Quantcast
Channel: Bharatkalyan97
Viewing all 11034 articles
Browse latest View live

Inside the Revolt against Angela Merkel -- sPIEGEL

$
0
0
SPIEGEL ONLINE

03/21/2016 03:27 PM

Fury and the AfD

Inside the Revolt against Angela Merkel

The success of the right-wing populist party AfD in recent state elections has shaken Germany. It is the expression of growing hatred of the elite among an expanding share of the population. Much of their anger is directed at Angela Merkel. By SPIEGEL Staff
Photo Gallery: Rage Against the Machine
For years, Germany appeared to be immune from the European phenomenon of right-wing populism, but this belief died on March 13 with the success of the Alternative for Germany party in three state elections. More and more people in Germany are frustrated with leaders "at the top" and are keen to stand up to them. Much of the anger is directed at a single person: Angela Merkel. Here, protestors hold up a banner opposing the chancellor in the eastern city of Erfurt.
Frauke Petry, chairwoman of the right-wing populist Alternative for Germany...
Frauke Petry, chairwoman of the right-wing populist Alternative for Germany (AfD) party has been everywhere in the German media since her party did well in a trio of March 13 state elections. With anger against Chancellor Angela Merkel widespread, her party clearly benefited from its anti-immigration position.
Merkel has spent most of her time in the Chancellery steering her Christian...
Merkel has spent most of her time in the Chancellery steering her Christian Democratic Union (CDU) party toward the middle, taking over positions espoused by the center-left Social Democrats and even the Greens. That, though, has left her vulnerable on the right -- a situation the AfD has taken advantage of.
Even as most in Germany support Merkel's course in the refugee crisis, a...
Even as most in Germany support Merkel's course in the refugee crisis, a significant and vocal minority does not. While the far right has sought to benefit from the anger, many of those who support the AfD are disaffected voters who previously supported the CDU and even the SPD and Greens.
While the CDU did poorly in two of the three state elections on March 13 --...
While the CDU did poorly in two of the three state elections on March 13 -- here, wine bottles with CDU lead candidate Juliy Klöckner in Rhineland-Palatinate -- candidates that support Merkel's refugee policies won in all three states.

Why do people vote for Alternative for Germany (AfD), the right-wing, anti-immigration party that has stormed onto the German political stage? It's an appropriate question for Harald Schäfer, the operator of a hotel in Mannheim who grew up in a Catholic family and studied economics. Schäfer is the kind of person one refers to as upright; he used to count among his city's dignitaries. From the moment he could vote, Schäfer always cast his ballot for the Christian Democratic Union (CDU), which in recent years meant that he was a supporter of Chancellor Angela Merkel.
But a week ago Sunday, in the state parliament election in his home state of Baden-Württemberg -- one of a trio of important state votes that took place last weekend -- Schäfer did not choose the CDU. Rather, he opted for the people who shout "Merkel must go!" and "our leaders are lying to us!" on the market squares. He chose the party whose leaders have spoken of the need to shoot at refugees to stop them from crossing the border into Germany. He opted for those who reflect on whether Africans have genetically pre-programmed reproductive behaviors that are different from ours; for those who have suggested that the chancellor flee to Chile before public anger drives her out of the Chancellery.
Schäfer doesn't want refugees to be shot at. Indeed, he disagrees with most of what the AfD espouses. Helping others is important to him, he says, and he goes to church every Sunday. He has even sent out a chain mail calling for solidarity with the people in Syria.
So what happened?
"It's not witchcraft," Schäfer says. "I realized that the CDU has increasingly moved toward the leftist mainstream." He then lists all of the things that the CDU has done wrong in recent years: abandoning nuclear power, introducing a minimum wage, same-sex marriage. With each reform, Schäfer drifted a little further from his chancellor -- until the already delicate thread broke completely when the refugee crisis began.
Schäfer and the 1.3 million voters who cast their ballots for AfD sent a shockwave through the country last Sunday. Starting almost from scratch, AfD landed multiple delegates in three state parliaments, including two western German states. The party won 13 percent in Rhineland-Palatinate, 15 percent in Baden-Württemberg and fully 24 percent in Saxony-Anhalt. Fifteen AfD candidates were elected directly in Saxony-Anhalt and two others in Baden-Württemberg. No new party in Germany has ever been as successful so soon after its founding -- not even the Greens, which provided the first significant jolt to Germany's political party system in the 1980s. The Alternative for Germany is suddenly a force to be reckoned with. The party has thrown open the door to a new political era in the country.
A Revolt against Merkel
There are many explanations for AfD's success. But at its core, the rise of the AfD is the story of strife and of growing alienation between the chancellor and a portion of the German electorate. The triumph of the AfD is nothing less than a revolt against Angela Merkel.
It is a rebellion targeting a CDU leader who has continually led her party to the left, stripping many conservatives of a political home. It also targets a chancellor whose open borders policy in the refugee crisis may be attractive to left-leaning Germans, but is one which strikes more conservative voters as high-handed. Hotelier Schäfer, for his part, thinks it is naive to believe that so many Muslim refugees can be integrated into German society. "We are endangering our freedom when we take in too many people who don't want this freedom," he says.
Above all, however, the revolt is aimed at the chancellor as a symbol of the country's elite -- an elite which has supposedly lost sight of the people and their concerns. For many in Germany, Merkel has become the personification of a "ruling class" -- a class that not only includes the CDU, the center-left Social Democrats and the Greens, but also business leaders, union leaders and the media. The "powers-that-be" now includes anyone who has greater abilities, greater wealth or a louder voice than one's self.
The fight against the elites is the core of the AfD message, an approach that relies more on emotion than on a particular view of the world. In a poll conducted by TNS Forschung on behalf of SPIEGEL, 88 percent of AfD supporters agreed with the following statement: "The political powers-that-be do what they want, regardless. My opinion doesn't count." Among supporters of other parties, agreement with the statement was far lower.
As the head of a so-called "Grand Coalition," which pairs Merkel's conservatives with the center-left Social Democrats, and as a chancellor who has spent years attempting to fashion her party as a repository for virtually all political viewpoints, Merkel is the very epitome of the "powers-that-be." At AfD events, posters are held up depicting the chancellor with vampire teeth growing out of her mouth. When talk turns to the cowardly figures with whom the people will soon settle scores, the reference is always to Merkel. Within the AfD, she is called a "traitor to the people."
Merkel is also sometimes referred to as "IM Erika," her alleged alias as a Stasi informant in former East Germany. The story is a fabrication, but the mood is such that the right-wing puts nothing past Merkel. She is blamed for everything: globalization, capitalism, Islamization, the European Union and the programs aired by the public broadcasters ARD and ZDF.
The Depth of Alienation
Vexing, however, is the fact that Merkel has not understood the depth of this alienation, as her closest confidants proved in the wake of the March 13 election. Defense Minister Ursula von der Leyen, who has, at times, been seen as a possible heir to Merkel's political throne atop the CDU, noted blithely that 80 percent of voters cast their ballots for parties that support the chancellor's refugee policies.
Of course there is still support for Merkel's approach in the refugee crisis. Green Party candidate Winfried Kretschmann, who has made no secret of his desire to help refugees, landed an unprecedented victory for his party in the Baden-Württemberg election. Malu Dreyer, the Social Democrat candidate in Rhineland-Palatinate and likewise a backer of Merkel's refugee policies, was re-elected as the state's governor. The vast majority of Germans continue to feel adequately represented in their country's democracy and hold no grudge against Merkel.
And yet the threat is nonetheless vast. The new AfD milieu, according to election analyses, isn't just larger; it is also more multi-faceted than had been assumed. The party is more than just a collection of Islamophobes. AfD managed to mobilize tens of thousands of first-time voters in addition to poaching voters from the CDU, SPD and the Left Party. Many of them didn't vote for AfD just because of the refugee crisis, but because of a general feeling of bitterness that has been growing for years.
Germany is experiencing what sociologist Theodor Geiger described in the 1930s as a "panic of the middle class." A close look at today's society reveals the "fear of imminent proletarianization" that Geiger described in his works. He writes of a diffuse feeling of having no future and no opportunities for improving one's lot: the feeling of not being able to realize one's own possibilities.
That doesn't mean that AfD supporters are financially insecure. In the SPIEGEL survey, most of them even described their economic situation as good. But they feel a disconnect between the modern world's promise of endless opportunity and their own feeling of constantly reaching the limits of what is available to them.
It is a feeling that has led to the creation of new, angry, anti-elitist movements across the Western world. It is these people who throw their support behind Donald Trump in the United States, Viktor Orbán in Hungary and Marine Le Pen in France. Many of those who support such populists can no longer be reached by rational arguments. They follow their gut rather than their intellect. And that's what makes them so dangerous.
Building Dissatisfaction
With such an emotional undercurrent, all that was needed to transform the silent and embittered into vocal demonstrators and AfD voters was a concrete provocation. In Germany, it came in the form of the refugee crisis, which served as a catalyst for all the dissatisfaction that had been building up in recent years.
It is true that many AfD voters seem uncomfortable with modern times and have a certain yearning for the past and that many of their utterances exude the kind of nostalgia that one encounters at high school reunions. "Remember how it used to be? Politicians used to have personalities, you could still get a decent loaf of bread and women didn't have to act chagrined for staying home to take care of the kids." But the yearning for yesteryear is not enough to explain the raw, often brutal emotion that characterizes this party. Nostalgia is not the kind of emotion that motivates thousands of people to take to the streets and make their way to the ballot box.
The ideological roots of the AfD reach much deeper, back to the decades of at-times violent resistance in the 1960s and '70s that ultimately gave rise to the Green Party. Being anti-establishment, opposed to the ruling class and "the system," is the kind of message that leads first to political action and then to outright revolt.
"As different as their voters are, they all agree that there is something fundamentally wrong with our political system," says sociologist Heinz Bude of the University of Kassel, who has studied the new party. "This hostility to the system, which used to be primarily a left-wing phenomenon, is now a key part of the AfD."
For AfD followers, who are characterized by their yearning for a simpler world, Angela Merkel is the embodiment of the system. She is the target of the rebellion.
On the Monday following the election, the chancellor made an appearance at CDU headquarters in Berlin -- and acted as though nothing had happened. There is "both light and shadows," she said. The rise of the AfD is certainly not nice, she said, "but it is not an existential problem." She was flanked by Julia Klöckner of Rhineland-Palatinate and Guido Wolf of Baden-Württemberg, both of whom had lost their respective elections -- and they looked as though they couldn't believe what they were hearing. They kept glancing at their boss with skeptical looks on their faces.
In the spring of 2005, then-Chancellor Gerhard Schröder called for early elections after his Social Democrats lost the governorship in North Rhine-Westphalia, traditionally a bastion of support for the SPD. Now, the CDU has plunged to just 27 percent in Baden-Württemberg, an appalling result for the party in the state -- yet Merkel is acting as though her party has suffered but a minor setback in a meaningless provincial vote.
Horror and Resignation
Shortly before her comments at CDU headquarters, Merkel had met with party leaders and made it clear that she sees no reason to rethink her course. According to people familiar with the meeting, her words were met with a combination of horror and resignation. When one member of the party leadership committee demanded that the party at least adopt a new communication strategy, Merkel didn't even find it necessary to respond. Most meeting participants, in fact, found her to be just as aloof as furious AfD supporters portray her to be.
It isn't without irony that the revolt against elites and the establishment is aimed at Merkel. When she joined the CDU in 1990, she was anything but a member of the elite. Rather, she was a divorced physicist from East Germany who had spent several years living in a decrepit apartment in the Berlin neighborhood of Prenzlauer Berg together with a chemist to whom she was not married. In the early 1990s, her floor-length skirts made her look more like a Green Party intern who had gotten lost walking through the halls of parliament.
When Merkel first sought to become the chancellor candidate for the German center-right, conservative leaders from the West made it clear that she didn't belong to the establishment. Officials with the Christian Social Union (CSU) -- the Bavarian sister party to the CDU -- were open about the fact that they didn't trust Merkel to take on the country's most important political office.
Paradoxically, it is Merkel's distance to her party's past elites that helped plant the seed for the current hate directed at her. When Merkel took over the CDU, she took a dispassionate view of the doctrines and rites that defined her party. She cleaned out the CDU's political platform the way others dispose of worn socks from their sock drawer.
Old CDU traditions were of secondary concern for the new party chairwoman; she was more focused on expanding her party's electorate. Instead of seeing politics as the great battle over the shape of society and grand ideas, she reduced it to strategy and the consolidation of power. She moved her party so far to the middle that it soon became difficult to distinguish it from the Social Democrats. She didn't wrestle with the SPD over political positions, she simply copied theirs -- and took over popular elements of the Green Party platform as well. Under her leadership, the CDU became a kind of Germany Party that leaned neither right nor left. Rather, it was "alternativlos," as Merkel liked to say -- there was no alternative.
There is no other word that better describes the early years of Merkel's stint in the Chancellery. Merkel seldom expended much effort in justifying or explaining her decisions. Rather, she presented them as the unavoidable result of forces beyond her control.
A Marionette
But by presenting her policies in such a way, she also fomented the emotions of those who saw Merkel as a marionette controlled by dark powers, whether it was the European Central Bank, Wall Street or Brussels bureaucracy.
Then, the refugee crisis arrived. No German chancellor prior to Merkel had held that it was not in the power of a nation-state to determine who could come into the country and who could not. But even more than her decision to allow refugees into the country, it was her justification for doing so that enraged her opponents.
Merkel, who was known for her sober and matter-of-fact speaking style, suddenly began stressing morality. Merely helping people in need wasn't enough for her. She argued it was a "moral imperative" to open the borders. When resistance first began building to her approach, Merkel said she refused to apologize for Germany showing a friendly face. They were committed, courageous words and many media outlets, including SPIEGEL, expressed approval. But in the new AfD milieu, the sentence was seen as proof of her stubbornness and narrow-mindedness.
In the CDU, as well, the impression began spreading that Merkel was walling herself off and was no longer reachable. A chancellor who had long been an outsider herself surrounded herself with loyalists in a manner foreign to the old CDU. It is a group that includes her long-time office manager Beate Baumann, government spokesman Steffen Seibert, chief of staff Peter Altmaier and CDU General Secretary Peter Tauber.
The group is united by complete faith in the correctness of Merkel's refugee policies. The more intense the criticism has become in recent months, the more vehemently the chancellor's confidants have defended her. Criticism, from the likes of Finance Minister Wolfgang Schäuble and Interior Minister Thomas de Maizière, was largely drowned out.
'Stake Its Claim to the Center'
Just how much things have changed under Merkel's leadership can be seen by visiting the office of CDU General Secretary Tauber. Tauber is a wiry man of 41 who wears a fitness tracker on his wrist and has a Lego R2-D2 on his windowsill. He has 74,000 Twitter followers. When an Internet troll recently abused the chancellor on Facebook, Tauber called him an "asshole."
Tauber says it makes no sense to move the CDU to the right in an effort to combat the AfD. "The CDU should not adjust based on others, but should actively advocate its own values and stake its claim to the center," he says.
For decades, the CDU saw its mission as that of preventing the establishment of any party to its right on the political spectrum. For Tauber, that is no longer the case. "The C (for 'Christian') in our party's name establishes a natural limit on the right." Of course, Tauber says, the CDU should not simply give up on AfD voters from the get-go. But among AfD supporters, he argues, there are many who fundamentally reject the system as such. "We stand for the political system of the Federal Republic of Germany, we have played a decisive role in shaping it and we believe it is good," he says. It cannot be expected that such sentences will do much to soften the revolt against Merkel. The bitterness and fear among AfD supporters is simply too deeply rooted, no matter how overwrought it may be.
"Is there a future?" That's the question which torments Joachim Kuhs and which drove him to become a member of AfD. When Kuhs says that he's afraid of the future, he is thinking of his children -- all 10 of them. Kuhs, who is from Baden-Baden, sees nothing but threats ahead for his family. He believes that German society is in peril, including freedom of opinion, freedom of religion and the traditional family. The greatest threat to Germany used to be the atomic catastrophe. Kuhs believes it has now been replaced by the asylum catastrophe.
Kuhs describes himself as a conservative Christian who is faithful to the Bible. He is a member of the Anglican parish and goes to church every Sunday. He rejects the ideas propagated by the modern church and he finds the German Bishops' Conference of the Catholic Church to be too liberal. The 59-year-old had voted CDU his entire life -- until the arrival of Angela Merkel. In the 2009 elections, when Merkel was re-elected for the first time, he cast a protest vote for the business-friendly Free Democrats (FDP). Then, in March 2013, he joined AfD. Last Sunday, he was the party's candidate in Baden-Baden and received 9,000 votes, or 15 percent -- more than the SPD and Left Party put together. "Yes to children! Yes to family!" reads a banner on the website of AfD's Baden-Baden chapter, next to a picture of Kuhs, in a dark jacket and blue shirt, looking thoughtful behind his smile.
'Contempt for the Morons'
Kuhs belongs to that category of AfD supporters who, in the view of sociologist Bude, believe the government is rapidly losing control. They believe that the established parties no longer have a grip on things and are trying to cover up their failures -- or, even worse, are presenting that failure as the desired outcome.
A second group of AfD voters, Bude believes, is made up of those who believe they have been stepped on by the state and prevented from reaching their potential due to laws and bureaucracy. "Such people are convinced that, in contrast to the politicians, they have an accurate view of things and can fix everything," says Bude. "They would be happy under a great leader, such is their self-image, but they have nothing but contempt for the morons currently in power."
Finally, the third group is made of people who have not achieved the standing in society that they once strived for. They are well-educated men and women from the middle class who "feel as though their careers have been blocked due to globalization and societal change," Bude says.
The result is that AfD supporters include stalwart nationalist conservatives who are afraid of Germany's downfall alongside economic liberals who want to see the state's social welfare system privatized. The party includes haters of America who believe Russia's Vladimir Putin is a great leader. And in the middle of it all are the remnants of various racist-nationalist movements who dream of the resettlement of German lands with Nordic purebreds.
In Germersheim, on the Rhine River, every fourth voter cast their ballot for AfD in the state election, more than twice the average in Rhineland-Palatinate. The party ended up as the second strongest in the town, population 22,000, even ahead of the CDU.
Yet AfD doesn't even have a regional office in Germersheim. Hardly anyone in the city knows even a single AfD candidate on the party's state list, says Mayor Marcus Schaile, who is a member of the CDU. During the campaign, he says, AfD only hung up a couple of posters and not much else: No events, no rallies.
'Gender Insanity and Other Meaningless Issues'
Two days after the election, the mayor sat in his office studying the results, electoral district by electoral district, wondering how AfD could have ended up with 25 percent in Germersheim. There are a couple of districts where the result was even higher, such as a 35 percent return in one populated by many Germans from Russia and Eastern Europe -- groups that tend to be more conservative than the mainstream and who came to Germany en masse in the early 1990s. But beyond that? "It goes through all the neighborhoods," Schaile says. City center, residential high-rises, newly developed areas with single-family homes. The mayor said he would love to talk to these people, but that's not so easy. Thus far, "not a single resident" has admitted to him to being an AfD voter, Schaile says.
So where should one look in the search for AfD voters in Germersheim? Even the new party's own officials present a rather diverse image. The party's leading candidate in the district, Matthias Joa, used to be a member of the CDU. Heiko Wildberg, AfD floor leader in the county council, was a Green Party member for many years before he found the AfD platform to his liking -- due to his "liberal-conservative attitudes," as he says.
We meet Patrick Hoffmann in the town of Kusel in Rhineland-Palatinate, where he had been active in the Left Party until 2014, even rising to become a member of the state party executive until he left the party, frustrated by its "gender insanity and other meaningless issues." He bolted to AFD.
In each of the three state elections on March 13, the party tailored its main candidates and its message to its desired target groups. In the southwest, it was upstanding economics professor Jörg Meuthen who helped lead the protest party into state parliament. The bourgeoisie family man's polished appeals for meritocracy would likely be supported by just about any small- and medium-sized business owners -- the so-called Mittelstand -- in Baden-Württemberg. Such businesses are often called the backbone of the German economy, but they are particularly prevalent in the southwestern German state.
In Saxony-Anhalt, AfD presented itself as the "party of the little people," a place that welcomes the disappointed. Here, André Poggenburg, the owner of a small business that sells car radiators -- and a man who has trouble transforming even the simplest of ideas into a complete sentence -- ran as the leading candidate.
How is it that the party is able to withstand such sharp contrasts? Why hasn't the party long since divided into a movement of commoners and a movement of professors? The thing that attracts and connects these seemingly disparate groups, as is the case with all collective movements, is an approach to life that de-emphasizes social and ideological origin. "It's the AfD feeling," party boss Frauke Petry said during her thank-you speech at the election party in Berlin on the night of March 13. "It's the feeling of belonging together and not standing alone."
Persecution Complex
People believe they are part of a resistance movement, even if for most the only act of resistance here is casting their ballot. This spirit of resistance has grown out of the feeling that there's a media conspiracy and that the traditional parties have become helpless. They're convinced that this "cartel of power," under whose rule TV stations can only praise the government's policies, is driving Germany toward the abyss. Many AfD voters have the impression that nothing in Germany works any longer, that rules aren't being obeyed and that nobody is allowed to say anything about all this -- be at the bakery or a family gathering.
These people are convinced that those who decry undesirable developments will ultimately be pilloried and become social pariahs themselves. They don't seem to see any contradiction in the fact that they themselves, along with AfD leadership, post their own views day and night on Facebook or on talk shows unimpeded. After all, they believe the majority of people are still against them, and the majority has the power.
Frauke Petry herself fueled this view with her party base on election night, lamenting that her party is the victim of "a defamation campaign of the likes never seen before." If the media had reported half-way fairly, she said, the party would be able to grab 30 percent of the total vote nationwide in Germany.
Inside Träne, a dilapidated bar in downtown Germersheim, the innkeeper serves schnitzel Milanese for €5.50 and complains about "the politicians." She says that people all over town are talking about the rise in crime and the increase in theft at the supermarkets since the refugees' arrival. "I think the election result is good," the innkeeper says.
Did she vote for AfD? "No, no," she says defensively. Instead she destroyed her ballot card. "I'm not giving any party my vote any longer."
Worries over Outward Appearances
On a round table just across from the counter, four older men are sitting, listening to the innkeeper. They also praise AfD, but only one admits in the end to having voted for them. "I wanted to take a stand," says the 66-year-old retiree. He used to vote for the Social Democrats, he explains, "but all they're doing now is things together with Merkel and the CDU." The man declines to provide his name. After all, he says, you never know what to expect from the "lying press."
In speaking to AfD supporters, it quickly becomes apparent how easy it is for them to feel slighted. Behind the decisiveness with which they state their gripes, there's always a lurking fear that they aren't being taken seriously, or even that they are despised. The feeling that everyone outside the AfD world is conspiring against them defines this party's world view. At the same time, their obsession with the "lying press" that allegedly distorts and twists everything also betrays a need for recognition and affirmation.
But many AfD voters do care how they are perceived by others, because it is important to them that they not be lumped together with far-right radicals. True right-wing extremists at most vent pro-forma fury out of concern they may be put at some kind of disadvantage if they allow an accusation to go unchallenged. But many AfD supporters get truly outraged when people associate them with a group they want nothing to do with.
As is the case with all parties that are held together more by a feeling than any true ideology, the party's actual message is mutable. When right-wing agitator Björn Höcke speaks to his followers, for example, much of his message sounds as though it could have been coopted from the Left Party. Höcke, too, deplores the "disgraceful" fact that 2.8 million children in Germany are threatened by poverty. He speaks of the fate of pensioners who can no longer afford their rents and he thunders against the growing societal gap between the rich and poor. At the same time, though, he invokes the spirit of the Thousand Year Germany in his speeches.
When the AfD group in Saxony's state parliament recently introduced a motion for "the protection of victims of domestic and sexual violence," it emerged that the text was an almost verbatim copy of a similar one introduced by the Left Party. It's not surprising that a lot of the voters AfD is attracting in the east are coming from the Left Party.
Leveling the Playing Field
To properly understand the AfD's impressive election results, one must also take into account the mobilizing power of the Internet. Germany's Pirate Party, which has since declined into obscurity, was the first in the country to demonstrate the kind of power that intelligent use of social media could have. Their deft strategies enabled a splinter party to become a political sensation within a matter of weeks.
The Internet plays a major factor in leveling the playing field, even in politics. Before people were able to use Facebook and Twitter to organize themselves, the barriers to entry into the political world were much higher. Getting your voice heard required having backers with deep pockets and a strong member base. Today, however, a decent website can be all it takes to keep people informed and foster a community feeling. AfD has only 240 official members in Saxony-Anhalt, but even that proved sufficient for the party to land 24 seats in the state parliament there. This means that one in 10 of the state's AfD members now hold seats in parliament.
Angelina Toller followed AfD's election campaign on the Internet. That's also where she read about refugees who had touched children inappropriately in public swimming pools or had set fire to the accommodations they were living in. In her mind, none of this is propaganda -- it's reality. "I can very much imagine that it happened. Back at home they lived in a wooden hut for €100 a month, but here they are demanding €2,000 and a single family home."
Toller, a 24-year-old first-time voter who has counted herself as a proud AfD supporter since the election, lives together with her husband Maurice and a friend in a shared apartment north of Mannheim. Photos of their two daughters adorn the walls and there's a mountain of plush toys beneath the window. The home cinema projector beams weak light onto the wall. Toller sits Indian style on the couch. Her appearance is resolute, with dyed blonde hair, a lip piercing and arms full of tattoos, including one bearing the name of her daughter. The two men remain silent for most of the time that she speaks.
Earlier, Toller said she had little interest in politics, but things were different this time. She says she enthusiastically read the AfD mailing that landed in her mailbox before the election. At times she says she even set her alarm clock in order to wake up to watch political talk shows.
'Germany Has Gotten Out of Control'
For Toller, the decision to support the new party was not a protest vote; she says she voted for AfD out of conviction. At the polling booth, she even took a photo of her ballot in order to preserve the moment. When asked to explain her reasons, she mentions the sexual assaults on New Year's Eve in Cologne, street crime and the many refugees. Germany has "gotten out of control," says Toller. Sure, Toller says, she also finds some of AfD's demands to be extreme, like the recent call by party chief Frauke Petry for refugees to be shot at the border if they try to cross into Germany. "But at some point, you have to get things under control."
Toller says she's worried about the refugee problem and that no one is tackling it. "I have the feeling that AfD are the only ones doing anything." She says she's not a racist. She does, however, think there are a number of reasons the refugees shouldn't be coming to Germany.
But the fact that Toller's worries aren't finding ready ears in Angela Merkel's Chancellery or, in any case, that they aren't leading to a change in policy, also doesn't mean that the rest of the Christian Democrats are reacting nonchalantly to AfD's gains. Calls are growing ever-louder for action to counter the new movement. When the national parliamentary group of the CDU and CSU met last Tuesday to discuss the election results, the mood wasn't as sanguine as it had been the day before at a meeting of the CDU's national executive committee. Members of parliament spent three hours discussing the results. Domestic affairs policy spokesman Hans-Peter Uhl called for Germany to finally impose a tighter border-control regiment the way other European countries had. He said he could no longer bear listening to the constant admonitions for closing party ranks. "It's also a closing of ranks when the lemmings run to the cliff," he quipped.
Gerda Hasselfeldt, the head of the CSU parliament group in Berlin, pleaded with Merkel to send out the message that Germany could no longer take in any more refugees. Heike Brehmer, a federal parliamentarian from Saxony-Anhalt, spoke of the anger felt by people in her state -- people who believe there is no money available for them but there is plenty for the refugees. She says that's why they voted for AfD.
None of this has made Merkel budge. Instead she points out that the number of refugees has fallen. But all it took was the next sentence for her to trigger new anger. When asked if this was the result of the closure of the Balkan Route or the patrols of the Aegean Sea ordered by NATO, she said, "that remains to be seen." Mumbling quickly erupted in the room. Many members of parliament consider the closure of the borders that Merkel has criticized so heavily to be the only effective measure taken so far in the refugee crisis.
There is currently nobody in the CDU who is actively organizing opposition to Merkel, so all eyes at the moment are on Horst Seehofer. The CSU party boss is continually escalating the dispute with Merkel. Last Monday, he spoke of the "massive failure" of her refugee policies. In an interview given shortly after, he opened up the possibility that his party, currently only in Bavaria, might spread to the national level. He also reiterated his long-running threat to sue the federal government at the Constitutional Court over its refugee policies.
Can the Center Hold?
As is true for many AfD supporters, for Seehofer the bigger picture has only marginally to do with the refugees. The actual conflict is more fundamental. Merkel has steered her CDU so far towards the center that she has opened up the space needed for a new right-wing to take root. Members of Seehofer's CSU have been observing that trend for years with concern, but now it is emerging as a real existential threat. The CSU's lifeblood is its aura of uniqueness. If AfD robs the party of its current absolute majority in Bavaria, complains former German interior minister Hans-Peter Friedrich, then all that will be left of his party is a "CDU in lederhosen."
That's what makes this fight so inexorable for Seehofer's people; it's a question of them or us, Merkel or the CSU. The Bavarians have had to watch in horror as their CDU colleagues in neighboring Baden-Württemberg seek to become the junior partner to the Greens in a government there. One top CSU official in Berlin says this will only serve to reinforce the view among AfD voters that everything is blurring into one big homogenous political mass. Within AfD circles, the other parties are already disparaged as the "bloc parties."
The big question now is whether AfD's victory march will continue and whether it can establish itself within Germany's political structures. Or if it will remain a temporary political phenomenon that will disappear again as soon as the refugee crisis ends.
Merkel is hoping for the latter. From her perspective, the cleaning out of the CDU sock drawer has been a success. She has fragmented the left side of Germany's political spectrum so successfully that she was able to push the CDU even further into the center, at least temporarily. In doing so, she gained more voters. But what is good for Merkel is not necessarily good for the CDU.
A vital part of any healthy democracy is having alternatives and parties that are distinguishable from each other. At the moment, it's no longer possible to tell what it is that separates the CDU from the SPD or the Greens. The party is whatever Merkel says it is. There are close to no correctives left in Germany and there is no longer a balance of power. The more Merkel tries to peddle her policies as being without alternative, the greater the anger within the populace will grow.
In any case, no one should assume following their success in the state elections that AfD and its supporters will drop their fight against "the-powers-that-be" any time soon. As absurd and presumptuous as it may seem, AfD supporters in recent days have been posting images on Facebook and Twitter of Sophie Scholl's White Rose student resistance movement along with the caption, "Today they would have been with AfD."
Scholl risked her life in February 1943 distributing flyers, and was executed a short time later. She had been fighting against the Nazi regime.
By Melanie Amann, Matthias Bartsch, Sven Becker, Markus Feldenkirchen, Jan Fleischhauer, Ralf Neukirch, René Pfister, Josef Saller and Katja Thimm

