden AJPL of the loans due to AICC by a financial derivative of transfer of liability to Young Indian. Note! It helps that Sonia Gandhi is AICC president and Rahul Gandhi is AICC senior-most general secretary.
(iii) Step 3: AJPL, acting on a mere Board Resolution dated February 20, 2012, and not by a Shareholders Meeting, sells by transfer of shares to Young Indian for a mere Rs 50 lakh.
Who cares that Young Indian is not a media company which cannot buy a media company that has got land allotted by government and obtained bank loans on the condition that it is a media company producing newspapers?
Before buying AJPL, Rahul Gandhi transfers 262,411 of his three lakh shares in AJPL to sister Priyanka. Robert Vadra is left out of the deal, because Aruna Roy will see to it that Kejriwal will cut him down to size, with Ahmed Patel ensuring 24×7 media publicity to scare the wits out of Mr. Vadra.
(v) Step 4: The seven-storey Herald House is now securely with Young Indian. The Ma-beta duo illegally opens Herald House, which is in the prime area of New Delhi, for renting. A Passport Seva Kendra rents a large space of two floors, and Minister of External Affairs S.M. Krishna inaugurates the office. Huge, six months’ rent is collected by Young Indian from multinational companies which are soon to start offices in Herald House. The acquisition process is now complete.
Thus the deal was to grab the Rs 1,600-crore worth Herald House and other properties of National Herald and Quami Awaz in Delhi, and another Rs 3,400 crore in different parts of UP, Maharasthra, and MP for which Young Indian made a commitment to pay a mere Rs 50 lakh to AICC for owning the Rs 90 crore obtained from AICC as an unsecured, zero-interest loan and now written off by the AICC.
Now what illegalities have been committed?
1. The deal is a sham, bogus, and a violation of several laws including Companies, the Income-Tax Act, Indian Penal Code Sections 405-08, 420, 467, and 193, Election Law, and Government Residence Allotment Rules.
2. The un-built on land in Mumbai, Indore, Bhopal, Punchkula, Lucknow etc., etc., has been illegally sold to builders of luxury skyscrapers, malls, and housing for Congress Ministers. This is a violation of the land allotment orders and a criminal breach of trust.
3. Young Indian filed statements with the RoC in March 2012, disclosing that the shareholders meetings were held in Sonia Gandhi’s government-allotted 10, Janpath. This is in violation of the law, since 10, Janpath, New Delhi, is government-provided accommodation which cannot be used for commercial purposes and business.
4. More than 80 per cent of the persons mentioned in the 2011 shareholders’ list filed with the RoC are deceased, such prominent persons such as Jawaharlal Nehru, Indira Gandhi, Sharda Prasad, and GD Birla, as also some defunct Kolkata-based companies. Hence the Board Meeting of AJPL handing over the company to Young Indian is a violation of the Companies Act and is an offence as well as a fraud on the public.
I urge, therefore, an immediate probe by the Serious Fraud Investigation Office and CBI into this dubious, stinking deal between Young India and The Associated Journals, and from the Election Commission for the illegality of the AICC I giving a loan to a private company.
Mr. Rahul Gandhi also committed perjury when he told a lie in his 2009 nomination paper for Lok Sabha that he owned ‘NIL’ shares when he owned in fact over three lakh shares of AJPL in 2009.
The bottom line is that National Herald—for which his great grandfather Nehru pompously said, “I will sell Anand Bhavan but never National Herald” —has been strangulated to death by Rahul Gandhi and his mother. Young Indian objectives do not include bring out a newspaper. Rahul Gandhi himself told the PTI on October 9, 2012, after swallowing AJPL, “We have no intention to start or revive a newspaper.”
The last gasp of National Herald, Navjivan, and Quami Awaz has been heard. For just Rs 50 lakh, Rs 5,000-crore of property has been obtained.
Ironically, Herald House is built on a kabaristan on Bahadur Shah Zafar Marg. The Mama-son duo knows the Biblical saying—from dust to dust!
First published on 15 Nov 2012 at indiaright.org

National Herald affair: It’s fraud all the way — S Gurumurthy

The bare facts exposed by Dr Subramanian Swamy on the National Herald affair this month are eloquent, needing very little prose. The fraud is explicit without exposition. Here are the basic facts. Financial crisis forced Associated Journals Limited (AJL), the publishers of National Herald newspaper founded by Pandit Nehru, to close down the paper in 2008. To pay off the employees to help the closure, the Congress Party had given interest-free loan of Rs 90 crore plus to AJL, then. With the newspaper shut, AJL had become a mere real estate company in 2008, with property in Delhi, Lucknow and Mumbai worth over Rs 2,000 crore in its balance sheet. Against this, AJL owed just Rs 90-crore plus to the Congress. It had very little liability, besides. The balance real estate of AJL, left after paying off the dues to Congress, legally and morally belonged to AJL’s thousand plus shareholders. Big and small, they had contributed Rs 89 lakh to AJL’s capital, when the Rupee was hundred times more valuable. If AJL’s real estate had been sold and cash distributed to the shareholders,     Brahm Dev Narain, a teacher holding just 41 equity shares in AJL, would have got some Rs 84,000. Hundreds of others would have got similar sums. 
But, by deep design and defying both law and morals, Sonia Gandhi and Rahul Gandhi appropriated — actually misappropriated — control of AJL’s Rs 2,000-cr real estate without paying a dime to AJL’s shareholders. In just three months, between November 2010 and February 2011 and in three moves, control of thousands of crore worth property passed onto the Gandhi family. Here unfolds the sordid story.
As the first step, in November 2010, a trust company named “Young Indian” was mysteriously formed with a capital of just Rs 5 lakh, in which Sonia Gandhi and Rahul Gandhi owned 38 per cent each (total 76 per cent) and two family retainers, Motilal Vora and Oscar Fernandes, owned the balance 24 per cent, making it cent percent Gandhi family outfit. Second, the very next month, December 2010, the Gandhis got the Congress party to assign the Rs 90-cr plus loan given to AJL in 2008 to Young Indian (read themselves) by paying to the party just Rs 50 lakh. The Congress wrote off the balance Rs 89.75 cr as irrecoverable. This creative — actually criminal — accounting substituted Young Indian for the Congress, entitling Young Indian to recover Rs 90-cr plus due from AJL. Finally, in February 2011, AJL converted the Rs 90-cr plus due to Young Indian into equity shares and allotted them. By this step, Young Indian became almost 99 per cent owner of AJL, and as much of the real estate of AJL. When AJL had assets worth Rs 2,000 cr, why should the Congress write off Rs 89.75 cr due from it as bad debt? Would the Congress have done it for any person outside the Gandhi family? And did the Congress Working Committee or AICC know of, or consent to, donate Rs 89.75 cr to the Gandhis through Young Indian? More. In the founding documents of Young Indian the one word that is totally absent is “Congress”! The design is self-evident. The Congress should be out completely and the Gandhi family should exclusively grab control of the AJL’s lands at Delhi, Lucknow and Mumbai worth thousands of crores for pittance. And it did happen.
The rest of Young Indian’s story stinks even more. With the Gandhi family and loyalists holding its entire capital, the directors of Young Indian — besides Sonia and Rahul, are Vora, Oscar, Suman Dubey and Sam Pitroda — are time-tested friends of the family. But, what is the object of Young Indian? Young Indian says its first annual report (April 27, 2012), “is engaged in activities to inculcate in the minds of India’s youth commitment to the ideals of democratic and secular society”.
See what is the first act of this idealist company, after its birth in November 2010, to “inculcate” such ideals in youth. Its annual report shows that the company forthwith started its “operations in December 2010”, and as its first act in pursuance of “its objects”, it acquired the “loan owed” by AJL “for a consideration of Rs 50 lakh”, by which it became AJL’s 99 per cent owner. So the first act of Young Indian to promote idealism in Indian youth was to defraud the Congress party of Rs 89.75 crore on the one hand and the shareholders of AJL of thousands of crores of money on the other. See how the plot thickens.
Young Indians’ annual report discloses a further design — to alter the character of AJL itself. It says that AJL is recasting “its activities” to align its objects, Young Indian’s “main objects”. Finally to merge AJL into Young Indian? And “as part of the restructuring exercise of” AJL, says the annual report, the “loan was converted into equity”. A joke indeed! Young Indian speaks as if it is helping to restructure AJL. Young Indian is a pauper. Its director’s report shows that, from its inception in November 2010 to March 2012, its total income was — believe it — just Rs 800! Its total expenditure was Rs 69.79 lakh and its loss, after deducting its income (Rs 800) was Rs 69.78 lakh. Does the AJL, with huge real estate, need an asset-less and income-less pauper Young Indian for its restructure?
See the deepening design. Young Indian’s annual report intentionally conceals the crucial fact that the loan of Rs 90-cr plus owed by AJL to it was originally due to the Congress party — the intention being that Young Indian looted the Congress should be concealed. The report also suppresses the fact that AJL with asset base of a couple of thousands of crores had become (almost) its wholly-owned subsidiary. It says, in fine print, that shareholders — who? Sonia, Rahul, Vora, Oscar, Dubey and Pitroda! — will get information regarding the subsidiary on request.
This is a fraud on company law, which mandates that the details of the subsidiary be available to the public. More. Young Indian also totally suppresses its 99 per cent holding in the AJL saying that the shareholding “is treated as application on the object of the company” and so “the same has not been reflected as an investment in shares”. This deceptive accounting jargon means that the payment of `50 lakh for 99 per cent of shares of the AJL worth thousands of crores is shown not as an asset, but as expenditure! Why? Obvious.
To keep the investment out of the balance sheet of Young Indian! The annual report blatantly lies that since the net worth of AJL is negative, its investment in 99 per cent capital of AJL is written off as expenditure.
The balance sheet of AJL as on March 31, 2011, shows a positive net worth Rs 8 crore; of which Young Indian’s 99 per cent share is Rs 7.92 cr. So the negative net worth story is a fabrication. The real net worth of Young Indian is, of course, over Rs 2,000 cr.
And the final lie. After Dr Swamy’s expose, the Congress, with tears in its eyes, told the nation on November 3, 2012, that revival of National Herald, a symbol of Gandhi-Nehru ideals, was an “emotional issue” for the party, as if it has paid Rs 90 cr plus now for Herald’s revival. It had paid the amount in 2008 to help close, not revive, the Herald. Just three weeks before the Congress shed tears to revive National Herald, on October 11, 2012, ‘The Pioneer’ newspaper reported that Rahul Gandhi was emphatic that Young Indian had no intention of relaunching any newspaper. By an email to ‘The Pioneer’, Rahul Gandhi’s office said: “Young Indian is a not-for-profit company and does not have commercial operations…. The company has no intention of starting any newspaper”. Any more evidence needed to prove that the sobbing story of Herald’s revival is fake? A post facto lie?
So. The Gandhi family usurping the AJL’s Rs 2,000 cr real estate, with the funds of the Congress and through Young Indian, is fraud all the way. On the Congress. On the shareholders of AJL. And on the National Herald.
Pandit Nehru said: “I will not let the National Herald close down even if I have to sell (my own house) Anand Bhawan”. And now? The Gandhis have buried the National Herald and looted its real estate.
S. Gurumurthy is a well-known commentator on political and economic issues.
E-mail: comment@gurumurthy.net
First published on 8 Nov 2012 at newindianexpress.com


National Herald poops Sonia’s birthday party

New Delhi: Congress President Sonia Gandhi  in Lok Sabha during the winter session of Parliament .
[New Delhi: Congress President Sonia Gandhi in Lok Sabha during the winter session of Parliament .]
In what is utter disregard for court order, Sonia, Rahul and their Congress party has stalled the functioning of the Parliament after their petition against having to appear in lower court was rejected by the High Court.
It’s a surprising coincidence that it’s Sonia Gandhi’s birthday today which also happens to be International Anti-Corruption day.
On her birthday, greetings to Congress President Smt. Sonia Gandhi. May Almighty bless her with long life & good health.
. @narendramodi Sir, Today is International Anti-Corruption Day also
Congress Vice President Rahul Gandhi today said the National Herald case is “hundred per cent political vendetta coming out of PMO”.
Venkaiah Naidu had earlier said that Congress was using Parliament to threaten judiciary (by disruption).
Rahul Gandhi rejected Naidu’s charge, saying that “it is the other way round”.
“One hundred per cent political vendetta. Pure political vendetta coming out of PMO. It is their way of doing politics. Pure 100 per cent vendetta.”
Congress thinks they are hurting Modi, but no, they are hurting India-Venkaiah Naidu
3:19 PM - 9 Dec 2015Taking a dig at all those who are crying foul over intolerance and doing vendetta politics, Anupam Kher tweeted:
VENDETTA is the new INTOLERANCE.:)
2:48 PM - 9 Dec 2015Minister of State for Parliamentary Affairs Mukhtar Abbas Naqvi charged the Congress with insulting the mandate of the people and went on to suggest that the House should not be adjourned.
Deputy Chairman of the Rajya Sabha PJ Kurien told protesting Congress and BJD MPs:
“Don’t you know that displaying placards is not allowed. Shouting slogan is also not allowed. Coming into well is also not allowed.”
He asked members to return to their places and allow the Zero Hour to proceed but no one heeded to his pleas, forcing him to first adjourn the House till 11:30 hours.
Similar scenes were witnessed when the House reassembled at noon with slogan-shouting Congress members again trooping into the Well. They were followed by BJD members who too rushed to the Well with some of them carrying placards.
Amid the din, Naqvi said important bills like the Whistle Blowers Protection (Amendment) Bill and the Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Amendment Bill, were before the House. In addition, discussion on an important matter like price rise, which was demanded by Congress, was also listed, he added.
Everybody knows “history and geography” of Congress, Naqvi said, adding government was ready for discussion.”
“If they (Congress) feel they are being discriminated, we are ready for a discussion.”
As the din continued Kurien adjourned the House till noon. The scene was no different when the House again resumed at noon with the protesting members continuing slogan- shouting from the Well when Chairman Hamid Ansari called for the Question Hour.
Ansari was heard asking how did the members manage to bring posters inside the House. He attempted to take up the Question Hour but as the din continued, he adjourned the House for 15 minutes. After the House resumed at 12.15, similar scenes were witnessed.
Ansari again attempted to allow questions to be taken up but members from both Congress and BJD trooped into the Well raising slogans. As his attempts to bring normalcy in the House failed, Ansari again adjourned the House till 2 PM.

https://www.blogger.com/blogger.g?blogID=3900879694651725760#editor/target=post;postID=3796307908338002317

Congress leader’s photo holding Rahul Gandhi’s slipper goes viral, says did it out of courtesy (3:55)

$
0
0

Congress leader Narayanaswamy hold Rahul Gandhi’s slippers at Puducherry Published on Dec 9, 2015
Ex-Minister V Narayanaswamy, who was a Congress Union Minister was seen holding the slippers for Rahul Gandhi during his visit to flood hit Puducherry.

Congress leader’s photo holding Rahul Gandhi’s slipper goes viral, says did it out of courtesy

After videos and images of him holding slippers to enable Congress Vice President Rahul Gandhi wear them went viral, former Union Minister V Narayanasamy today said he did that out of courtesy to help his party top leader wade through a flooded street in Puducherry.
Yesterday, Rahul Gandhi toured flood-hit regions of Puducherry and Tamil Nadu. During his visit to the Union Territory, regional Congress leaders, including Narayanasamy had accompanied him.
Among Rahul’s tour pictures and videos was one showing Narayanasamy — slightly bent — and holding a pair of slippers for his leader to wear and it went viral.
A section of the media claimed that the former Union Minister of State in Prime Minister’s Office during UPA-II was holding Rahul Gandhi’s slippers.
Asked about it, Narayanasamy said,”it was not Rahul Gandhi’s slippers, it was mine and I was holding it for him to wear out of courtesy so that he could walk through a flooded neighbourhood.”
“Rahulji was wearing shoes and he had to remove it as the street was flooded. As he got ready to walk barefoot, I offered mine as the flooded street had thorns and rough stones,” he told PTI.
“I followed Rahulji by wearing another pair of slippers given to me by a party worker,” he said.
A former Member of both Lok Sabha and Rajya Sabha, Narayanasamy is a prominent Congress leader in Puducherry.
http://indianexpress.com/article/india/india-news-india/congress-leaders-photo-holding-rahul-gandhis-slipper-goes-viral-says-did-it-out-of-courtesy/

Modi's foreign policy has exhibited intelligence, focus and vision -- Cleo Pascal.

$
0
0
Will Modi's Business-like Approach to Foreign Policy Work?

Will Modi's Business-like Approach to Foreign Policy Work?

Below is my guest column (appeared first here) giving a quick overview of some of the key elements of Indian Prime Minister Modi's business-like approach to foreign policy. Unleash the comments!
___

Prime Minister Narendra Modi's Foreign Policy

Prime Minister Narendra Modi's foreign policy has shown a remarkable deftness of action and cohesion of vision. As a result, the last eighteen months have marked one of the fastest changes in the international profile of a major state in recent years. Whatever the outcome, it is worth taking a closer look at some of the elements that have catapulted India back to the center of global affairs. These lessons learned have relevance for anyone in management.
Consolidate your base
Modi's inauguration was the first indication that there was going to be a major redesign of Indian foreign policy. By inviting SAARC leaders, Modi highlighted the neighbourhood's importance to India, and India's importance to the neighbourhood. The 'peer pressure' component ensured that anyone tempted to not attend would be put on the back foot; Modi would look magnanimous, and they would look out of step with the mood of the times. In the end, all SAARC nations sent top leaders. And so, from his first day in office, Modi not only signaled to the region that 'India is back', he signaled to the wider world India's centrality in the region.
Be clear about your goals
From the beginning, Modi made it clear that his top priority was inclusive growth, and to create that growth he wanted to attract investment, 'make in India' and encourage entrepreneurship. On the international front, that meant doing what anyone expanding their business would do, going forth and selling their product, in this case India. He was always clear, however, that the core goal wasn't just growth, it was inclusive growth, so potential partners would understand from the outset this wasn't about throwing open the doors to all comers. It was about looking for the right partners. In that way, the most unrealistic expectations would be avoided.
Additionally, it meant that at various negotiations, for example at the Paris COP, India's 'red lines' were clear. If the West wanted India to shift away from fossil fuels, it would have to make renewables more affordable because growth would not be sacrificed. Others might not like India's position, but at least it wasn't fuzzy, making negotiations more straightforward. White House spokesman Josh Earnest recently told reporters that Modi "is honest and direct. He is also somebody that has a clear vision for where he wants to take his country. And that makes him not just an effective politician but an effective Prime Minister."
Understand and leverage your partners' priorities
One of the most remarkable moments was Modi's September 2014 Madison Square Garden event. It was his first US trip since he took office, and some media were still roiling with stories about his past visas issues. The Madison Square Garden event steamrolled right through those issues, and set a completely new standard for foreign leaders visiting the US.
Modi understood that the Indo-American community is one of the wealthiest, most engaged and best-educated groups in the US, making it a very desirable demographic for American politicians. As they are not strongly aligned to either political party, Indo-American votes and campaign funding could be seen as 'up for grabs'. That is the reason that over three dozen US congress members from both houses, and both parties, happily shared the stage with Modi at the Garden. They included Democratic Senator Bob Menendez (Senate Foreign Relations Committee chair) and the Republican Governor of South Carolina, Nikki Haley. In one deft move Modi showed US politicians that he held sway over a chunk of their own political system.
Identify overlooked opportunities
Modi was the first Indian Prime Minister to visit Mongolia, and the first in over three decades to visit the UAE, Fiji, Seychelles and elsewhere. The visits, especially to smaller nations, garnered enormous positive local media coverage that often highlighted linkages with India, reawakening old bonds. By visiting often-overlooked areas so early in his tenure, he showed that India was interested in engaging in a much deeper and more complex way than previously seen.
This dovetailed with a widespread desire, especially in smaller states, to have a 'third option' to supplement the West and China. Both the West and China carry a certain baggage with them that, in many sectors, India doesn't have. For example, Indian pharmaceuticals are often cheaper than Western products and more reliable than Chinese ones. Similarly, Indian education is seen as more affordable than Western education, but more linguistically and culturally compatible than Chinese education.
By spending the time to visit these less obvious parts of the world, Modi is signaling that India seriously wants to engage with all.
Follow through
However good Modi's foreign policy may be, it will need effective implementation to sustain it and ensure that it accomplishes its goals. And that is something that Modi can't do alone. However sharp the tip of the spear, if the shaft and bow are weak, the target won't be reached.
As of now, follow through on a wide range of foreign policy initiatives has been lackluster. While there are major efforts to reform the bureaucracy, there are still large cracks that can swallow up policies. At the same time, there are those inside and outside the system who would benefit from Modi's failure.
So far, Modi's foreign policy has exhibited intelligence, focus and vision. Time will tell if that vision becomes a reality or stays a mirage.

Sonal Desai
Sonal Desai
Editor, CIOL at Cybermedia
Well articulated. Political comments aside, is the bureaucracy not one of the major reasons that policies are either not understood or not implemented globally? As your rightly pointed out the push has begun, what now is required is the shove!!!
https://www.linkedin.com/pulse/modis-business-like-approach-foreign-policy-work-cleo-paskal

Knots on Shuruppak (Fara, Ancient Near East) tablet, priest statue hieroglyphs are allographs in Indus Script Corpora; signify smelting, metalwork

$
0
0
Mirror: http://tinyurl.com/o6dagfh

Shuruppak tablet knots, hooded snake, are allographs of trefoils deciphered as metalwork catalogues. Trefoils are cross-section orthographic signifiers of dhāī 'strands of rope' rebus: dhāv ʻa partic. soft red stone; dhātu 'mineral ore'

Figure 1
Reverse of Sumerian tablet VAT 09130 EDIIIA ca. 2600-2500 BCE Shuruppak (mod. Fara)
http://cdli.ucla.edu/search/search_results.php?SearchMode=Text&ObjectID=P010670

Hagan Brunke interprets this diagram as a set of knots. 