Related SPIEGEL ONLINE links:


“I think India by and large loves conspiracy theories.” -- Jaitley. Will Rajan get the sack in Sept.? What is his US Green Card status?

$
0
0

Rift with RBI Governor Raghuram Rajan? Here’s what Arun Jaitley has to say

Finance Minister Arun Jaitley and RBI Governor Raghuram Rajan. (Source: Express Photo by  Arul Horizon)Finance Minister Arun Jaitley and RBI Governor Raghuram Rajan. (Source: Express Photo by Arul Horizon)
Finance Minister Arun Jaitley denied any rift with the Reserve Bank and attributed the reports about his officials not being on the same page with their Mint Road counterparts as a result of “our national love for conspiracy theories”.
Stating that he has “a good professional relation” with Reserve Bank Governor Raghuram Rajan, Jaitley said, “I think India by and large loves conspiracy theories.”
“I think whether it is North Block or whether it is the Mint Street, these are responsible institutions. There are a lot of people who are level-headed and who work with a sense of propriety because their priorities are clear,” the Minister told media start-up ThePrint, in New Delhi.
Jaitley, however, parried a question on whether Rajan will get a second stint at RBI after he completes the term on September 3, saying “it is not proper to comment on it”.
In the run-up to the setting up the monetary policy committee (MPC) and the budget, there have been many reports that the North Block wanted to clip the Governor’s wings by taking away his veto power on rate setting. But when the composition of the MPC was finalized, everything was settled with the six-member MPC having equal representation from the government and RBI and the Governor retaining the veto.
To a question whether it is the right time for rate cut by the RBI, Jaitley avoided direct answer but pointed to favourable factors like under-control inflation and the last week’s move to align small savings rates to overall interest rates.
“The RBI is an experienced institution. After all, the RBI has no particular interest in keeping rates high. The RBI would also love to bring them down, provided they are sufficiently cushioned on the fact that inflation is low. The other steps are taken by the government,” he said.

AG Shreehari Aney resigns

$
0
0
https://www.youtube.com/watch?v=iMZS-jjylYM

Maharashtra Advocate General Shreehari Aney Resigns : Marathwada Remark Published on Mar 21, 2016
Maharashtra Advocate General Shreehari Aney on Tuesday (March 22) resigned amid a row over his remarks about a separate Marathwada state. Aney drove to Raj Bhavan this morning and handed over his resignation to Governor C Vidyasagar Rao, an official said. "Shreehari Aney has submitted his resignation to the Governor. Whether to accept it or not, is his (Governor's) prerogative," an official from the Governor's office said. Maharashtra Chief Minister Devendra Fadnavis is expected to make a statement on the issue in the state Legislature today. Fadnavis had asked Aney to put in his papers, a senior minister said. The move comes after the AG stoked a controversy by advocating separate statehood for the Marathwada region. He had earlier sparked a similar row by calling for a referendum on a separate Vidarabha state. Fadnavis spoke with Aney yesterday and asked him to tender his resignation. Aney met the CM at his official residence 'Varsha' last evening. With even BJP's ally Shiv Sena joining the strident protests against Aney in both Houses of Legislature, the CM was left with little choice, the minister said. As principal law adviser, AG's responsibility is to represent the state government before the judiciary. At an event in Jalna district of Marathwada on Sunday, Aney had said, "Marathwada bore more injustice than Vidarbha and should therefore be independent. Pressure has to be put at the Delhi level to form a separate state as the demand does not come under the purview of Mumbai." The opposition parties and Shiv Sena yesterday moved separate motions in the Assembly seeking Aney's dismissal. Sena has refused to participate in Cabinet meetings until Aney is sacked. "Aney had earlier asked for a separate Vidarbha," Sena leader Ramdas Kadam said, adding the party also wants Aney booked for sedition. Enraged over the Maharashtra Advocate General's remarks favouring a separate Marathwada state, ruling ally Shiv Sena said Chief Minister Fadnavis has no right to continue heading the state if he does not care about its prestige.


Maharashtra advocate general Shreehari Aney resigns after 'Marathwada statehood' remarks

TNN | Mar 22, 2016, 11.10 AM IST
Maharashtra advocate general Shreehari Aney resigns after 'Marathwada statehood' remarks
Maharashtra advocate general Shreehari Aney resigns after 'Marathwada statehood' remarks
MUMBAI: Shreehari Aney has quit as Maharashtra's advocate general in the wake of the controversy generated by his remarks backing separate statehood for Marathwada. Aney submitted his resignation to Maharashtra governor C Vidyasagar Rao on Tuesday morning.

Aney's remarks had created chaos in the state assembly on Monday with the Shiv Sena, which is part of the government, joining hands with the Opposition in demanding his dismissal. Chief minister Devendra Fadnavis met Aney on Monday evening at his official residence and reportedly asked him to submit his resignation.

Aney had taken over as state advocate general in October 2015. In December he had courted controversy by asking for a referendum on statehood for Vidarbha. At the time, Fadnavis had stood by him and said there was no need for him to resign.

On Sunday, Aney had said at a programme to disburse relief to families of farmers who committed suicide that Marathwada suffered more injustice than Vidarbha, and called for a movement for separate state. "Marathwada has borne more injustice than Vidarbha and therefore should be independent."


While the Shiv Sena had sought Aney's ouster, senior BJP minister Eknath Khadse too said the advocate general's stand was wrong. "Our government will not support separate statehood, neither for Marathwada nor for Vidarbha," he said.

Calling Aney "Owaisi in Maharashtra", Shiv Sena MLA Pratap Sarnaik said, "What Aney is saying is tantamount to insult of martyrs who laid down their lives in the struggle for united Maharashtra."


Fadnavis had said that Aney should have shown restraint.
http://timesofindia.indiatimes.com/india/Maharashtra-advocate-general-Shreehari-Aney-resigns-after-Marathwada-statehood-remarks/articleshowprint/51507422.cms

5 engineering students dupe bank of Rs 8.6 crore using e-wallet, arrested

$
0
0

5 engineering students dupe bank of Rs 8.6 crore using e-wallet, arrested

Mar 21, 2016, 11.51 PM IST
5 engineering students dupe bank of Rs 8.6 crore using e-wallet, arrested
KOLKATA: A group of five engineering students has robbed a bank of crores by using fake mobile wallet transactions over the last four months. Though all of them, along with four others, have landed in police net, the cops are worried over the alarming trend of youngsters exploiting tech loopholes to dupe customers and banks alike.

A private sector bank, which had opened its wallet transaction operations in December, did not realize that there was a basic flaw in their system. If a customer tried to pay from his own wallet to another wallet holder — and the latter knowingly or unknowingly had his internet connection switched off — the one who is tranferring the amount did not end up losing any money. Instead, it was the bank that ended up paying for him. The bank did not realize the fraud till Rs 8.6 crore was siphoned off.

The bank fraud section of the detective department has so far arrested nine persons. Jewel Rana, the gang leader, is one among the five students.


Apart from the age and profile of the accused, the investigators are particularly alarmed over the fact that the gang was supplied with thousands of pre-activated SIM cards in the border district of Murshidabad to carry out the daring operation. Innocent villagers were asked to open accounts and wallets with this bank using these SIM cards. A cash incentive was promised for those registering for the scheme.

"Jewel was known to Habibur Rehman, a dealer of a mobile service provider in Murshidabad. While Jewel was the brain of the gang with the college students arranging the wallet transactions, the unnaccounted and unverified SIM cards were all arranged by Habibur's men," said joint CP (crime) Debashish Boral. 


According to police, it was on December 23 that senior bank officials from the Kolkata office lodged a complaint with Lalbazar that someone was withdrawing money from their accounts by using thousands of their newly launched mobile wallet service. A probe found that the accused had managed to open around 2000 accounts across Kolkata and Murshidabad with the bank. Against these accounts, over 18,000 wallets were created.

"We are investigating the case but it may take us some more time to dig into the details. It seems the accused used fake wallets to carry out a cheating operation of unprecedented magnitude. The arrests were carried out from Kolkata and Hariharpara in Murshidabad. The gang operated from Hariharpara," said an investigating officer. 


The detective department is working in tandem with the bank's investigating team. "The procurement of the SIM cards by violating all TRAI regulations will call for a separate probe," explained a sleuth.
"Wallets are proving a major headche for cops at Lalbazar. We have come across a few wallet apps that don't follow basic rules, like encrypting the data when a transaction is taking place," said a senior officer, citing the example of tech blogger and e-marketing consultant Sidharth Bhansali. He lost money kept in his wallet because of a security glitch. A fraudster accessed his wallet and operated from it. Bhansali saved screenshots of the transactions and took the matter up with the wallet company. After months of legal battle, the wallet company apologised and offered compensation. "Unless the wallet is security-proof, there are crooks ready to pounce on the opportunity," he said.
http://timesofindia.indiatimes.com/city/kolkata/5-engineering-students-dupe-bank-of-Rs-8-6-crore-using-e-wallet-arrested/articleshow/51502348.cms

Queers, Kinnaras, tritiiyaa prakriti, advocacy of homoeroticism in the West, Biblical bias of Section 377 CrPc. Bharat Gupt calls for seminars, debates.

$
0
0
Gay marriage is Institutionalization of homosexuality. It should be prohibited.
Homosexuality is not a crime, but socially immoral act in our society. No need to punish, but to be treated as a psychological case.
What Hinduism thinks of gay sex through the ages
Now Dattatreya Hasabale has tweeted in effect confirming broadly what I said about his comment IT Conclave.
As usual India Today and TOI got Dattatreya Hasabale remarks on Gay rights wrong. But unusually IE got it right!


Previous
Next

even animals.

                                                                                                                  Go to the Dharmashastras to understand why homosexuals were not criminalized in ancient India.




                                                                                                                                                                  21-03-2016
Taught at Delhi univ for 39 years.Did sitar, musicology, classics, sanskrit, greek, found that villages and pilgrimages are the best places in India.