While the drawings 1, 2, 4, and 5 show one knotted snake each, entangled in itself (i.e., a one-component knot), there are two snakes entangled with each other (i.e., a two-component knot) in drawing 3. ” Hagan Brunke, Embedded structures: two Mesopotamian examples 

An alternative interpretation is possible in the context of metalwork signified on Indus Script Corpora using 'endless knot' hieroglyph-multiplexes. Interactions of Meluhha artisans and Sumer are well attested archaeologically.

Strands of rope or entangled strings are displayed as hieroglyph-multiplexes on a number of inscriptions of Indus Script Corpora. All these inscriptions have been deciphered as metalwork catalogues.

Trefoil is a set of three cross sections of three strands. This is read as tri-dhātu 'three-fold'. Rebus: tri-dhāv 'three soft red stone mineral ores'.

Creating the knotted structures of strings as 'endless knot' motifs is explained by the gloss:  मेढा [mēḍhā] A twist or tangle arising in thread or cord, a curl or snarl (Marathi). Rebus: meḍ 'iron, copper' (Munda. Slavic) mẽhẽt, meḍ 'iron' (Munda). http://bharatkalyan97.blogspot.in/2015/11/ornamental-endless-knot-svastika-other.html

The + hieroglyph on Shuruppak tablet knots set signifies a fire-altar as do similar hieroglyphs on Indus Script Corpora. The gloss is: kanda 'fire-altar'.

The 'snake' hieroglyph on Shuruppak tablet knots set signifies kulā 'hood of snake' Rebus: kolle 'blacksmith'; kolhe 'smelter'.


dhāī  wisp of fibers added to a rope (Sindhi) Rebus: dhātu 'mineral ore' (Samskritam) dhāū, dhāv m.f. ʻa partic. soft red stoneʼ (whence dhā̆vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻcomposed of or relating to ironʼ(Marathi) धवड [ dhavaḍa ] m (Or धावड) A class or an individual of it. They are smelters of iron. धावड [ dhāvaḍa ] m A class or an individual of it. They are smelters of iron.धावडी [ dhāvaḍī ] a Relating to the class धावड. Hence 2 Composed of or relating to iron. (Marathi.Molesworth)

Dotted circles, trefoils, fillet/ribbon badge on priest statue are Indus Script hieroglyphs deciphered as dhāv paṭy/paṭṭaḍa maritime town red ochre smelter/smithy.  

There are two glosses related to smelting/smithy metalwork signified by rebus reading of hieroglyphs of fillet/ribbon badge worn on forearm and on forehead by the priest statue, Mohenjo-daro: धवड [ dhavaḍa ] = dhāv + aḍa 'lit. iron/copper smelter + support/anvil'; పట్టడ[ paṭṭaḍa ] 'smithy, workshop'.

Semantics of suffix aḍa is explained by the following etyma  consistent with the action of smelting ores :

OAw. bhārū, pl. °rā m. ʻ oven, furnace ʼ; H. bhāṛ m. ʻ oven, grain -- parcher's fireplace, fire ʼ; G. bhāḍi f. ʻ oven ʼ, M. bhāḍ n.

Koḍ. aḍigeka·rë cook; fem. aḍigekarati. Tu. aḍůpini to cook; aḍi cooked, dressed, prepared
Ribbon on forehead, fillet on upper arm both linked to dhāv/dhāī  'cross section of string/strand' signified by dotted circle. These PLUS trefoil hieroglyph, double dotted circle hieroglyph are signifiers of smelter/smithy in maritime town/village.

Hieroglyph: Tor. dáī, Kand. däī, Mai. dhāi 'beard' Rebus: dhāv 'red ore (copper/iron)

Hieroglyphs: fillet on forehead/bracelet on forearm: dhāī 'strand, string' + paṭī 'fillet'
Rebus: dhāv + paṭṭiṉam/paṭy 'red ore (copper/iron) smelter (in) maritime town/village'.


Assembled smelting furnaces, copper: Singhbum, Aravalli; zinc: Zawarmala

 
Furnace shemtic and working on bellows, Lohar Para, Bastar District, India


Indus Script hieroglyphs and Meluhha (Indian sprachbund) lexis

3868 Ta. paṭṭi cow-stall, sheepfold, hamlet, village; paṭṭam sleeping place for animals; paṭṭu hamlet, small town or village; paṭṭiṉam maritime town, small town; paṭappu enclosed garden; paṭappai id., backyard, cowstall. Ma. paṭṭi fold for cattle or sheep. Ko. paṭy Badaga village. To. oṭy id. (< Badaga haṭṭi). Ka. paṭṭi pen or fold, abode, hamlet; paṭṭa city, town, village. Tu. paṭṭů nest. Te. paṭṭu abode, dwelling place. / Cf. Turner, CDIAL, no. 7705, paṭṭana-paṭṭana 7705 paṭṭana n. ʻ town ʼ Kauṭ., °nī -- f. lex. 2. páttana -- n. MBh. [Prob. ← Drav. T. Burrow BSOAS xii 383 and EWA ii 192 with ṭṭreplaced by IA. tt. But its specific meaning as ʻ ferry ʼ in S. L. P. B. H. does lend support to its derivation by R. A. Hall in Language 12, 133 from *partana -- (√pr̥ ~ Lat. portus, &c.). Poss. MIA. pattana -- , paṭṭana -- ʻ *ferry ʼ has collided with Drav. loanword for ʻ town ʼ]1. Pa. paṭṭana -- n. ʻ city ʼ, °aka -- n. ʻ a kind of village ʼ; Pk. paṭṭaṇa -- n. ʻ city ʼ; K. paṭan m. ʻ quarter of a town, name of a village 14 miles NW of Śrinagar ʼ; N. pāṭan ʻ name of a town in the Nepal Valley ʼ; B. pāṭan ʻ town, market ʼ; Or. pā̆ṭaṇā°anā ʻ town, village, hamlet on outskirts of a big village ʼ; Bi. paṭnā ʻ name of a town ʼ; H. pāṭan m. ʻ town ʼ, G. pāṭaṇ n.; M. pāṭaṇ ʻ name of a town ʼ; Si. paṭuna ʻ town ʼ. -- Pa. paṭṭana -- n. ʻ harbour, port ʼ, Pk. paṭṭaṇa -- n.; H. paṭnīpā̆ṭaunīpāṭūnī m. ʻ ferryman ʼ; Si. paṭuna ʻ harbour, seaport ʼ.2. Pk. pattaṇa -- n. ʻ town ʼ, Si. patana. -- S. pataṇu m. ʻ ferry ʼ (whence pātaṇī m. ʻ ferryman ʼ, f. ʻ ferry boat ʼ); L. pattan, (Ju.) pataṇ m. ʻ ferry ʼ; P. pattaṇ ʻ ferry, landing -- place ʼ, pattaṇī°tuṇī m. ʻ ferryman, one who lives near a ferry ʼ; B. pātanī ʻferrymanʼ.

paṭṭa 7699 paṭṭa1 m. ʻ slab, tablet ʼ MBh., °ṭaka -- m., °ṭikā -- f. Kathās. [Derivation as MIA. form of páttra -- (EWA ii 192), though very doubtful, does receive support from Dard. *paṭṭa -- ʻ leaf ʼ and meaning ʻ metal plate ʼ of several NIA. forms of páttra -- ]Pa. paṭṭa -- m. ʻ slab, tablet ʼ; Pk. paṭṭa -- , °ṭaya -- m., °ṭiyā<-> f. ʻ slab of stone, board ʼ; NiDoc. paṭami loc. sg., paṭi ʻ tablet ʼ; K. paṭa m. ʻ slab, tablet, metal plate ʼ, poṭu m. ʻ flat board, leaf of door, etc. ʼ, püṭü f. ʻ plank ʼ, paṭürü f. ʻ plank over a watercourse ʼ (< -- aḍikā -- ); S. paṭo m. ʻ strip of paper ʼ, °ṭi f. ʻ boat's landing plank ʼ, °ṭī f. ʻ board to write on, rafter ʼ; L. paṭṭ m. ʻ thigh ʼ, f. ʻ beam ʼ, paṭṭā m. ʻ lease ʼ, °ṭī f. ʻ narrow strip of level ground ʼ; P. paṭṭ m. ʻ sandy plain ʼ, °ṭā m. ʻ board, title deed to land ʼ, °ṭī f. ʻ writing board ʼ; WPah.bhal. paṭṭ m. ʻ thigh ʼ,°ṭo m. ʻ central beam of house ʼ; Ku. pāṭo ʻ millstone ʼ, °ṭī ʻ board, writing board ʼ; N. pāṭo ʻ strip, plot of land, side ʼ, °ṭi ʻ tablet, slate, inn ʼ; A.pāṭ ʻ board ʼ, paṭā ʻ stone slab for grinding on ʼ; B. pāṭ°ṭā ʻ board, bench, stool, throne ʼ, °ṭi ʻ anything flat, rafter ʼ; Or. pāṭa ʻ plain, throne ʼ,°ṭipaṭā ʻ wooden plank, metal plate ʼ; Bi. pāṭ ʻ wedge fixing beam to body of plough, washing board ʼ, °ṭī ʻ side -- piece of bed, stone to grind spices on ʼ, (Gaya) paṭṭā ʻ wedge ʼ; Mth. pāṭ ʻ end of handle of mattock projecting beyond blade ʼ, °ṭā ʻ wedge for beam of plough ʼ; OAw.pāṭa m. ʻ plank, seat ʼ; H. pāṭ°ṭā m. ʻ slab, plank ʼ, °ṭī ʻ side -- piece of bed ʼ, paṭṭā m. ʻ board on which to sit while eating ʼ; OMarw. pāṭī f. ʻ plank ʼ; OG. pāṭīuṁ n. ʻ plank ʼ, pāṭalaü m. ʻ dining stool ʼ; G. pāṭ f., pāṭlɔ m. ʻ bench ʼ, pāṭɔ m. ʻ grinding stone ʼ, °ṭiyũ n. ʻ plank ʼ, °ṭṛɔ m.,°ṭṛī f. ʻ beam ʼ; M. pāṭ m. ʻ bench ʼ, °ṭā m. ʻ grinding stone, tableland ʼ, °ṭī f. ʻ writing board ʼ; Si. paṭa ʻ metal plate, slab ʼ. -- Deriv.: N.paṭāunu ʻ to spread out ʼ; H. pāṭnā ʻ to roof ʼ.
paṭṭakila -- ; *akṣapaṭṭa -- , *upparapaṭṭa -- , kaṣapaṭṭikā -- , *catuṣpaṭṭa -- , candanapaṭṭa -- , *talapaṭṭa -- , *tāmrapaṭṭa -- , *dhurapaṭṭa -- , *dhūḍipaṭṭa -- , *pakṣapaṭṭa -- , *prastarapaṭṭa -- , *phalapaṭṭa -- , lalāṭapaṭṭa -- , śilāpaṭṭa -- , *śr̥ṅgapaṭṭa -- , *skandhapaṭṭa -- .
Addenda: paṭṭa -- 1: WPah.kṭg. pāṭ m. ʻ mill -- stone ʼ (poss. Wkc. pāṭ m. ʻ female genitals ʼ, paṭṭɔ m. ʻ buttocks, back ʼ; bhal. paṭṭ m. ʻ thigh ʼ Him.I 110); kṭg. paṭḷɔ m. ʻ small wooden stool ʼ.
paṭṭa 7700 paṭṭa2 m. ʻ cloth, woven silk ʼ Kāv., ʻ bandage, fillet turban, diadem ʼ MBh. [Prob. like paṭa -- and *phēṭṭa -- 1 from non -- Aryan source, of which *patta -- in Gy. and *patra -- in Sh. may represent aryanization of paṭṭa -- . Not < páttra -- nor, with P. Tedesco Archaeologica Orientalia in Memoriam Ernst Herzfeld 222, < *pr̥ṣṭa<-> ʻ woven ʼ, while an assumed borrowing from IA. in Bur. ph*llto -- čiṅʻ puttees ʼ is too flimsy a basis for *palta -- (~ Eng. fold, &c.) as the source NTS xiii 93]
Pa. paṭṭa -- m. ʻ woven silk, fine cloth, cotton cloth, turban ʼ, °ṭaka -- ʻ made of a strip of cloth ʼ, n. ʻ bandage, girdle ʼ, °ṭikā -- f.; NiDoc. paṭa ʻ roll of silk ʼ Lüders Textilien 24; Pk. paṭṭa -- m. ʻ cloth, clothes, turban ʼ; Paš. paṭā ʻ strip of skin ʼ, ar. weg. paṭīˊ ʻ belt ʼ; Kal.rumb. pāˊṭi ʻ scarf ʼ; Phal. paṭṭaṛa ʻ bark ʼ; K. paṭh, dat. °ṭas m. ʻ long strip of cloth from loom ʼ, poṭu m. ʻ woollen cloth ʼ, pôṭu m. ʻ silk, silk cloth ʼ (← Ind.?); S. paṭū m. ʻ silk ʼ, paṭū̃ m. ʻ a kind of woollen cloth ʼ, paṭo m. ʻ band of cloth ʼ, °ṭī f. ʻ bandage, fillet ʼ; L. paṭṭ m. ʻ silk ʼ, awāṇ. paṭṭī f. ʻ woollen cloth ʼ; P. paṭṭ m. ʻ silk ʼ, paṭṭī f. ʻ coarse woollen cloth, bandage ʼ; WPah.bhal. peṭṭu m. sg. and pl. ʻ woman's woollen gown ʼ; Ku. pāṭʻ silk ʼ; N. pāṭ ʻ flax, hemp ʼ; A. B. pāṭ ʻ silk ʼ (B. also ʻ jute ʼ); Or. pāṭa ʻ silk, jute ʼ, paṭā ʻ red silk cloth, sheet, scarf ʼ, (Bastar) pāṭā ʻ loincloth ʼ; Bhoj. paṭuā ʻ jute ʼ; OAw. pāṭa m. ʻ silk cloth ʼ; H. paṭ m. ʻ cloth, turban ʼ, paṭṭū m. ʻ coarse woollen cloth ʼ, paṭṭī f. ʻ strip of cloth ʼ, paṭkā m. ʻ loincloth ʼ; G. pāṭ m. ʻ strip of cloth ʼ, °ṭɔ m. ʻ bandage ʼ, °ṭī f. ʻ tape ʼ; Ko. pāṭṭo ʻ strap ʼ; Si. paṭa ʻ silk, fine cloth ʼ, paṭiya ʻ ribbon, girdle, cloth screen round a tent ʼ. -- Gy. rum. pato ʻ clothing ʼ, gr. patavo ʻ napkin ʼ, wel. patavō ʻ sock ʼ, germ. phār ʻ silk, taffeta ʼ; Sh.koh. gur. pāc̣ṷ m. ʻ cloth ʼ, koh. poc̣e ʻ clothes ʼ.
*paṭṭakara -- , *paṭṭadukūla -- , *paṭṭapati -- , paṭṭaraṅga -- , paṭṭarājñī -- , *paṭṭavaya -- ; *niṣpaṭṭa -- ; *antarapaṭṭa -- , *andhapaṭṭa -- , *kakṣapaṭṭa -- , *karpaṭapaṭṭikā -- , *ghumbapaṭṭa -- , carmapaṭṭa -- , *dupaṭṭikā -- , *paggapaṭṭa -- , *paścapaṭṭa -- , *laṅgapaṭṭa -- , *vasanapaṭṭa -- , śīrṣapaṭṭaka -- .
Addenda: paṭṭa -- 2: WPah.poet. pakṭe f. ʻ woman's woollen gown ʼ (metath. of *paṭke with -- akka -- ); Md. fořā ʻ cloth or Sinhalese sarong ʼ,fařu(v)i ʻ silk ʼ, fař ʻ strip, chain ʼ, fař jehum ʻ wrapping ʼ (jehum verbal noun of jahanī ʻ strikes ʼ).
paṭṭa 7701 *paṭṭa3 ʻ veil ʼ. [Poss. < *parta -- ~ Pers. parda ʻ veil ʼ < *partaka -- Rep1 62? -- But cf. paṭála -- ]Ash. aċi -- paṭá ʻ eyelashes ʼ, Wg. ačē̃ -- póṭ, Kt. ačipaṭəlók, Pr. iži -- wot, Paš.lauṛ. ac̣i -- paṭala, Kho. páṭuk (→ Sang. patak ʻ eyelid ʼ).paṭṭakara 7702 *paṭṭakara ʻ cloth -- maker ʼ. [Cf. paṭṭakarman -- n. ʻ weaving ʼ Pañcat. -- paṭṭa -- 2, kara -- 1]Or. pāṭarā ʻ a Hindu caste of cloth -- dealers ʼ; Bi. paṭaherā ʻ maker of fancy silk ʼ; -- cf. Pk. paṭṭakāra -- m. ʻ weaver ʼ.paṭṭakila 7703 paṭṭakila m. ʻ tenant of royal land ʼ Vet. -- . [*paṭṭakinpaṭṭa -- 1]Pk. paṭṭaïl(l)a -- m. ʻ village headman ʼ; G. paṭel m. ʻ hereditary headman ʼ (whence paṭlāṇi f. ʻ his wife ʼ); OM. pāṭaïlu, M. pāṭel°ṭīl m. ʻ village headman ʼ.

పట్టడ (p. 0699) [ paṭṭaḍa ] paṭṭaḍu. [Tel.] n. A smithy, a shop. కుమ్మరి వడ్లంగి మొదలగువారు పనిచేయు చోటు.3865 Ta. paṭṭaṭai, paṭṭaṟai anvil, smithy, forge. Ka. paṭṭaḍe, paṭṭaḍi anvil, workshop. Te. paṭṭika, paṭṭeḍa anvil; paṭṭaḍa workshop.86 Ta. aṭai prop. slight support; aṭai-kal anvil. Ma. aṭa-kkallu anvil of goldsmiths. Ko. aṛ gal small anvil. Ka. aḍe, aḍa, aḍi the piece of wood on which the five artisans put the article which they happen to operate upon, a support; aḍegal, aḍagallu, aḍigallu anvil. Tu. aṭṭè a support, stand. Te. ḍā-kali, ḍā-kallu, dā-kali, dā-gali, dāyi anvil.


kul ‘tiger’ (Santali); kōlu id. (Telugu) kōlupuli = Bengal tiger (Te.) कोल्हा [ kōlhā ] कोल्हें [kōlhēṃ] A jackal (Marathi) Rebus: kol, kolhe, ‘the koles, iron smelters speaking a language akin to that of Santals’ (Santali) kol ‘working in iron’ (Tamil)


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’; = scales of fish (Santali) Rebus: aya 
‘metaliron’ (Gujarati); ayah, ayas = metal (Samskritam)
clip_image022Copper plate inscription. Antelope. Short tail upturned. Trough in front.
Banawali seal (B-11)







Mohenjodaro seal (M-271) without any sign
Mohenjodaro seal (M-272)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'. 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. 

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) 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.

6082 *trōpa ʻ piercing, hole ʼ. [√trup]L. P. ṭoā m. ʻ hole, pit ʼ; M. ṭov m. ʻ little hole ʼ.6084 *trōpyatē ʻ is pierced ʼ. [√trup]S. ṭropaṇu ʻ to bore the ears or nose, lance a sore ʼ, ṭropo m. ʻ running stitch ʼ; M. ṭopṇẽ ʻ to pierce ʼ, n. ʻ gimlet ʼ, ṭopasṇẽ ʻ to pierce ʼ.Addenda: *trōpyatē: WPah.kṭg. chəpeuṇõ ʻ to cause to be pierced ʼ; Ko. toptā ʻ pierces ʼ 6068 *trupyati or *trupnāti ʻ pierces ʼ. [√trup]
Paš.kuṛ. lupiyém ʻ I sew ʼ, Woṭ. tuph -- Buddruss Woṭ 129 < *thup -- ← Gaw. lüpe -- , Sv. lup -- ; K. tr&otodhacek;pu m. ʻ stitching ʼ; WPah.bhal. ṭḷupp f. ʻ sewing ʼ; P. tuppṇā ʻ to sew ʼ, tarupṇāturpṇāturupṇā, ḍog. truppanī f. ʻ needle ʼ (→ Ku. turpaṇo ʻ to sew a cloth double ʼ; A. turup ʻ hem ʼ; B. turpā ʻ to pierce, sew ʼ; Or. turpibā ʻ to make simple long stitches ʼ; H. turupnā ʻ to hem ʼ); G. ṭupvũ ʻ to pierce, prick ʼ; M.ṭupṇẽ ʻ to pierce, enter, thrust (e.g. a needle) into ʼ.
TRUPH ʻ miscarry ʼ: *truphati; -- √trup.Addenda: *trupyati: WPah.kṭg. chúpṇõ ( -- ?) ʻ to pierce, prick ʼ, chópṇõ ( -- ?) id.

3339 Ta. tura (-pp-, -nt-) to tunnel, bore; turappu tunnel; turappaṇam auger, drill,tool for boring holes; turuvu (turuvi-) to bore, drill, perforate, scrape out as the pulp of a coconut; n. hole, scraping, scooping; turuvalscrapings as of coconut pulp, boring, drilling. Ma. turakka to bury, undermine; turappaṇam carpenter's drill, gimlet; turappan a bandicoot rat; turavu burrowing, mine, hole; tura hole, burrow. Ka. turi, turuvu to hollow, bore, drill, make a hole, grate, scrape as fruits, scrape out as a kernel out of its shell; n. grating, scraping out, etc. Tu. turipini, turipuni, turupuni to bore, perforate, string as beads; turiyuni, turuvuni to be bored, perforated, be strung. Te. tuṟumu to scrape with a toothed instrument as the kernel of a coconut; ? truṅgu to break, fall in pieces, perish, die; ? t(r)uncu to cut to pieces, tear, break, kill (or truṅgu, truncu with 3305 Ta. tuṇi). Pa. turu soil dug out in a heap by rats. Konḍa(BB, 1972) tṟuk- (-t-) (pig) to root up earth with snout. Kui trupka (< truk-p-; trukt-) to bore, pierce; truspa (trust-), tuspa (tust-), to pierce a hole, breach; trūva (trūt-) to be pierced, holed; trunga (trungi-) to become a hole, be pierced. Kur. tūrnā to pierce through, perforate. Malt.túre to scratch out; turge to bury the ashes of the dead; ? tuṉga, tuṉgṛa hollow of a bamboo or bridge, tube, tunnel.12354śalyaśaṅku 12355 *śalyaśaṅku ʻ spiked stick ʼ. [śalyá -- , śaṅkú -- 1]
P. salhaṅg°gā m., salaṅgh f., °ghā m. ʻ small pitchfork ʼ. 

ఆరకూటము [ ārakūṭamu ] āra-kūṭamu. [Skt.] n. Steel or brass. ఉక్కు, ఇత్తడి. ఆరకూటచ్ఛాయ the hue of steel or brass.
பித்தளை pittaḷain. < pittalā. [K. hittaḷē.] Brass, Aurichalcum; செம்பும் நாகமுங் கலந்த உலோகவகை. ஈயம் செம்பிரும் பிரசித மென்பவும் புணர்ப்பாற் றோயும் பித்தளை (திருவிளை. இரசவாத. 23).

5-fold symmetry three-strand endless knot hieroglyph on C-49, C-50 identical seals with identical hieroglyph multiplexes
h243A aya 'fish' rebus: ayas 'metal' aya 'iron'; kaNDa 'arrow' rebus: kANDA 'tools, pots and pans' (Marathi); kharedo = a currycomb (Gujarati) Rebus: kharadI 'turner' (Gujarati) 


h243B loa 'ficus religiosa' (Santali); rebus: loh 'metal' (Samskritam)
h243 A,B Bas-relief tablet 7 ficus leaves, inscription text

Nausharo 3, Nindowari Damb 3 Dotted circle, symmetric circles
Obverse has zebu and snake, dotted circle, 3-horns hieroglyphs
C-49 a,b,c
+ hieroglyph in the middle with covering lines around/dots in corners poLa 'zebu' rebus: poLa 'magnetite'; dhAv 'strand' rebus: dhAv 'smelter'; kulA 'hooded snake' rebus: kolle 'blacksmith' kol 'working in iron' kolhe 'smelter'; kolmo 'three' koD 'horn' rebus: kolimi 'smithy' koD 'workshop'. tri-dhAtu 'three strands, threefold' rebus: tri-dhAv 'three mineral ores'.
 
h349A,B 3 concentric circles + dotted circle + 7 point star + antelope looking back mēḍh 'pole star' rebus: mēḍ 'iron'
med 'copper' (Slavic) dhAv 'dotted circle, strand' rebus: dhAv 'mineral'. krammara 'look back' mlech 'goat' rebus: kamar 'artisan' milakkhu 'copper' (Pali)

dots in middle with circles around (dotted circle hieroglyph)
Mehergarh 16 + hieroglyph, enclosed in circle with 8 point star  mēḍh 'pole star' rebus: mēḍ 'iron' med 'copper' (Slavic)


m352 gota 'seed, bean, whole'; खोट (p. 212) [ khōṭa ] f A mass of metal (unwrought or of old metal melted down); an ingot or wedge. (Marathi) dhAv 'dotted circle, strand' rebus: dhAv 'mineral' kanda 'fire-altar'm349Lothal075 kanda'fire-altar'
Nausharo 10


h120


h121


h122


h123

m1254


m1255


m1256


m1257


m1258
 h359 to h362 Dotted circles as allographs of linear strokes PLUS rimless pot


 
h855 A,B,C 3 Dotted circles


h354, h355, h352, h353 A,B,C Demonstrating three dotted circles as an allograph for three linear strokes PLUS rimless pot hieroglyph multiplex


m1259
m1260

10489 yugala n. ʻ pair, couple ʼ Pañcat., °aka -- n. Kathās. [yugá -- ]
Pa. yugala -- , °aka -- n. ʻ pair ʼ, Pk. juala -- , juvala -- , juaṇa -- n.; Kho. (Lor.) ǰuwalu ʻ couple (usu. of humans) ʼ; S. joro m. ʻ suit of woman's apparel consisting of petticoat -- bodice and shawl ʼ; P.ḍog. j*lol f. ʻ cloth joining corner of bride's scarf with the groom's while perambulating the sacred fire ʼ; Ku. jolo°lī ʻ pair ʼ; Or. (Sambhalpur) joel ʻ copulation of two animals ʼ; H. jūlājolā m. ʻ tract of land containing 16 bīsīs ʼ, jolī m. ʻ partner ʼ; G. joḷ f. ʻ twins ʼ; M. j̈ũvaḷj̈ūḷ n. ʻ pair of twins, pair ʼ, j̈ũvḷā m., j̈uḷẽ n., j̈uḷī f. ʻ one of twins ʼ; <-> ext. -- ṭṭ -- : N. jolṭinu ʻ to be united, be coupled (as dogs when mating) ʼ, jolṭe ʻ born at a birth, twin ʼ. -- X dva -- : K. dula m. ʻ pair, couple (of anything) ʼ?

11227 *vaḍradaṇḍa ʻ large pole ʼ. [vaḍra -- , daṇḍá -- ]Bi. baṛẽṛā°ṛī ʻ upper iron bar of pillars supporting a smith's bellows ʼ, bẽriyā (< *baṛẽṛiyā? -- Other names are ḍaṇḍāḍaṇṭā Grierson BPL 414). 11211 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. vaṛbaṛ m., vohṛbohṛ 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.vaṭa 11212 vaṭa2 ʻ string ʼ lex. [Prob. ← Drav. Tam. vaṭam, Kan. vaṭivaṭara, &c. DED 4268]N. bariyo ʻ cord, rope ʼ; Bi. barah ʻ rope working irrigation lever ʼ, barhā ʻ thick well -- rope ʼ, Mth. barahā ʻ rope ʼ.
11213 vaṭa3 m., °aka -- m.n. ʻ small lump ʼ ŚārṅgS., ʻ round cake of pulse fried in oil ʼ Suśr., vaṭikā -- f. ʻ small lump ʼ Pañcat., °ṭakā -- f. Dhūrtan.
Pa. vaṭaka -- m. ʻ small ball, thickening bulb, tuber ʼ; Pk. vaḍī -- f., °ḍaga -- m. ʻ ball of pulse ʼ; K. woru m. ʻ a kind of spiced cake ʼ, vürü f. ʻ small lump of pulse fried in oil or ghee ʼ; S. vaṛo m., °ṛī f. ʻ dish of pulse ʼ; L.awāṇ. vaṛī ʻ pellet of pulse ʼ; P. vaṛāba° ʻ fried preparation of lentils ʼ, vaṛība° ʻ lump of pulse ʼ; Ku. baṛo m. ʻ cake of pulse fried in oil or ghee ʼ, °ṛī f. ʻ small do. ʼ; N. bari ʻ pill ʼ; A. bara ʻ round cake of ground pulse ʼ, bari ʻ pill ʼ; B. Or. baṛi ʻ ball of bruised pulse, pill ʼ; Bi. barī ʻ cake of fried pulse ʼ, H. baṛā m., °ṛī f.; G. vaṛũ n., °ṛī f. ʻ a kind of cake ʼ; M. vaḍī f. ʻ id. ʼ, vaḍā m. ʻ cake of fried pulse ʼ.


11354 vartana n. ʻ turning, rolling ʼ Nir., vartanī -- f. ʻ spindle ʼ Lalit. [√vr̥t1]
Pa. vaṭṭana -- n. ʻ turning round ʼ, vaṭṭani -- f. ʻ ring, globe ʼ, vaṭṭanāvali -- f. ʻ line of spindles(?) ʼ; Pk. vaṭṭaṇā<-> f., vattaṇa -- n., °ṇā -- f. ʻ revolving ʼ; Ḍ. b*l*lṇi f. ʻ disc fixed on large spindle ʼ (?); Kho. bartun ʻ wooden disc fixed on spindle ʼ (a?); K. watan f. ʻ small circular piece of leather or wood or metal for fastening chain of bolt ʼ, watüñü f. ʻ do. used as a toy ʼ; S. vaṭiṇo m. ʻ spindle ʼ; L. vaṭnā m. ʻ stick for twisting rope ʼ, P. vaṭṭṇāvaṭṇū m., °ṇī f., baṭṇā°ṇū m., °ṇī f.; Ku. baṭṇī ʻ twisting, twist (of a cord) ʼ; B. bāṭnā ʻ grinding ʼ; Bi. baṭanī ʻ fringemaker's wooden reel ʼ; H. baṭnā m. ʻ stick for twisting rope ʼ; G. vāṭṇɔ°ṇiɔ m. ʻ long round stone used in crushing or beating on a slab, muller ʼ.
11356 vartáyati ʻ causes to turn, whirls ʼ RV. [√vr̥t1]

Pa. vaṭṭēti tr. ʻ turns, twists ʼ; Pk. vaṭṭēivattaï tr. ʻ turns, rolls into a ball, makes exist, covers ʼ; Dm. baṭyāy -- ʻ to wrap ʼ; Paš.lauṛ. waṭṭ -- tr. ʻ to pass or spend (time) ʼ; K. waṭun ʻ to fold up, roll up, close up, collect ʼ; S. vaṭaṇu, srk. °ṭiṇu ʻ to twist, plait, wring ʼ; L. vaṭṭaṇ, (Ju.) vaṭaṇ ʻ to twist ʼ, awāṇ. vaṭṭuṇ ʻ to coil ʼ; P. vaṭṭṇā ʻ to twist ʼ; WPah.bhad. baṭṭnū ʻ to twist (rope or thread) ʼ, bhal. baṭṭnū ʻ to fold, roll up (cloth) ʼ, (Joshi) bāṭṇu ʻ to knead ʼ; Ku. bāṭṇo ʻ to twine, wreathe, fashion ʼ; N. bāṭnu ʻ to twist, plait, weave ʼ; A. bāṭiba ʻ to twist, grind ʼ; B. bāṭābã̄ṭāʻ to pound, crush ʼ; Or. bāṭibā ʻ to pound ʼ; Bi. baṭnāi ʻ act of rope -- twisting ʼ; H. bāṭnā ʻ to twist, twine ʼ; G. vāṭvũ ʻ to pound by rolling ʼ; M.vāṭṇẽ ʻ to grind finely by rolling with a muller ʼ, vaṭṇẽ ʻ to scutch cotton (by rolling) ʼ; Si. vaṭanavā tr. ʻ to turn round ʼ; Md. vařan ʻ to twist, braid ʼ; -- Pa. vaṭṭāpēti ʻ causes to be turned ʼ, S. vaṭāiṇu; P. baṭāuṇā ʻ to cause to be twisted, change ʼ (whence vaṭṇāba° ʻ to be exchanged ʼ = H. baṭnā ʻ to be twisted ʼ); G. vaṭāvvũvatāvvũ ʻ to exchange, cash ʼ.
Addenda: vartáyati: WPah.kṭg. baṭṇõ ʻ to knead ʼ, J. bāṭṇu; A. baṭiba ʻ to pound ʼ AFD 333; Md. vařanī ʻ twists, surrounds ʼ (in sense ʻ rubs on ʼ < údvartatē?).


11357 vartalōha n. ʻ a kind of brass (i.e. *cup metal?) ʼ lex. [*varta -- 2 associated with lōhá -- by pop. etym.?]
Pa. vaṭṭalōha -- n. ʻ a partic. kind of metal ʼ; L.awāṇ. valṭōā ʻ metal pitcher ʼ, P. valṭohba° f., vaṭlohāba° m.; N. baṭlohi ʻ round metal vessel ʼ; A. baṭlahi ʻ water vessel ʼ; B. bāṭlahibāṭulāi ʻ round brass cooking vessel ʼ; Bi. baṭlohī ʻ small metal vessel ʼ; H. baṭlohī°loī f. ʻ brass drinking and cooking vessel ʼ, G. vaṭloi f.
Addenda: vartalōha -- : WPah.kṭg. bəlṭóɔ m. ʻ large brass vessel ʼ.

9424 bhástrā f. ʻ leathern bag ʼ ŚBr., ʻ bellows ʼ Kāv., bhastrikā -- f. ʻ little bag ʼ Daś. [Despite EWA ii 489, not from a √bhas ʻ blow ʼ (existence of which is very doubtful). -- Basic meaning is ʻ skin bag ʼ (cf. bakura<-> ʻ bellows ʼ ~ bākurá -- dŕ̊ti -- ʻ goat's skin ʼ), der. from bastá -- m. ʻ goat ʼ RV. (cf. bastājina -- n. ʻ goat's skin ʼ MaitrS. = bāstaṁ carma Mn.); with bh -- (and unexpl. -- st -- ) in Pa. bhasta -- m. ʻ goat ʼ, bhastacamma -- n. ʻ goat's skin ʼ. Phonet. Pa. and all NIA. (except S. with a) may be < *bhāsta -- , cf. bāsta -- above (J. C. W.)]With unexpl. retention of -- st -- : Pa. bhastā -- f. ʻ bellows ʼ (cf. vāta -- puṇṇa -- bhasta -- camma -- n. ʻ goat's skin full of wind ʼ), biḷāra -- bhastā -- f. ʻ catskin bag ʼ, bhasta -- n. ʻ leather sack (for flour) ʼ; K. khāra -- basta f. ʻ blacksmith's skin bellows ʼ; -- S. bathī f. ʻ quiver ʼ (< *bhathī); A. Or. bhāti ʻ bellows ʼ, Bi. bhāthī, (S of Ganges) bhã̄thī; OAw. bhāthā̆ ʻ quiver ʼ; H. bhāthā m. ʻ quiver ʼ, bhāthī f. ʻ bellows ʼ; G. bhāthɔbhātɔbhāthṛɔ m. ʻ quiver ʼ (whence bhāthī m. ʻ warrior ʼ); M. bhātā m. ʻ leathern bag, bellows, quiver ʼ, bhātaḍ n. ʻ bellows, quiver ʼ; <-> (X bhráṣṭra -- ?) N. bhã̄ṭi ʻ bellows ʼ, H. bhāṭhī f.
*khallabhastrā -- .
Addenda: bhástrā -- : OA. bhāthi ʻ bellows ʼ AFD 206.


9684 bhrāṣṭra m. ʻ gridiron ʼ Nir., adj. ʻ cooked on a grid- iron ʼ Pāṇ., °ka -- m. (n.?) ʻ frying pan ʼ Pañcat. [NIA. forms all < eastern MIA. *bhāṭha -- , but like Pk. none show medial aspirate except G. with --  -- poss. < -- ḍh -- . -- bhráṣṭra -- , √bhrajj]
Pk. bhāḍa -- n. ʻ oven for parching grain ʼ; Phal. bhaṛ<-> ʻ to roast, fry ʼ (NOPhal 31 < bhr̥kta -- with ?); L. bhāṛ ʻ oven ʼ; Ku. bhāṛ ʻ iron oven, fire, furnace ʼ; Bi. bhār
ʻ grain -- parcher's fireplace ʼ, (N of Ganges) bhaṛ -- bhū̃jā ʻ grain -- parcher ʼ; OAw. bhārū, pl. °rā m. ʻ oven, furnace ʼ; H. bhāṛ m. ʻ oven, grain -- parcher's fireplace, fire ʼ; G. bhāḍi f. ʻ oven ʼ, M. bhāḍ n.

*bhrāṣṭraśālikā -- .
bhrāṣṭraśālikā 9685 *bhrāṣṭraśālikā ʻ furnace house ʼ. [bhrāṣṭra -- , śāˊlā -- ]
H. bharsārī f. ʻ furnace, oven ʼ.

9656 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. bhaṭhībhaṭṭī 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.


varta 11346 varta1 m. ʻ *turning round ʼ, ʻ livelihood ʼ lex. [√vr̥t]
S. vaṭu m. ʻ twist ʼ; H. baṭṭā m. ʻ exchange ʼ; -- Si. vaṭa ʻ subsistence, livelihood ʼ or < vr̥ttá -- .
*vartakara -- , *vartakaraṇa -- , *vartāntara -- .


varta 11347 *varta2 ʻ circular object ʼ or more prob. ʻ something made of metal ʼ, cf. vartaka -- 2 n. ʻ bell -- metal, brass ʼ lex. and vartalōha -- . [√vr̥t?]
Pk. vaṭṭa -- m.n., °aya -- m. ʻ cup ʼ; Ash. waṭāˊk ʻ cup, plate ʼ; K. waṭukh, dat. °ṭakas m. ʻ cup, bowl ʼ; S. vaṭo m. ʻ metal drinking cup ʼ; N.bāṭā, ʻ round copper or brass vessel ʼ; A. bāṭi ʻ cup ʼ; B. bāṭā ʻ box for betel ʼ; Or. baṭā ʻ metal pot for betel ʼ, bāṭi ʻ cup, saucer ʼ; Mth. baṭṭā ʻ large metal cup ʼ, bāṭī ʻ small do. ʼ, H. baṭṛī f.; G. M. vāṭī f. ʻ vessel ʼ.
*aṅkavarta -- , *kajjalavarta -- , *kalaśavarta -- , *kṣāṇavartaka -- , *cūrṇavarta -- , parṇavartikā -- , *hiṅgulavarta -- .
Addenda: *varta -- 2: Md. vař ʻ circle ʼ (vař -- han̆du ʻ full moon ʼ).


varta 11348 *varta3 ʻ round stone ʼ. 2. *vārta -- . [Cf. Kurd. bard ʻ stone ʼ. -- √vr̥t1]
1. Gy. eur. bar, SEeur. bai̦ ʻ stone ʼ, pal. wăṭwŭṭ ʻ stone, cliff ʼ; Ḍ. boṭ m. ʻ stone ʼ, Ash. Wg. wāṭ, Kt. woṭ, Dm. bɔ̈̄', Tir. baṭ, Niṅg. bōt, Woṭ.baṭ m., Gmb. wāṭ; Gaw. wāṭ ʻ stone, millstone ʼ; Kal.rumb. bat ʻ stone ʼ (bad -- váṣ ʻ hail ʼ), Kho. bort, Bshk. baṭ, Tor. bāṭ, Mai. (Barth) "bhāt" NTS xviii 125, Sv. bāṭ, Phal. bā̆ṭ; Sh.gil. băṭ m. ʻ stone ʼ, koh. băṭṭ m., jij. baṭ, pales. baṭ ʻ millstone ʼ; K. waṭh, dat. °ṭas m. ʻ round stone ʼ,vüṭü f. ʻ small do. ʼ; L. vaṭṭā m. ʻ stone ʼ, khet. vaṭ ʻ rock ʼ; P. baṭṭ m. ʻ a partic. weight ʼ, vaṭṭāba° m. ʻ stone ʼ, vaṭṭī f. ʻ pebble ʼ; WPah.bhal.baṭṭ m. ʻ small round stone ʼ; Or. bāṭi ʻ stone ʼ; Bi. baṭṭā ʻ stone roller for spices, grindstone ʼ. -- With unexpl. -- ṭṭh -- : Sh.gur. baṭṭh m. ʻ stone ʼ, gil. baṭhāˊ m. ʻ avalanche of stones ʼ, baṭhúi f. ʻ pebble ʼ (suggesting also an orig. *vartuka -- which Morgenstierne sees in Kho. place -- name bortuili, cf. *vartu -- , vartula -- ).
2. Paš.lauṛ. wāṛ, kuṛ.  ʻ stone ʼ, Shum. wāṛ.
vartaka -- 1; *vartadruṇa -- , *vartapānīya -- ; *aṅgāravarta -- , *arkavarta -- , *kaṣavartikā -- .


vartaka 11349 vartaka1 m. ʻ *something round ʼ (ʻ horse's hoof ʼ lex.), vaṭṭaka -- m. ʻ pill, bolus ʼ Bhadrab. [Cf. Orm. waṭk ʻ walnut ʼ (wrongly ← IA. *akhōṭa -- s.v. akṣōṭa -- ). <-> √vr̥t1]
Wg. wāṭi( -- štūm) ʻ walnut( -- tree) ʼ NTS vii 315; K. woṭu m., vüṭü f. ʻ globulated mass ʼ; L. vaṭṭā m. ʻ clod, lobe of ear ʼ; P. vaṭṭī f. ʻ pill ʼ; WPah.bhal. baṭṭi f. ʻ egg ʼ.
vartaka -- 2 n. ʻ bell -- metal, brass ʼ lex. -- See *varta -- 2, vártalōha -- .


vartakara 11350 *vartakara ʻ making turns (of the quail) ʼ. [Pop. etym. for vártikā -- (vartīra -- m. Suśr., °tira -- m. lex.)? -- varta -- 1, kará -- 1]
Ku. B. baṭer ʻ quail ʼ; Or. baṭarabatara ʻ the grey quail ʼ; Mth. H. baṭer f. ʻ quail ʼ; -- → P. baṭer°rā m., °rī f., L. baṭērā m., S. baṭero m.; K.bāṭuru m. ʻ a kind of quail ʼ, baṭēra m. ʻ quail ʼ.


vartakaraṇa 11351 *vartakaraṇa ʻ twisting instrument ʼ. [varta -- 1, káraṇa -- ]
N. baṭernu ʻ the stick on which a rope is twisted ʼ.
vartakā -- see vártikā -- .