At a time when the Indian sociopolitical climate is charged with emotional demonstrations totally bereft of reason, a glimmer of hope was seen by the gays of India last week when a senior RSS leader, Dattatreya Hosabale, made a statement (at India Today Conclave 2016) on March 17 that homosexuals should not be regarded as criminals in the eyes of Indian law. But after what seemed drops of nectar to the Kinnars of India,  the RSS functionary clarified that he would let them go from the clutches of law as they are diseased, mentally ill, and not natural healthy people with just a different sexual orientation.
Hosabale's volte-face continues the longstanding flip-flop on the issue of homosexuality - its goodness and badness - because the most important factor, the traditional Hindu view on homosexuality, has not been given its due weightage. Both, the contemporary followers of the Western modernism, and the upholders of traditional Hindu values, have simply neglected the vast amount of legal material available from the ancient Indian past. This article aims to provide some basic clarifications which will help us make a timely choice today.
Homosexuality and law
As it is well known, while the Delhi High Court on July 2, 2009 struck down Section 377 of Indian Penal Code, which criminalises homosexual activity, the Supreme Court reversed it on December 11, 2013, and also rejected its review petition on January 28, 2014. However, after much campaigning from the civil society as well as the LGBT community in India, on January 28, 2016, the Supreme Court once again decided to appoint a five-judge bench, to consider if the curative petition on its earlier order can be heard.
Will it be so easy for the larger bench to reject all the arguments on the basis of which the SC had reversed the 2009 Delhi HC judgment?  Let us not forget that, on December 11, 2013, the bench of Justices G S Singhvi and S J Mukhopadhaya had said that Section 377 "by itself did not suffer from constitutional infirmity", but clarified that "notwithstanding this verdict, the competent legislature shall be free to consider the desirability and propriety of deleting Section 377 IPC from the statute book or amending the same as per the suggestion made by the attorney general".
An impression is being created that earlier the judiciary was conservative in viewing the matter, and now that a senior member of ruling government, namely Arun Jaitley, along with the RSS functionary, have called for a modernisation of the general view on homosexuality, the courts shall oblige.
Nothing can be farther from the truth.
gay2-embed_032116064903.jpg
Gay sex in India is criminalised under Section 377. 
Section 377: A Western law
The reason why homosexuals here have been made to suffer the threat of persecution (though not many registered cases in law have been recorded against them under Section 377) is the shaky nature of arguments that are put for scrapping Section 377. We shall see during the course of our discussion why it is so.
To begin with it should suffice to say that just as the Section 377 was a Judeo-Christian imposition, totally foreign to notions of sexuality in India, its curatives now being touted by the imitators of Euro-American contemporary moral relativism, are also equally repugnant to the notions of sex and marriage for the majority of Indians.
In fact, democratically speaking, besides the Hindus, who once upon a time in ancient India, accepted homosexuality as natural for those born homosexuals, but became a victim of the colonial belief in the criminality of the homosexual need, imposed first by the Islamic clerics and then by the Christian British, now in modern India, besides the Hindus (still colonised in so many ways) the majority of the Muslims and Christians are still against dropping Section 377. They are not going to buy the modernised reformists agenda of Euro-American Christian lands which are now aggressively pushing gay rights all over the world to get rid of their own guilt of having persecuted the gays so viciously for centuries.
Kapil Sibal, like the bombastic and loose-tongued courtier Jacques of the deposed Duke in Shakespeare's As You Like It, has gone full hog for the plea that sexual preferences in bedroom are a matter of adult choice and any curtailment by law is a denial of freedom.
To substantiate, I quote from this Times of India article:
"The most precious right to privacy linked to right to life is sexual activity. If any provision of law restrains such precious right to privacy even when the sexual relationship is consensual and happens within the four walls of the persons' homes, then it must be termed unconstitutional," Sibal said. After raising the constitutional question, Sibal added, "The Supreme Court's judgment upholding Section 377 making gay sex a criminal offence has heaped indignity and stigma on the present as well as future generation, who have and who would have such sexual orientation".
So here is on a high pedestal the grand notion that two individuals of age 18 or above can have with mutual consent any kind of sexual activity and no social or moral restrain shall apply to them. The sexual bedroom is as sacred, personal and private as a yogi's cave, where he can do his own sadhana in his own way and those outside have no business to peep in.
Problems with Euro-American concept of sexual freedom
A simple look at this kind of worship of sexual freedom shows that it goes against not only common sense but against all values of public and private conduct. Implicit in this argument is that the homosexual act is good and right if done privately but wrong if done in open. This is unacceptable. The act in itself needs to be evaluated as right or wrong conduct. Stealing is bad, done privately or in open. So is adultery. What about sodomy or lesbian embrace?
Sibal is still working under the Euro-American pleas of freedom of the individual and is trying for a revision from the Supreme Court. That is bound to fail. My efforts to convince people like the NAZ Foundation, the main appellant in the case, to change their pleas have failed. They only take a highly dubious position that sexual privacy is a matter of individual right and hence upheld by the Indian Constitution.
The Delhi High Court, under the impact of the Western lobby of sexual freedom, granted the plea, but the Supreme Court struck it down as sexual behaviour is not a matter of individual whims or demands but an ethical issue decided according to the social norms of a society.
Throughout history, cultures have defined it differently. Some cultures have regarded it as according to nature and hence not only permissible but also undeniable. For such a culture, denying it was a cruelty and a legal offence. The ancient Indians believed and practised so. Later in this essay, we have given quotations from ancient Hindu texts. Therefore, it is surprising that previously some scholars with RSS proximity, such as Professor Kapil Kapoor and Dr Subramaniam  Swamy, have presented an opposite picture of it.
Under this sort of influence, a young man once emailed me:"However, in R Shamastry's translation (the one which is freely available on the internet as a pdf file), we find the below line under chapter XIII, "Punishment for violating justice" in Book IV, "The Removal of Thorns" of the Arthasástra of Kautilya: "A man having sexual intercourse with another man shall also pay the first amercement."  Is this a mistranslation or am I referring to the wrong text?"
This halfway reading of the classical texts, so common now among TV tigers, on religious matters of Hindu tradition, continues to create confusion. This needed the following clarification:
Please see the suutra"Kushth.onmaad-klaibyaadibhih kutsaayaam ca satya-mithyaastuti-nindaasu-dvaadashapan.ottaraa dand.aastulyeshu".
"Twelve of more panas is the fine for one who has maligned a leper, a mentally deranged, a klaibya/eunuch (could mean any of the homoerotic kind) through speaking lies or half lies." Now to 4.13.40:"Striyam-ayonaugacchatah, puurvah saahasa dand.ah., purusham-adhimehtashcha."
"Penetrating a woman but not in her yoni/vagina, or a man in his anus with penis attracts fine of the first order."
Now see the context of these different offences.
The first is about "maligning in society", and not having or not having sex with a eunuch. So it proves that as citizens, eunuchs were protected by law.
The second is about having "non-vaginal sex with a woman". This refers to unwilling wives or kulavadhus and not to sex workers in courtesan houses. Sex with a man/purusha refers to a man who is not a sex worker or a homosexual. If Arthashastra had meant a homoerotic, it would not have used the word purusha but used the word kliba orshand.a. Thus, one kliba making love to another is not punishable.
The Section 377 of Christian British origin condemns any man to man sex as it does not admit of naturally homoerotic persons. But theKamashastra and other texts all admit. They allow men to indulge with homoerotic eunuchs and eunuchs with each other. Thus for Christians, all same-sex sex is sin, but for Hindus it is to not, if one person is homoerotic.
In short, leave the Bible and go to Smritis. The BJP and RSS will do well to go back to Hinduism as it really was.
For the Greeks there was no reason to delve into its naturalness, as both procreative heterosexuality and pleasurable homosexuality were not only permissible but admirable and a sign of good living. The Arabs and several other cultures influenced by the Greeks accepted this view and in spite of religious sanctions against it accepted it as useful.
For a number of tribal cultures it is not such a big issue and most societies except Abrahamics have looked the other way regarding homosexuality. But Jews, Christians and Muslims have defined it as unnatural and hence a sin/haraam and punishable.
Not surprising in that proposed curative petition hearing, as the TOIreports, that when  "…the bench asked, "Is there anyone opposing these petitions?" Manoj V George stood up and said his client, the Kerala-based Apostolic Churches Alliance, opposed it, along with the Muslim Personal Law Board. The churches' association opposed it mainly on religious grounds, saying "homosexuality is the negation of the creation of order in human sexuality".
So the crucial question now is: on what grounds will the Supreme Court revise the view of earlier bench, when the conservative Hindu majority, along with traditional Christians and Muslims, do not support any revision? And that is why Parliament is not willing to even debate at length, let alone take a stand on the issue.
Of course, the SC in its wisdom may want to support the Euro-American position and scrap Section 377 in spite of the inner rejection it may incur from the traditionally religious public of India. But the West is not going to stop with the scrapping of Section 377. They want a lot more, nothing less than gay marriage, gay rights to adoption and to property, and just about everything for gays that heterosexuals have.
In fact, the West has been pushing for a special status for the gays to propagate and preach homosexuality, as a minority lifestyle, as it promises a great market share. There is more to this movement for gays than just the Christian guilt of having oppressed them for over a millennium.
The ancient Hindu laws on homosexuals
Many people think that ancient Hindu ideas were entirely compatible with the views of modern European and American notions. Scholars like Ruth Vanita and some others have looked at a lot of Pauranic stories and deduced from them a full approval of the modern Euro-American notions on the subject. The Hare Krishna followers located there have also held a similar view. Therefore it is imperative that one goes to really see the classical texts and collect evidence on the status and life of homoerotic individuals in ancient India.
One hears all the time, the usual sentiment that as Hinduism is a very tolerant culture, that it was totally open homosexuality and that it was more modern than the moderns. Many people argue, like these scholars of the Hare Krishna order, that as Hinduism believes that every human being is part of the supreme being, Brahma, and hence homosexuals cannot be considered as beings of lower category. They also think, without any evidence, that in the Vedic age, homosexuals were fully integrated into social and monastic orders.
I must say that most of these sentiments are uninformed. The mythic analysis on which Ruth Vanita and several others have relied is not the right evidence as literature was not the place for codification of social laws. The laws by which people lived were enshrined in the texts of laws, the Dharmashastras, and other shastras of social and medical disciplines.
Talking about the textual evidence, the Kamasutra of Vatsyayana, does define a third order of humans called the "tritiiyaa prakriti" or third nature. These third nature persons are of two kinds, one of the female kind and the other of the male sort ("dvividhaa tritiityaaprkritih, striiruupinii purusharuupinii ca." 2.9.1). Vatsyayana goes on to say that "she", who behaves like a woman, is to be employed for oral sex ("tasyaa vadane jaghanakarma tadauparisht.akam aachakshate"2.9.3). She was a paid sex-worker like a courtesan who should work like one ("vaishyaavat caritam prakaashayet" 2.9.5). For the male kind, who has the desire for males but who cannot make her nature very evident, "he" should take to the profession of massage-giver and thus coming into contact with males satisfy them through oral sex (2.9.6-10). In this context the act of auparisht.aka is described in detail in the Kamasutra.
The ancient Hindu society, as is evident here, did not consider the homosexuals as perverts or sinners. As the term, tritiiya-prakriti or third-nature describes them, they are being themselves, they are being natural. This is the primary difference between the Christian and the Hindu attitude. Christianity did not accept the third-nature people and hence imposed a punishment on their activities. With dues respect to Baba Ramdev, if they are natural, they are not sick or psychologically challenged, and hence "incurable".
For the Hindu social order, the homoerotics were not expected to follow the heterosexual norms of behaviour. They cannot be blamed for being what they are. And for this reason, accepting their nature, they were not excommunicated or purged from human societies. They had to be given a place in it and they were to be protected and prevented from harm by the State.
The Arthashastra prescribes a fine for those who persecuted a homoerotic person (3.18.4) and it prohibits making of eunuchs even in the conquered population by a king by castrating captured males of the vanquished (13.5.13).  
This was in direct contrast with the Arabic societies and what the Islamic governments did very often as a state policy. The most fierce warrior commandos called the Genitzaroi of the Ottoman Empire were made out of very young boys abducted from the Greek villages under subjugation.
But the Hindu society accepted the third nature of persons who were born with it and did not want to replicate it for any purpose of social engineering. There is ample record that the Christians promoted eunuchs and homosexuals to practise religious castration and Muslims profusely castrated the vanquished populations to create classes of menial and warrior slaves.
As has been pointed out by Dr Come Carpentier de Gourdon, this strategy or creating a real and/or simulated class of homosexuals for an exploitative purpose is being now pursued by modern corporations in fashion industry. They want to promote homoeroticism as homosexuals who usually do not have the burden of raising families and are great consumerists and hence great customers. The breakdown of the family institution, in modern West, has contributed immensely to the promotion of homoerotic choices (often not psychological and innate but simulated under social fads).
Allocation of professions to homosexuals in ancient India
While accepting the third nature of (tritiiyaa prakriti) some persons, the ancient Hindus gave them a special place in the social order. They were designated to be part of the class of sex-workers and performers of music and dance. In fact, till around the 10 century AD, prostitution was a legal profession, taxed and protected by the State. It was an enshrined duty of the king in the Dharmashastra texts.
The homoerotics as part of the class of courtesans, musicians, dancers and performers had a legal protection and their incomes and their sustenance were ensured. This position was certainly not highly respectable and was disadvantaged, as it was of a lower category. In fact, it was out of the varna order or varnabaahya.
But they also had the freedom/advantage of not having any obligations of adopting/raising any children, or performing the rituals for ancestor worship, which was a major obligation for the varna Hindus and involved incurring a substantial financial burden. Homoerotics were free from many such burdens of social restrains. Difficult for us to imagine today, it was a free life in a major way given the obligation-bound ancient society.
Ancient Hindu society envisaged marriage as primarily devoted to procreation and raising of able and educated individuals who would contribute to society by performing duties to the living relatives and the dead ancestors. While pleasure (kaama/rati) was one aspect, and a highly prized one, of human sexuality, dharma (moral obligations),artha (commerce) and moksha (liberation) were the other three commitments.
As the homoerotics or the Kinnars were not capable of performing those obligations as they could not procreate, they were made into a special class and given a jati or guild. It may also be pointed out, that many homoerotics, impotents or sperm-count deficient persons, continued to be part of usual varnas and jatis. Ways were found to provide them with heirs, one method being niyoga.
Coming to the present-day situation, it must be said that historical developments have jumbled up the ancient solution. The Islamic intervention in the medieval period altered the status and social acceptability of the homoerotic class. The performing arts of theatre and dance have been taboo in urban life and prostitution has lost its legal and respectable status, though still preserving itself, as a repository of music and dance wherever it survives in, howsoever, an abject state.
Besides the entertainment industry of yore, the homoerotics had a much greater employment in harems of Sultans and Rajas and a connection with espionage, administration, maintenance and even military protection.  
It was the British who delivered the stroke of grace for the homoerotics.The Biblical and Christian prejudice against sodomy turned the Kinnars of India into criminals. It delegitimised the profession they had been legally awarded earlier and prevented them from taking to a new one.
As Indians have been too slow to alter the Criminal Procedure Code, the section stating punishment for homoerotic contact has not been still eliminated from Indian statute books. It should be soon done away with and the traditional freedom restored. But the dismemberment of these people from social order created by the British cannot be restored so easily. It would take some serious research to find out what are they now tending towards as professions. At a cursory glance one may say they are to be found a lot in fashion and film industry.
Hindu view of gay marriage
I must comment upon the contentious issue seizing the arena of debate, that is, whether gay marriage should be legalised or not. I express my candid opinion that while gay cohabitation should not be illegal, persecuted or even frowned upon, giving the same rights to gay cohabiters as to married heterosexuals couples is not advisable. Some difference between gay partnership and heterosexual marriage is necessary.
The children adopted by gays are very likely going to acquire a pseudo-gay syndrome. This is going to be unhealthy for the institution of family which is already under many threats and is almost on the verge of extinction in Europe and America. Indians have to think upon this matter at length and with seriousness as there are already too many detractors in the media and the press who are working overtime to push the Euro-American homoeroticism.
One must not underestimate the fact that the Western fascination with homoeroticism is based on consumerism. Under the garb of providing equality, the "same-sex right" lobby is going to create greater instability as gay marriages do not hold any particular assurances of stability. The adopted children of gays are very likely to be gay and thus we will create unreal but "rightful" gays.
For the Euro-Americans, the challenges are many and diverse. Russia, for instance, needs a population upsurge. Putin has explicitly stated that Russia is under a population decline and they need more children which gay marriages are not going to provide. Quite a few countries like Greece and in East Europe have the same drawback. Japan is facing the biggest population decline in coming years. The present day advocacy of homoeroticism in the West is not likely to continue for very long.
The task before Indian social thinkers, lawmakers and the judiciary is not only to provide relief in the present Section 377 mainly to undo the criminalisation of a people done under a Biblical bias, but to refrain from developing a discourse that meekly submits to the approach being sanctioned by the modern West. It is also hoped a true appreciation and understanding of the ancient Hindu approach will not be distorted by so called votaries of "Hindu interests", that the Hindu leaders, scholars, saints and sannyasis (like Baba Ramdev who claims that yoga can cure this "illness"), shall actually consult the Dharmashastras and the legal texts before making pronouncements. In fact, convincing the Hindu laity by and large of the true historical facts will make matters easier for all.
For more on the subject please see these lectures: ABCD, and E
Kamasutra and Khajuraho
The Hindu Right has to revise its discourse on both. At present even the Hindu Right has accepted what Wendy Doniger and the likes have to say on it, that is Kamasuutra and Khajuraho were a symbol of sexual freedom and rather even sexual libertinism.
I shall like to point out that ancient and medieval treatment of sexuality was highly restrictive. The ancient society was very clear thatshringaara was to be indulged only in the grihastha stage of life and was not only to be encouraged but was obligatory. Although part of the obligation was for meeting the demands of procreation for the sake of preserving the family line and the social needs, it was not to be performed perfunctorily but with all the passion and joy that the force of nature releases in a healthy mind. The judicious man was one who knew how to seek sexual fulfillment and yet not transgress in public his other obligations. As Vaatsyaayana admonishes, one should conduct oneself in such a way in the world that all the three aspirations (trivarga or purushaarthas) of right conduct (dharma), profit (artha) and sexual desire (kaama) are achieved without any one obstructing the other two ("trivargasaadhakam yat syaad dvayor ekasya vaa punah/ kaaryam tadapi kurviita na tu ekaartham dvibaadhakam."Kamasuutra, Trivarga-pratipatti-kara.nam, Chapter 2 verse 40).
Similarly, it should not be imagined that women dressed the ways thedevaanganaas were shown on temple sculptures. These temples belonged to certain Shakti cults, which were not free or open, but esoteric. Yoga was not taught openly, not even asanas. Just till 30 years ago, no asana was done in a park The Buddhist sexual tantra paintings were made by monks, not by free-wheeling Bohemian painters like MF Husain.
Indian intellectuals have a poor understanding of the sexual history of India. The subject has not been studied carefully. We have either men like Subramaniam Swamy who have recently jumped on to the bandwagon of Hindu studies and make misleading statements on homosexuality in India, distorting the historical facts or we have a Sadhu Samaj/ VHP aversion to discussion on Hindu sexuality. (Just wait till the courts surprise you as they have done by banning Santhara).
The RSS could have easily arranged for several seminars on the subject through the chairpersons it has appointed to various academic councils and art institutions. There is something more than Aryan invasion and Saraswati river which needs intellectual attention.

COMMENT 

At a time when the Indian sociopolitical climate is charged with emotional demonstrations totally bereft of reason, a glimmer of hope was seen by the gays of India last week when a senior RSS leader, Dattatreya Hosabale, made a statement (at India Today Conclave 2016) on March 17 that homosexuals should not be regarded as criminals in the eyes of Indian law. But after what seemed drops of nectar to the Kinnars of India,  the RSS functionary clarified that he would let them go from the clutches of law as they are diseased, mentally ill, and not natural healthy people with just a different sexual orientation.