11354 vartana n. ʻ turning, rolling ʼ Nir., vartanī -- f. ʻ spindle ʼ Lalit. [√vr̥t1]
Pa. vaṭṭana -- n. ʻ turning round ʼ, vaṭṭani -- f. ʻ ring, globe ʼ, vaṭṭanāvali -- f. ʻ line of spindles(?) ʼ; Pk. vaṭṭaṇā<-> f., vattaṇa -- n., °ṇā -- f. ʻ revolving ʼ; Ḍ. b*l*lṇi f. ʻ disc fixed on large spindle ʼ (?); Kho. bartun ʻ wooden disc fixed on spindle ʼ (a?); K. watan f. ʻ small circular piece of leather or wood or metal for fastening chain of bolt ʼ, watüñü f. ʻ do. used as a toy ʼ; S. vaṭiṇo m. ʻ spindle ʼ; L. vaṭnā m. ʻ stick for twisting rope ʼ, P. vaṭṭṇāvaṭṇū m., °ṇī f., baṭṇā°ṇū m., °ṇī f.; Ku. baṭṇī ʻ twisting, twist (of a cord) ʼ; B. bāṭnā ʻ grinding ʼ; Bi. baṭanī ʻ fringemaker's wooden reel ʼ; H. baṭnā m. ʻ stick for twisting rope ʼ; G. vāṭṇɔ°ṇiɔ m. ʻ long round stone used in crushing or beating on a slab, muller ʼ.


11356 vartáyati ʻ causes to turn, whirls ʼ RV. [√vr̥t1]
Pa. vaṭṭēti tr. ʻ turns, twists ʼ; Pk. vaṭṭēivattaï tr. ʻ turns, rolls into a ball, makes exist, covers ʼ; Dm. baṭyāy -- ʻ to wrap ʼ; Paš.lauṛ. waṭṭ -- tr. ʻ to pass or spend (time) ʼ; K. waṭun ʻ to fold up, roll up, close up, collect ʼ; S. vaṭaṇu, srk. °ṭiṇu ʻ to twist, plait, wring ʼ; L. vaṭṭaṇ, (Ju.) vaṭaṇ ʻ to twist ʼ, awāṇ. vaṭṭuṇ ʻ to coil ʼ; P. vaṭṭṇā ʻ to twist ʼ; WPah.bhad. baṭṭnū ʻ to twist (rope or thread) ʼ, bhal. baṭṭnū ʻ to fold, roll up (cloth) ʼ, (Joshi) bāṭṇu ʻ to knead ʼ; Ku. bāṭṇo ʻ to twine, wreathe, fashion ʼ; N. bāṭnu ʻ to twist, plait, weave ʼ; A. bāṭiba ʻ to twist, grind ʼ; B. bāṭābã̄ṭāʻ to pound, crush ʼ; Or. bāṭibā ʻ to pound ʼ; Bi. baṭnāi ʻ act of rope -- twisting ʼ; H. bāṭnā ʻ to twist, twine ʼ; G. vāṭvũ ʻ to pound by rolling ʼ; M.vāṭṇẽ ʻ to grind finely by rolling with a muller ʼ, vaṭṇẽ ʻ to scutch cotton (by rolling) ʼ; Si. vaṭanavā tr. ʻ to turn round ʼ; Md. vařan ʻ to twist, braid ʼ; -- Pa. vaṭṭāpēti ʻ causes to be turned ʼ, S. vaṭāiṇu; P. baṭāuṇā ʻ to cause to be twisted, change ʼ (whence vaṭṇāba° ʻ to be exchanged ʼ = H. baṭnā ʻ to be twisted ʼ); G. vaṭāvvũvatāvvũ ʻ to exchange, cash ʼ.
Addenda: vartáyati: WPah.kṭg. baṭṇõ ʻ to knead ʼ, J. bāṭṇu; A. baṭiba ʻ to pound ʼ AFD 333; Md. vařanī ʻ twists, surrounds ʼ (in sense ʻ rubs on ʼ < údvartatē?).

vartalōha 11357 vartalōha n. ʻ a kind of brass (i.e. *cup metal?) ʼ lex. [*varta -- 2 associated with lōhá -- by pop. etym.?]
Pa. vaṭṭalōha -- n. ʻ a partic. kind of metal ʼ; L.awāṇ. valṭōā ʻ metal pitcher ʼ, P. valṭohba° f., vaṭlohāba° m.; N. baṭlohi ʻ round metal vessel ʼ; A. baṭlahi ʻ water vessel ʼ; B. bāṭlahibāṭulāi ʻ round brass cooking vessel ʼ; Bi. baṭlohī ʻ small metal vessel ʼ; H. baṭlohī°loī f. ʻ brass drinking and cooking vessel ʼ, G. vaṭloi f.
Addenda: vartalōha -- : WPah.kṭg. bəlṭóɔ m. ʻ large brass vessel ʼ.


várti 11359 várti1 (and vartí -- ) f. ʻ wick ʼ MBh., ʻ small compress ʼ Suśr., ʻ lamp ʼ lex., °ikā -- f. ʻ wick ʼ KālP. [√vr̥t1]
Pa. vaṭṭi -- , °ikā -- f. ʻ wick ʼ, Pk. vaṭṭĭ̄ -- , °ṭiā -- , vatti -- f.; Sh. batīˊ ʻ unlit native lamp, candle, wick of European lamp ʼ (← H.?); S. vaṭi f. ʻ wick ʼ; L. vaṭṭ f. ʻ roll of grass, wick ʼ, awāṇ. vaṭ ʻ wick ʼ, P. vaṭṭība°battī f.; N. bāti ʻ lamp ʼ (bati ← H.), A. bāti; B. bāti ʻ wick, lamp, candle ʼ; Or. bati ʻ lamp ʼ (← H.), Bi. Mth. Bhoj. bātī; OAw. bātĭ̄ ʻ wick ʼ, H. bātībattī f. (→ N. Or. and prob. Sh.); G. vāṭ f. ʻ lamp ʼ, vātī f. ʻ perfumed match or taper ʼ; M. vāt f. ʻ wick ʼ, Ko. vāti; Si. väṭ -- a ʻ lamp ʼ, väṭi -- ya ʻ wick ʼ; Md. vo'ʻ lamp ʼ; -- with -- o as from an orig. masculine: Ku. bāto m. ʻ wick, lamp ʼ; N. bāto ʻ rope of twisted cane (to tie down thatch) ʼ.
dīpavarti -- , *pādavarti -- , *saṁdhyāvartikā -- .
Addenda: várti -- 1: S.kcch. batībhatī f. ʻ lamp, torch ʼ ← H.; WPah.kṭg. batti, kc. baṭe f. ʻ wick, lamp, light ʼ, J. bāṭī f.


varti 11360 varti2 f. ʻ projecting rim ʼ. [√vr̥t1]
Pa. vaṭṭi -- , °ikā -- f. ʻ circumference, rim, brim ʼ; Pk. vatti -- f. ʻ edge, limit ʼ; Si. väṭi -- ya ʻ edge of bank or river ʼ.
*skandhavarti -- .


vártikā 11361 vártikā f. ʻ quail ʼ RV. 2. vārtika -- m. lex. 3. var- takā -- f. lex. (eastern form ac. to Kātyāyana: S. Lévi JA 1912, 498), °ka -- m. Car., vārtāka -- m. lex. [Cf. vartīra -- m. Suśr., °tira -- lex., *vartakara -- ]
1. Ash. uwŕe/ ʻ partridge ʼ NTS ii 246 (connexion denied NTS v 340), Paš.snj. waṭīˊ; K. hāra -- wüṭü f. ʻ species of waterfowl ʼ (hāra -- < śāˊra-- ).
2. Kho. barti ʻ quail, partridge ʼ BelvalkarVol 88.
3. Pa. vaṭṭakā -- f., °ka -- in cmpds. ʻ quail ʼ, Pk. vaṭṭaya -- m., N. baṭṭāi (< vārtāka -- ?), A. batā -- sarāi, B. batuibaṭuyā; Si. vaṭuvā ʻ snipe, sandpiper ʼ (ext. of *vaṭu < vartakā -- ). -- With unexpl. bh -- : Or. bhāṭoi°ṭui ʻ the grey quail Cotarnix communis ʼ, (dial.) bhāroi°rui (< early MIA. *vāṭāka -- < vārtāka -- : cf. vāṭī -- f. ʻ a kind of bird ʼ Car.).
Addenda: vartikā -- [Dial. a ~ ā < IE. non -- apophonic o (cf. Gk. o)/rtuc and early EMIA. vāṭī -- f. ʻ a kind of bird ʼ Car. < *vārtī -- ) T. Burrow BSOAS xxxviii 71]


vartula 11365 vartula ʻ round, globular ʼ BhP. [*vartu -- ]
Pa. Pk. vaṭṭula -- (Pk. also vattula -- ) ʻ round ʼ; Ku. bāṭulo ʻ round, globular ʼ (gng. bāṭuw), baṭulī f. ʻ a collected mass ʼ; N. bāṭulo ʻ round ʼ; B. bã̄ṭul ʻ ball, slingstone ʼ; Or. bāṭuḷa ʻ globular ʼ, °ḷā ʻ ball, ball of boiled rice &c. ʼ, °ḷi ʻ small earthen pellet for pellet -- bow ʼ; Bi. baṭulī ʻ small metal vessel ʼ; M. vāṭoḷā ʻ round ʼ. <-> Deriv. vb.: N. baṭulnu intr. ʻ to collect ʼ; H. baṭurnā ʻ to be collected ʼ; -- whence tr. with o: P.batoḷnā ʻ to collect ʼ, WPah.cam. baṭoḷṇā, Ku. baṭolṇobaṭorṇo, N. baṭolnu, Mth. baṭorab, H. baṭolnābaṭornā.
Addenda: vartula -- : Sh. b*lḍvlīk ʻ small metal drinking vessel ʼ (→ Bur. b*l/rolī Lorimer BurLg iii 64) < *baṭul -- ; Garh. baṭoḷnu ʻ to collect ʼ; A. bāṭalu (phonet. batolu) ʻ a round thing ʼ AFD 204.


vártman 11366 vártman n. ʻ track of a wheel, path ʼ RV. [J. Bloch StudII 19 *vartmā nom. sg. m. after ádhvā m. (cf. pánthā -- ) became f. in MIA. -- √vr̥t1]
Pa. vaṭuma -- n. ʻ path, road ʼ, Pk. vaṭṭa -- n.m., vaṭṭā<-> f., vaṭṭamaya -- , vaḍū˘maga -- n., K. wath, dat. °ti f., pog. wat, S. vāṭa f., P. vāṭbāṭf., ḍog. batta f., kgr. bat f., bhaṭ. batt, WPah.bhad. bhal. paṅ. cam. batt f., pāḍ. cur. bat; Ku. bāṭ ʻ path, pass ʼ, bāṭo m. ʻ path ʼ, N. bāṭo 
(obl. bāṭa postp. ʻ from ʼ), A. B. bāṭ; Or. bāṭa ʻ path, place ʼ; Mth. bāṭ ʻ path ʼ, Bhoj. bāt, OAw. OMarw. bāṭa f., H. bāṭ f., G. M. Ko. vāṭ f.; Si.vaṭuma ʻ road ʼ (← Pa.?), devaṭa ʻ lane ʼ (de -- < dēśá -- ?); -- Sh. bāṭṷ m. ʻ wheel ʼ; G. vāṭɔ m. ʻ tire ʼ (semant. cf. vartaní -- f. ʻ felly of wheel, path ʼ RV., Pa. vattanī -- f. ʻ track, path ʼ, Pk. vaṭṭaṇī -- f. ʻ road ʼ). -- Deriv.: N. baṭuwā ʻ traveller ʼ; B. beṭo ʻ of the road ʼ < *bāṭuā ODBL 491; Or. bāṭuā ʻ traveller ʼ, G. vāṭvɔ m. -- X mārga -- q.v. -- Si. vat ʻ road ʼ (LM 404, EGS 155) extracted from māvat < *mahāpanthā 


vardhaka 11374 vardhaka in cmpd. ʻ cutting ʼ, m. ʻ carpenter ʼ R. [√vardh]
Pa. cīvara -- vaḍḍhaka -- m. ʻ tailor ʼ; Kho. bardog°ox ʻ axe ʼ (early → Kal. wadók before v -- > b -- in Kho.); <-> Wg. wāṭ ʻ axe ʼ, Paš.dar.wāˊṭak (?).


vardhaki 11375 vardhaki m. ʻ carpenter ʼ MBh. [√vardh]
Pa. vaḍḍhaki -- m. ʻ carpenter, building mason ʼ; Pk. vaḍḍhaï -- m. ʻ carpenter ʼ, °aïa -- m. ʻ shoemaker ʼ; WPah. jaun. bāḍhōī ʻ carpenter ʼ, (Joshi) bāḍhi m., N. baṛhaïbaṛahi, A. bārai, B. bāṛaï°ṛui, Or. baṛhaï°ṛhāi, (Gaṛjād) bāṛhoi, Bi. baṛa, Bhoj. H. baṛhaī m., M. vāḍhāyā m., Si. vaḍu -- vā.
*vārdhaka -- .
Addenda: vardhaki -- : WPah.kṭg. báḍḍhi m. ʻ carpenter ʼ; kṭg. bəṛhe\ibáṛhi, kc. baṛhe ← H. beside genuine báḍḍhi Him.I 135), J. bāḍhi, Garh. baṛhai, A. also bāṛhai AFD 94; Md. vaḍīnvaḍin pl.
†*vardhakikarman -- .


11375a †*vardhakikarman -- ʻ carpentry ʼ. [vardhaki -- , kár- man -- ]
Md. vaḍām ʻ carpentry ʼ.


vardhira 11385 *vardhira ʻ axe, hammer ʼ. [Cf. *varddhr̥ -- . - √vardh]
Kho. bəḍīˊr ʻ sledgehammer (?) ʼ (→ Gaw. bäḍíl), Bshk. baḍīˊr; Phal. baḍhīˊr ʻ axe (?), sledgehammer ʼ AO xviii 227: very doubtful.


várdhra 11387 várdhra m. ʻ leather thong ʼ AV., vardhrī -- f. lex., vadhra -- m.n. MBh. 2. badhra -- (v.l.) MBh. (X √bandh?). [√vardh]
1. Pa. Pk. vaddha -- m.n. ʻ thong ʼ; S. vaḍhīvāḍhĭ̄ f.; L. vaddhar m., vadhrī f., (Shahpur) vadhar m. ʻ shoulder -- strap ʼ; P. vahdarvaddhrī,baddharī f., ludh. baddhī f. ʻ leather thong ʼ; Or. badhī ʻ dog's collar, leather thong round a drum ʼ; Bi. bādhā ʻ strings of a balance ʼ, bādhī ʻ ties fastening bamboo poles to body of cart ʼ; Bhoj. Aw.lakh. bādh ʻ rope, string ʼ; OG. vādhra n. ʻ leather ʼ, G. varadhivādharvādhrī,vādharṛī f. ʻ leather strap ʼ; M. vādvād(h)ī f. ʻ strap ʼ, vādā m. ʻ whiplash ʼ; Si. vada ʻ leather strap ʼ; -- Kal. badrí ʻ leather belt ʼ, Phal. ḍāk -- badhrḗi (rather than with NOPhal 34 < *baddhrikā -- ); -- Paš.weg. walāˊ ʻ tie, band ʼ IIFL iii 3, 185 (< *vardh -- tra -- ?).
2. Pa. baddha -- n. ʻ thong ʼ.
*vardhrya -- .
Addenda: várdhra -- [< IE. *werdhro -- ~ vārdhrī -- f. ʻ strap ʼ < IE. *wordhrī -- T. Burrow BSOAS xxxviii 65, but rather like vāˊrdhra -- ʻ fit for strap ʼ Pāṇ., n. ʻ strap ʼ vr̥ddhi of várdhra -- ]
Md. vadu ʻ strap ʼ.


వటము [ vaṭamu ] vaṭamu. [Skt.] n. The Banyan or Indian fig tree. మర్రిచెట్టు. వటపత్రము a fig leaf.


వట్ర [ vaṭra ] or వట్రన vaṭra. [from Skt. వర్తులము.] n. Roundness. నర్తులము, గుండ్రన. వట్రవట్రని or వట్రముగానుండే adj. Round. గుండ్రనివట్రము vaṭramu. adj. Short, హ్రస్వము. n. A bag in which betel and nut are kept. వక్కాకుతిత్తివట్టపడు vaṭrapaḍu. v. n. To become less, to be diminished, decreased, or lessened, తగ్గువట్రపెట్టు vaṭra-peṭṭu. v. a. To diminish, decrease, make less,తక్కువపరుచు. తగ్గించువట్రించువట్రిల్లు or వట్రిలు vaṭrinṭsu. v. n. To make round, or cut round. గుండ్రనగాచేయు. To turn, తిరుగు. To turn back, పరాఙ్ముఖమగు. To happen, occur, కలుగు, వచ్చు. సంభవించు. To be agreeable or pleasant. ఒప్పు. "నగుబాటు వట్రిల్లెనాతులలోన." BD. v. 103. వట్రువ or వట్రువు vaṭruva. adj. Round, circular. బటువైన. గుండ్రని. n. Roundness, గుండ్రము. వర్తులమువట్రువసుడి vaṭruva-suḍi. n. Lit: "The round twirl," i.e., the letter  the secondary form of .


వడము [ vaḍamu ] vaḍamu. [Tel.] n. A very thick rope. మోకు. A garland, దండ. తేరివడము a rope used to drag a car.


 వడికొలుపు vaḍi-kolupu. v. a. To twist. మెలిపెట్టు, "మొలకమీసలువడిగొల్పుమురువు నేర్చె." T. ii. 73.వడివెట్టు or వడివేయు vaḍi-peṭṭu. v. a. To twist. మెలిపెట్టు, నులుము. "తే గీ అలుకచేనుండబుగ్గలునులిచితిట్టి తొడలువడిపెట్టి కోదండమమరగట్టి రెట్టతెగగట్టి." H. ii. 180. To trouble, annoy, persecute. బాధపెట్టువడిసుడి vaḍi-suḍi. n. A whirlpool. ఆవర్తమువడుకు [ vaḍuku ] vaḍuku. [Tel.] v. a. To spin thread. రాట్నమునుతిప్పి పత్తిని నూలలుగాచేయువడుకుడు vaḍukuḍu. n. The act of spinning cotton into thread.


వడె [ vaḍe ] or వడియ vaḍe. [Tel.] n. A peg, చిలుక కొయ్య.


వడ్రంగి, వడ్లంగి, వడ్లవాడు [ vaḍraṅgi, vaḍlaṅgi, vaḍlavāḍu ] or వడ్లబత్తుడు vaḍrangi. [Tel.] n. A carpenter. వడ్రంగము, వడ్లపని, వడ్రము or వడ్లంగితనము vaḍrangamu. n. The trade of a carpenter. వడ్లవానివృత్తి. వడ్రంగిపనివడ్రంగిపిట్ట or వడ్లంగిపిట్ట vaḍrangi-piṭṭa. n. A woodpecker. దార్వాఘాటమువడ్లకంకణము vaḍla-kankaṇamu. n. A curlew. ఉల్లంకులలో భేదమువడ్లత or వడ్లది vaḍlata. n. A woman of the carpenter caste.