Hosabale's volte-face continues the longstanding flip-flop on the issue of homosexuality - its goodness and badness - because the most important factor, the traditional Hindu view on homosexuality, has not been given its due weightage. Both, the contemporary followers of the Western modernism, and the upholders of traditional Hindu values, have simply neglected the vast amount of legal material available from the ancient Indian past. This article aims to provide some basic clarifications which will help us make a timely choice today.
Homosexuality and law
As it is well known, while the Delhi High Court on July 2, 2009 struck down Section 377 of Indian Penal Code, which criminalises homosexual activity, the Supreme Court reversed it on December 11, 2013, and also rejected its review petition on January 28, 2014. However, after much campaigning from the civil society as well as the LGBT community in India, on January 28, 2016, the Supreme Court once again decided to appoint a five-judge bench, to consider if the curative petition on its earlier order can be heard.
Will it be so easy for the larger bench to reject all the arguments on the basis of which the SC had reversed the 2009 Delhi HC judgment?  Let us not forget that, on December 11, 2013, the bench of Justices G S Singhvi and S J Mukhopadhaya had said that Section 377 "by itself did not suffer from constitutional infirmity", but clarified that "notwithstanding this verdict, the competent legislature shall be free to consider the desirability and propriety of deleting Section 377 IPC from the statute book or amending the same as per the suggestion made by the attorney general".
An impression is being created that earlier the judiciary was conservative in viewing the matter, and now that a senior member of ruling government, namely Arun Jaitley, along with the RSS functionary, have called for a modernisation of the general view on homosexuality, the courts shall oblige.
Nothing can be farther from the truth.
gay2-embed_032116064903.jpg
Gay sex in India is criminalised under Section 377. 
Section 377: A Western law
The reason why homosexuals here have been made to suffer the threat of persecution (though not many registered cases in law have been recorded against them under Section 377) is the shaky nature of arguments that are put for scrapping Section 377. We shall see during the course of our discussion why it is so.
To begin with it should suffice to say that just as the Section 377 was a Judeo-Christian imposition, totally foreign to notions of sexuality in India, its curatives now being touted by the imitators of Euro-American contemporary moral relativism, are also equally repugnant to the notions of sex and marriage for the majority of Indians.
In fact, democratically speaking, besides the Hindus, who once upon a time in ancient India, accepted homosexuality as natural for those born homosexuals, but became a victim of the colonial belief in the criminality of the homosexual need, imposed first by the Islamic clerics and then by the Christian British, now in modern India, besides the Hindus (still colonised in so many ways) the majority of the Muslims and Christians are still against dropping Section 377. They are not going to buy the modernised reformists agenda of Euro-American Christian lands which are now aggressively pushing gay rights all over the world to get rid of their own guilt of having persecuted the gays so viciously for centuries.
Kapil Sibal, like the bombastic and loose-tongued courtier Jacques of the deposed Duke in Shakespeare's As You Like It, has gone full hog for the plea that sexual preferences in bedroom are a matter of adult choice and any curtailment by law is a denial of freedom.
To substantiate, I quote from this Times of India article:
"The most precious right to privacy linked to right to life is sexual activity. If any provision of law restrains such precious right to privacy even when the sexual relationship is consensual and happens within the four walls of the persons' homes, then it must be termed unconstitutional," Sibal said. After raising the constitutional question, Sibal added, "The Supreme Court's judgment upholding Section 377 making gay sex a criminal offence has heaped indignity and stigma on the present as well as future generation, who have and who would have such sexual orientation".
So here is on a high pedestal the grand notion that two individuals of age 18 or above can have with mutual consent any kind of sexual activity and no social or moral restrain shall apply to them. The sexual bedroom is as sacred, personal and private as a yogi's cave, where he can do his own sadhana in his own way and those outside have no business to peep in.
Problems with Euro-American concept of sexual freedom
A simple look at this kind of worship of sexual freedom shows that it goes against not only common sense but against all values of public and private conduct. Implicit in this argument is that the homosexual act is good and right if done privately but wrong if done in open. This is unacceptable. The act in itself needs to be evaluated as right or wrong conduct. Stealing is bad, done privately or in open. So is adultery. What about sodomy or lesbian embrace?
Sibal is still working under the Euro-American pleas of freedom of the individual and is trying for a revision from the Supreme Court. That is bound to fail. My efforts to convince people like the NAZ Foundation, the main appellant in the case, to change their pleas have failed. They only take a highly dubious position that sexual privacy is a matter of individual right and hence upheld by the Indian Constitution.
The Delhi High Court, under the impact of the Western lobby of sexual freedom, granted the plea, but the Supreme Court struck it down as sexual behaviour is not a matter of individual whims or demands but an ethical issue decided according to the social norms of a society.
Throughout history, cultures have defined it differently. Some cultures have regarded it as according to nature and hence not only permissible but also undeniable. For such a culture, denying it was a cruelty and a legal offence. The ancient Indians believed and practised so. Later in this essay, we have given quotations from ancient Hindu texts. Therefore, it is surprising that previously some scholars with RSS proximity, such as Professor Kapil Kapoor and Dr Subramaniam  Swamy, have presented an opposite picture of it.
Under this sort of influence, a young man once emailed me:"However, in R Shamastry's translation (the one which is freely available on the internet as a pdf file), we find the below line under chapter XIII, "Punishment for violating justice" in Book IV, "The Removal of Thorns" of the Arthasástra of Kautilya: "A man having sexual intercourse with another man shall also pay the first amercement."  Is this a mistranslation or am I referring to the wrong text?"
This halfway reading of the classical texts, so common now among TV tigers, on religious matters of Hindu tradition, continues to create confusion. This needed the following clarification:
Please see the suutra"Kushth.onmaad-klaibyaadibhih kutsaayaam ca satya-mithyaastuti-nindaasu-dvaadashapan.ottaraa dand.aastulyeshu".
"Twelve of more panas is the fine for one who has maligned a leper, a mentally deranged, a klaibya/eunuch (could mean any of the homoerotic kind) through speaking lies or half lies." Now to 4.13.40:"Striyam-ayonaugacchatah, puurvah saahasa dand.ah., purusham-adhimehtashcha."
"Penetrating a woman but not in her yoni/vagina, or a man in his anus with penis attracts fine of the first order."
Now see the context of these different offences.
The first is about "maligning in society", and not having or not having sex with a eunuch. So it proves that as citizens, eunuchs were protected by law.
The second is about having "non-vaginal sex with a woman". This refers to unwilling wives or kulavadhus and not to sex workers in courtesan houses. Sex with a man/purusha refers to a man who is not a sex worker or a homosexual. If Arthashastra had meant a homoerotic, it would not have used the word purusha but used the word kliba orshand.a. Thus, one kliba making love to another is not punishable.
The Section 377 of Christian British origin condemns any man to man sex as it does not admit of naturally homoerotic persons. But theKamashastra and other texts all admit. They allow men to indulge with homoerotic eunuchs and eunuchs with each other. Thus for Christians, all same-sex sex is sin, but for Hindus it is to not, if one person is homoerotic.
In short, leave the Bible and go to Smritis. The BJP and RSS will do well to go back to Hinduism as it really was.
For the Greeks there was no reason to delve into its naturalness, as both procreative heterosexuality and pleasurable homosexuality were not only permissible but admirable and a sign of good living. The Arabs and several other cultures influenced by the Greeks accepted this view and in spite of religious sanctions against it accepted it as useful.
For a number of tribal cultures it is not such a big issue and most societies except Abrahamics have looked the other way regarding homosexuality. But Jews, Christians and Muslims have defined it as unnatural and hence a sin/haraam and punishable.
Not surprising in that proposed curative petition hearing, as the TOIreports, that when  "…the bench asked, "Is there anyone opposing these petitions?" Manoj V George stood up and said his client, the Kerala-based Apostolic Churches Alliance, opposed it, along with the Muslim Personal Law Board. The churches' association opposed it mainly on religious grounds, saying "homosexuality is the negation of the creation of order in human sexuality".
So the crucial question now is: on what grounds will the Supreme Court revise the view of earlier bench, when the conservative Hindu majority, along with traditional Christians and Muslims, do not support any revision? And that is why Parliament is not willing to even debate at length, let alone take a stand on the issue.
Of course, the SC in its wisdom may want to support the Euro-American position and scrap Section 377 in spite of the inner rejection it may incur from the traditionally religious public of India. But the West is not going to stop with the scrapping of Section 377. They want a lot more, nothing less than gay marriage, gay rights to adoption and to property, and just about everything for gays that heterosexuals have.
In fact, the West has been pushing for a special status for the gays to propagate and preach homosexuality, as a minority lifestyle, as it promises a great market share. There is more to this movement for gays than just the Christian guilt of having oppressed them for over a millennium.
The ancient Hindu laws on homosexuals
Many people think that ancient Hindu ideas were entirely compatible with the views of modern European and American notions. Scholars like Ruth Vanita and some others have looked at a lot of Pauranic stories and deduced from them a full approval of the modern Euro-American notions on the subject. The Hare Krishna followers located there have also held a similar view. Therefore it is imperative that one goes to really see the classical texts and collect evidence on the status and life of homoerotic individuals in ancient India.
One hears all the time, the usual sentiment that as Hinduism is a very tolerant culture, that it was totally open homosexuality and that it was more modern than the moderns. Many people argue, like these scholars of the Hare Krishna order, that as Hinduism believes that every human being is part of the supreme being, Brahma, and hence homosexuals cannot be considered as beings of lower category. They also think, without any evidence, that in the Vedic age, homosexuals were fully integrated into social and monastic orders.
I must say that most of these sentiments are uninformed. The mythic analysis on which Ruth Vanita and several others have relied is not the right evidence as literature was not the place for codification of social laws. The laws by which people lived were enshrined in the texts of laws, the Dharmashastras, and other shastras of social and medical disciplines.
Talking about the textual evidence, the Kamasutra of Vatsyayana, does define a third order of humans called the "tritiiyaa prakriti" or third nature. These third nature persons are of two kinds, one of the female kind and the other of the male sort ("dvividhaa tritiityaaprkritih, striiruupinii purusharuupinii ca." 2.9.1). Vatsyayana goes on to say that "she", who behaves like a woman, is to be employed for oral sex ("tasyaa vadane jaghanakarma tadauparisht.akam aachakshate"2.9.3). She was a paid sex-worker like a courtesan who should work like one ("vaishyaavat caritam prakaashayet" 2.9.5). For the male kind, who has the desire for males but who cannot make her nature very evident, "he" should take to the profession of massage-giver and thus coming into contact with males satisfy them through oral sex (2.9.6-10). In this context the act of auparisht.aka is described in detail in the Kamasutra.
The ancient Hindu society, as is evident here, did not consider the homosexuals as perverts or sinners. As the term, tritiiya-prakriti or third-nature describes them, they are being themselves, they are being natural. This is the primary difference between the Christian and the Hindu attitude. Christianity did not accept the third-nature people and hence imposed a punishment on their activities. With dues respect to Baba Ramdev, if they are natural, they are not sick or psychologically challenged, and hence "incurable".
For the Hindu social order, the homoerotics were not expected to follow the heterosexual norms of behaviour. They cannot be blamed for being what they are. And for this reason, accepting their nature, they were not excommunicated or purged from human societies. They had to be given a place in it and they were to be protected and prevented from harm by the State.
The Arthashastra prescribes a fine for those who persecuted a homoerotic person (3.18.4) and it prohibits making of eunuchs even in the conquered population by a king by castrating captured males of the vanquished (13.5.13).  
This was in direct contrast with the Arabic societies and what the Islamic governments did very often as a state policy. The most fierce warrior commandos called the Genitzaroi of the Ottoman Empire were made out of very young boys abducted from the Greek villages under subjugation.
But the Hindu society accepted the third nature of persons who were born with it and did not want to replicate it for any purpose of social engineering. There is ample record that the Christians promoted eunuchs and homosexuals to practise religious castration and Muslims profusely castrated the vanquished populations to create classes of menial and warrior slaves.
As has been pointed out by Dr Come Carpentier de Gourdon, this strategy or creating a real and/or simulated class of homosexuals for an exploitative purpose is being now pursued by modern corporations in fashion industry. They want to promote homoeroticism as homosexuals who usually do not have the burden of raising families and are great consumerists and hence great customers. The breakdown of the family institution, in modern West, has contributed immensely to the promotion of homoerotic choices (often not psychological and innate but simulated under social fads).
Allocation of professions to homosexuals in ancient India
While accepting the third nature of (tritiiyaa prakriti) some persons, the ancient Hindus gave them a special place in the social order. They were designated to be part of the class of sex-workers and performers of music and dance. In fact, till around the 10 century AD, prostitution was a legal profession, taxed and protected by the State. It was an enshrined duty of the king in the Dharmashastra texts.
The homoerotics as part of the class of courtesans, musicians, dancers and performers had a legal protection and their incomes and their sustenance were ensured. This position was certainly not highly respectable and was disadvantaged, as it was of a lower category. In fact, it was out of the varna order or varnabaahya.
But they also had the freedom/advantage of not having any obligations of adopting/raising any children, or performing the rituals for ancestor worship, which was a major obligation for the varna Hindus and involved incurring a substantial financial burden. Homoerotics were free from many such burdens of social restrains. Difficult for us to imagine today, it was a free life in a major way given the obligation-bound ancient society.
Ancient Hindu society envisaged marriage as primarily devoted to procreation and raising of able and educated individuals who would contribute to society by performing duties to the living relatives and the dead ancestors. While pleasure (kaama/rati) was one aspect, and a highly prized one, of human sexuality, dharma (moral obligations),artha (commerce) and moksha (liberation) were the other three commitments.
As the homoerotics or the Kinnars were not capable of performing those obligations as they could not procreate, they were made into a special class and given a jati or guild. It may also be pointed out, that many homoerotics, impotents or sperm-count deficient persons, continued to be part of usual varnas and jatis. Ways were found to provide them with heirs, one method being niyoga.
Coming to the present-day situation, it must be said that historical developments have jumbled up the ancient solution. The Islamic intervention in the medieval period altered the status and social acceptability of the homoerotic class. The performing arts of theatre and dance have been taboo in urban life and prostitution has lost its legal and respectable status, though still preserving itself, as a repository of music and dance wherever it survives in, howsoever, an abject state.
Besides the entertainment industry of yore, the homoerotics had a much greater employment in harems of Sultans and Rajas and a connection with espionage, administration, maintenance and even military protection.  
It was the British who delivered the stroke of grace for the homoerotics.The Biblical and Christian prejudice against sodomy turned the Kinnars of India into criminals. It delegitimised the profession they had been legally awarded earlier and prevented them from taking to a new one.
As Indians have been too slow to alter the Criminal Procedure Code, the section stating punishment for homoerotic contact has not been still eliminated from Indian statute books. It should be soon done away with and the traditional freedom restored. But the dismemberment of these people from social order created by the British cannot be restored so easily. It would take some serious research to find out what are they now tending towards as professions. At a cursory glance one may say they are to be found a lot in fashion and film industry.
Hindu view of gay marriage
I must comment upon the contentious issue seizing the arena of debate, that is, whether gay marriage should be legalised or not. I express my candid opinion that while gay cohabitation should not be illegal, persecuted or even frowned upon, giving the same rights to gay cohabiters as to married heterosexuals couples is not advisable. Some difference between gay partnership and heterosexual marriage is necessary.
The children adopted by gays are very likely going to acquire a pseudo-gay syndrome. This is going to be unhealthy for the institution of family which is already under many threats and is almost on the verge of extinction in Europe and America. Indians have to think upon this matter at length and with seriousness as there are already too many detractors in the media and the press who are working overtime to push the Euro-American homoeroticism.
One must not underestimate the fact that the Western fascination with homoeroticism is based on consumerism. Under the garb of providing equality, the "same-sex right" lobby is going to create greater instability as gay marriages do not hold any particular assurances of stability. The adopted children of gays are very likely to be gay and thus we will create unreal but "rightful" gays.
For the Euro-Americans, the challenges are many and diverse. Russia, for instance, needs a population upsurge. Putin has explicitly stated that Russia is under a population decline and they need more children which gay marriages are not going to provide. Quite a few countries like Greece and in East Europe have the same drawback. Japan is facing the biggest population decline in coming years. The present day advocacy of homoeroticism in the West is not likely to continue for very long.
The task before Indian social thinkers, lawmakers and the judiciary is not only to provide relief in the present Section 377 mainly to undo the criminalisation of a people done under a Biblical bias, but to refrain from developing a discourse that meekly submits to the approach being sanctioned by the modern West. It is also hoped a true appreciation and understanding of the ancient Hindu approach will not be distorted by so called votaries of "Hindu interests", that the Hindu leaders, scholars, saints and sannyasis (like Baba Ramdev who claims that yoga can cure this "illness"), shall actually consult the Dharmashastras and the legal texts before making pronouncements. In fact, convincing the Hindu laity by and large of the true historical facts will make matters easier for all.
For more on the subject please see these lectures: ABCD, and E
Kamasutra and Khajuraho
The Hindu Right has to revise its discourse on both. At present even the Hindu Right has accepted what Wendy Doniger and the likes have to say on it, that is Kamasuutra and Khajuraho were a symbol of sexual freedom and rather even sexual libertinism.
I shall like to point out that ancient and medieval treatment of sexuality was highly restrictive. The ancient society was very clear thatshringaara was to be indulged only in the grihastha stage of life and was not only to be encouraged but was obligatory. Although part of the obligation was for meeting the demands of procreation for the sake of preserving the family line and the social needs, it was not to be performed perfunctorily but with all the passion and joy that the force of nature releases in a healthy mind. The judicious man was one who knew how to seek sexual fulfillment and yet not transgress in public his other obligations. As Vaatsyaayana admonishes, one should conduct oneself in such a way in the world that all the three aspirations (trivarga or purushaarthas) of right conduct (dharma), profit (artha) and sexual desire (kaama) are achieved without any one obstructing the other two ("trivargasaadhakam yat syaad dvayor ekasya vaa punah/ kaaryam tadapi kurviita na tu ekaartham dvibaadhakam."Kamasuutra, Trivarga-pratipatti-kara.nam, Chapter 2 verse 40).
Similarly, it should not be imagined that women dressed the ways thedevaanganaas were shown on temple sculptures. These temples belonged to certain Shakti cults, which were not free or open, but esoteric. Yoga was not taught openly, not even asanas. Just till 30 years ago, no asana was done in a park The Buddhist sexual tantra paintings were made by monks, not by free-wheeling Bohemian painters like MF Husain.
Indian intellectuals have a poor understanding of the sexual history of India. The subject has not been studied carefully. We have either men like Subramaniam Swamy who have recently jumped on to the bandwagon of Hindu studies and make misleading statements on homosexuality in India, distorting the historical facts or we have a Sadhu Samaj/ VHP aversion to discussion on Hindu sexuality. (Just wait till the courts surprise you as they have done by banning Santhara).
The RSS could have easily arranged for several seminars on the subject through the chairpersons it has appointed to various academic councils and art institutions. There is something more than Aryan invasion and Saraswati river which needs intellectual attention.

Comments/reactions

  1. Madhav Nalapat
Bharat

A very powerfully argued view,but matters of individual sexuality are not top of the list in the priorities needing attention at this stage of the country's trajectory. In the first place,technology - which is correctly being pushed by Modi - is making control over the citizen ever more difficult. Next,a climate of liberalism and freedoms boosts success in the Knowledge Economy,even while saintly people seek through suasion to convert others to their way of life

The frequent use of criminal cases and police actions on people is leading to a reaction that will be very damaging socially and politically. And the constant exposure of "seditionists" such as a bunch of motormouth students may lead to a "Crying Wolf" syndrome where genuinely harmful sedition (i.e. the stoppage of water to Delhi by agitators and the filling up i in Punjab of water canals to
Haryana) is allowed to escape punishment. What is needed is not an AK47 spray of "bullets" hitting all across the field but a sniper's rifle,taking down the few individuals who are dangers to the country's unity.

This is being written from East Asia,where folks are bemused at reports of citizens being killed for eating beef in India.If such consumption were a capital offence,most of the populations of Japan,South Korea,China and Taiwan (major future investors in PM's Make in India) would be at risk.
  
Efforts to use state power in matters of dress,diet and lifestyle. Are we Saudi Arabia or Iran? The core of Sanatan Dharma,my faith, is acceptance of of the legitimacy of diversity.

warm regards

Madhav

  1. Ratan Sharda

Dear Madhav ji,

I have read Bharat ji's article also and your critique. 
I agree with you that we should not cloud clear development issues with such issues like Art 377. But, whether you like it or not, these will be insistently raised, first to embarrass government secondly just because there are people who think this is very serious. I had writte an article last July 2015. I brought it out when I was called on CNBC Awaz after Datta ji's comments. Article expresses very similar opinion. Infact my own friend from US castigated me for stand on abolition of 377 (affirmative) but shying away from legalizing such marriages. At the same time after Datta ji's statement, many young people and even few older ones were very happy with this clarification by RSS. 
My objection is to Bharat ji's statement "namely Arun Jaitley, along with the RSS functionary, have called for a modernisation of the general view on homosexuality, the courts shall oblige." No sir, It is not modernization, but reverting to traditional Hindu thought and debunking Victorian morality standards.

I am surprised that Madhav ji writes - "This is being written from East Asia,where folks are bemused at reports of citizens being killed for eating beef in India." - one incident in village blown out of proportion and failure of our governing party to respond in time or raise right kind of questions to people who suppress any news of atrocities on Hindus is sad from a person of your understanding and eminence.

I had to outshout and crush John Dayal into pulp re. recent alleged attack on Church in a village near Ranchi even after 9 people were arrested. I am surprised at sudden silence after that. Is it that most arrested were hired goons or belonged to Christian community like in other cases? Somebody needs to investigate. Why should such cases not be exposed by ruling BJP? Recent hit job againt Amitabh Bachchan in Kolkota national anthem singing case is another pointer to dirty games being played against nationalist people (for want of better words)

I am finding MSM media getting overly aggressive and justifying even wrong acts or pronouncement a little tiring and irritating. I suspect whether their friendships with right people in or out of government is reason for this blatant hostility which is doing no good to our country.

With warm regards,

Ratan Sharda

The current political fight going on all over the world on this issue is to be seen as distinct from the sexual/pathological/biological controversy. The ruling "western" nations are using it as a weapon to reassert their global normative (rule-making and morality defining) power on rising, formerly colonised and vassalised nations. African nations in particular are being bludgeoned by the NATO powers in the name of "sexual minority rights" whose implementation is tied to financial aid and cooperation and thereby the leading powers require the right to carry out intrusive monitoring and control of legal and social systems in targeted countries.


The other aspect of this offensive is educational/cultural. Just as western nations used the claim of superior judeo-crhistian morality in the past to justify their colonial expansion and political influence, they no use 'sexual freedom" to affirm their superiority on the "backward morality" of developing countries. The alternative is the "morality free" market economy where anything convenient to individuals is regarded as an essential right.which frees them from their own traditional cultural norms. We can see the application of this new theory in the promotion of "gender choice" as early as in pre-school where children are to be encouraged to choose their "sexual identity and preferences". On another chapter we see the growth of the ""rent a womb" and "mail order babies" for homosexual parents. It is all connected within the plan for a new sexual revolution in which genders are supposed to be gradually abolished.

Come Carpentier
Ratan ji,do not get me wrong. I was speaking not of reality but of perceptions. Sadly,it is the latter rather than the former that impact outcomes

The battle of perceptions needs to be won,and sadly this is not happening. Take as an example the Pandit exodus and the destruction of temples in Kashmir. Why have such atrocities garnered so little attention? Some of the blame vests with ourselves, although Come may have a point about some groups and their agenda. However,these have to be taken as a given and action taken to ensure such plans fail

Government should not get involved,or be called upon to intervene, in matters that are personal. When Canada's Justin Trudeau was asked why there was a 50% component of women in his Cabinet,his response was "This is 2016". This is 2016. The Prime Minister's bold plans for India need uninterrupted attention, not diversion into controversies over issues of little relevance to ordinary lives. Certainly elevated morality needs to be nurtured,but this can come about only through sustained educational effort on the part of social service groups,not
through law enforced through the police.
warm regards

Madhav

Agree. 



With warm regards,

Ratan Sharda



Naturally I agree with the general thesis of Sri Ratan Sharda's article. Let us not forget that the western societies which have legalised "gay marriage" are in a state of flux and decadence which makes them quite defenceless in the face of both internal and external threats, even as they attempt to keep their economic and cultural predominance over the rest of the world. Their native populations are declining and are being steadily replaced by large numbers of immigrants from the poor, arch-conservative and "patriarchal" South and  East who generally hold values that are very different if not opposed to theirs. It is interesting that some of those newcomers justify their hostility and even their terrorist assaults on the "host countries" by invoking the degeneracy of the latter which do not hence set examples to be blindly followed.
Come Carpentier
Namaskar Sri Ratanji Sri Come Carpentier,
I agree with what you have said. IF some east Asian media blows out of proportion one incident why are we toeing that line.
JNU incident is not just the sloganeering of a student it is greater than that and for the likes of Tharoor to say that Kanhaiya Kumar is like Bhagat Singh? 
No matter what unless economic progress is combined with cultural values it will all come crashing down.
The American collapse of economy happened because of a great loss of value system is it not?  Now they want to tamper with sexual choices!!!
Warm Regards,
Vijayalakshmi 


Dear Friends,
I don't think that the American economy or Western Culture is in any imminent danger of collapse, despite the increasing trend towards acceptance of homosexuality. To link cyclical economic downturns to loss of cultural values however defined, is an astonishing leap of logic. The economic, military and cultural dominance of the West may be in decline, but it will remain a force to reckon with for the foreseeable future.
In the Indian context, we need to consider two questions. Firstly in the 21st Century should a state ought to regulate the cultural habits of its citizens, with regard to food, drink, dress, recreation and sexuality? The second question is that does the Indian state actually have the capacity to do so effectively? Bans of any kind do more harm than good if the state does not have the wherewithal to implement them effectively.
Warm regards,

Abhinav Kumar
At least I was not talking about a ban on anything, merely about not legalising any marriage which is not between consenting adults of the opposite sexes, according to nature's law of procreation.


As far as the opinion goes that western societies are not impacted by their current socio-ethical state and that their troubles are only temporary, that is an opinion which liberals express without citing any proof for it. The rapid surge of Afro-Asian mostly Islamic populations in Europe is not a temporary passing phenomenon and the malaise of western societies seems a lot deeper than a fluke (remember how the roman empire ended!). The West may indeed be fighting to regain its balance but that is taking place through a reassertion of conservative (sometimes ultra-conservative) nationalistic and religious values, in the USA as in Europe. Let us wait and see whether the current leftist anything-goes "bobo" Devil-may-care attitudes will not be replaced by  strident conservative revivalism as is beginning to happen in most western countries.

Come Carpentier



Brussels terror attacks (Live) At least 45 killed. Airport panic Footage (0.56)

$
0
0

https://www.youtube.com/watch?v=jn7rx19ZtXs (0.56)

Belgium Brussels Airport Terror Attack - EXCLUSIVE Inside Footage 2016

https://www.youtube.com/watch?v=IbZnTCNsEek  

BRUSSELS TERROR ATTACKS [LIVE]

Started streaming 2 hours ago

At least 45 people are killed and more than 45 injured in attacks at Brussels Airport and Maelbeek metro station.

On 22 March 2016, explosions occurred in Brussels, Belgium; two of which were at the Brussels Airport and at least one on the metro system. Several people are reported to have been killed in the airport explosion with many injured.

Tags:
Brussels Airport Explosions, Terror Attack, Live, Stream, TV, BBC World News, Breaking News, ISIS, Belgium, Salah Abdeslam, Metro Station, wounded, dead,

Live: 13 dead in Brussels after explosions at airport, metro station


  • AGENCIES
  • People leave the scene of explosions at Zaventem airport near Brussels, Belgium.
    Reuters
    People leave the scene of explosions at Zaventem airport near Brussels, Belgium.
  • Emergency services at the scene of explosions at Zaventem airport near Brussels, Belgium, on Tuesday.
    Reuters
    Emergency services at the scene of explosions at Zaventem airport near Brussels, Belgium, on Tuesday.
  • Images from the Zaventem Airport in Brussels show people fleeing the airport after multiple explosions were heard. Photo: @theanthonydavis
    Images from the Zaventem Airport in Brussels show people fleeing the airport after multiple explosions were heard. Photo: @theanthonydavis
  • There was no immediate official comment on the cause of the attack. A file photo of Brussels Airport.
    Reuters
    There was no immediate official comment on the cause of the attack. A file photo of Brussels Airport.

Dutch Military boosts security at airports and borders after Brussels attacks.

Explosions tore through the departure hall of Zaventem airport in Brussels on Tuesday morning, killing up to 13 people and injuring 35 others. A second blast struck a metro station in the capital shortly afterwards, the Belgian public broadcaster RTBF said.
Indians in Belgium can contact Mission's Emergency numbers: +32-26409140; +32-26451850 (PABX) & +32-476748575 (mobile): MEA tweets
Jet Airways helpline numbers: India 1800225522; United States 1-877-8359538; United Kingdom 08081011199
The blasts at the airport and metro station occurred four days after the arrest in Brussels of a suspected participant in the November militant attacks in Paris that killed 130 people. Belgium's Interior Minister, Jan Jambon, said on Monday the country was on high alert for a possible revenge attack following the capture of 26-year-old Salah Abdeslam.
Live updates:
I am in touch with Mr Manjeev Puri Indian Ambassador in Brussels. He has informed me that so far there is no report of any Indian casualty.
3.16 pm: All flights from Mumbai to Brussels cancelled until further notice. - ANI
3.15 pm: No one killed in an explosion in a Brussels Metro carriage, public broadcater VRT said.
3.10 pm: Brussels airport is closed until 6 a.m. on Wednesday and all incoming and departing flights are cancelled.
2:50 pm: Main railway stations are closed in Brussels.
2:44 pm: Dutch Military boosts security at airports and borders after Brussels attacks.
2:42 pm: Brussels transport authority has closed all public transport in Brussels.
2.25 pm: Belgian broadcaster VRT says 13 dead, 35 severely injured after Brussels explosions.
2.15 pm: Belgian public broadcaster VRT says the Brussels airport bomb was a suicide attack.
2.05 pm: The metro station explosion took place at the Maalbeek metro station in central Brussels.
2.02 pm: Brussels transport authority says all metro stations in Brussels are closing.STIB-MIVB 
Fermeture du métro 
Sluiting van alle metrostations 
All metro stations are closing  @zpz_polbru
2.00 pm: Belgian broadcaster RTBF cites hospital source saying up to 10 dead, 30 wounded after Brussels explosions.
1.58 pm: Making all efforts to confirm status of all staff and guests. Preliminary info says the Jet Airways aircraft in Brussels safe: Jet Airways — ANI
1.55 pm: ANI reports — Have spoken to our Ambassador, no reports of any Indian casualties — Vikas Swarup, MEA.
1.54 pm: Belgium’s Prime Minister Charles Michel says his government is monitoring the situation minute-by-minute.
Nous suivons la situation minute par minute. La priorité absolue va aux victimes et aux personnes présentes dans l'aéroport@BrusselsAirport
1.53 pm: Explosion at Brussels metro station close to EU institutions, reports Belgian broadcaster RTBF.
1.45 pm: Belgium raises security alert to maximum level 4 across country - Belga quotes interior ministry
1.38 pm: All flights at the airport have been suspended, the air traffic control service added.
1.35 pm: Images of Brussels airport show extensive damage, ceiling tiles on floor - Belgian TV
1.32 pm: Video shows people fleeing the airport after multiple explosions were heard.
1.31 pm: Shots were fired, Arabic shouted before the explosions, Belgian media reports.
1: 30 pm: The official Twitter handle for the airport, @BrusselsAirport, tweeted:
: Two loud explosions at  airport in
Don't come to the airport - airport is being evacuated. Avoid the airport area. Flights have been cancelled.
1:21 PM - 22 Mar 20161.20 pm: On social media, people shared pictures of smoke rising from the departure hall where all windows had been shattered by the blast. Passengers were seen running away down a slipway from the departure lounge.
1.15 pm: Sky News television's Alex Rossi, at the scene, said he heard two “very, very loud explosions".
“I could feel the building move. There was also dust and smoke as well...I went towards where the explosion came from and there were people coming out looking very dazed and shocked.”
“The thinking here is that it is some kind of terrorist attack — that hasn't been verified by any of the authorities here at the airport.”
1.02 pm: Belgian media said rail traffic to the airport was suspended.
1.00 pm: There was no immediate official comment on the cause of the attack.

Indus Script cipher pair of words of Rigveda match with Bogazkoy hieroglyph of three strands of rope

$
0
0

I found a pair of words from Rigveda and a Bogazkoy seal (of ca. 13th cent. BCE) which 'validate' my rebus Indus Script cipher: i.e. one word signifying a hieroglyph, 'three strands of rope' and another similar sounding word signifying the deciphered word, 'element, ore'.

The Bogazkoy seal shows three strands of rope as an Indus Script hieroglyph.


Inline image 1
The reading of the three strands of twisted rope is: 

dhāu 'strand of rope' Rebus: dhāv 'red ore' (ferrite) ti-dhāu 'three strands' Rebus: ti-dhāv 'three ferrite ores: magnetite, hematite, laterite'.

Lexical Source (A comparative dictionary):  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)

The eagle wings are like fins of fish. Wing and fish-fin are both signified by the glossed: khamba 'wing' fish-fin 'khambhaṛā' (Lahnda) rebus: kammaTa 'mint' (Kannada). I have used two words from two later-day languages, because these are likely to be the early phonetic forms of Language X (Proto-Prakrtam).

Just as IE dictionary makers have suggested Proto-IE words with *, I suggest the Proto-Prakritam metalwork lexis  (Language X) based on comparative lexicons of over 25 Bharatiya languages, matching orthography and phonetic variants of words.

This is note in justification of Indus Script Cipher, validated by the pair of homonyms traceable to Rigveda (of indeterminate date, perhaps earlier than ca. 3500 BCE) as Nicholas Kazanas has demonstrated the chronological antecedence of language of Rigveda (Vedic Samskrtam) compared to Avesta.

Note: Kazanas dates the Rigveda (RV) earlier than c3300 BCE. 
http://www.omilosmeleton.gr/pdf/en/indology/Vedic_and_Avestan.pdf“...the RV was complete by c3300 BCE except for the interpolations.” (p.6)

S. Kalyanaraman
Sarasvati Research Center
March 22, 2016

Indus Script dāya 'dotted circle' on dhā̆vaḍ priest of 'iron-smelters', signifies tadbhava from Rigveda dhāū, dhāv m.f. ʻa partic. soft red stoneʼ(Marathi) dhatu 'ore'

$
0
0
Mirror: http://tinyurl.com/hq2qpve

dhāī˜ (Lahnda) signifies a single strand of rope or thread.


I have suggested that a dotted circle hieroglyph is a cross-section of a strand of rope: S. dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twisted ʼ, L. dhāī˜ f. Rebus: dhāˊtu n. ʻsubstance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour)ʼ; dhāūdhāv m.f. ʻ a partic. soft red stone ʼ(Marathi) धवड (p. 436) [ dhavaḍa ] m (Or धावड) A class or an individual of it. They are smelters of iron (Marathi).  Hence, the depiction of a single dotted circle, two dotted circles and three dotted circles (called trefoil) on the robe of the Purifier priest of Mohenjo-daro.


The phoneme dhāī˜ (Lahnda) signifying a single strand may thus signify the hieroglyph: dotted circle. This possibility is reinforced by the glosses in Rigveda, Tamil and other languages of Baratiya sprachbund which are explained by the word dāya 'playing of dice' which is explained by the cognate Tamil word: தாயம் tāyamn. < dāya Number one in the game of dice; கவறுருட்ட



விழும் ஒன்று என்னும் எண். 

The semantics: dāya 'Number one in the game of dice' is thus signified by the dotted circle on the uttariyam of the pōtṟ पोतृ,'purifier' priest. Rebus rendering in Indus Script cipher is dhāˊtu n. ʻsubstance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour)ʼ; dhāūdhāv m.f. ʻ a partic. soft red stone ʼ(Marathi) dhatu 'ore' (Santali)





Terracotta dice. "Gaming with dice has always been popular in India. This Indus cubical die is unusual in that its opposite sides add up to seven as in modern dice."Ashmolean Museum, University of Oxford
Dice from before 2000 BC, made from stone and used in games by Indus people.
And you thought the dice originated in Europe?"And you thought the dice originated in Europe?"

See: http://bharatkalyan97.blogspot.in/2016/01/casala-on-octagonal-sivalinga-as-yupa.html 

 


See: http://bharatkalyan97.blogspot.in/2015/11/priest-of-dhavad-iron-smelters-with.html 


I havesuggested that 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) is related to the hieroglyph: strand of rope: 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) తాడు [ tāḍu ] or త్రాడు tādu. [Tel.] n. A cord, thread, string. दामन् n. [दो-मनिन्] 1 A string, thread, fillet, rope. 

http://bharatkalyan97.blogspot.in/2015/11/indus-script-hieroglyphs-potr-purifier.html

 

The fillet worn on the forehead and on the right-shoulder signifies one strand; while the trefoil on the shawl signifies three strands. A hieroglyph for two strands is also signified.
Semantics of single strand of rope and three strands of rope are: 1. Sindhi dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twisted ʼ, Lahnda dhāī˜ id.; 2. tridhāˊtu -- ʻ threefold ʼ (RigVeda). 
 Single strand (one dotted-circle)


Two strands (pair of dotted-circles)


Three strands (three dotted-circles as a trefoil)

These orthographic variants provide semantic elucidations for a single: dhātu, dhāū, dhāv 'red stone mineral' or two minerals: dul PLUS dhātu, dhāū, dhāv 'cast minerals' or tri- dhātu,      -dhāū, -dhāv 'three minerals' to create metal alloys'. The artisans producing alloys are dhā̆vaḍ m. ʻa caste of iron -- smeltersʼ, dhāvḍī ʻcomposed of or relating to ironʼ)(CDIAL 6773).. 

dāu m. ʻ opportunity, throw in dice ʼ (Old Awadhi); akṣa -- dāya -- m. ʻ playing of dice ʼ Naiṣ. (CDIAL 6258)தாயம் tāyamn. < dāya Number one in the game of dice; கவறுருட்டவிழும்ஒன்றுஎன்னும்எண். Colloq. dāˊtu n. ʻ share ʼ RV. [Cf. śatádātu -- , sahásradātu -- ʻ hundredfold, thousandfold ʼ: Pers. dāv ʻ stroke, move in a game ʼ prob. ← IA. -- √K. dāv m. ʻ turn, opportunity, throw in dice ʼ; S. ḍ̠ã̄u m. ʻ mode ʼ; L.  m. ʻ direction ʼ, (Ju.) ḍ̠āḍ̠ã̄ m. ʻ way, manner ʼ; P. dāu m. ʻ ambush ʼ; Ku. dã̄w ʻ turn, opportunity, bet, throw in dice ʼ, N. dāu; B. dāudã̄u ʻ turn, opportunity ʼ; Or. dāudāũ ʻ opportunity, revenge ʼ; Mth. dāu ʻ trick (in wrestling, &c.) ʼ; OAw. dāu m. ʻ opportunity, throw in dice ʼ; H. dāūdã̄w m. ʻ turn ʼ; G. dāv m. ʻ turn, throw ʼ, ḍāv m. ʻ throw ʼ; M. dāvā m. ʻ revenge ʼ. -- NIA. forms with nasalization (or all NIA. forms) poss. < dāmán -- 2m. ʻ gift ʼ RV., cf. dāya -- m. ʻ gift ʼ MBh., akṣa -- dāya -- m. ʻ playing of dice ʼ Naiṣ.(CDIAL 6258)

S. Kalyanaraman
Sarasvati Research Center

March 22, 2016


अष्टाश्रि 'having eight corners' (Vedic Samskrtam), vernacular synonym kambhaṭa 'octagonal pillar' of Binjor Indus Script signifier Soma yaga

$
0
0


This note recaps discussions on the remarkable discovery of an octagonal brick pillar in a Yajnakunda at Binjor an archaeological site (4MSR) close to the international border with Pakistan, on the banks of Vedic River Sarasvati. This discovery was also complemented by a seal with an inscription in Indus Script deciphered as a mint-, metal-work catalogue. 

An octagonal pillar was a signature indicator of the performance of a Soma yaga.

yaṣṭi.found in fire-altars of Sarasvati-Sindhu civilization signifies a baton, skambha of divine authority impacting metalwork of Bharatam Janam

http://bharatkalyan97.blogspot.in/2015/12/indus-script-inscriptions-compare-with.html   Indus Script inscriptions compare with Yupa inscriptions of Yajna-s in Vedic tradition


http://bharatkalyan97.blogspot.in/2016/01/indus-script-corpora-as-metalwork.html   

Indus Script Corpora as metalwork catalogues, significance of वाजपेय Vajapeya yajña performed in Kalibangan and Binjor


 
http://bharatkalyan97.blogspot.in/2015/12/yastifound-in-fire-altars-of-sarasvati.html 



See: http://bharatkalyan97.blogspot.in/2016/01/octagonal-yupo-bhavati-satapatha.html  

(Shabdakalpadruma, p.431) 
This yajnakunda with an octagonal brick pillar was discovered in April 2015 in Binjor, close to Anupgarh, on the banks of Vedic River Sarasvati, attesting to a Soma Yaga (perhaps Vajapeya). The pillar was a signature-tune of the performance of such a yaga.

shrI-sUktam of Rigveda explains the purport of the yaSTi to signify a baton of divine authority:

ArdrAm yaHkariNIm yaShTim suvarNAm padmamAlinIm |
sUryAm hiraNmayIm lakSmIm jAtavedo ma Avaha || 14

Trans. Oh, Ritual-fire, I pray you to invite shrI-devi to me, an alter-ego of everyone, who makes the environ holy let alone worship-environ, wielder of a baton symbolizing divine authority, brilliant in her hue, adorned with golden garlands, motivator of everybody to their respective duties like dawning sun, and who is manifestly self-resplendent in her mien.

In Atharva Veda stambha (skambha) is a celestial scaffold, supporting the cosmos and material creation.
See: http://bharatkalyan97.blogspot.in/2014/12/skambha-sukta-atharva-veda-x-7-pair-of.html Full text of Atharva Veda ( X - 7,8) --- Stambha (Skambha) Suktam with translation (with variant pronunciation as skambha). See Annex A List of occurrences of gloss in Atharva Veda.
avs.8.6[0800605] The black and hairy Asura, and Stambaja and TundikaArayas from this girl we drive, from bosom, waist, and parts below.

यष्टि 1 [p=840,3] f. (for 2. » [p= 848,3]) sacrificing Pa1n2. 3-3 , 110 Sch. (prob. w.r. for इष्टि).यष्टि 2 [p=848,3]n. (only L. )or f. (also यष्टी cf. g. बह्व्-ादि ; prob. fr. √ यछ् = यम् ; for 1. यष्टि » [p=840,3]) " any support " , a staff , stick , wand , rod , mace , club , cudgel; pole , pillar , perch S3Br. &c; a flag-staff (» ध्वज-य्°; a stalk , stem , branch , twig Hariv. Ka1v.

ஈட்டி īṭṭin. cf. yaṣṭi. [T. īṭe, K. īṭi, M. īṭṭi.] 1. Lance, spear, pike; குந்தம். செறியிலை யீட்டியும் (பரிபா. 5, 66). 2. Black wood. See தோதகத்தி. (L.)