Pa. dāṭhikā -- f. ʻ beard ʼ, Pk. dāḍhiā -- f., Gy. as. (JGLS new ser. ii 259) dari, Ash. däṛīˊ, Kt. däŕīˊdäyī, Wg. däřdā̤, Dm. dâŕidâacute;ī, Tir. Paš. dāṛīˊ (→ Par. dhâṛīˊIIFL i 249), Shum. dāˊṛi, Woṭ. deāˊṛ, Gaw. dāˊṛī, Bshk. dḕ'r, Tor. dáī, Kand. däī, Mai. dhāi, Phal. dn/aṛī f. (paṇar -- dhōṛ ʻ greybeard ʼ); Sh.gil. dã̄i, koh. gur. dáï, jij. däˊṛī ʻ beard ʼ (all f.), pales. daī ʻ chin ʼ; K. dörü f. ʻ beard ʼ, kash. dāṛhi, S. ḍ̠āṛhī f., L.dāṛhī f., (Ju.) ḍ̠āṛhī f., khet. ḍāṛhī, P. dāṛhī f., °ṛhā m., WPah.bhal. khaś. dāˋṛi f., Ku. dāṛī, N. dāri; A. dã̄riḍāri ʻ beard, whiskers ʼ; B. Or.dāṛ(h)i ʻ beard, chin ʼ; Mth. dāṛh ʻ long beard ʼ; Mth. Bhoj. dāṛhī ʻ beard ʼ; H. dāṛhīḍā° f. ʻ beard ʼ, ḍāṛhā m. ʻ hanging root of banyan tree ʼ; G. dāḍhī f. ʻ beard, chin ʼ, dāḍhũ n. (contemptuous) ʻ unshaven chin ʼ, ḍhāḍhī f. ʻ beard ʼ, M. dāḍhī; Si. däliya ʻ beard, moustache ʼ (rävul ʻ beard ʼ < *ḍāḍhiā -- with l -- suffix H. Smith JA 1950, 197: very doubtful).Addenda: *dāṁṣṭra -- [Burrow Shwa 6 MIA. dāṭha < *dāṣṭra<-> with full grade dāś -- ʻ bite ʼ < IE. dēk̂ -- in Gk. fut. dh/zomai, perf.de/dhgmaidáṁṣṭra from nasalized weak grade daṁṣṭvā TāṇḍyaBr. (daṁśati Cāṇ.)]Pa. daṭṭhā -- : A. ḍâṭh (phonet. dɔth) ʻ elephant goad ʼ (or conn. daṇḍá -- , *ḍaṭṭha -- ?).Pk. daṁṭhā -- : A. dã̄r ʻ teeth ʼ AFD 207.Pa. dāṭhā -- : S.kcch. ḍāṛ f. ʻ molar ʼ, WPah.kṭg. (kc.) dáṛhdāṛh f. (obl. -- a), J. ' m.Pa. dāṭhikā -- : S.kcch. ḍāṛī f. ʻ beard ʼ, WPah.kṭg. dáṛhi f. ʻ beard ʼ, J. dāṛī f.; Md. doḷi ʻ jaw ʼ.(CDIAL 6250)

Rebus: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., [√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. dhāūdhāv 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.  ʻrelicʼ(CDIAL 6773)

76 Ta. aṭu (aṭuv-, aṭṭ-) to cook, roast, fry, boil, melt (tr.); aṭukkaḷai kitchen; aṭicil, aṭucil boiled rice; aṭuppu oven, fireplace for cooking, fire in the oven; aṭṭil 
kitchen, place for performing sacrificial ceremonies; aṭṭu a cake of coarse sugar; aṭṭ-uppu salt produced by evaporation; āṭucooking, boiling, distillation. Ma. aṭuka to cook; aṭukkaḷa kitchen; aṭuppu fireplace, hearth, oven. Ko. aṛ- (aṭ-) to cook by boiling, bake (pots). To. oṛ- (oṭ-) to cook. Ka. aḍu (aṭṭ-) to cook, boil, dress, prepare a meal, mature (tr.); n. cooking; aḍi, aḍe cooking; aḍike, ar̤ke, aḍige, aḍuge cooking, boiling, etc.; aṭṭu to evaporate; dry up; n. the state of being free from moisture; aṭṭisu to cause to evaporate by boiling; aṭṭ-uppu salt produced by evaporation; aṇṭarisu to evaporate, as water by boiling(Hav.) aṭṭumbaḷa kitchen. Koḍ. aḍigeka·rë cook; fem.aḍigekarati. Tu. aḍůpini to cook; aḍi cooked, dressed, prepared; aḍiguḷu a cook; aḍigè cooking, distilling; aḍkala cooking shed, oven; aṭṭilů cooking, meal. Te. aḍugaṇṭu to dry up, become exhausted; aṭṭ-uppu a kind of salt; aṭṭu a flat thin cake roasted or baked on an iron pan;aḍasāla kitchen, cook-room; aṭṭamu food, fuel. Nk. (Ch.) aṭay-/aṭil- to be dried up; aṭap- to dry up (water); aṭ bread. Go. (Tr.) aṭṭānā 
to cook by boiling; (W.) aṭáná to cook, boil; (A. Y. G. Mu. Ma.) aṭṭ-, (M. S. Ko.) aṭ- to cook (Voc. 26); (Tr.) aṭyār boiling water (Voc. 27); (S-R.)aṭvāl cooking-pot; (L.) aṭuval a cook (Voc. 28). Konḍa aṭk- (-t-) to burn (heaps of hacked forest-wood, before starting pōṛu cultivation), set fire to. Kui aṭa (aṭi-) to heat or boil a liquid; pl. action aṭka (aṭki-). Kuwi (Su. P.) aṭ- to catch fire; aṭi ki- to set fire to. Cf. 75 Ka. aḍigera./Cf. Skt. aṭṭa- dried, dry; Pkt. aṭṭaï becomes dry; Mar. aṭṇē to dry up. 

Archaeologists' discovery puts Buddha's birth 300 years earlier -- Elizabeth Day

$
0
0
When Professor Robin Coningham's youngest son Gus was five, he was asked at school what his father did. "He works for the Buddha," said the boy. Which led to a bit of confusion, recalls Coningham.
But it turns out Gus was not that far off the mark. Last week it emerged that a team led by Coningham, a professor of archaeology and pro-vice-chancellor at Durham University, had made a startling discovery about the date of the Buddha's birth, one that could rewrite the history of Buddhism. After a three-year dig on the site of the Maya Devi temple at Lumbini in Nepal, Coningham and his team of 40 archaeologists discovered a tree shrine that predates all known Buddhist sites by at least 300 years.
The impact of Coningham's work is groundbreaking in many ways. Prior to this discovery, it had been thought that the shrine at Lumbini – an important pilgrimage site for half a billion Buddhists worldwide – marked the birthplace of the Buddha in the third century BC. But the timber structure revealed by archaeologists was radio-carbon-dated to the sixth century BC.
"It has real significance," says Coningham, 47. "What we have for the first time is something that puts a date on the beginning of the cult of Buddhism. That gives us a really clear social and economic context... It was a time of huge transition where traditional societies were being rocked by the emergence of cities, kings, coins and an emerging middle class. It was precisely at that time that Buddha was preaching renunciation – that wealth and belongings are not everything."
The early years of the religion took hold before the invention of writing. As a result, different oral traditions had different dates for the Buddha's birth. This is the first concrete evidence that Buddhism existed before the time of Asoka, an Indian emperor who enthusiastically embraced the religion in the third century BC.

The painstaking work, carried out every January and February since 2011, was initially intended as a Unesco preservation project and was jointly conducted in sub-zero temperatures by archaeologists from Nepal and the UK.Legend has it that the Buddha's mother, Maya Devi, was travelling from her husband's home to that of her parents. Midway in her journey, she stopped in Lumbini and gave birth to her son while holding on to the branch of a tree. The research team believe they have found evidence of a tree in the ancient shrine beneath a thick layer of bricks. According to Coningham, it became clear that the temple, 20km from the Indian border, had been built "directly on top of the brick structure, incorporating or enshrining it".
"We worked there in January because the water table is so low," says Coningham. "Unfortunately it's just solid fog for the first three weeks of the season. You just do not see the sun and it's about three to four degrees … You wash clothes and you cannot dry them. So you end up with two pairs of clothes and rather smelly." The archaeologists had to wear slippers to preserve the site which, at the bottom of a two-metre trench, picked up much damp. Somewhat incongruously, the slippers were teamed with hard hats "because of health and safety".
There was no gas-fired heating and power was limited to around 10 hours a day, so each morning at 5.30 Coningham would wash himself with a bucket of hot water and a cup. The diet, he says drily, was "great if you like curry and rice and dhal three times a day". The team also had to contend with thousands of pilgrims visiting the site every day from Tibet, Thailand and Sri Lanka, each bringing their own rituals. "At any one time, you were sprayed with cologne, covered with banknotes or had rice thrown at you," Coningham recalls. "Or there were nuns busy scraping mortar out from between the bricks and eating it to imbue the relics and sanctity of this sacred site into their bodies. Sometimes it can be quite distracting."

The site at Lumbini had been hidden under the jungle until it was excavated in 1896. Back then, it was identified as the Buddha's birthplace because of a sandstone pillar that bore an inscription documenting the visit of Asoka to the site. The earliest levels remained buried until now.But he says that the response of the monks and nuns to their discovery was "deeply moving and pretty humbling". There was no big celebration – their reaction was "all that was needed".
After the filming of a documentary about the find for the National Geographic Channel, Coningham has been dubbed a real-life Indiana Jones – a description that elicits a polite rumble of laughter. "I was one of those rather sad children who loved dinosaurs," he says. "My grandparents used to go to Hunstanton [in Norfolk] and I would spend my summer holidays collecting fossils there. Then I discovered that a great way of escaping family holidays was to go on digs, so I started at the age of 15. Then I discovered you could dig abroad, so in my first year at university [he studied archaeology and anthropology at King's College, Cambridge] I decided to specialise in the Indian subcontinent. That became my life. And if you spoke to my family, they'd say it's still my life."
His wife Paula, who teaches Greek to A-level students, and his two sons – Urban, 15, and Gus, 13 – are used to his regular absences, despite that early confusion about exactly what his job entailed. For Coningham, the dig at Lumbini was memorable because it has marked "a deeply rare and exciting time when belief, archaeology and science come together".
Does he have a personal faith? "I was brought up a Catholic," he replies. "I had a great-aunt who was a mother superior, so my youth was full of washing feet, kissing crosses, et cetera. So in a way I suppose the experience [of this dig] has made me a great relativist. Also for me it shows we know so little about the early years of the world's great traditions." But he says that the tenets of Buddhism hold a certain appeal. "At the moment, I'm balancing this job with the role of pro-vice-chancellor. So I'm a bureaucrat and it's very tempting, at times, to think of renunciation," he jokes.
The next site Coningham and his team have been encouraged to look at is one of the rumoured locations of Buddha's childhood home. Unesco, with the Japanese government's aid, is funding three more years of research.
"Buddhism is a growing religion, and within five years there will be 22 million annual pilgrims flying into south Asia," says Coningham. "That will overwhelm these sites. So the next mission is to start mapping and planning how they will be protected."
In an area where more than half the population live below the poverty line, subsisting on less than $1.50 a day, the key will be to balance the financial benefits of tourism with the need for sustainability and historic preservation. As the story of the discovery at Lumbini becomes more widely known, Coningham is hopeful more young people will be attracted by what archaeology has to offer. "What's really interesting is it's the ancient civilisations that continue to pull people in," he says. "Archaeology like this can touch and be of interest to the life of hundreds of millions of people."
Even if those concerned have to wear damp slippers and work in freezing, foggy conditions, subsisting on a diet of rice for weeks at a time? "Well, yes," Coningham laughs. "But that's archaeology for you."
http://www.theguardian.com/world/2013/dec/01/buddha-birth-archaeology-nepal-durham?CMP=share_btn_fb

Evolution of Brahmi script syllable ma- possibly from meḍ 'iron, copper, metal' in the context of smelting, metalwork tradition of Ancient Near East. Proving svastika signifies zinc metal

$
0
0
Mirror: http://tinyurl.com/pswoccx

For evolution of Brahmi syllabic orthography for ka-, ḍha-, dha- 

See: http://bharatkalyan97.blogspot.in/2015/11/evolution-of-brahmi-script-syllable-ka.html


http://bharatkalyan97.blogspot.no/2015/11/evolution-of-brahmi-script-syllables.html?view=timeslide

This monograph presents the evolution of Brahmi syllable for ma- and presents comparable deciphered hieroglyphs from Indus Script Corpora to affirm the continuum of the writing tradition of Bhāratam Janam, 'metalcaster folk'.

Thus, together, four consonants ḍha- dha-, ka-, ma- signified by Brahmi syllables are traceable to the tradition of Indus Script Corpora which is a catalogus catalogorum of metalwork.

Brahmi syllabic orthography and evolution over time from ca. 300 BCE is presented in the following table:


Image source for Brahmi: vocalized consonant 
http://www.ancientscripts.com/brahmi.html See also:
http://www.payer.de/exegese/exeg03.htm#5.2.2.

 Brahmi syllable ma- is a 'knot' hieroglyph, a continuum fom Indus Script Corpora wherein the 'knot' hieroglyph signified meḍ 'iron, copper, metal'. 

The orthography of ma- syllable was possibly identified as ma- for me, 'iron, copper, metal'.

The 'knot' hieroglyph has many variants on Indus Script Corpora.

See: http://bharatkalyan97.blogspot.in/2015/11/ornamental-endless-knot-svastika-other.html

Mohenjo-daro. m1457 Copper plate with 'twist' hieroglyph. Mohejodaro, tablet in bas relief (M-478) 
The first hieroglyph-multiplex on the left (twisted rope): 

m478a tablet
The hieroglyph may be a variant of a twisted rope.
dhāu 'rope' rebus: dhāu 'metal' PLUS  मेढा [ mēḍhā ] 'a curl or snarl; twist in thread' rebus: mẽṛhẽt, meḍ ‘iron’. Thus, metallic ore.

Hieroglyph: मेढा [mēḍhā] A twist or tangle arising in thread or cord, a curl or snarl (Marathi). Rebus: meḍ 'iron, copper' (Munda. Slavic) mẽhẽt, meD 'iron' (Mu.Ho.Santali)
meď 'copper' (Slovak)

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

Sa. <i>mE~R~hE~'d</i> `iron'.  ! <i>mE~RhE~d</i>(M).
Ma. <i>mErhE'd</i> `iron'.
Mu. <i>mERE'd</i> `iron'.
  ~ <i>mE~R~E~'d</i> `iron'.  ! <i>mENhEd</i>(M).
Ho <i>meD</i> `iron'.
Bj. <i>merhd</i>(Hunter) `iron'.
KW <i>mENhEd</i>
@(V168,M080)

— Slavic glosses for 'copper'
Мед [Med]Bulgarian
Bakar Bosnian
Медзь [medz']Belarusian
Měď Czech
Bakar Croatian
KòperKashubian
Бакар [Bakar]Macedonian
Miedź Polish
Медь [Med']Russian
Meď Slovak
BakerSlovenian
Бакар [Bakar]Serbian
Мідь [mid'] Ukrainian[unquote]
Miedź, med' (Northern Slavic, Altaic) 'copper'.  

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



h131 4271Text 

Decipherment from l. to r.:
'ant' hieroglyph

Hieroglyph: చీమ [ cīma ] chīma. [Tel.] n. An ant. కొండచీమ. the forest ant. రెక్కలచీమ a winged ant. పారేచీమను వింటాడు he can hear an ant crawl, i.e., he is all alive.చీమదూరని అడవి a forest impervious even to an ant. చలిచీమ a black antపై పారేపక్షి కిందపారే చీమ (proverb) The bird above, the ant below, i.e., I had no chance with him. చీమంత of the size of an ant. చీమపులి chīma-puli. n. The ant lion, an ant-eater.

Rebus: cīmara -- ʻ copper ʼ in mara -- kāra -- ʻ coppersmith ʼ in Saṁghāṭa -- sūtra Gilgit MS. 37 folio 85 verso, 3 (= zaṅs -- mkhan in Tibetan Pekin text Vol. 28 Japanese facsimile 285 a 3 which in Mahāvyutpatti 3790 renders śaulbika -- BHS ii 533. But the Chinese version (Taishō issaikyō ed. text no. 423 p. 971 col. 3, line 2) has t'ie ʻ iron ʼ: H. W. Bailey 21.2.65). [The Kaf. and Dard. word for ʻ iron ʼ appears also in Bur. čhomārčhumər. Turk. timur (NTS ii 250) may come from the same unknown source. Semant. cf. lōhá -- ]Ash. ċímäċimə ʻ iron ʼ (ċiməkára ʻ blacksmith ʼ), Kt. čimé;, Wg. čümāˊr, Pr. zíme, Dm. čimár(r), Paš.lauṛ. čimāˊr, Shum. čímar, Woṭ. Gaw. ċimár,Kalčīmbar, Kho. čúmur, Bshk. čimerTorčimu, Mai. sē̃war, Phal. čímar, Sh.gil. čimĕr (adj. čĭmārí), gur. čimăr m., jij. čimer, K. ċamuru m. (adj.ċamaruwu).(CDIAL 14496) చీముంత [ cīmunta ] chīmunta.. [Tel.] n. A metal vesselచెంబు.
'bow and arrow' hieroglyph-multiplex.
kāmaṭhuma bow; kāmaḍ, kāmaḍum = a chip of bamboo (Gujarati) rebus: kammaṭa'mint' (Kannada) Ta. kampaṭṭam coinage, coin. Ma. kammaṭṭam, kammiṭṭam coinage, mint. Ka. kammaṭa id.; kammaṭi a coiner.(DEDR 1236) kaNDa 'arrow' rebus: kANDa 'pots and pans, implements'
'twist' hieroglyph PLUS (ligature) 'linear stroke' hieroglyph. meD 'twist, curl' rebus: meD 'iron, copper,metal' PLUS koD 'one' rebus: koD 'workshop' dhAv 'strand' rebus: dhAv 'ore, element, dhAtu'

Together, the inscription on h131 reads: meD koD 'metals ores workshop or smelter/smithy' PLUS meD kANDa 'metal (iron) implements' PLUS mara 'copper' kammaṭa'mint'.

The Shahdad standard has the 'twisted strand' hieroglyph together with tree, zebu, lion, woman. kuTi 'tree' rebus: kuThi 'smelter' poLa 'zebu' rebus: poLa 'magnetite' arye 'lion' rebus: Ara 'brass' meD 'twist' rebus: meD 'iron, copper, metal'. kola 'woman' rebus: kolhe 'smelter' kol 'working in iron'.


kuṭi ‘tree’. Rebus: kuṭhi ‘smelter’ (Santali). The two trees are shown ligatured to a rectangle with ten square divisions and a dot in each square. The dot may denote an ingot in a furnace mould.

Glyph of rectangle with divisions: baṭai = to divide, share (Santali) [Note the glyphs of nine rectangles divided.] Rebus: bhaṭa = an oven, kiln, furnace (Santali) 

mehao = v.a.m. entwine itself; wind round, wrap round roll up (Santali); mahnā cover, encase (Hindi) (Santali.lex.Bodding) Rebus: meḍ ‘iron’ (Mu.Ho.) mẽṛh t iron; ispat m. = steel; dul m. = cast iron (Mu.)  meṛed-bica = iron stone ore, in contrast to bali-bica, iron sand ore (Munda) mhẽt ‘iron’; mhẽt icena ‘the iron is rusty’; ispat mhẽt ‘steel’, dul mhẽt ‘cast iron’;mhẽt khaṇḍa ‘iron implements’ (Santalime(Ho.)(Santali.lex.Bodding)  meed, med, mdiron; enga meed soft iron; sani meed hard iron; ispāt meed steel; dul meed cast iron; i meed rusty iron, also the iron of which weights are cast; bica meed iron extracted from stone orebali meed iron extracted from sand ore (Mu.lex.)

File:Relief Dudu Louvre AO2394.jpg
  • Votive relief of Dudu, priest of Ningirsu, in the days of King Entemena of Lagash.
    • Votive bas-relief of Dudu, priest of Ningirsu in the time of Entemena, prince of Lagash C. 2400 BCE Tello (ancient Girsu) Bituminous stone H. 25 cm; W. 23 cm; Th. 8 cm De Sarzec excavations, 1881 AO 2354 
    This work is part of the collections of the Louvre (Department of Near Eastern Antiquities).
    Louvre Museum: excavated by Ernest de Sarzec. Place: Girsu (modern city of Telloh, Iraq). Musée du Louvre, Atlas database: entry 11378 Votive relief of Dudu, priest of Ningirsu, in the days of King Entemena of Lagash. Oil shale, ca. 2400 BC. Found in Telloh, ancient city of Girsu. |H. 25 cm (9 ¾ in.), W. 23 cm (9 in.), D. 8 cm (3 in.) 
    • Hieroglyph: dhA 'rope strand' Rebus: dhAtu 'mineral element' Alternative: मेढा mēḍhā ] 'a curl or snarl; twist in thread' (Marathi) Rebus: mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.) eruvai 'eagle' 
    • Rebus: eruvai 'copper'. 

    • eraka 'wing' Rebus: erako 'moltencast copper'.

    • Hieroglyph: arye 'lion' (Akkadian) Rebus: Ara 'brass'

      Hieroglyph:  dām m. ʻ young ungelt ox ʼ: damya ʻ tameable ʼ, m. ʻ young bullock to be tamed ʼ Mn. [~ *dāmiya -- . -- √dam]Pa. damma -- ʻ to be tamed (esp. of a young bullock) ʼ; Pk. damma -- ʻ to be tamed ʼ; S. ḍ̠amu ʻ tamed ʼ; -- ext. -- ḍa -- : A. damrā ʻ young bull ʼ, dāmuri ʻ calf ʼ; B.dāmṛā ʻ castrated bullock ʼ; Or. dāmaṛī ʻ heifer ʼ, dāmaṛiā ʻ bullcalf, young castrated bullock ʼ, dāmuṛ°ṛi ʻ young bullock ʼ.Addenda: damya -- : WPah.kṭg. dām m. ʻ young ungelt ox ʼ.(CDIAL 6184). This is a phonetic determinative of the 'twisted rope' hieroglyph: dhāī˜ f.dāˊman1 ʻ rope ʼ (Rigveda)

    Alternative:  kōḍe, kōḍiya. [Tel.] n. A bullcalf. Rebus: koḍ artisan’s workshop (Kuwi) kunda ‘turner’ kundār turner (Assamese) मेढा [ mēḍhā ] A twist or tangle arising in thread or cord, a curl or snarl.(Marathi)(CDIAL 10312).L. meṛh f. ʻrope tying oxen to each other and to post on threshing floorʼ(CDIAL 10317) Rebus: mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.)    

Hieroglyph: endless knot motif
After Fig. 52, p.85 in Prudence Hopper opcit. Plaque with male figures, serpents and quadruped. Bitumen compound. H. 9 7/8 in (25 cm); w. 8 ½ in. (21.5 cm); d. 3 3/8 in. (8.5 cm). ca. 2600-2500 BCE. Acropole, temple of Ninhursag Sb 2724. The scene is described: “Two beardless, long-haired, nude male figures, their heads in profile and their bodies in three-quarter view, face the center of the composition…upper centre, where two intertwined serpents with their tails in their mouths appear above the upraised hands. At the base of the plaque, between the feet of the two figures, a small calf or lamb strides to the right. An irregular oblong cavity or break was made in the centre of the scene at a later date.”

The hieroglyphs on this plaque are: kid and endless-knot motif (or three strands of rope twisted).

Hieroglyph: 'kid': करडूं or करडें (p. 137) [ karaḍū or ṅkaraḍēṃ ] n A kid. कराडूं (p. 137) [ karāḍūṃ ] n (Commonly करडूं) A kid. Rebus: करडा (p. 137) [ karaḍā ] Hard from alloy--iron, silver &c.(Marathi)

I suggest that the center of the composition is NOT set of  intertwined serpents, but an endless knot motif signifying a coiled rope being twisted from three strands of fibre.

Bogazkoy Seal impression: Two-headed eagle, a twisted cord below. From Bogazköy . 18th c. BCE (Museum Ankara). eruvai 'kite' Rebus: eruvai 'copper' dhAtu 'strands of rope' Rebus: dhAtu 'mineral' (Note the three strands of the rope hieroglyph on the seal impression from Bogazkoy; it is read: tridhAtu 'three mineral elements'). It signifies copper compound of three minerals; maybe, arsenic copper? or arsenic bronze, as distinct from tin bronze?
Copper and arsenic ores
Ore nameChemical formula
ArsenopyriteFeAsS
EnargiteCu3AsS4
OliveniteCu2(AsO4)OH
TennantiteCu12As4S13
MalachiteCu2(OH)2CO3
AzuriteCu3(OH)2(CO3)2
Sulfide deposits frequently are a mix of different metal sulfides, such as copper, zinc, silver, lead, arsenic and other metals. (Sphalerite (ZnS2), for example, is not uncommon in copper sulfide deposits, and the metal smelted would be brass, which is both harder and more durable than bronze.)The metals could theoretically be separated out, but the alloys resulting were typically much stronger than the metals individually.
m1406 Seal using three-stranded rope: dhAtu Rebus: iron ore.

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

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


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

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



Svastika hieroglyph multiplex is a remarkable hypertext of Indus Script Corpora, which signify catalogus catalogorum of metalwork.


Svastika signifies zinc metal, spelter. This validates Thomas Wilson's indication --after a wide-ranging survey of migrations of the hieroglyph across Eurasia and across continents -- that svastika symbol connoted a commodity, apart from its being a hieroglyph, a sacred symbol in many cultures.

"Spelter, while sometimes used merely as a synonym for zinc, is often used to identify a zinc alloy. In this sense it might be an alloy of equal parts copper and zinc, i.e. a brass, used for hard soldering and brazing, or as an alloy, containing lead, that is used instead of bronze.
https://en.wikipedia.org/wiki/Spelter

Hieroglyph: sattva 'svastika' glyph Rebus: sattu, satavu, satuvu 'pewter' (Kannada) సత్తుతపెల a vessel made of pewter ज&above;स्ति&below; । त्रपुधातुविशेषनिर्मितम्  jasth जस्थ । त्रपु m. (sg. dat. jastas जस्तस्), zinc, spelter; pewter. 

मेढा  [ mēḍhā ] m A stake, esp. as forked. 2 A dense arrangement of stakes, a palisade, a paling. 3 A twist or tangle arising in thread or cord, a curl or snarl.(Marathi) Rebus: meḍ 'iron, copper' (Munda. Slavic)



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



The Meluhha gloss for 'five' is: taṭṭal Homonym is: ṭhaṭṭha brass (i.e. alloy of copper + zinc). Glosses for zinc are: sattu (Tamil), satta, sattva (Kannada) jasth जसथ् ।रपु m. (sg. dat. jastas ज्तस), zinc, spelter; pewter; zasath ् ज़स््थ् ्or zasuth ज़सुथ ्। रप m. (sg. dat. zastas ु ज़्तस),् zinc, spelter, pewter (cf. Hindī jast). jastuvu; । रपू्भवः adj. (f. jastüvü), made of zinc or pewter.(Kashmiri). Hence the hieroglyph: svastika repeated five times. Five svastika are thus read: taṭṭal sattva Rebus: zinc (for) brass (or pewter).



*ṭhaṭṭha1 ʻbrassʼ. [Onom. from noise of hammering brass?]N. ṭhaṭṭar ʻ an alloy of copper and bell metal ʼ. *ṭhaṭṭhakāra ʻ brass worker ʼ. 1.Pk. ṭhaṭṭhāra -- m., K. ṭhö̃ṭhur m., S. ṭhã̄ṭhāro m., P. ṭhaṭhiār°rā m.2. P. ludh. ṭhaṭherā m., Ku. ṭhaṭhero m., N. ṭhaṭero, Bi. ṭhaṭherā, Mth. ṭhaṭheri, H.ṭhaṭherā m.(CDIAL 5491, 5493).









h182A, h182B






The drummer hieroglyph is associated with svastika glyph on this tablet (har609) and also on h182A tablet of Harappa with an identical text.






dhollu ‘drummer’ (Western Pahari) Rebus: dul ‘cast metal’. The 'drummer' hieroglyph thus announces a cast metal. The technical specifications of the cast metal are further described by other hieroglyphs on side B and on the text of inscription (the text is repeated on both sides of Harappa tablet 182).





kola 'tiger' Rebus: kol 'alloy of five metals, pancaloha' (Tamil). ḍhol ‘drum’ (Gujarati.Marathi)(CDIAL 5608) Rebus: large stone; dul ‘to cast in a mould’. Kanac ‘corner’ Rebus: kancu ‘bronze’. dula 'pair' Rebus: dul 'cast metal'. kanka ‘Rim of jar’ (Santali); karṇaka  rim of jar’(Skt.) Rebus:karṇaka ‘scribe’ (Telugu); gaṇaka id. (Skt.) (Santali) Thus, the tablets denote blacksmith's alloy cast metal accounting including the use of alloying mineral zinc -- satthiya 'svastika' glyph.



See: 



śrivatsa symbol [with its hundreds of stylized variants, depicted on Pl. 29 to 32] occurs in Bogazkoi (Central Anatolia) dated ca. 6th to 14th cent. BCE on inscriptions Pl. 33, Nandipāda-Triratna at: Bhimbetka, Sanchi, Sarnath and Mathura] Pl. 27, Svastika symbol: distribution in cultural periods] The association of śrivatsa with ‘fish’ is reinforced by the symbols binding fish in Jaina āyāgapaṭas (snake-hood?) of Mathura (late 1st cent. BCE).  śrivatsa  symbol seems to have evolved from a stylied glyph showing ‘two fishes’. In the Sanchi stupa, the fish-tails of two fishes are combined to flank the ‘śrivatsa’ glyph. In a Jaina āyāgapaṭa, a fish is ligatured within the śrivatsa  glyph,  emphasizing the association of the ‘fish’ glyph with śrivatsa glyph.

(After Plates in: Savita Sharma, 1990, Early Indian symbols, numismatic evidence, Delhi, Agama Kala Prakashan; cf. Shah, UP., 1975, Aspects of Jain Art and Architecture, p.77)

I suggest that it reads sattva. Its rebus rendering and meaning is zastas 'spelter or sphalerite or sulphate of zinc.'

Zinc occurs in sphalerite, or sulphate of zinc in five colours.

The Meluhha gloss for 'five' is: taṭṭal Homonym is: ṭhaṭṭha ʻbrassʼ(i.e. alloy of copper + zinc).

Glosses for zinc are: sattu (Tamil), satta, sattva (Kannada) jasth जस्थ । त्रपु m. (sg. dat. jastas जस्तस्), zinc, spelter; pewter; zasath ज़स््थ् or zasuth ज़सुथ् । त्रपु m. (sg. dat. zastas ज़स्तस्), zinc, spelter, pewter (cf. Hindī jast). 
jastuvu; । त्रपूद्भवः adj. (f. jastüvü), made of zinc or pewter.(Kashmiri).

Hence the hieroglyph: svastika repeated five times. Five svastika are thus read: taṭṭal sattva Rebus:  zinc (for) brass (or pewter).See five svastika on Mohenjodaro prism tablet (m488)

Ujjain, ca. 200 BCE, Copper, 1.81g, Multi-symbols with Swastika to left. Association of 'svastika' hieroglyph with 'dotted circle' indicates that the scribe intends to show that 'svastika' signifying zinc is a metal out of a smelter, kanda 'fire-altar'.

Saurashatra (Gujarat), ca. 100 BCE, Copper, 5.83g, Double Swastika with Nandi-pad arms

The svastika hieroglyph on Saurashtra (ca. 100 BCE) coin shows a variant with a 'twist' hieroglyph ligatured to each of the four arms of the svastika glyph.

This is an orthographic determinant of the nature of the object denoted by svastika, spelter, zinc ore. The tagged 'twist' glyph denotes: meḍ 'twist' rebus: meḍ 'iron, copper, metal'. Thus, zinc/spelter is identified as a metallic ore and signified as such on this hieroglyph variant on Saurashtra coin of ca. 100 BCE.

A corollary result of this exposition is that the so-called ‘nandipada’ symbol of historical period epigraphs has to be explained as ‘twist’ hieroglyph: meḍ 'twist' rebus: meḍ 'iron, copper, metal'.

Indus Script hieroglyph svastika signifies zinc metal QED.

S. Kalyanaraman
Sarasvati Research Center
December 11, 2015







Great Press Enclave Robbery: AJL share transfer illegal -- Shanti Bhushan. No cheating -- Zero loss Sibal. NaMo, nationalise kaalaadhan.

$
0
0
Dec 11 2015 : The Times of India (Chennai)
Bhushan: Transfer of AJL shares to Sonia-Rahul company illegal
New Delhi:


Former law minister Shanti Bhushan has initiated the process to challenge the “wholly illegal“ transfer of shares of Associated Journals Ltd (AJL) to Sonia-Rahul Gandhi controlled private firm Young Indian Limited (YIL) which has Congress president Sonia Gandhi and her son Rahul as directors.Bhushan said he had inherited over 300 AJL shares which his father had bought in 1938. “My father had taken the shares in 1938 in his name. I have initiated the process for substitution of his legal heirs as owners of those shares,“ Bhushan told TOI.
Asked if he would challenge the transfer of AJL shares to YIL, Bhushan said, “Very surely I will challenge it in court. This transfer of shares is wholly illegal.“
This will give a completely new dimension to the raging controversy over the trial court summoning Sonia and Rahul on a case filed by BJP member Subramanian Swamy who had chal lenged the transfer of AJL ownership rights to YIL and called it illegal. Congress has questioned Swamy's locus standi to move the court, and has emphasized that nobody has complained against the controversial switch of ownership to YIL in which Sonia and Rahul together own 76% shares.
“My father had 10 children. Three of them have passed away . I have to get the signatures of their legal heirs for substituting my father's name with ours as owners of these 300 shares,“ Bhushan said.

http://epaperbeta.timesofindia.com/Article.aspx?eid=31807&articlexml=Bhushan-Transfer-of-AJL-shares-to-Sonia-Rahul-11122015010037
Dec 11 2015 : The Times of India (Chennai)
Herald cheating case can't be made: Sibal


As Congress faces the heat on the National Herald issue, se nior lawyer and former min ister Kapil Sibal tells Sub odh Ghildiyal it's a motivated case filed at the behest of BJP . Excerpts from the interview:How is the National Herald issue not a criminal offence?
The essential ingredients of cheating are criminal con spiracy, breach of trust and criminal misappropriation Who has been cheated? No shareholder of AJL has com plained, no Congressman has either. Subramanian Swamy, the complainant, be longs to BJP. We would like to know who has been cheated whose trust has been breached? The essential in gredients of cheating are not made out. The court said Swamy can file a PIL on the basis of Antulay case. But that is when the offence is against the state ­ corruption. Cheating is between two persons. Where is the complainant? Ultimately, we will be vindicated in the courts.
A huge amount was loaned by Congress, a political party receiving tax exemptions.Isn't it in breach of law?
Which provision says a party cannot loan money.The I-T Act (Section 13A) even allows a political outfit to earn money but there is no law regulating its expenditure. The EC gave this reply on November 6, 2012, to a query from Swamy. BJP invested in Kenstar Mutual Fund, earned money and claimed tax exemption on the capital gains. And a five-member I-T tribunal upheld the claim.
Has not the change of shareholding from Associated Journals to Young Indian handed huge property to the Gandhis and Congress?
Swamy has said Congress gets money from voluntary donations and cannot give loans. AJL owed Rs 90 crore to Congress and the loan was assigned to a Section 25 no-profit company Young Indian Ltd (YIL). AJL issued nine crore shares by which YIL came to control 90% of AJL. Swamy calls it a criminal offence as Congress gained control of property worth Rs 2,000 crore. But the property belongs to AJL and it cannot go to the share holders. Even if the AJL shares are sold, neither Ra hul Gandhi nor Sonia nor any shareholder can get a penny out of it. Also, AJL has only one property in its name -in Lucknow. All oth ers are leased.
There is a serious view that Congress should not protest in Parliament over court summons in the Na tional Herald case.
Swamy is misinforming the country and acting at the behest of his “master“. Oth erwise, why would BJP say we want Congress-mukt In dia. It reflects the mindset of vendetta. The director of En forcement Directorate, who closed the Herald case, was shifted out and the new per son reopened it. Swamy and the arms of the governmen are working together and singling out key Congress leaders. On the other hand, CBI did not even appeal in the fake encounter cases of BJP president Amit Shah.Others in encounter cases have not only been reinstated but also put in positions of power.
Swamy's is a private complaint and BJP has said it has nothing to do with it?
Swamy is a BJP leader.And Arun Jaitley in August 2014 said in a TV interview that the prima facie case in the Herald issue was strong.He said a political party cannot benefit from tax exemptions and then become a property company. He said all this as finance minister and now he claims BJP has nothing to do with it.
http://epaperbeta.timesofindia.com/Article.aspx?eid=31807&articlexml=Herald-cheating-case-cant-be-made-Sibal-11122015010033

Five Indus Script seals from Indian Museum, New Delhi deciphered as metalwork catalogues

$
0
0
Mirror: http://tinyurl.com/o2uvryz

A set of five Indus seal replicas distributed to visitors by the National Museum, Janpath, New Delhi are presented in the following photographs.

These are presented as Seals 1 to 5 and deciphered in the context of comparable seals with comparable Indus Script hieroglyph/hieroglyph-multiplexes:

Seal 1 (One-horned young bull, standard device)
Seal 2 (Two heads of young bulls, nine ficus leaves)
Seal 3 (Seated person surrounded by animals and hieroglyphs)
Seal 4 (Two tigers, woman)
Seal 5 (Zebu seal)



All Indus Script hieroglyphs on this set of seals are deciphered as metalwork catalogues.

Seal 1 (One-horned young bull, standard device)


dula 'pair' rebus: dul 'cast metal'; loa 'ficus' rebus: loh 'copper'; kamaDha 'bow' rebus: kampaTTa 'mint, coiner' meD 'body' rebus: meD 'iron, copper, metal'. gaNDa 'four' rebus; kanda 'fire-altar' PLUS dula 'pair' rebus: dul 'cast metal' (Thus, the pair of four strokes signifies 'cast metal fire-altar').

ranku 'liquid measure' rebus: ranku 'tin' (One is inlaid with a pair of three short strokes: kolmo 'three' rebus: kolimi 'smithy, forge'; the other is inlaid with three horizontal strokes. One may indicate cast tin and the other may indicate a tin smithy).

eraka 'knave of wheel' rebus: erako 'moltencast'; arka 'copper'.

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

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


Seal 2 (Two heads of young bulls, nine ficus leaves)


m0296 Two heads of one-horned bulls with neck-rings, joined end to end (to a standard device with two rings coming out of the top part?), under a stylized pipal tree with nine leaves. Text 1387 
 dula 'pair' rebus: dul 'cast metal' dhAv 'string/strand' rebus: dhAv, dhAtu 'element, ore'.

Mohenjo-daro Seal impression. m0296 Two heads of one-horned bulls with neck-rings, joined end to end (to a standard device with two rings coming out of the top part?), under a stylized tree-branch with nine leaves.

खोंद [ khōnda ] n A hump (on the back): also a protuberance or an incurvation (of a wall, a hedge, a road). Rebus: खोदणें [ khōdaṇēṃ ] v c & i (
 H) To dig. 2 To engrave. खोद खोदून विचारणें or -पुसणें To question minutely and searchingly, to probe.गोट [ gōṭa ] m (H) A metal wristlet. An ornament of women. 2 Encircling or investing. v घाल, दे. 3 An encampment or camp: also a division of a camp. 4 The hem or an appended border (of a garment).गोटा [ gōṭā ] m A roundish stone or pebble. 2 A marble (of stone, lac, wood &c.) 3 fig. A grain of rice in the ear. Ex. पावसानें भाताचे गोटे झडले. An overripe and rattling cocoanut: also such dry kernel detached from the shell. 5 A narrow fillet of brocade.गोटाळ [ gōṭāḷa ] a (गोटा) Abounding in pebbles--ground.गोटी [ gōṭī ] f (Dim. of गोटा) A roundish stone or pebble. 2 A marble. 3 A large lifting stone. Used in trials of strength among the Athletæ. 4 A stone in temples described at length under उचला 5 fig. A term for a round, fleshy, well-filled body.
Rebus: गोटी [ gōṭī ] f (Dim. of गोटा A lump of silver: as obtained by melting down lace or fringe. 
Hieroglyph: lo = nine (Santali); no = nine (B.)  on-patu = nine (Ta.)

[Note the count of nine fig leaves on m0296] Rebus: loa = a
species of fig tree, ficus glomerata,
the fruit of ficus glomerata (Santali.lex.)
    Epigraph: 1387 
kana, kanac =
corner (Santali); Rebus: kan~cu
= bronze (Te.)  Ligatured glyph. ara 'spoke' rebus: ara 'brass'. era, er-a = eraka =?nave; erako_lu = the iron axle of a carriage (Ka.M.); cf. irasu (Ka.lex.)[Note Sign 391 and its ligatures Signs 392 and 393 may connote a spoked-wheel,nave of the wheel through which the axle passes; cf. ara_, spoke]erka = ekke (Tbh.of arka) aka (Tbh. of arkacopper (metal);crystal (Ka.lex.) cf. eruvai = copper (Ta.lex.) eraka, er-aka = anymetal infusion (Ka.Tu.); erako molten cast (Tu.lex.) Rebus: eraka= copper (Ka.)eruvai =copper (Ta.); ere - a dark-red colour (Ka.)(DEDR 817). eraka, era, er-a= syn. erka, copper, weapons (Ka.)Vikalpa: ara, arā (RV.) = spokeof wheel  ஆரம்² āram , n. < āra. 1. Spokeof a wheel.See ஆரக்கால்ஆரஞ்சூழ்ந்தவயில்வாய்
நேமியொடு (சிறுபாண்253). Rebus: ஆரம் brass; பித்தளை.(அகநி.) pittal is cognate with 'pewter'.
kui = a slice, a bit, a small piece (Santali.lex.Bodding) Rebus: kuṭhi
‘iron smelter furnace’ (Santali) kuhī factory (A.)(CDIAL 3546)
Thus, the sign sequence
connotes a copper, bronze, brass smelter furnace
Ayo ‘fish’; kaṇḍa‘arrow’; rebus: ayaskāṇḍa. The sign sequence is ayaskāṇḍa ‘a quantity of iron,excellent iron’ (Pāṇ.gaṇ) ayo, hako 'fish'; a~s = scales of fish (Santali); rebus:aya = iron (G.); ayah, ayas = metal (Skt.) kaṇḍa‘fire-altar’ (Santali) DEDR 191 Ta. ayirai,acarai, acalai loach, sandy colour, Cobitisthermalis; ayilai a kind of fish. Ma. ayala a fish,mackerel, scomber; aila, ayila a fish; ayira a kind ofsmall fish, loach.
kole.l 'temple, smithy'(Ko.); kolme ‘smithy' (Ka.) kol ‘working in iron, blacksmith (Ta.); kollan-blacksmith (Ta.); kollan blacksmith, artificer (Ma.)(DEDR 2133)  kolme =furnace (Ka.)  kol = pan~calo_ha (five
metals); 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.) kol, kolhe, ‘the koles, an aboriginal tribe if iron smelters speaking a language akin to that of Santals’ (Santali)
Zebu and leaves. In
front of the standard device and the stylized tree of 9 leaves, are the black
buck antelopes. Black paint on red ware of Kulli style. Mehi. Second-half of
3rd millennium BCE. [After G.L. Possehl, 1986, Kulli: an exploration of an
ancient civilization in South Asia
, Centers of Civilization, I, Durham, NC:
46, fig. 18 (Mehi II.4.5), based on Stein 1931: pl. 30. 
poLa 'zebu' rebus; poLa 'magnetite'

ayir = iron dust, any ore (Ma.) aduru = gan.iyindategadu karagade iruva aduru = ore taken from the mine and not subjected to
melting in a furnace (Ka. Siddha_nti Subrahman.ya’ S’astri’s new interpretationof the Amarakos’a, Bangalore, Vicaradarpana Press, 1872, p. 330) DEDR 192  Ta.  ayil iron. Ma. ayir,ayiram any ore. Ka. aduru native
metal.
 Tu. ajirdakarba very hard iron
V326 (Orthographic variants of Sign 326) V327 (Orthographic variants of Sign 327)
loa = a species of fig tree, ficus glomerata, the fruit of ficus
glomerata
 (Santali.lex.) Vikalpa: kamaṛkom ‘ficus’ (Santali);
rebus: kampaṭṭam ‘mint’ (Ta.) patra ‘leaf’ (Skt.); rebus: paṭṭarai
‘workshop’ (Ta.) Rebus: lo ‘iron’ (Assamese, Bengali); loa ‘iron’ (Gypsy) lauha = made of
copper
 or iron (Gr.S'r.); metal, iron (Skt.); lo_haka_ra = coppersmith, ironsmith (Pali);lo_ha_ra = blacksmith (Pt.); lohal.a (Or.); lo_ha = metal, esp. copper or
bronze
 (Pali); copper (VS.); loho, lo_ = metal, ore, iron (Si.) loha lut.i = iron utensils and implements (Santali.lex.) koṭiyum = a wooden circle put round the neck of an animal; koṭ = neck (G.lex.) kōṭu = horns (Ta.) kōḍiya, kōḍe = 
young bull (G.) Rebus: koḍ  = place where artisans work (G.lex.)
dol = likeness, picture, form (Santali) [e.g., two tigers, two bulls, duplicated signs] me~ṛhe~t iron; ispat m. = steel; dul m. = cast iron (Santali) [Thus, the paired glyph of one-horned heifers connotes (metal) casting (dul) workshop (koḍ)]

Seal 3 (Seatedd person surrounded by animals and hieroglyphs)


m0304  Mohenjo-daro seal. DK 5175, now in the National Museum of India, New Delhi. Seated person with buffalo horns. 