What was the octagonal brick pillar of Binjor yajnakunda called? I suggest that the expression kambhaṭa, compound of two words: kambha 'pillar' PLUS S. aṭha, L. aṭṭh, awāṇ. khet. aṭh, P. WPah. aṭṭh, Ku. N. A. āṭh, B. āṭ, Or. āṭha, Mth. Bhoj. Aw. H. Marw. G. M. āṭh, 'eight' (CDIAL 941).

aṣṭāˊśri ʻ octagonal ʼ ŚBr. [aṣṭāˊ, áśri -- ]Or. aṭhã̄siā, Si. aṭäs. áṣṭaka ʻ consisting of eight parts ʼ ŚBr., n. ʻ a whole consisting of eight parts ʼ ŚvetUp. [aṣṭāˊ]Pa. aṭṭhaka -- n. ʻ an octad ʼ; S. aṭho m. ʻ the figure 8 ʼ, P. āṭhā (← H.); H. aṭṭhā m. ʻ aggregate of 8 ʼ; G. āṭhɔ m. ʻ the eighth year of a century ʼ.aṣṭamá eighth ʼ RV., °aka -- Yājñ. 2. aṣṭamī -- f. ʻ eighth day of the fortnight ʼ ĀśvGr̥. [aṣṭāˊ]1. Pa. aṭṭhama -- , °aka -- ʻ eighth ʼ, NiDoc. KharI. aṭhama -- , Pk. aṭṭhama -- , Kaṭ. āṭam, Mai. ky. aṭhō̃, K. aiṭhyumu (< -- ima -- replacing -- ama -- ), S. aṭhõ, L. awāṇ.aṭhvã̄, P. aṭṭhõ, WPah. bhal. aṭṭhaũ, N. āṭhaũ, OAw. āṭhava, H. āṭhwã̄, OMarw. āṭhavu, G. āṭhmũ, M. āṭhvāaṭh°, Ko. āṭhvo.2. Pa. aṭṭhamī -- f. ʻ eighth day of the fortnight ʼ, K. aiṭham f., S. aṭhãĩ f., P. aṭṭhẽ f., WPah. bhal. aṭṭheĩ f., G. āṭham f.Addenda: aṣṭamá -- . 1. WPah.kṭg. áṭṭhiɔ, °ṭhuɔ ʻ eighth ʼ, Garh. āṭhɔ̃.2. aṣṭamī -- : H. āṭhõāṭhẽ ʻ eighth day of fortnight ʼ.aṣṭāˊ, °ṭáu ʻ eight ʼ RV.Pa. Pk. aṭṭha, NiDoc. aṭha, Ḍ. oṣṭ, Ash. ōṣṭ, Kt. uṣṭwuṣṭ, Wg. ōṣṭwōṣṭ (Kaf. forms with ṣṭ prob. ← Dardic NTS xiii 229), Pr. āstë, Dm. aṣṭ, Tir. āxt, Paš. lauṛ. āˊṣṭa, lagh. axṭ, Shum. ãṣṭ, Gaw. ōṣṭ, Kal. aṣṭ, Kho. oṣṭ Bshk. ac̣, Tor. Kand. Mai. Savi āṭh, Phal. aṣṭ, Sh. gil. ã˘ṣ, koh. aṣ, punl. (Lor.) aṣṭ, K. öṭh, pog. āhṭ, kash. ēṭh, S. aṭha, L. aṭṭh, awāṇ. khet. aṭh, P. WPah. aṭṭh, Ku. N. A. āṭh, B. āṭ, Or. āṭha, Mth. Bhoj. Aw. H. Marw. G. M. āṭh, Si. aṭa.áṣṭaka -- , aṣṭamá -- ; *aṣṭapakṣa -- , aṣṭapāda -- , *aṣṭabhōgya -- , aṣṭamaṅgala -- , *aṣṭamāsya -- , *aṣṭavāra -- , *aṣṭāguṇa -- , aṣṭāṅga -- , aṣṭāˊcatvāriṁśat -- , aṣṭātriṁśat -- , aṣṭāˊdaśa, *aṣṭādhika -- , aṣṭāˊnavati -- , aṣṭāˊpañcāśat -- , aṣṭāˊviṁśati -- , aṣṭāśīti -- , aṣṭāˊśri -- , aṣṭāṣaṣṭi -- , aṣṭāˊsaptati -- , aṣṭōttara -- .aṣṭāˊpad -- see aṣṭapāda -- .Addenda: aṣṭāˊ [a < non -- apophonic IE. o (Lat. octo etc.) T. Burrow BSOAS xxxviii 69]S.kcch. aṭṭh ʻ eight ʼ, Md. ař.(CDIAL 933, 937, 941, 952) 

Lieutenant-Colonel James Tod notes derives the name from Samskrtam 
Khambavati or 'City of the Pillar'. Another interpretation is related to a compound of two words: 'Khambh' and 'Aayat'..Khambh means pole or pillar and aayat means import (Gujarati), a reference to the ancient trading port for import/export trade. 

Manufactures and exports were agate, carnelian, ruby beads, gold, leather, indigo and cotton textiles. The art of making beads is archaeologically related to the site of Lothal..Marco Polo who visited in 1293 calls it Cambaet, a busy port. Arab traveler al-Mas'udi visited the city in 915 CE, described it as a very successful port.  Niccolò de' Conti, mentions that the walls of the city were twelve miles in circumference (ca. 1440). "...remains of a brick wall, three miles (five km) in circumference, which formerly surrounded the town, enclose four large reservoirs of good water and three bazaars...The Portuguese explorer Duarte Barbosa visited the city, which he calls Cambaia, in the early sixteenth century.His description of the city is very full, he states:"Entering by Cuindarim (Narmada?),which is the internal river, there is great and beautiful city that they call Cambaia, populated by 'mouros' (Muslims) and 'gentios' (Hindus). It has many beautiful houses, very high with windows, and covered with tiles in our manner. The streets are laid out well, with pretty squares and large buildings." He describes the city as very busy and affluent, with merchants coming frequently by sea from the world around.
https://en.wikipedia.org/wiki/Khambhat

Khamb are tribe of mixed Turkish and Mongol extraction, found in the Pothohar region of PunjabPakistan.

An illustration of Khambhat (16th cent.)

Tower circle. Khambhat city, Gujarat

The king of Cambay, painted by the Italian painter, Ludovico di Varthema 16th cent.

Shivling, Ralaj, Khambhat (Cambay) Trambavati Nagari

Binjor Seal Text.
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)

gaNDa 'four' Rebus: khaNDa 'metal implements' Together with cognate ancu 'iron' the message is: native metal implements. 

Alternative reading: khambhaṛā 'fish-fin'  (Lahnda CDIAL 13640)  Ta. kampaṭṭam coinage, coin. Ma. kammaṭṭam, kammiṭṭam coinage, mintKa. kammaṭa id.; kammaṭi a coiner. (DEDR 1236)

Thus, the hieroglyph multiplex reads: aya ancu khaNDa 'metallic iron alloy implements'.

koḍi ‘flag’ (Ta.)(DEDR 2049). Rebus 1: koḍ ‘workshop’ (Kuwi) Rebus 2: khŏḍ m. ‘pit’, khö̆ḍü f. ‘small pit’ (Kashmiri. CDIAL 3947)

The bird hieroglyph: karaḍa 

करण्ड  m. a sort of duck L. కారండవము (p. 0274) [ kāraṇḍavamu ] kāraṇḍavamu. [Skt.] n. A sort of duck. (Telugu) karaṭa1 m. ʻ crow ʼ BhP., °aka -- m. lex. [Cf. karaṭu -- , karkaṭu -- m. ʻ Numidian crane ʼ, karēṭu -- , °ēṭavya -- , °ēḍuka -- m. lex., karaṇḍa2 -- m. ʻ duck ʼ lex: see kāraṇḍava -- ]Pk. karaḍa -- m. ʻ crow ʼ, °ḍā -- f. ʻ a partic. kind of bird ʼ; S. karaṛa -- ḍhī˜gu m. ʻ a very large aquatic bird ʼ; L. karṛā m., °ṛī f. ʻ the common teal ʼ.(CDIAL 2787) 
Rebus: karaḍā 'hard alloy'

Thus, the text of Indus Script inscription on the Binjor Seal reads: 'metallic iron alloy implements, hard alloy workshop' PLUS
the hieroglyphs of one-horned young bull PLUS standard device in front read rebus:

kõda 'young bull, bull-calf' rebus: kõdā 'to turn in a lathe'; kōnda 'engraver, lapidary'; kundār 'turner'.

Hieroglyph: sãghāṛɔ 'lathe'.(Gujarati) Rebus: sangara 'proclamation.
Together, the message of the Binjor Seal with inscribed text is a proclamation of a mint, a metalwork catalogue (of)  'metallic iron alloy implements, hard alloy workshop (mint).' 

kambhaṭa 'octagonal pillar' a term used in common parlance, vernacular (Old Gujarati. Prakrtam) was denoted in Vedic Samskrtam (in the context of performance of yajna) by अष्टाश्रि 'having eight corners'. This is an expression in Satapatha Brahmana a Vedic text which describes the nature of the Yupa used in a yajna:  iṣṭá2 ʻ sacrificed ʼ VS. [√yajíṣṭakā f. ʻ brick ʼ VS., iṣṭikā -- f. MBh., iṣṭā -- f. BHSk. [Av. ištya -- n. Mayrhofer EWA i 94 and 557 with lit. <-> Pk. has disyllabic iṭṭā -- and no aspiration like most Ind. lggs.]Pa. iṭṭhakā -- f. ʻ burnt brick ʼ, Pk. iṭṭagā -- , iṭṭā -- f.; Kho. uṣṭū ʻ sun -- dried brick, large clod of earth ʼ (→ Phal. iṣṭūˊ m. NOPhal 27); L. iṭṭ, pl. iṭṭã f. ʻ brick ʼ, P. iṭṭ f., N. ĩṭ, A. iṭā, B. iṭĩṭ, Or. iṭā, Bi. ī˜ṭī˜ṭā, Mth. ī˜ṭā, Bhoj. ī˜ṭi, H. ī˜ṭhīṭī˜ṭīṭā f., G. ĩṭi f., M. īṭvīṭ f., Ko. īṭ f. -- Deriv. Pk. iṭṭāla -- n. ʻ piece of brick ʼ; B. iṭāl°al ʻ brick ʼ, M. iṭhāḷ f. ʻ a piece of brick heated red over which buttermilk is poured to be flavoured ʼ. -- Si. uḷu ʻ tile ʼ see uṭa -- .*iṣṭakālaya -- .Addenda: íṣṭakā -- : S.kcch. eṭṭ f. ʻ brick ʼ, Garh. ī˜ṭ; -- Md. īṭ ʻ tile ʼ ← Ind. (cf. H. M. īṭ).(CDIAL 1598, 1600).

13638 *skabha ʻ post, peg ʼ. [√skambh]
Kal. Kho. iskow ʻ peg ʼ BelvalkarVol 86 with (?).
SKAMBH ʻ make firm ʼ: *skabdha -- , skambhá -- 1, skámbhana -- ; -- √*chambh.
skambhá 13639 skambhá1 m. ʻ prop, pillar ʼ RV. 2. ʻ *pit ʼ (semant. cf. kūˊpa -- 1). [√skambh]
1. Pa. khambha -- m. ʻ prop ʼ; Pk. khaṁbha -- m. ʻ post, pillar ʼ; Pr. iškyöpüšköb ʻ bridge ʼ NTS xv 251; L. (Ju.) khabbā m., mult. khambbā m. ʻ stake forming fulcrum for oar ʼ; P. khambhkhambhākhammhā m. ʻ wooden prop, post ʼ; WPah.bhal. kham m. ʻ a part of the yoke of a plough ʼ, (Joshi) khāmbā m. ʻ beam, pier ʼ; Ku. khāmo ʻ a support ʼ, gng. khām ʻ pillar (of wood or bricks) ʼ; N. khã̄bo ʻ pillar, post ʼ, B. khāmkhāmbā; Or. khamba ʻ post, stake ʼ; Bi. khāmā ʻ post of brick -- crushing machine ʼ, khāmhī ʻ support of betel -- cage roof ʼ, khamhiyā ʻ wooden pillar supporting roof ʼ; Mth. khāmhkhāmhī ʻ pillar, post ʼ, khamhā ʻ rudder -- post ʼ; Bhoj. khambhā ʻ pillar ʼ, khambhiyā ʻ prop ʼ; OAw. khāṁbhe m. pl. ʻ pillars ʼ, lakh. khambhā; H. khām m. ʻ post, pillar, mast ʼ, khambh f. ʻ pillar, pole ʼ; G. khām m. ʻ pillar ʼ, khã̄bhi°bif. ʻ post ʼ, M. khã̄b m., Ko. khāmbho°bo, Si. kap (< *kab); -- X gambhīra -- , sthāṇú -- , sthūˊṇā -- qq.v.
2. K. khambürü f. ʻ hollow left in a heap of grain when some is removed ʼ; Or. khamā ʻ long pit, hole in the earth ʼ, khamiā ʻ small hole ʼ; Marw. khã̄baṛo ʻ hole ʼ; G.khã̄bhũ n. ʻ pit for sweepings and manure ʼ.
*skambhaghara -- , *skambhākara -- , *skambhāgāra -- , *skambhadaṇḍa -- ; *dvāraskambha -- .
Addenda: skambhá -- 1: Garh. khambu ʻ pillar ʼ.
skambha 13640 *skambha2 ʻ shoulder -- blade, wing, plumage ʼ. [Cf. *skapa -- s.v. *khavaka -- ]
S. khambhu°bho m. ʻ plumage ʼ, khambhuṛi f. ʻ wing ʼ; L. khabbh m., mult. khambh m. ʻ shoulder -- blade, wing, feather ʼ, khet. khamb ʻ wing ʼ, mult. khambhaṛā m. ʻ fin ʼ; P. khambh m. ʻ wing, feather ʼ; G. khā̆m f., khabhɔ m. ʻ shoulder ʼ.
skambhaghara 13641 *skambhaghara ʻ house of posts ʼ. [skambhá -- 1, ghara -- ]
B. khāmār ʻ barn ʼ; Or. khamāra ʻ barn, granary ʼ: or < *skambhākara -- ?
13641a †skámbhatē Dhātup. ʻ props ʼ, skambháthuḥ RV. [√skambh]
Pa. khambhēti ʻ props, obstructs ʼ; -- Md. ken̆bum ʻ punting ʼ, kan̆banī ʻ punts ʼ?
skambhadaṇḍa 13642 *skambhadaṇḍa ʻ pillar pole ʼ. [skambhá -- 1, daṇḍá -- ]
Bi. kamhãṛkamhaṛkamhaṇḍā ʻ wooden frame suspended from roof which drives home the thread in a loom ʼ.
skambhākara 13643 *skambhākara ʻ heap of sheaves ʼ. [skambhá -- 1, ākara -- ]
Mth. khamhār ʻ pile of sheaves ʼ; -- altern. < *skambhaghara -- : B. khāmār ʻ barn ʼ; Or. khamāra ʻ barn, granary ʼ.
Addenda: skámbhana -- : S.kcch. khāmṇo m. ʻ bed for plants ʼ.
skámbhana 13644 skámbhana n. ʻ prop, pillar ʼ RV., skambhanīˊ -- f. VS. [√skambh]
M. khã̄bṇī f. ʻ small post ʼ; -- G. khāmṇiyũ n. ʻ one of the ropes with which bucket is let down a well ʼ (i.e. from the post?); -- Or. khamaṇa ʻ pit, hole, waterchannel, lowland at foot of mountain ʼ; G. khāmṇũ n. ʻ small depression to stand round -- bottomed vessel in, basin at root of a tree for water ʼ: semant. cf. kūˊpa -- 1 andskambhá -- 1.(CDIAL 13638-13644)

S. Kalyanaraman
Sarasvati Research Center
March 23, 2016

Brussels airport attacks, suicide bomber brothers Khalid & Brahim el-Bakraoui

$
0
0

Khalid and Brahim el-Bakraoui named as suicide bombers behind Brussels airport attacks

In this image provided by the Belgian Federal Police on March 21, 2016, a combo photograph shows Najim Laachraoui, who was previously identified in a false passport as Soufiane Kayal, during a money transfer on November 17, 2015 in a Western Union bank in Brussels region.
AP

In this image provided by the Belgian Federal Police on March 21, 2016, a combo photograph shows Najim Laachraoui, who was previously identified in a false passport as Soufiane Kayal, during a money transfer on November 17, 2015 in a Western Union bank in Brussels region.

Najim Laachraoui was reportedly arrested in Brussels’ Anderlecht district.

The prime suspect in Tuesday’s Brussels bombings, Najim Laachraoui, was arrested on Wednesday in the city’s Anderlecht district, several Belgian media said.
Police and prosecutors could not be reached for comment, but federal prosecutors announced they would hold a news conference at 12 p.m. GMT (5.30 p.m. IST).
Seen with suspects
Police were hunting Laachraoui as being a man seen with suspected suicide bombers at the Brussels Airport.

13 mins ago

Najim Laachraoui is regarded as chief bomb maker of ISIS

25 mins ago

Brussels bomb suspect Najim Laachraoui arrested in Brussels, say media reports: Reuters

2 Brussels suspects identified as brothers linked to Paris attacker2 Brussels suspects identified as linked to Paris attacker

Twin explosions at the airport and another at a metro station on Tuesday left at least 31 dead and 250 wounded.
web-brussels-airport-1-epa.jpg
Destroyed windows at the terminal building following the terrorist attack at Brussels Airport in Zaventem EPA
  • @ashcowburn 
  • 1 comment
  • Two brothers have been named by local media as the suicide bombers behind the Brussels Airport attacks that killed at least 11 people and injured up to 100.
    The RTBF broadcaster said Khalid and Brahim el-Bakraoui were known to police.
    A third man is still wanted by police in connection with the attacks.Twin explosions at the airport and another at a metro station on Tuesday left at least 31 dead and 250 wounded.
  • 1 Comment
    Less than a minute ago
    Phoenix
    It really is no use keep chasing up a "couple of suspects". You're facing a widespread army that like the EU has no borders. Every member if ISIS is a suspect....because this has become a war.

    When politicians wake up to reality something may get done. 

    Catching these "brothers" does NOTHING to avert the next lot of attacks.  

Tintin's tears --30 die in attacks, IS claims hand

$
0
0
Wednesday , March 23 , 2016 |

Tintin’s tears

- 30 die in attacks, IS claims hand
Tens of thousands of people shared images on social media of Herge’s cub reporter Tintin, Belgium’s most famous creation, in tears. (AFP)
Brussels, March 22: Brussels is attacked, Europe feels it's at war and the rest of the world is watching with trepidation. It's the new normal for Europe, where cities so far spared mayhem assume it's a matter of when, not if.
At least 30 people died in terrorist bombings at the main international airport and in a subway station in the heart of Brussels this morning.
The Islamic State claimed responsibility for the attacks, which unfolded four days after police had captured Salah Abdeslam, the prime surviving suspect in the Paris attacks last November.
The violence began shortly before 8am with an explosion in the departure terminal at Brussels airport, believed to be from a luggage bomb, followed shortly by another. Then, at 9.11am, a bomb tore through the last car of a subway train as it was pulling out of Maelbeek station.
Officials said the bombings killed at least 10 at the airport and 20 at the subway station - and more than 230 others were wounded.
"We were fearing terrorist attacks, and that has now happened," Prime Minister Charles Michel of Belgium said, calling the attacks "blind, violent, cowardly".
Belgian authorities were still checking whether the attacks were linked to the arrest of Abdeslam, according to federal prosecutor Frederic Van Leeuw, although US officials said the level of organisation involved suggested they had previously been in preparation.
"A photograph of three male suspects was taken at Zaventem (airport, 11km from Brussels). Two of them seem to have committed suicide attacks. The third, wearing a light-coloured jacket and a hat, is actively being sought," Van Leeuw told a news conference.
A government official said the third suspect had been seen running away from the airport building. Local media said police had found an undetonated suicide vest in the area.
A witness said he heard shouts in Arabic and shots shortly before two blasts struck a packed airport departure lounge. The Islamic State said in a statement: "We promise the crusader alliance against the Islamic State that they will have black days in return for their aggression against the Islamic State."
Belgium, home to the European Union and headquarters of the Nato military alliance, has sent warplanes to take part in operations against the Islamic State.
Passengers queuing at terminal counters described sudden panic and mayhem as the explosions turned the departure area into a death trap with flames, smoke, flying glass and shrapnel.
"We heard a big noise and saw a big flash," said one passenger, Ilaria Ruggiano. "My mother went to the floor - she was hit. I just dropped my luggage and went to the floor. A kid came out, bleeding a lot. I tried to help him with a tissue, but it was not enough. There were two bombs."
French President Francois Hollande said: "Terrorists struck Brussels, but it was Europe that was targeted, and it is all the world which is concerned by this."
The carnage in Brussels came as Europe was still reeling from the November attacks in Paris that killed 130 people. In the following months, France and Belgium have looked like countries at least partially at war, with soldiers in the streets, lockdowns and deadly shootouts with militants.
"Five years ago, you didn't think about it so much," said Francesca Cervellini, a 20-year-old Italian tourist, as she passed by the Swedish parliament in Stockholm. "It didn't happen so often before. Now it's everyday life. It's normal."
AP, REUTERS AND NEW YORK TIMES NEWS SERVICE

Outsourcing Shastraic traditions to the Commie Sheldon. Will Adi Shankara be outsourced too, asks Rajesh Singh

$
0
0

THE SHELDON POLLOCK HOLD ON INDIAN MINDS

Wednesday, 23 March 2016 | Rajesh Singh


By appointing the American Sanskritist, editor of Murty Classical Library of India, venture head Rohan Murty has contributed to the outsourcing of our Shastraic traditions to Western scholars sceptical of our sacred texts

Sheldon Pollock is a scholar and a globally well-connected one. For many students and academicians of Shastric tradition and ancient cultural texts in India, the American philologist’s interpretation carries the stamp of authority. For decades in this country since Independence, when the Left-view prevailed from areas as diverse as politics to history to archaeology to even cinema, he held sway over the minds of many Indians who were brought up to understand their culture from the prism of its ancient scriptures such as the Vedas and theUpanishads and magnum opuses such as the Ramayan. Such is his influence that he has managed to brainwash entire generations here and abroad, into buying his theories that present Hindu texts as casteist, oppressive and gender-discriminatory.

Over the years though, and despite his stature and connectivity, many scholars have begun to seriously question Pollock’s premises. They are no longer willing to let go uncontested, his claims that are based on Western models of social studies which simply do not fit in the Indian context, and are far removed from the lived experiences of the people connected with the ethos of their ancient texts, offering them not just a spiritual path but also a better way to mundane living. Given this background, it is unfortunate that Pollock has been chosen as editor of the Murty Classical Library of India. Worse, organisation head Rohan Murty has contemptuously dismissed an online petition by 132 academicians and public figures (the petition has garnered more than 13,000 supporters worldwide), protesting against the appointment. He said, “It is quite rich to sit in the peanut gallery, pass comments and throw empty shells at those who are actually rolling their sleeves up and working on the ground.”

Rohan Murty’s response smacks of arrogance, and of the kind that Pollock and his sort have nurtured against those who dare to question them. The people that Murty says are sitting in the ‘peanut gallery’ are noted academicians and intellectuals from various walks of life — and their common concern is to do with Pollock’s prejudices and the fear that he will exploit the Murty Classical Library of India assignment to further promote his biases and ram down the throats of Indians the belief that there is little for them to be socially proud of in their classical past. As for ‘actually rolling their sleeves up and working on the ground’, the library founder may be surprised to know that there are quite a few scholars who have been doing just that  except that they either do not catch his attention or that they do not have the benefit of global connect. Moreover, these scholars are not saying things that can be spinned-off to a world audience by way of a condemnatory appraisal of Indian culture and traditions.

Pollock’s credibility as an impartial interpreter of ancient Sanskrit texts and Sanskrit India is further dented by the overt political position he has been taking. It can be argued that his political beliefs should not be used to judge his scholarship, but such a thought would have been credible had Pollock not mixed up his political persuasion with his academics. It comes as little surprise that the Left-leaning lot in this country is the most vocal in its support for the American and for Murty having ticked off Pollock’s detractors. Commentators who have sided with Murty and Pollock are either the Left-liberals or the Centrists who are Leftists in disguise.

While Murty has steamrolled the critical appointment to his venture, he cannot easily wish away the argument of dissent. The online petitioners noted that the historical project ought to be helmed by people who are “deeply rooted and steeped in the intellectual traditions of India”. The petitioners further said that such people “also need to be imbued with a sense of respect and empathy for the greatness of Indian civilisation”. They believe (and they are not the only ones) that Pollock’s record does not inspire confidence. The petitioners forcefully maintained that the American Sanskritist had “deep antipathy towards many of the ideals and values cherished and practised in our civilisation”.

If all this is water off a duck’s back for Murty and his supporters, it is because the pro-Pollock elements in and outside the country are not just well-entrenched but have also got institutionalised over the years. Like the Left had in its over three-decade rule in West Bengal infiltrated into all walks of life and established their dominance, including over political violence, Pollock’s insidious theories on the use of Sanskrit to marginalise people, of Vedas as tools tooppress masses, of Ramayan as a response to the rise of Buddhism etc, have become inherent thought-processes in thousands of minds  some innocent and impressionable, and others pre-conditioned to absorb the lopsided.

One of the few scholars to have effectively taken on Pollock in recent times is Rajiv Malhotra  an Indian-American author, one-time entrepreneur, and founder of Infinity Foundation, which, Wikipedia says, focuses on “Indic studies”. His new book, The Battle for Sanskrit:  Is Sanskrit Political or Sacred, Oppressive or Liberating, Dead or Alive?, meets Pollock head-on, systematically refuting the latter’s pet theories by his own intellectual might as well as comments and dissertations of experts who have long worked on Sanskrit studies.
The question as to why there haven’t been more voices of the Rajiv Malhotra kind to globally challenge Pollock and his flock, is easy to answer. The first reason is that many genuine scholars in Indic studies within the country simply do not have the resources to take on the darling Indologist of the West. The second is that quite a few of them, although deeply knowledgeable in their area of expertise, are not comfortable with English and thus cannot reach out to a wider audience. The third reason is that some of them are in awe of Pollock’s reputation and cannot even mildly question him even whey are convinced of his misrepresentations. And the fourth is that these ‘traditionalists’ find no traction even within India, where the Pollock net has been cast far and wide.


Having bagged the prestigious Murty Classical Library of India assignment, Pollock must be hoping to seal the deal to head the Adi Shankara Chair of Hinduism Studies at Columbia University in the US. It is this prospect that propelled an alarmed Rajiv Malhotra to write his latest book and launch a fervent campaign within India and outside to pre-empt the appointment. Will it work or will we see a further outsourcing of our Shastric traditions to the West?

















































































































Indus script hypertexts on Amaravati sculptural proclamations signify dhamma and relate to metal- mint-work

$
0
0

Indus script hypertexts on Amaravati sculptural proclamations signify dhāma ʻreligious conductʼ(Old Bengali) and relate to metal- mint-work
kulā ʻwinnowing fan' (Oriya.Assamese)(CDIAL 3350) rebus: kol 'working in iron' kolhe 'smelter'.  kaláśa ʻwaterpotʼ RV., a metaphor of prosperity. nidhí m. ʻ setting down (food), hoard ʼ RV. [√dhā]Pa. nidhi -- m. ʻreceptacle, treasure ʼ; Pk. ihi -- m. ʻ storehouse ʼ; Si.  ʻsubterranean treasure -- chamber, mine ʼ; -- Kho. (Lor.) niya ʻ a place where there is litter and rubbish ʼ phonet. rather < nidhāˊ -- .(CDIAL 7207) The inverted 'srivatsa' or fish-fin khambhaā 'finbase of the vase of prosperity signifies kammaTa 'mint, coiner, coinage'. dula 'pair' rebus: dul 'cast metal'. I suggest that the hypertext messagig on this sculptural frieze is a proclamation of metal-, mint-work as a nidhi, a treasure. Thre carriers of the three strands of rope are nidhāˊ'depositing' the metallic in the treasury. dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ Mn., ʻ ashes of the dead ʼ lex., ʻ *strand of rope ʼ (cf. tridhāˊtu -- ʻ threefold ʼ RV., ayugdhātu -- ʻ having an uneven number of strands ʼ KātyŚr.). [√dhā]Pa. dhātu -- m. ʻ element, ashes of the dead, relic ʼ; KharI. dhatu ʻ relic ʼ; Pk. dhāu -- m. ʻ metal, red chalk ʼ; N. dhāu ʻ ore (esp. of copper) ʼ; Or. hāu ʻ red chalk, red ochre ʼ (whence hāuā ʻ reddish ʼ; M.dhāūdhāv m.f. ʻ a partic. soft red stone ʼ (whence dhā̆va m. ʻ a caste of iron -- smelters ʼ, dhāvī 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)
Fragments from the sculptural ruins of Amaravati. काण्ड a stalk , stem , branch , switch MBh. R. Mn. i , 46 , 48 Kaus3. Sus3r. (Samskrtam) కాండము A stem or stalk ఈనె காண்டம்² kāṇṭam  Stem, stalk; அடித்தண்டு. (யாழ். அக.) kāˊṇḍa (kāṇḍá -- TS.) m.n. ʻ single joint of a plant ʼ AV., Pa. kaṇḍa -- m.n. ʻ joint of stalk, stalk, arrow, lump ʼ; Pk. kaṁḍa -- , °aya -- m.n. ʻ knot of bough, bough, stick ʼ; M. kã̄ḍ n. ʻ trunk, stem ʼ, °ḍẽ n. ʻ joint, knot, stem, straw ʼ, °ḍī f. ʻ joint of sugarcane, shoot of root (of ginger, &c.) ʼ (CDIAL 3023) thus tAmarasa kã̄ḍ  ‘stem of lotus’ rebus: tAmra PLUS khāṇḍa, khaṇḍa 'implements' =‘copper implements’.
Svastika hieroglyph below the tree is a hieroglyph. sattiya 'svastika' rebus: sattiya 'zinc', zasta id. 
Two MedallionsMale Devotees Around a Throne
Drawing of two medallions (perhaps the inner and outer face of the same piece). [WD1061, folio 45]. The top medallion shows nAga venerating a blazing pillar of light: yupa, iSTi. Atop this pillar, the 'srivatsa' hypertext proclaims the mint sculptor. Bottom medallion: tAmarasa 'lotus' rebus: tAmra 'copper'.

A wheel atop a pillar is also adorned with 'srivatsa' hypertext. eraka 'nave of wheel' rebus: eraka 'moltencast, copper'. arA 'spoke' rebus: Ara 'brass' as in ArakUTa (Samskrtam) The wheel is also a metaphor for dhammacakka (Pali)

See: http://www.bl.uk/onlinegallery/features/amaravati/homepage.html Amaravati album.
Dome slab. Srivatsa hypertexts.

Amaravati. Dome slab. With Indus Script hieroglyphs. khambhaṛā 'fin' rebus: kammaṭa 'coiner, coinage, mint' tAmarasa 'lotus' rebus: tAmra 'copper'.aya 'fish' rebus: aya 'iron' ayas 'metal' kol 'tiger' rebus: kolhe 'smelter' kolle 'blacksmith'. sippi 'mollusc' rebus: sippi 'artisan, sculptor'.

Sanchi torana. The bottom rightmost corner shows a crucible with fire. This is the koṭhārī f. ʻ crucible ʼ (Old Punjabi CDIAL 3546) rebus: kuThAru 'armourer'. Spathe: gāb(h)ā ʻ foetus,spathe of a plant, river-- bed ʼ;(CDIAL 4054) rebus: dhAtugarbha, dagoba 'stupa'.

Sanchi torana. Three tigers with wings. khambhaṛā 'fin *skambha2 ʻ shoulder -- blade, wing, plumage ʼ. [Cf. *skapa -- s.v. *khavaka -- ]S. khambhu°bho m. ʻ plumage ʼ, khambhuṛi f. ʻ wing ʼ; L. khabbh m., mult. khambh m. ʻ shoulder -- blade, wing, feather ʼ, khet. khamb ʻ wing ʼ, mult. khambhaṛā m. ʻ fin ʼ; P. khambh m. ʻ wing, feather ʼ; G. khā̆m f., khabhɔ m. ʻ shoulder ʼ.(CDIAL 13640) rebus: kammaTa 'mint, coiner, coinage'. kol 'tiger' rebus: kolhe 'smelter' kol 'working in iron' kolmo 'three' rebus: kolimi 'smithy, forge' Thus, winged tigers: kol kammaTa 'blacksmith mint'.


Bar with lotus medallion Amaravati. Indian Museum. Kolkata
'Srivatsa', lotus hypertext on an Amaravati fragment.

On the top fragment, four males are carrying three strands of rope. A parasol is ligatured to a tree. 

On the bottom fragment, three people are carrying three strands of rope with the entire frame arising out of the makara's open mouth. Makara is shown with trunk of an elephant and is ligatured to a tiger.  

Ladies in both the friezes seem to be in dance poses or karaa, wearing anklets, necklaces, of niṣká? A kamandalu or kalas'a is shown on both the fragments.  
कलश m. a round pinnacle on the top of a temple (esp. the pinnacle crowning a Buddhist चैत्य or स्तूपKa1d.

See: http://bharatkalyan97.blogspot.in/2016/03/indus-script-in-bharhut-sanchi.html The 'srivatsa' hieoglyph multiplex of hypertext on Amaravati sculptural fragment compares with the hypertext proclaiming a mint sculptor on Sanchi/Bharhut torana.

The three strands of rope could also be a metaphor of three paths of Bauddham: sangha, dharma, Buddha.

karaṇa (dance pose), tree, strands of rope, trunk of elephant, crocodile (part of makara) and tiger are Indus Script hieroglyphs, read rebus. 
Amaravati frieze shows a woman scribe and an artisan scribe inscribing on tablets

Hieroglyph karaṇa rebus: kārṇī 'supercargo of a ship' kul-- karṇī m. ʻ village accountant ʼ(Marathi) 

dhAtu 'strands of rope' rebus: dhAtu 'mineral ore, element'; kuTi 'tree' rebus: kuThi 'smelter', kariba 'trunk of elephant' rebus: karba 'iron'; kharA 'crocodile' rebus: khAr 'blackwmith'; kol 'tiger' rebus: kol 'working in iron', kolle 'blacksmith', kolhe 'smelters'. Parasol hieroglyph: Ta. kuṭai umbrella, parasol, canopy. Ma. kuṭa umbrella. Ko. koṛ umbrella made of leaves (only in a proverb); keṛ umbrella. To. kwaṛ id. Ka. koḍe id.,parasol. Koḍ. koḍe umbrella. Tu. koḍè id. Te. goḍugu id., parasol. Kuwi (F.) gūṛgū, (S.) gudugu, (Su. P.) guṛgu umbrella (< Te.). / Cf. Skt. (lex.) utkūṭa- umbrella, parasol. (DEDR 1653).. Rebus: koD 'workshop'. Ta. koṭṭakai shed with sloping roofs, cow-stall; marriage pandal; koṭṭam cattle-shed; koṭṭil cow-stall, shed, hut; (STD) koṭambe feeding place for cattle. Ma. koṭṭil cowhouse,shed, workshop, house.Ka. koṭṭage, koṭige, koṭṭige stall or outhouse (esp. for cattle), barn, room. Koḍ. koṭṭï shed. Tu. koṭṭa hut or dwelling of Koragars; koṭya shed, stall. Te. koṭṭā̆mu stable for cattle or horses; koṭṭāyi thatched shed. Kol. (Kin.) koṛka, (SR.) korkā cowshed; (Pat., p. 59) konṭoḍi henhouse
Nk. khoṭa cowshed. Nk. (Ch.) koṛka id. Go. (Y.) koṭa, (Ko.) koṭam (pl. koṭak) id. (Voc. 880); (SR.) koṭka shed; (W. G. Mu. Ma.) koṛka, (Ph.) 
korka, kurka cowshed (Voc. 886); (Mu.) koṭorla, koṭorli shed for goats (Voc. 884). Malt. koṭa hamlet. / Influenced by Skt. goṣṭha-. (DEDR 2058)

नैष्किक naiṣkika नैष्किक a. (-की f.) Bought with or made of a Niska q. v.-कः A mint-master. niṣká m.n. ʻ gold ornament for neck or breast ʼ RV., ʻ specific weight of gold ʼ Yājñ.Pa. nikkha -- , nek° m.n. ʻ gold necklace, a weight of gold ʼ; Pk. ṇikkha -- m. ʻ gold ʼ, m.n. ʻ a coin ʼ; Si. nik ʻ a goldsmith's weight ʼ.(CDIAL 7470) నిష్కము [ niṣkamu ] nishkamu. [Skt.] n. A certain gold coin. మాడ. A gold jewel: a weight, used by goldsmiths. W. Vish. 579. ఇరువది చిన్నముల యెత్తు బంగారుముద్రికమాడ (p. 0976) [ māḍa ] māḍa. [Tel.] n. Half a pagoda, that is, about two rupees. అరవరహా. Money in general. శ్రీరామమాడ an ancient medal imagined to be lucky and worshipped by the wearer. निष्क[p= 562,2]mn. 
(rarely n.) ( Un2. iii , 45 g. अर्धर्चा*दि) a golden ornament for the neck or breast (also used as money) RV. &c later a partic. coin varying in value at different times (= 1 दीनार of 32 small or 16 large Rettis , = 1 कर्ष or सुवर्ण of 16 माषs , = 1 पल of 4 or 5 सु-वर्णs , = 1larger पल or दीनार variously reckoned at 108 or 150 सु-वर्णs , = 4 माषs , = 16 द्रम्मs ; also a weight of silver of 4 सु-वर्णs).நிசி² nici, n. cf. niṣka. Gold; பொன். (பிங்.)நிட்கம்¹ niṭkam, n. < niṣka. 1. Weight of a gold pagoda; வராகனெடை. (தைலவ. தைல.) 2. A coin; நாணயவகை. 3. Gold; பொன்.  माषक mn. a partic. weight of gold &c (= 7 or 8 गुञ्जाacc. to some about 4 1÷2 grains) Mn.VarBr2S. Sus3r. (cf. पञ्च-म्°).

Nikkha (m. & nt.) [Vedic niṣka; cp. Oir. nasc (ring), Ohg. nusca (bracelet)] 1. a golden ornament for neck or breast, a ring J ii.444; vi.577. -- 2. (already Vedic) a golden coin or a weight of gold (cp. a "pound sterling"), equal to 15 suvaṇṇas (VvA 104=suvaṇṇassa pañcadasa -- dharaṇaŋ nikkhan ti vadanti) S ii.234 (suvaṇṇa˚ & singi˚); J i.84 (id.); A iv.120 (suvaṇṇa˚); Vv 208= 438 (v. l. SS nekkha) J vi.180; Miln 284. suvaṇṇanikkha -- sataŋ (100 gold pieces) J i.376; iv.97; v.58; ˚sahassaŋ (1000) J v.67; DhA i.393. Nekkha [Vedic niṣka; cp. nikkha] a golden ornament, a certain coin of gold S i.65; A i.181; ii.8, 29; Dh 230 (=DhA iii.329 jambonada nikkha); Vism 48; v. l. at Vv 208, 438. (Pali)

kārṣāpaṇá m.n. ʻ a partic. coin or weight equivalent to one karṣa ʼ. [karṣa -- m. ʻ a partic. weight ʼ Suśr. (cf. OPers. karša -- ) and paṇa -- 2 or āpana -- EWA i 176 and 202 with lit. But from early MIA. kā̆hā°]Pa. kahāpaṇa -- m.n. ʻ a partic. weight and coin ʼ, KharI. kahapana -- , Pk. karisāvaṇa -- m.n., kāhāvaṇa -- , kah° m.; A. kaoṇ ʻ a coin equivalent to 1 rupee or 16 paṇas or 1280 cowries ʼ; B. kāhan ʻ 16 paṇas ʼ; Or. kāhā̆ṇa ʻ 16 annas or 1280 cowries ʼ, H. kahāwankāhankahān m.; OSi. (brāhmī) kahavaṇa, Si. kahavuṇa°vaṇuva ʻ a partic. weight ʼ.(CDIAL 3080)



शब्दकल्पद्रुमः



वाचस्पत्यम्

पदकम् padakamपदकम् A step, position, office; see पद.-कः 1 An ornament of the neck.-2 One conversant with the पदपाठ q. v.-3 A निष्क or weight of gold.பதக்கம் patakkam
, n. < padaka. A pendant set with gems and suspended from the necklace; சரடு முதலியவற்றிற் கோக்கப்படும் கல் லிழைத்த தொங்கற் கழுத்தணி. (S. I. I. ii, 429.)

See: https://chandrashekharasandprints.wordpress.com/2012/02/15/garland-bearers-of-the-buddha/ An essay on garlands on sculptures. I suggest that the garland is a hypertext. dAma 'garland' rebus: dhamma 'righteous conduct'.

Shrine at Miran in China

Bass relief from Musee Guimet, Paris


Amaravati Stupa rail copings with garland motif

Bharhut rail copings with lotus stem pattern

Celestial Garland bearers at Sanchi

Celestial Garlan bearer from Bharhut   stupa

Marble sarcophagus with garlands and the myth of Theseus and Ariadne [Roman, Hadrianic or early Antonine]” Metmuseum.

The Garland bearing Yaksha from Amaravati Stupa (Note that he is dressed and not naked) "The flower garland motif became popular when Mahayana school of Buddhism became prevalent in India. The Avatamsaka Sūtra (Sanskrit: महावैपुल्यबुद्धावतंसकसूत्र >Mahāvaipulya Buddhāvatamsaka Sūtra) is one of the most influential Mahayana sutras of East Asian Buddhism. The title is rendered in English as Flower Garland Sutra, Flower Adornment Sutra, or Flower Ornament Scripture. Is this the reason for the garland motif, picked up from Greco-Romans, to become popular, over such a large area where Buddhism was practiced? No one would know for sure." (Chandrashekhar Athavale, 2012, opcit.)