Head gear: Hieroglyph: taTThAr 'buffalo horn' Rebus: taTTAr 'brass worker'; Hieroglyph: goṇḍe ʻ cluster ʼ (Kannada) Rebus: kuṇḍi-a = village headman; leader of a village (Prakritam)


mũh 'face'; rebus: 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 end; kolhe tehen me~ṛhe~t mūhā akata = the Kolhes have to-day produced pig iron (Santali.lex.) 

Shoggy hair; tiger’s mane. sodo bodo, sodro bodro adj. adv. rough, hairy, shoggy, hirsute, uneven; sodo [Persian. sodā, dealing] trade; traffic; merchandise; marketing; a bargain; the purchase or sale of goods; buying and selling; mercantile dealings (G.lex.) sodagor = a merchant, trader; sodāgor (P.B.) (Santali.lex.) The face is depicted with bristles of hair, representing a tiger’s mane. cūḍā, cūlā, cūliyā tiger’s mane (Pkt.)(CDIAL 4883).Rebus: cūḷai 'furnace, kiln, funeral pile' (Te.)(CDIAL 4879; DEDR 2709). Thus the composite glyphic composition: 'bristled (tiger's mane) face' is read rebus as: sodagor mũh cūḷa 'furnace (of) ingot merchant'.

kamarasāla = waist-zone, waist-band, belt (Te.) karmāraśāla = workshop of blacksmith (Skt.) kamar ‘blacksmith’ (Santali) 

The person on platform is seated in penance: kamaḍha 'penance' (Pkt.) Rebus: kammaṭa ‘mint, coiner’ (Malayalam) 

Hieroglyph: arms with bangles: karã̄ n.pl.ʻwristlets, banglesʼ.(Gujarati)(CDIAL 2779) Rebus: khār खार्  'blacksmith' (Kashmiri)

khār 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
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 -द्वकुरु‍&below; । लोहकारायोघनः m. a blacksmith's hammer, a sledge-hammer. -gȧji -ग&above;जि&below; or -güjü -ग&above;जू&below; । लोहकारचुल्लिः f. a blacksmith's furnace or hearth. -hāl -हाल् । लोहकारकन्दुः f. (sg. dat. -höjü -हा&above;जू&below;), a blacksmith's smelting furnace; cf. hāl 5. -kūrü -कूरू‍&below; । लोहकारकन्या f. a blacksmith's daughter. -koṭu -क&above;टु&below; । लोहकारपुत्रः m. the son of a blacksmith, esp. a skilful son, who can work at the same profession. -küṭü -क&above;टू&below; । 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)

Kur. kaṇḍō a stool. Malt. kanḍo stool, seat. (DEDR 1179) Rebus: kaṇḍ = a furnace, altar (Santali.lex.) kuntam 'haystack' (Te.)(DEDR 1236) Rebus: kuṇḍamu 'a pit for receiving and preserving consecrated fire' (Te.)

A pair of hayricks, a pair of antelopes: kundavum = manger, a hayrick (G.) Rebus: kundār turner (A.); kũdār, kũdāri (B.); kundāru (Or.); kundau to turn on a lathe, to carve, to chase; kundau dhiri = a hewn stone; kundau murhut = a graven image (Santali) kunda a turner's lathe (Skt.)(CDIAL 3295) 
Decoding a pair: dula दुल । युग्मम् m. a pair, a couple, esp. of two similar things (Rām. 966) (Kashmiri); dol ‘likeness, picture, form’ (Santali) Rebus: dul ‘to cast metal in a mould’ (Santali) dul meṛeḍ cast iron (Mundari. Santali)
Antelope: miṇḍāl ‘markhor’ (Tōrwālī) meḍho a ram, a sheep (G.)(CDIAL 10120); rebus: mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.)

Glyph: krammara ‘look back’ (Te.); Rebus: kamar ‘smith’ (Santali) Vikalpa 1: mlekh ‘antelope’(Br.); milakkhu ‘copper’ (Pali) Vikalpa 2: kala stag, buck (Ma.) Rebus: kallan mason (Ma.); kalla glass beads (Ma.); kalu stone (Kond.a); xal id., boulder (Br.)(DEDR 1298). Rebus: kallan ‘stone-bead-maker’.

Thus, together, the glyphs on the base of the platform are decoded rebus:meḍ kamar dul meṛeḍ kũdār,'iron(metal)smith, casting (and) turner'. 
Animal glyphs around the seated person: buffalo, boar (rhinoceros), elephant, tiger (jumping).

 ran:gā ‘buffalo’; ran:ga ‘pewter or alloy of tin (ran:ku), lead (nāga) and antimony (añjana)’(Santali)
kANDa 'rhinoceros' Rebus: khaNDa 'metal implements'
ibha ‘elephant’ (Skt.); rebus: ib ‘iron’ (Santali) karibha ‘trunk of elephant’ (Pali); rebus: karb ‘iron’ (Ka.)
kolo, koleā 'jackal' (Kon.Santali); kola kukur 'white tiger' (A.); dāṭu ‘leap’ (Te.); rebus: kol pañcaloha 'five metals'(Ta.); kol 'furnace, forge' (Kuwi) dāṭu 'jump' (Te.). Rebus: dhātu ‘mineral’ (Skt.) Vikalpa: puṭi 'to jump'; puṭa 'calcining of metals'. Thus the glyph 'jumping tiger' read rebus: 'furnace for calcining of metals'.

Decoding the text of the inscription
Text 2420 on m0304

Line 2 (bottom): 'body' glyph. mēd ‘body’ (Kur.)(DEDR 5099); meḍ ‘iron’ (Ho.)

Line 1 (top):

'Body' glyph plus ligature of 'splinter' shown between the legs: mēd ‘body’ (Kur.)(DEDR 5099); meḍ ‘iron’ (Ho.) sal ‘splinter’; Rebus: sal ‘workshop’ (Santali) Thus, the ligatured glyph is read rebus as: meḍ sal 'iron (metal) workshop'.

Sign 216 (Mahadevan). ḍato ‘claws or pincers (chelae) of crabs’; ḍaṭom, ḍiṭom to seize with the claws or pincers, as crabs, scorpions; ḍaṭkop = to pinch, nip (only of crabs) (Santali) Rebus: dhatu ‘mineral’ (Santali) Vikalpa: erā ‘claws’; Rebus: era ‘copper’. Allograph: kamaṛkom = fig leaf (Santali.lex.) kamarmaṛā (Has.), kamaṛkom (Nag.); the petiole or stalk of a leaf (Mundari.lex.) kamat.ha = fig leaf, religiosa (Skt.)

Sign 229. sannī, sannhī = pincers, smith’s vice (P.) śannī f. ʻ small room in a house to keep sheep in ‘ (WPah.) Bshk. šan, Phal.šān ‘roof’ (Bshk.)(CDIAL 12326). seṇi (f.) [Class. Sk. śreṇi in meaning "guild"; Vedic= row] 1. a guild Vin iv.226; J i.267, 314; iv.43; Dāvs ii.124; their number was eighteen J vi.22, 427; VbhA 466. ˚ -- pamukha the head of a guild J ii.12 (text seni -- ). -- 2. a division of an army J vi.583; ratha -- ˚ J vi.81, 49; seṇimokkha the chief of an army J vi.371 (cp. senā and seniya). (Pali)

Sign 342. kaṇḍa kanka 'rim of jar' (Santali): karṇaka rim of jar’(Skt.) Rebus: karṇaka ‘scribe, accountant’ (Te.); gaṇaka id. (Skt.) (Santali) copper fire-altar scribe (account)(Skt.) Rebus: kaṇḍ ‘fire-altar’ (Santali) Thus, the 'rim of jar' ligatured glyph is read rebus: fire-altar (furnace) scribe (account) karNI 'supercargo' (Marathi)

Sign 344. Ligatured glyph: 'rim of jar' ligature + splinter (infixed); 'rim of jar' ligature is read rebus: kaṇḍa karṇaka 'furnace scribe (account)'. 

sal stake, spike, splinter, thorn, difficulty (H.); Rebus: sal ‘workshop’ (Santali) *ஆலை³ ālai, n. < šālā. 1. Apartment, hall; சாலை. ஆலைசேர் வேள்வி (தேவா. 844. 7). 2. Elephant stable or stall; யானைக்கூடம். களிறு சேர்ந் தல்கிய வழுங்க லாலை (புறநா. 220, 3).ஆலைக்குழி ālai-k-kuḻi, n. < ஆலை¹ +. Receptacle for the juice underneath a sugar-cane press; கரும்பாலையிற் சாறேற்கும் அடிக்கலம்.*ஆலைத்தொட்டி ālai-t-toṭṭi, n. < id. +. Cauldron for boiling sugar-cane juice; கருப்பஞ் சாறு காய்ச்சும் சால்.ஆலைபாய்-தல் ālai-pāy-, v. intr. < id. +. 1. To work a sugar-cane mill; ஆலையாட்டுதல். ஆலைபாயோதை (சேதுபு. நாட்டு. 93). 2. To move, toss, as a ship; அலைவுறுதல். (R.) 3. To be undecided, vacillating; மனஞ் சுழலுதல். நெஞ்ச மாலைபாய்ந் துள்ள மழிகின்றேன் (அருட்பா,) Vikalpa: sal ‘splinter’; rebus: workshop (sal)’ ālai ‘workshop’ (Ta.) *ஆலை³ ālai, n. < šālā. 1. Apartment, hall; சாலை. ஆலைசேர் வேள்வி (தேவா. 844. 7). 2. Elephant stable or stall; யானைக்கூடம். களிறு சேர்ந் தல்கிய வழுங்க லாலை (புறநா. 220, 3).ஆலைக்குழி ālai-k-kuḻi, n. < ஆலை¹ +. Receptacle for the juice underneath a sugar-cane press; கரும்பாலையிற் சாறேற்கும் அடிக்கலம்.*ஆலைத்தொட்டி ālai-t-toṭṭi, n. < id. +. Cauldron for boiling sugar-cane juice; கருப்பஞ் சாறு காய்ச்சும் சால்.ஆலைபாய்-தல் ālai-pāy-, v. intr. < id. +. 1. To work a sugar-cane mill; ஆலையாட்டுதல். ஆலைபாயோதை (சேதுபு. நாட்டு. 93) Thus, together with the 'splinter' glyph, the entire ligature 'rim of jar + splinter/splice' is read rebus as: furnace scribe (account workshop). Sign 59. ayo, hako 'fish'; a~s = scales of fish (Santali); rebus: aya = iron (G.); ayah, ayas = metal (Skt.) Sign 342. kaṇḍa karṇaka 'rim of jar'; rebus: 'furnace scribe (account)'. Thus the inscription reads rebus: iron, iron (metal) workshop, copper (mineral) guild, fire-altar (furnace) scribe (account workshop), metal furnace scribe (account) As the decoding of m0304 seal demonstrates, the Indus hieroglyphs are the professional repertoire of an artisan (miners'/metalworkers') guild detailing the stone/mineral/metal resources/furnaces/smelters of workshops (smithy/forge/turners' shops). 


Seal 4 (Two tigers, woman)
A woman flanked by rampant tigers, a theme repeated in another seal, with identical glyphs at top.: woman flanked by tigers

Text 2086 m0306 Person grappling with two tigers  standing on either side of him and  rearing on their hindlegs.  

dula 'pair' rebus: dul 'cast metal' kola 'tiger' rebus; kol 'working in iron'. Thus, iron casting.

kola 'tiger', kola 'woman' rebus: kolle 'blacksmith' kolhe 'smelter' kol 'working in iron' kolimi 'smithy, forge'

kole.l 'temple' rebus; koe.l 'smithy'

karNika 'rim of jar' rebus: karNI 'supercargo' kanka, karNIka 'scribe' kanga 'brazier'

kamaDha 'crab' rebus: kampaTTa 'mint, coiner'

Oval shaped glyph: muhe 'ingot' PLUS kolmo 'rice plant' rebus: kolimi 'smithy,forge'. Thus, ingot smithy. Alternative: pair of parentheses or curves:
 The 'curve' hieroglyph is a splitting of the ellipse. kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. 

Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl°lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) Thus, a pair of parenthesis joined together into an oval shape may denote cast bronze, dul kuṭila, dul katthīl With the inlaid kolmo 'rice plant' the hieroglyph-multiplex reads: dul kuṭila, dul katthīl kolimi 'cast bronze smithy'.

Notch inlaid in rim of jar: karNika 'rim of jar' rebus: karNI 'supercargo' kanka, karNIka 'scribe' kanga 'brazier' PLUS kaNDa 'notch' rebus: kANDA 'tools, pots and pans, implements'.

 sãghāṛɔ 'lathe'.(Gujarati) sangaDa 'lathe, portable furnace' rebus: sangara 'proclamation'  sangāṭh संगाठ् । सामग्री m. (sg. dat. sangāṭas संगाटस्), a collection (of implements, tools, materials, for any object), apparatus, furniture, a collection of the things wanted on a journey, luggage, and so on. -- karun -- करुन् । सामग्रीसंग्रहः m.inf. to collect the ab. (L.V. 17).(Kashmiri). 

Seal 5 (Zebu seal)

kanac 'corner' rebus: kancu 'bronze'.

Zebu seal inscription, Hieroglyphs from r. sluice, one linear stroke, two short strokes superscript, three short strokes, rice plant
Hieroglyph: poLa 'zebu' Rebus: poLa 'magnetite'

Hieroglyphs on text and rebus readings: 

koḍa 'sluice'; Rebus: koḍ 'artisan's workshop (Kuwi). See alternative reading.

koḍa 'one' Rebus: koḍ 'artisan's workshop (Kuwi). Phonetic determinative.

sal 'splinter' Rebus: sal 'workshop' Phonetic determinative.

kolmo 'three' Rebus: kolimi 'smithy, forge' Phonetic determinative.

kolom 'rice plant' Rebus: kolimi 'smithy, forge'

सांड [ sāṇḍa ] f (षद S) An outlet for superfluous water (as through a dam or mound); a sluice, a floodvent. सांडावा [ sāṇḍāvā ] m (Or सांडवा) A vent (as through a dam or mound); a watergate or sluice.सांडवा [ sāṇḍavā ] m (सांडणें) A sluice, watergate, floodgate; a vent (as through a dam or mound): also a built-up channel or passage of masonry for flowing water generally. साटा or ट्या [ sāṭā or ṭyā ] m A frame &c. See साठा or ठ्यासांठवणी [ sāṇṭhavaṇī ] n (सांठ पाणी) Water collected (in a cistern, tank, pond, or other reservoir); also accumulated in a pool, puddle, or any hollow. 
Allographs: सांड [ sāṇḍa ] m (षंड S) A bull set at liberty. Hence (such bulls soon becoming fat and lusty) सांडणी 
sāṇḍaṇī ] f ( H) An instrument of goldsmiths. It is hooked or curved at the extremity; and is used to draw things out of the fire. 

सांठा [ sāṇṭhā ] m (संचय S) A collection, heap, hoard, store, stock.साटें [ sāṭēṃn (संचय S) A whole investment; the total quantity of merchandise (brought to market by one merchant): also buying up the whole of an investment &c. सांठणें [sāṇṭhaṇēṃ ] v i (संचय, or  Together, अट To go.) To accumulate or collect; to get together in mass or in quantity. 2 To be contained in; to enter into the capacity or hold of.
Magnetite exposed on the ground. The mineral is black and irregularly smooth. Individual chunks jut at angles characteristic of the crystal habit.Magnetite and pyrite from, Piedmont, Italy.
Magnetite is one of the three common naturally occurring iron oxides (chemical formula Fe3O4).
pola 'magnetite' Hieroglyph: bos indicus

पोळ [ pōḷa ] m A bull dedicated to the gods, marked with a trident and discus, and set at large. पोळी [ pōḷī ] dewlap. Rebus: पोळें [ pōḷēṃ ], पोळी [ pōḷī ] The cake-form portion of a honeycomb.(Marathi)

पोळी [ pōḷī ] dewlap. Rebus: Russian gloss, bulat is cognate pola 'magnetite' iron in Asuri (Meluhha). Magnetite is the most magnetic of all the naturally occurring igneous and metamorphic rocks with black or brownish-black with a metallic luster. These magnetite ore stones could have been identified as pola iron by Meluhha speakers. Kannada gloss pola meaning 'point of the compass' may link with the characteristic of magnetite iron used to create acompass.pŏlāduwu made of steel; pŏlād प्वलाद् or phōlād फोलाद्  मृदुलोहविशेषः ] m. steel (Gr.M.; Rām. 431, 635, phōlād). pŏlödi  pōlödi phōlödi लोहविशेषमयः adj. c.g. of steel, steel (Kashmiri) urukku what is melted, fused metal, steel.(Malayalam); ukk 'steel' (Telugu)(DEDR 661) This is cognate with famed 'wootz'steel. "Polad, Faulad" for steel in late Indian languages is traceable to Pokkhalavat, Polahvad. Pokkhalavat is the name of Pushkalavati, capital of Gandhara famed for iron and steel products.pola, ‘magnetite’  is denoted by pōḷī, ‘dewlap, honeycomb’.


Image result for standard device indus scriptm0490At 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 dhāūdhāv 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

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.

āra 'spokes' Rebus: āra 'bronze'. cf. erka = ekke (Tbh. of arka) aka (Tbh. of arka) copper (metal); crystal (Kannada) Glyph: eraka
Other examples of 'standard device' in front of one-horned young bull. The second from r. is an example of the 'standard' as an object.

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
 Components: top register: lathe with pointed gimlet in churning motion; bottom register: portable furnace/crucible with smoke emanating from the surface PLUS flagpost
http://www.rmrl.in/wordpress/wp-content/uploads/2014/02/papers/11.pdf

The standard device
A variant may be seen. 1.Finely burnished gold fillet (headband) with holes at both ends to hold a cord. Each end is decorated with a punctuated design of standard device. 42 x 1.4 cm. Mohenjodaro Museum, MM 1366; Marshall 1931: 220.527. Pl. CXVIII, 14 (for punctuated design)
2. Detail of gold fillet with punctuated design of standard device
at both ends of the gold fillet. (After Fig. 7.32, Kenoyer, 1998)
Guild, caravan
Pali:Sanghaita [saŋ+ghaita, for ˚ghaṭṭita, pp. of ghaṭṭeti] 1. struck, sounded, resounding with (-- ˚) J v.9 (v. l. ṭṭ); Miln 2. -- 2. pierced together, pegged
together, constructed Miln 161 (nāvā nānā -- dāru˚).
Marathi: सांगड [ sāgaa ] m f (संघट्ट S) A float composed of two canoes or boats bound together: also a link of two pompions &c. to swim or float by. 2 f A body formed of two or more (fruits,
animals, men) linked or joined together. 3 That member of a turner's apparatus
by which the piece to be turned is confined and steadied. 
सांगडीस
धरणें
 To take into linkedness or close connection with, lit. fig.


सांगडणी [ sāgaaī ] f (Verbal of सांगडणें) Linking or joining
together.


सांगडणें [ sāgaaē ] v c (सांगड) To link, join, or unite together (boats, fruits, animals). 2 Freely. To tie or bind up or unto.

सांगडबाहुली [ sāgaabāhulī ] f A puppet.

सांगडी [ sāgaī ] f (Commonly सांगड) A float &c.
san:gaḍa ‘lathe, furnace’ san:ghāḍo, saghaḍī  (G.) = firepan; saghaḍī,
śaghaḍi = a pot for holding fire (G.)[cula_ sagaḍi_
portable hearth (G.)] aguḍe = brazier (Tu.)
san:gaḍa, ‘lathe, portable furnace’; rebus: battle; jangaḍ iyo
‘military guard who accompanies treasure into the treasury’; san:ghāḍiyo, a
worker on a lathe (G.) The dotted circles on the bottom portion of the device
connote ghangar ghongor; rebus: kangar ‘portable furnace’.
Rebus: CDIAL 12858 saghara  living in the same house . [Cf. ságr̥ha<->
ĀpŚr. --
 ghara -- ]Pa. saghara -- with one's own family (?); sagghrā accompanied by one's own family ; H. ̄ghar m. wife's son by former husband . CDIAL 12854 saghá m. association, a community Mn. [√han1] Pa. sagha -- m. assembly, the priesthood ; Aś. sagha -- m.  the Buddhist community ; Pk. sagha -- m.  assembly, collection ; OSi. (Brāhmī inscr.) saga, Si. san̆ga ʻ crowd, collection . -- Rather < saga -- : S.sagu m. body of pilgrims (whence ̄go m. caravan ), L. P. sag m. CDIAL 12862 saghātá saghātá m. close union, mass TS., closing (a door)  VS.,  dashing together MBh. [Cf. sahata<-> with similar range of meanings. -- ghāta
--
 Tamil: சங்கத்தார் cakattār, n. < id. 1. Members of an assembly,
academy, a society, council or committee; சபையோர். 2. Buddhist and Jain fraternity of monks; பௌத்த சைன சங்த்தார். (சீவக. 4, உரைசிலப். 30, 32, அரும்.) 3. The learned body of poets in Madura, in ancient times; மதுரைச் சங்கப்புலவர். சங்கத்தா ரெல்லாம் (திருவிளை. தருமிக்கு. 82) சங்கம்² cakam, n. < sagha. 1. Mustering, gathering; கூட்டம். சங்கமாகி வெங்கணை வீக்க மொடு (பெருங். மகத. 17, 38). 2. Society, assembly, council, senate, academy; சபை. புலம்பரிச் சங்கம் பொருளொடு முழங்க (மணி. 7, 114). 3. Literati, poets; புலவர். (திவா.) 4. Learned assemblies or academies of ancient times patronised by Pāṇḍya kings, three in number, viz., talai-c-cakam, iai-c-cakam, kaai-c-cakam; பாண்டி யர் ஆதரவுபெற்று விளங்கிய தலைச்சங்கம்இடைச் சங்கம்,கடைச்சங்கம் என்ற முச்சங்கங்கள். எம்மைப் பவந்தீர்ப்பவர் சங்கமிருந்தது (பெரியபு. மூர்த்திநா. 7). 5. Fraternity of monks among Buddhists and Jains;  சங்கமர் cakamar , n. < சங்கமம்¹. A class of Vīrašaivas, Lingayats; ஒரு சார் வீரசைவர். 

சங்கநிதி¹ caka-niti, n. < id. +. One of the nine treasures of Kubēra; குபேரனது நவநிதி யுள் ஒன்று. சங்கநிதி பதுமநிதி 
சங்காத்தம் cakāttam, n. < sa-gata. 1. Friendship, intimacy, familiar intercourse; இணக்கம்.பூனைக்கும்வீட்டெலிக்குஞ்சங்காத்தமுண்டோ (தனிப்பாii, 13, 28). 2. residence; வாசம்.துறை
யூரெனுந்தலத்திற்சங்காத்தங்கொண்டிருப்பாய் (தமிழ்நா62). சங்காதம்cakātam, n. < sa-ghāta. 1. Assembly, multitude, company, association, combination; கூட்டம். (சி. சி. 1, 14, சிவாக்.) Marathi: संघात [ saghāta ] m S Assembly or assemblage; multitude or heap; a collection together (of things animate or inanimate). 2 A division of the infernal regions. संघट्टणें [ saghaṭṭaē ] v i (Poetry. संघट्टन) To come into contact or
meeting; to meet or encounter. Ex. अर्ध योजन आसपास ॥ वास घ्राण देवीसीं संघटे ॥.संघट्टन [ saghaṭṭana ] n S संघट्टना f S  corruptly संघठणसंघट्टण
संघष्टणसंघष्टनसंघृष्टनसंघट्ठणें n Close connection and
intercourse; intimate and familiar communication. Ex. 
तुका
म्हणे जिणें ॥ भलें संत संघट्टणें ॥
. 2 Coming into contact with, encountering,
meeting. 3 Close contact;--as the intertwining of wrestlers, the clinging and
cleaving of lovers in their embraces &c. 4 Rubbing together, confrication.


Pali: Sanghara=saghara [sa4+ghara] one's own house J v.222. Sangharaa (nt.)
[=saŋhara
a] accumulation J iii.319 (dhana˚).Sangharati [=saŋharati] 1. to bring
together, collect, accumulate J
 iii.261; iv.36 (dhanaŋ), 371; v.383. <-> 2. to crush, to pound Ji.493.


Pali: Sanghāa [fr. saŋ+ghaeti, lit. "binding together"; on etym. see Kern, Toev. ii.68] 1. a raft J ii.20, 332 (nāvā˚); iii.362 (id.), 371. Miln 376. dāru˚ (=nāvā˚) J v.194, 195. -- 2. junction, union VvA 233. -- 3. collection,
aggregate J
 iv.15 (upāhana˚); Th 1, 519 (papañca˚). Freq. as aṭṭhi˚ (cp.
sankhalā etc.) a string of bones, i. e. a skeleton Th 1, 570; DhA
 iii.112;
J
 v.256. -- 4. a weft, tangle, mass (almost="robe," i. e.
sanghā
ī), in tahā˚ -- paimukka M i.271; vāda˚ -- paimukka M i.383 (Neumann "defeat"); diṭṭhi˚ --
pa
imukka Miln 390. <-> 5. a post, in piṭṭha˚ door --
post, lintel Vin
 ii.120.
The standard device depicted on m0296 is comparable to the
orthography on other seals, h098 and m1408. There are many variants used to
show this sangad.a ‘lathe, portable furnace’.

h098 Text 4256 Pict-122
Standard device which is normally in front of a one-horned bull.  m1408At

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’,  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 लावमांड. 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, han̆guḷaan̆g° ʻ double canoe, raft ʼ.(CDIAL 12859) Pa. saṅghāta -- m. ʻ killing, knocking together ʼ; Pk. saṁghāya -- m. ʻ closeness, collection ʼ; Or. saṅghāsaṅgā 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)


Proclamation of procession on Jasper Akkadian cylinder seal

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



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

If the hieroglyph on the leftmost is moon, a possible rebus reading: قمر ḳamar
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). sanga'pair' Rebus: sangaa‘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 Subrahmaya’ 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’,  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 लावमांड. 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 kamarcire 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:


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'.
Mohenjo-daro Seal 1927 with epigraphs on two-side is a confirmation that the horns ligatured to the composite animal on m1927b are horns of zebu.

The text message seems to be identical on both sides of the seal m1927: bronze workshop; metal smithy castings; forge. The zebu side a of the seal seems to denote the work of a native-metal-smith; the composite animal side b of the seal seems to denote the expanded work of a blacksmith working with stones, minerals and metals. The composite hieroglyph on m1927b was perhaps called:व्याळ [ vyāḷa ] m (व्याल S) A serpent. Ex. जैसें पायास दंशिलें महा व्याळें ॥ तों मस्तकासीं वृश्चिकें दंशिलें ॥. 2 Applied popularly to the नाग or भुजंग.व्याल [ vyāla ] m S A serpent. (Marathi) யாளவரி yāḷa-vari n. < vyāḷayāḷi யாளி yāḷi, n. < vyāḷa. [K. yāḷi.]  A mythological lion-faced animal with elephantine proboscis and tusks; யானையின் தந்தமும் துதிக்கையுஞ் சிங்கத்தின் முகமுமுடையதாகக் கருதப் படும் மிருகம். உழுவையும் யாளியு முளியமும் (குறிஞ் சிப். 252). 1 A vicious elephant; व्यालं बाल- मृणालतन्तुभिरसौ रोद्धुं समुज्जृम्भते Bh.2.6. -2 A beast of prey; वसन्त्यस्मिन् महारण्ये व्यालाश्च रुधिराशनाः Rām.2.119. 19; वनं व्यालनिषेवितम् Rām. -3 A snake; H.3.29. -4 A tiger; Māl.3. -5 A leopard. व्यालकः A vicious or wicked elephant.

The text message on the seal:

kanac ‘corner’ Rebus:  kañcu ‘bronze’
sal ‘splinter’ Rebus: sal ‘workshop’
|| dula ‘pair or two’ Rebus: dul ‘cast metal’
||| kolom ‘three’ Rebus: kolami ‘smithy, forge’
kolmo ‘paddy plant’ Rebus: kolami ‘smithy, forge’
Bronze alloy workshop kañcu sal starting with bronze which is a tin + copper alloy or tin bronze (as distinguished from arsenical bronze, i.e. naturally occurring copper + arsenic).
dula ‘two’ Rebus: dul ‘cast metal’
dolom ‘three’ Rebus: kolami ‘smithy, forge’
kolmo ‘paddy plant’ Rebus: kolami ‘smithy, forge’. Vikalpa: mogge ‘sprout, bud’ Rebus: mū̃h ‘ingot’

kolom ‘three’ (Mu.) 

kolmo ‘rice plant' (Mu.)  
kolom = cutting, graft; to graft, engraft, prune; kolmahoṛo = a variety of the paddy plant (Desi)(Santali.) 
kolime, kolume, kulame, kulime, kulume, kulme fire-pit, furnace (Ka.); kolimi furnace (Te.); pit (Te.); kolame a very deep pit (Tu.); kulume kanda_ya a tax on blacksmiths (Ka.); kol, kolla a furnace (Ta.) kole.l smithy, temple in Kota village (Ko.); kwala.l Kota smithy (To.); konimi blacksmith; kola id. (Ka.); kolleblacksmith (Kod.); kollusa_na_ to mend implements; kolsta_na, kulsa_na_ to forge;ko_lsta_na_ to repair (of plough-shares); kolmi smithy (Go.); kolhali to forge (Go.)(DEDR 2133).] kolimi-titti = bellows used for a furnace (Te.lex.) kollu- to neutralize metallic properties by oxidation (Ta.lex.) kol brass or iron bar nailed across a door or gate; kollu-t-tat.i-y-a_n.i large nail for studding doors or gates to add to their strength (Ta.lex.) kollan--kamma_lai < + karmas'a_la_, kollan--pat.t.arai, kollan-ulai-k-ku_t.am blacksmith's workshop, smithy (Ta.lex.) cf. ulai smith's forge or furnace (Na_lat.i, 298); ulai-k-kal.am smith's forge; ulai-k-kur-at.u smith's tongs; ulai-t-turutti smith's bellows; ulai-y-a_n.i-k-ko_l smith's poker, beak-iron (Ta.lex.) [kollulaive_r-kan.alla_r: nait.ata. na_t.t.up.); mitiyulaikkollan- mur-iot.ir.r.an-n-a: perumpa_)(Ta.lex.) Temple; smithy: kol-l-ulai blacksmith's forge (kollulaik ku_t.attin-a_l : Kumara. Pira. Ni_tiner-i. 14)(Ta.lex.) cf. kolhua_r sugarcane milkl and boiling house (Bi.); kolha_r oil factory (P.)(CDIAL 3537). kulhu ‘a hindu caste, mostly oilmen’ (Santali) kolsa_r = sugarcane mill and boiling house (Bi.)(CDIAL 3538).
Together with kol 'tiger, woman'; the ligatured glyph composition with twig as head-dress connotes: metal alloy furnace-smelter/workshop.

kōlupuli = Bengal tiger (Te.); kol = tiger (Santali) kōla = woman (Nahali)

Rebus: kol metal (Ta.) kol = pan~calōkam (five metals) (Tamil) 

A Munda gloss for fish is 'aya'. Read rebus: aya 'iron' (Gujarati) ayas 'metal' (Vedic). 
The script inscriptions indicate a set of modifiers or ligatures to the hieroglyph indicating that the metal, aya, was worked on during the early Bronze Age metallurgical processes -- to produce aya ingots, aya metalware,aya hard alloys.
Fish hieroglyph in its vivid orthographic form is shown in a Susa pot which contained metalware -- weapons and vessels. 
Context for use of ‘fish’ glyph. This photograph of a fish and the ‘fish’ glyph on Susa pot are comparable to the ‘fish’ glyph on Indus inscriptions.
The modifiers to the 'fish' hieroglyph which commonly occur together are: slanted stroke, notch, fins, lid-of-pot ligatured as superfix:For determining the semantics of the messages conveyed by the script. Positional analysis of ‘fish’ glyphs has also been presented in: The Indus Script: A Positional-statistical Approach By Michael Korvink, 2007, Gilund Press.

Table from: The Indus Script: A Positional-statistical Approach By Michael Korvink, 2007, Gilund Press. Mahadevan notes (Para 6.5 opcit.) that ‘a unique feature of the FISH signs is their tendency to form clusters, often as pairs, and rarely as triplets also. This pattern has fascinated and baffled scholars from the days of Hunter posing problems in interpretation.’ One way to resolve the problem is to interpret the glyptic elements creating ligatured fish signs and read the glyptic elements rebus to define the semantics of the message of an inscription.


karaṇḍa ‘duck’ (Sanskrit) karaṛa ‘a very large aquatic bird’ (Sindhi) Rebus: करडा [karaḍā] Hard from alloy--iron, silver &c. (Marathi) Rebus: fire-god: @B27990.  #16671. Remo <karandi>E155  {N} ``^fire-^god''.(Munda) Rebus:. kharādī ‘ turner’ (Gujarati)
The 'parenthesis' modifier is a circumfix for both 'fish' and 'duck' hieroglyphs, the semantics of () two parenthetical modifiers are: kuṭilá— ‘bent, crooked’ KātyŚr., °aka— Pañcat., n. ‘a partic. plant’  [√kuṭ 1] Pa. kuṭila— ‘bent’, n. ‘bend’; Pk. kuḍila— ‘crooked’, °illa— ‘humpbacked’, °illaya— ‘bent’DEDR 2054 (a) Ta. koṭu curved, bent, crooked; koṭumai crookedness, obliquity; koṭukki hooked bar for fastening doors, clasp of an ornament. A pair of curved lines: dol ‘likeness, picture, form’ [e.g., two tigers, two bulls, sign-pair.] Kashmiri. dula दुल । युग्मम् m. a pair, a couple, esp. of two similar things (Rām. 966). Rebus: dul meṛeḍ  cast iron (Mundari. Santali) dul ‘to cast metal in a mould’ (Santali) pasra meṛed, pasāra meṛed = syn. of koṭe meṛed = forged iron, in contrast to dul meṛed, cast iron (Mundari.) Thus, dul kuila ‘cast bronze’.
The parenthetically ligatured fish+duck hieroglyphs thus read rebus: dul kuila ayas karaḍā 'cast bronze ayasor cast alloy metal with ayas as component to create karaḍā ''hard alloy with ayas'.
Ligatures to fish: parentheses + snout dul kuila ayas 'cast bronze ayas alloy with tuttha, copper sulphate

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

tutthá n. (m. lex.), tutthaka -- n. ʻ blue vitriol (used as an eye ointment) ʼ Suśr., tūtaka -- lex. 2. *thōttha -- 4. 3. *tūtta -- . 4. *tōtta -- 2. [Prob. ← Drav. T. Burrow BSOAS xii 381; cf. dhūrta -- 2 n. ʻ iron filings ʼ lex.]1. N. tutho ʻ blue vitriol or sulphate of copper ʼ, B. tuth.2. K. thŏth, dat. °thas m., P. thothā m.3. S.tūtio m., A. tutiyā, B. tũte, Or. tutiā, H. tūtātūtiyā m., M. tutiyā m.4. M. totā m.(CDIAL 5855) Ka. tukku rust of iron; tutta, tuttu, tutte blue vitriol. Tu. tukků rust; mair(ů)suttu, (Eng.-Tu. Dict.) mairůtuttu blue vitriol. Te. t(r)uppu rust; (SAN) trukku id., verdigris. / Cf. Skt. tuttha- blue vitriol (DEDR 3343).

Fish + corner, aya koṇḍa, ‘metal turned or forged’
Fish, aya ‘metal
Fish + scales, aya ã̄s (amśu) ‘metallic stalks of stone ore’. Vikalpa: badho ‘a species of fish with many bones’ (Santali) Rebus: bahoe ‘a carpenter, worker in wood’; badhoria ‘expert in working in wood’(Santali)
Fish + splinteraya aduru ‘smelted native metal
Fish + sloping stroke, aya  ‘metal ingot
Fish + arrow or allograph, Fish + circumscribed four short strokes



This indication of the occurrence, together, of two or more 'fish' hieroglyphs with modifiers is an assurance that the modifiers ar semantic indicators of how aya 'metal' is worked on by the artisans.

ayakāṇḍa ‘’large quantity of stone (ore) metal’ or aya kaṇḍa,  ‘metal fire-altar’. ayo, hako 'fish'; ãs = scales of fish (Santali); rebus: aya ‘metal, iron’ (G.); ayah, ayas = metal (Skt.) Santali lexeme, hako ‘fish’ is concordant with a proto-Indic form which can be identified as ayo in many glosses, Munda, Sora glosses in particular, of the Indian linguistic area.
beḍa hako (ayo) ‘fish’ (Santali); beḍa ‘either of the sides of a hearth’ (G.) Munda: So. ayo `fish'. Go. ayu `fish'. Go <ayu> (Z), <ayu?u> (Z),, <ayu?> (A) {N} ``^fish''. Kh. kaDOG `fish'. Sa. Hako `fish'. Mu. hai (H) ~ haku(N) ~ haikO(M) `fish'. Ho haku `fish'. Bj. hai `fish'. Bh.haku `fish'. KW haiku ~ hakO |Analyzed hai-kO, ha-kO (RDM). Ku. Kaku`fish'.@(V064,M106) Mu. ha-i, haku `fish' (HJP). @(V341) ayu>(Z), <ayu?u> (Z)  <ayu?>(A) {N} ``^fish''. #1370. <yO>\\<AyO>(L) {N} ``^fish''. #3612. <kukkulEyO>,,<kukkuli-yO>(LMD) {N} ``prawn''. !Serango dialect. #32612. <sArjAjyO>,,<sArjAj>(D) {N} ``prawn''. #32622. <magur-yO>(ZL) {N} ``a kind of ^fish''. *Or.<>. #32632. <ur+GOl-Da-yO>(LL) {N} ``a kind of ^fish''. #32642.<bal.bal-yO>(DL) {N} ``smoked fish''. #15163. Vikalpa: Munda: <aDara>(L) {N} ``^scales of a fish, sharp bark of a tree''.#10171. So<aDara>(L) {N} ``^scales of a fish, sharp bark of a tree''.
Indian mackerel Ta. ayirai, acarai, acalai loach, sandy colour, Cobitis thermalisayilai a kind of fish. Ma.ayala a fish, mackerel, scomber; aila, ayila a fish; ayira a kind of small fish, loach (DEDR 191) aduru native metal (Ka.); ayil iron (Ta.) ayir, ayiram any ore (Ma.); ajirda karba very hard iron (Tu.)(DEDR 192). Ta. ayil javelin, lance, surgical knife, lancet.Ma. ayil javelin, lance; ayiri surgical knife, lancet. (DEDR 193). aduru = gan.iyinda tegadu karagade iruva aduru = ore taken from the mine and not subjected to melting in a furnace (Ka. Siddhānti Subrahmaṇya’ Śastri’s new interpretation of the AmarakoŚa, Bangalore, Vicaradarpana Press, 1872, p.330); adar = fine sand (Ta.); ayir – iron dust, any ore (Ma.) Kur. adar the waste of pounded rice, broken grains, etc. Malt. adru broken grain (DEDR 134).  Ma. aśu thin, slender;ayir, ayiram iron dust.Ta. ayir subtlety, fineness, fine sand, candied sugar; ? atar fine sand, dust. அய.ர³ ayir, n. 1. Subtlety, fineness; நணசம. (த_வ_.) 2. [M. ayir.] Fine sand; நணமணல. (மலசலப. 92.) ayiram, n.  Candied sugar; ayil, n. cf. ayas. 1. Iron; 2. Surgical knife, lancet; Javelin, lance; ayilavaṉ, Skanda, as bearing a javelin (DEDR 341).Tu. gadarů a lump (DEDR 1196) 
kadara— m. ‘iron goad for guiding an elephant’ lex. (CDIAL 2711). अयोगूः A blacksmith; Vāj.3.5. अयस् a. [-गतौ-असुन्] Going, moving; nimble. n. (-यः) 1 Iron (एति चलति अयस्कान्तसंनिकर्षं इति तथात्वम्नायसोल्लिख्यते रत्नम् Śukra 4.169. अभितप्तमयो$पि मार्दवं भजते कैव कथा शरीरिषु R.8.43. -2 Steel. -3 Gold. -4 A metal in general. ayaskāṇḍa 1 an iron-arrow. -2 excellent iron. -3 a large quantity of iron. -_नत_(अयसक_नत_) 1 'beloved of iron', a magnet, load-stone; 2 a precious stone; ˚मजण_ a loadstone; ayaskāra 1 an iron-smith, blacksmith (Skt.Apte) ayas-kāntamu. [Skt.] n. The load-stone, a magnet. ayaskāruḍu. n. A black smith, one who works in iron. ayassu. n. ayō-mayamu. [Skt.] adj. made of iron (Te.) áyas— n. ‘metal, iron’ RV. Pa. ayō nom. sg. n. and m., aya— n. ‘iron’, Pk. aya— n., Si. ya. AYAŚCŪRṆA—, AYASKĀṆḌA—, *AYASKŪṬA—. Addenda: áyas—: Md. da ‘iron’, dafat ‘piece of iron’. ayaskāṇḍa— m.n. ‘a quantity of iron, excellent iron’ Pāṇ. gaṇ. viii.3.48 [ÁYAS—, KAA ́ṆḌA—]Si.yakaḍa ‘iron’.*ayaskūṭa— ‘iron hammer’. [ÁYAS—, KUU ́ṬA—1] Pa. ayōkūṭa—, ayak m.; Si. yakuḷa‘sledge —hammer’, yavuḷa (< ayōkūṭa) (CDIAL 590, 591, 592). cf. Lat. aes , aer-is for as-is ; Goth. ais , Thema aisa; Old Germ. e7r , iron ;Goth. eisarn ; Mod. Germ. Eisen.

S. Kalyanaraman
Sarasvati Research Center
December 12, 2015
 

Viewing all 11035 articles
Browse latest View live


<script src="https://jsc.adskeeper.com/r/s/rssing.com.1596347.js" async> </script>