Hieroglyph: garland, rope rebus: dhamma 'righteous conduct' dhāma ʻ religious conduct ʼ; (Old Bengali)

dāˊman1 ʻ rope ʼ RV. 2. *dāmana -- , dāmanī -- f. ʻ long rope to which calves are tethered ʼ Hariv. 3. *dāmara -- . [*dāmara -- is der. fr. n/r n. stem. -- √2]1. Pa. dāma -- , inst. °mēna n. ʻ rope, fetter, garland ʼ, Pk. dāma -- n.; Wg. dām ʻ rope, thread, bandage ʼ; Tir. dām ʻ rope ʼ; Paš.lauṛ. dām ʻ thick thread ʼ, gul. dūm ʻ net snare ʼ (IIFL iii 3, 54 ← Ind. or Pers.); Shum. dām ʻ rope ʼ; Sh.gil. (Lor.) dōmo ʻ twine, short bit of goat's hair cord ʼ, gur. dōm m. ʻ thread ʼ (→ Ḍ. dōṅ ʻ thread ʼ); K. gu -- dômu m. ʻ cow's tethering rope ʼ; P. dã̄udāvã̄ m. ʻ hobble for a horse ʼ; WPah.bhad. daũ n. ʻ rope to tie cattle ʼ, bhal. daõ m., jaun. dã̄w; A. dāmā ʻ peg to tie a buffalo -- calf to ʼ; B. dāmdāmā ʻ cord ʼ; Or. duã̄ ʻ tether ʼ, dāĩ ʻ long tether to which many beasts are tied ʼ; H. dāmm.f. ʻ rope, string, fetter ʼ, dāmā m. ʻ id., garland ʼ; G. dām n. ʻ tether ʼ, M. dāvẽ n.; Si. dama ʻ chain, rope ʼ, (SigGr) dam ʻ garland ʼ. -- Ext. in Paš.dar. damaṭāˊ°ṭīˊ, nir. weg. damaṭék ʻ rope ʼ, Shum.ḍamaṭik, Woṭ. damṓṛ m., Sv. dåmoṛīˊ; -- with -- ll -- : N. dāmlo ʻ tether for cow ʼ, dã̄walidāũlidāmli ʻ bird -- trap of string ʼ, dã̄waldāmal ʻ coeval ʼ (< ʻ tied together ʼ?); M. dã̄vlī f. ʻ small tie -- rope ʼ.\2. Pk. dāvaṇa -- n., dāmaṇī -- f. ʻ tethering rope ʼ; S. ḍ̠āvaṇuḍ̠āṇu m. ʻ forefeet shackles ʼ, ḍ̠āviṇīḍ̠āṇī f. ʻ guard to support nose -- ring ʼ; L. ḍã̄vaṇ m., ḍã̄vaṇīḍāuṇī (Ju. ḍ̠ -- ) f. ʻ hobble ʼ, dāuṇī f. ʻ strip at foot of bed, triple cord of silk worn by women on head ʼ, awāṇ. dāvuṇ ʻ picket rope ʼ; P. dāuṇdauṇ, ludh. daun f. m. ʻ string for bedstead, hobble for horse ʼ, dāuṇī f. ʻ gold ornament worn on woman's forehead ʼ; Ku. dauṇo m., °ṇī f. ʻ peg for tying cattle to ʼ, gng. dɔ̃ṛ ʻ place for keeping cattle, bedding for cattle ʼ; A. dan ʻ long cord on which a net or screen is stretched, thong ʼ, danā ʻ bridle ʼ; B. dāmni ʻ rope ʼ; Or. daaṇa ʻ string at the fringe of a casting net on which pebbles are strung ʼ, dāuṇi ʻ rope for tying bullocks together when threshing ʼ; H. dāwan m. ʻ girdle ʼ, dāwanī f. ʻ rope ʼ, dã̄wanī f. ʻ a woman's orna<-> ment ʼ; G. dāmaṇḍā° n. ʻ tether, hobble ʼ, dāmṇũ n. ʻ thin rope, string ʼ, dāmṇī f. ʻ rope, woman's head -- ornament ʼ; M. dāvaṇ f. ʻ picket -- rope ʼ. -- Words denoting the act of driving animals to tread out corn are poss. nomina actionis from *dāmayati2.3. L. ḍãvarāvaṇ, (Ju.) ḍ̠ã̄v° ʻ to hobble ʼ; A. dāmri ʻ long rope for tying several buffalo -- calves together ʼ, Or. daũ̈rādaürā ʻ rope ʼ; Bi. daũrī ʻ rope to which threshing bullocks are tied, the act of treading out the grain ʼ, Mth. dã̄mardaũraṛ ʻ rope to which the bullocks are tied ʼ; H. dã̄wrī f. ʻ id., rope, string ʼ, dãwrī f. ʻ the act of driving bullocks round to tread out the corn ʼ. -- X *dhāgga<-> q.v.*dāmayati2; *dāmakara -- , *dāmadhāra -- ; uddāma -- , prōddāma -- ; *antadāmanī -- , *galadāman -- , *galadāmana -- , *gōḍḍadāman -- , *gōḍḍadāmana -- , *gōḍḍadāmara -- .dāmán -- 2 m. (f.?) ʻ gift ʼ RV. [√1]. See dāˊtu -- .
*dāmana -- ʻ rope ʼ see dāˊman -- 1.Addenda: dāˊman -- 1. 1. Brj. dã̄u m. ʻ tying ʼ.3. *dāmara -- : Brj. dã̄wrī f. ʻ rope ʼ.(CDIAL 6823)

dhárma m. ʻ what is established, law, duty, right ʼ AV. [dhárman -- n. RV. -- √dhr̥]Pa. dhamma -- m. (rarely n.), Aś.shah. man. dhrama -- , gir. kāl. &c. dhaṁma -- ; NiDoc. dham̄a ʻ employment in the royal administration ʼ; Dhp. dharma -- , dhama -- , Pk. dhamma -- m.; OB. dhāma ʻ religious conduct ʼ; H. kāmdhām ʻ work, business ʼ; OSi. dama ʻ religion ʼ (Si. daham ← Pa.).(CDIAL 6753)
Running Men Frieze

Drawing of a piece of rail coping showing two running men carrying a large garland. [WD1061, folio 15]
Railing coping from the Great Stupa of Amaravati
Wash drawing by Murugesa Moodaliar of a carved railing coping from the Great Stupa of Amaravati. "The drawing No.27 depicts a long narrative scene carved on the inner face of a railing coping which has been assigned to the early High Period at Amaravati, 2nd century CE. The scene has been identified as representing the 'adoration of the stupa'. The drawing No.28 depicts the carvings on the outer face of the same railing coping. The decoration consists of an ondulating garland carried by running turbaned young men. In the spaces created by the garland there are the following elements: a stupa with worshippers; a trio of rampant animals supported by three dwarfs standing on addorsed makaras, mythological sea-monsters; a dharmacakra, the Wheel of the Law over an empty throne, symbol of the First Sermon of the Buddha; the bird Garuda perched on the coiled body of a naga (serpent)."
http://www.bl.uk/onlinegallery/onlineex/apac/other/019wdz000002256u00000000.html
Amaravati rail copings. Garland motifs.


Greek scroll supported by Indian Yaksas, Amaravati, 3rd century CE
Buddhist Sculpture from Amaravati
Sculpture. Amaravati. What is carried on a bowl, in veneration of the Buddha? Offerings, dAma 'gift' rebus: dhamma'righteous conduct'.

Bharhut medallion. Shows a field of square mint coins. see jetavana jataka. A vase held in the hands of the central figure signifies a vase of prosperity. The tree on a railing: kuTi 'tree' rebus: kuThi 'smelter'.

S. Kalyanaraman
Sarasvati Research Center
March 24, 2016

Ox-hide ingot hieroglyphs on Bharhut pillars are semantic determinants. Sivalinga, fiery pillar of light skambha with khambhaṛā 'fish-fins' signify kammaṭa, 'mint-, metal-work'

$
0
0
Thanks to Kawasaki's brilliant, high-resolution photographs of Bharhut artifacts, the life-activities of Bharhut metal sculptors, coiners, artisans unravel in Indus Script Cipher. The Ajatashatru and Pasenadi pillar Indus Script hieroglyphs re-affirm the rebus Indus Script renderings of mint-and metal-work technical specifications, like technical bills of lading of supercargo to be carried by seafaring Meluhha merchants. 
Two hieroglyphic signifiers will be highlighted and presented in this monograph: 1. Four (elephant riders) signifiers of four categories of metalwork performed in mints; 2. the equivalence of the aniconic sivalinga (as a fiery pillar, skambha, of light) and the 'srivatsa' hypertext signifying kammaTa 'mint'. 
Ox-hide ingots are shown on Bharhut sculptural friezes. See: http://bharatkalyan97.blogspot.in/2015/04/ox-hide-ingots-of-tin-and-one-third.html?view=magazine This details decipherment of three pure tin ingots found in a shipwreck in Haifa with Indus Script hieroglyphs. The Meluhha word for 'ingot' is खोट [ khōṭa ] f A mass of metal (unwrought or of old metal melted down); an ingot or wedge. For hieroglyphs to signify such ingots see: http://bharatkalyan97.blogspot.in/2015/08/indus-script-bronze-age-inscriptions-on.html?view=mosaic

 

'Srivatsa' is a short-form signifier of an extraordinarily precise orthographic representations of a hieroglyph-multiplex seen on Sanchi and Bharhut toranas. The orthography signifies: two fishes, fins of fishes; stem of lotus, lotus, spoked-wheel, reed-molluscs. Rebus readings signify kammaTa 'mint, coiner, coinage'; sippi 'artisan, metal sculptor'. The reed-mollusc 'eraka-sippiशिल्पी' signify Bronze Age mint, metal molten-cast sculptor. [eraka'nave of wheel' rebus: eraka'moltencast copper'; arA'spoke' rebus: Ara'brass' as in ArakUTa (Samskrtam)].  Hieroglyph: aṭa leaf: Ta. aṭaku greens, edible leaves; aṭai leaf, betel leaf, greens. Ma. aṭa leaf, betel. Kur. aṛxā any leguminous plant or eatable greens; aṛxā-cēxel the vegetable kingdom, plants in general (for cēxel, see 2789). /Cf. Pkt. ḍāga-, ḍāya- edible green vegetables (A. Master, P. K. Gode Commemorative Volume 262). (DEDR 59) The hypertext of fins of fish is signified atop aṭa leaf as a phonetic suffix to kambh (skabh). ḍāya is relatable to dhAu 'element, mineral ore' or 'strand of rope'. See: http://bharatkalyan97.blogspot.in/2016/03/indus-script-daya-dotted-circle-on.html 

 

Image result for srivatsa indus scriptBharhut. Circle PLUS flanking leaves ligatured to fins of fish.
 Begram ivories. Plate 389 Reference: Hackin, 1954, fig.195, no catalog N°. According to an inscription on the southern gate of Sanchi stupa, See: http://bharatkalyan97.blogspot.in/2016/02/indus-script-hieroglyphs-daura-rope.html
On Amaravati representation of the fiery pillar of light the skambha is ligatured with a capital on top. The capital is hieroglyph 'srivatsa' atop a circle (vaTTa 'round, circle') as a phonetic determinant that the  aya PLUS kambha is in fact to be pronounced, aya khambhaṛā (Lahnda) rebus: aya 'iron' PLUS kammaTa 'mint' (Kannada)== 'fish PLUS fin' rebus: ayas kammaTa'metal mint'.
A cypriot carrying an ox-hide ingot. http://theancientneareast.com/the-bronze-age-world-system/
Bharhut sculptural frieze signifies ox-hide ingot PLUS muh 'face' rebus: muhA 'quantity of metal taken out of furnace'. 
Bharhut sculptural frieze. Sunga period: Date: ca. 100-80 BCE, 100 BCE - 80 BCE  Indian Museum. Kolkata.
Profiles of mints of Bharhut are signified by hieroglyphs on this Bharhut frieze (seen in two images: in black and white and in colour to signify the brown sandstone used).  First rider from l.: A hypertext of Coins on a flag: kammaTa 'coinage, coiner, mint.Second rider from l.: kANDa 'stem' rebus: khANDA 'implements'Third rider from l. :Strands of rope: dhAtu 'strands of rope' rebus: dhAtu 'mineral ore'Fourth rider from l>: Broken fragment while the fourth elephant is visible. Faces of four elephant-riders are also shown on the bottom register of the frieze. If only the face is intended to be signified, the rebus reading is: muh 'face' rebus: muhA 'quantity of metal taken out of a smelter/furnace'
(On another frieze of a sculptural fragment, four males are seen to carry together three strands of rope signifying three mineral ores). 
These males are metal-, mint-workers, artisans, metal sculptors, metal casters.
On the field: kuTi 'tree' rebus: kuThi 'smelter'. kariba 'trunk of elephant' ibha 'elephant' Rebus: karba 'iron' ib 'iron'. dATu 'cross' Rebus: dhatu 'mineral ore'. 
Photograph from Malleret, L., L'archaeologie du delta du Mekong, Paris, 1959;
Ekamukhalinga from JaiyA, National Museum, Bangkok
Ekamukhalinga from Vat Sak Sampou
“The JaiyA ekamukhalinga is divided into three parts in accordance with the prescriptions in the Siva Agamas. The base, BrahmabhAga, is cubic in form and is 47.8 cms. High. The middle section, the ViSNubhAga, is octagonal in shape and is approximately 43 cm. High. The topmost section, the RudrabhAga, is cylindrical and is approximately 51 cms high, while the superimposed face measures 29.5 cms from the bottom of the chin to the top of the jaTA. The two lower sections of the linga would not normally be visible, since they would be enclosed in the pedestal (pIThikA)...One of the singular features of these pre-Angkorian mukhalingas is the fusing of the jaTA with the filet on the gland of the RudrabhAga (fig.2)...There is, however, an ekamukhalinga from Vat Sak Sampou (fig. 3) which displays a coiffure which is very muh like that worn on the JaiyA linga.” (O'Connor, SJ, 1961, An ekamukhalinga from Peninsular Siam,  The Journal of the Siam Society. The Siam Society. pp. 43-49).
Photograph from Malleret, L., L'archaeologie du delta du Mekong, Paris, 1959; Ekamukhalinga from JaiyA, National Museum, Bangkok
Ekamukhalinga from Vat Sak Sampou



































                                                                                                                                                        
Linga with One Face of Shiva (Ekamukhalinga), Mon–Dvaravati period, 7th–early 8th century. Thailand (Phetchabun Province, Si Thep) Stone; H. 55 1/8 in.

“The JaiyA ekamukhalinga is divided into three parts in accordance with the prescriptions in the Siva Agamas. The base, BrahmabhAga, is cubic in form and is 47.8 cms. High. The middle section, the ViSNubhAga, is octagonal in shape and is approximately 43 cm. High. The topmost section, the RudrabhAga, is cylindrical and is approximately 51 cms high, while the superimposed face measures 29.5 cms from the bottom of the chin to the top of the jaTA. The two lower sections of the linga would not normally be visible, since they would be enclosed in the pedestal (pIThikA)...One of the singular features of these pre-Angkorian mukhalingas is the fusing of the jaTA with the filet on the gland of the RudrabhAga (fig.2)...There is, however, an ekamukhalinga from Vat Sak Sampou (fig. 3) which displays a coiffure which is very muh like that worn on the JaiyA linga.” (O'Connor, SJ, 1961, An ekamukhalinga from Peninsular Siam,  The Journal of the Siam Society. The Siam Society. pp. 43-49).

Jyotirlinga temples worship Sivalinga as fiery pillar of light as detailed in the Atharva Veda Skambha Sukta. See: http://bharatkalyan97.blogspot.in/2014/12/skambha-sukta-atharva-veda-x-7-pair-of.html

Archaeological evidence, iconographic evidence from scores of temples and evidence from Indus Script cipher  to decipher the Candi Suku Sivalinga are presented to counter such fallacious arguments.

Octagonal form of ViSNubhAga and the occurrence of pancamukhalinga is consistent with the tradition of pancaloha 'five dhAtu or five mineral alloy' images as utsavaberas.

I suggest that the mukha on the linga is read rebus from the hieroglyph: 
mũh 'a face' Rebus: mũh,muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' This reaffirms the association of the octagonal brick of Binjor fire-altar with the Skambha as linga or vajra which participates in the process of smelting dhAtu, 'ores'.

Click the image to open in full size.
Click the image to open in full size.

Ayagapata with seated Jina and astamangala set, Mathura. Jain votive plaque. Ayagapata.Mathura UP, Kankali Tila. Kushana (2nd c. CE). 65 x 57.5 cm. National MuseumNew Delhi

Railing crossbar with monks worshiping a fiery pillar, a symbol of the Buddha, , Great Stupa of Amaravati

Naga worshippers of fiery pillar, Amaravati stup  Smithy is the temple of Bronze Age: stambha, thãbharā fiery pillar of light, Sivalinga. Rebus-metonymy layered Indus script cipher signifies: tamba, tã̄bā, tambira 'copper'



Two Medallions
Male Devotees Around a Throne
Drawing of two medallions (perhaps the inner and outer face of the same piece). [WD1061, folio 45]. The top medallion shows nAga venerating a blazing pillar of light: yupa, iSTi. Atop this pillar, the 'srivatsa' hypertext proclaims the mint sculptor. Bottom medallion: tAmarasa 'lotus' rebus: tAmra 'copper'.






Click the image to open in full size.

Click the image to open in full size.

Veneration of a tree by Nagas. Bharhut.
Sanchi torana. Srivatsa carried on a flagpost by an elephant-rider.
*palla3 ʻ cloth ʼ. [Cf. pallava -- 2, and further paṭa -- and poss. palya -- ]
S. pālu m. ʻ tent ʼ (← Centre or G.?); L.awāṇ. pallā ʻ cloth, scarf ʼ; Ku. pāl ʻ canopy ʼ; N. pāl ʻ tent ʼ; A. pāl ʻ sail, large sheet of cloth, palanquin ʼ; B. pāl ʻ sail ʼ, pāil ʻ sail, awning ʼ; Or. pāla ʻ sail ʼ; H. pāl m. ʻ sail ʼ, pallā m. ʻ sheet, border ʼ; G. pāl m. ʻ cloth curtain for side of tent ʼ; M. pāl n. ʻ large cloth to form a tent ʼ; Si. pala ʻ cotton cloth ʼ (or < paṭa -- ). -- P. H. pallā m. ʻ cloth spread out for grain ʼ poss. < palya -- . Addenda: *palla -- 3: S.kcch. pāl m. ʻ big jute cloth ʼ.(CDIAL 7967).

phala2 n. ʻ point of arrow ʼ Kauś., ʻ blade of knife ʼ MBh. 2. *phara -- 1. [i.e. ʻ splitting ʼ ~ phala -- 3 ʻ what is split ʼ. -- √phal]
1. Pa. phala -- n. ʻ point of arrow or sword ʼ, Pk. phala<-> n. ʻ point of arrow ʼ; K. phal ʻ tip of arrow, blade of mattock ʼ; S. pharu m. ʻ blade, arrowhead ʼ; L.awāṇ. P. N. phal ʻ blade ʼ, B. phal°lā; Or. phaḷā ʻ blade ʼ, phaḷī ʻ arrowhead ʼ; H. phal m. ʻ blade ʼ, G. M. phaḷ n.; M. phaḷẽ n. ʻ spear -- head ʼ.2. P. pharhā m. ʻ blade, nib ʼ.Addenda: phala -- 2. 1. Md. fali ʻ oar ʼ or < *phāla -- 2?(CDIAL 9052)
Bharhut. Sculptural frieze venerating 'srivatsa'.
Click the image to open in full size.Sanchi and Bharhut stupa reliefs on a torana. Two mahouts ride on two elephants. One mahour carries a flagpost with a standard of 'srivatsa' hieroglyphmultiplex. This has been explained as metalcraftsmanship.

In this Amaravati sculptural frieze, Naga venerate the Skambha, the fiery pillar of light.
This pillar is adorned with 'Srivatsa' as the capital, atop the skambha.
khambhaṛā m. ʻ fin ʼ

skambhá1 m. ʻ prop, pillar ʼ RV. 2. ʻ *pit ʼ (semant. cf. kūˊpa -- 1). [√skambh]
1. Pa. khambha -- m. ʻ prop ʼ; Pk. khaṁbha -- m. ʻ post, pillar ʼ; Pr. iškyöp, üšköb ʻ bridge ʼ NTS xv 251; L. (Ju.) khabbā m., mult. khambbā m. ʻ stake forming fulcrum for oar ʼ; P. khambh, khambhā,khammhā m. ʻ wooden prop, post ʼ; WPah.bhal. kham m. ʻ a part of the yoke of a plough ʼ, (Joshi) khāmbā m. ʻ beam, pier ʼ; Ku. khāmo ʻ a support ʼ, gng. khām ʻ pillar (of wood or bricks) ʼ; N. khã̄bo ʻ pillar, post ʼ, B. khām, khāmbā; Or. khamba ʻ post, stake ʼ; Bi. khāmā ʻ post of brick -- crushing machine ʼ, khāmhī ʻ support of betel -- cage roof ʼ, khamhiyā ʻ wooden pillar supporting roof ʼ; Mth. khāmh, khāmhī ʻ pillar, post ʼ, khamhā ʻ rudder -- post ʼ; Bhoj. khambhā ʻ pillar ʼ, khambhiyā ʻ prop ʼ; OAw. khāṁbhe m. pl. ʻ pillars ʼ, lakh. khambhā; H. khām m. ʻ post, pillar, mast ʼ, khambh f. ʻ pillar, pole ʼ; G. khām m. ʻ pillar ʼ, khã̄bhi, °bi f. ʻ post ʼ, M. khã̄b m., Ko. khāmbho, °bo, Si. kap (< *kab); -- X gambhīra -- , sthāṇú -- , sthūˊṇā -- qq.v.2. K. khambürü f. ʻ hollow left in a heap of grain when some is removed ʼ; Or. khamā ʻ long pit, hole in the earth ʼ, khamiā ʻ small hole ʼ; Marw. khã̄baṛo ʻ hole ʼ; G. khã̄bhũ n. ʻ pit for sweepings and manure (CDIAL 13639).

See: http://bharatkalyan97.blogspot.in/2016/03/indus-script-in-bharhut-sanchi.html The 'srivatsa' hieoglyph multiplex of hypertext on Amaravati sculptural fragment compares with the hypertext proclaiming a mint sculptor on Sanchi/Bharhut torana.

Ancient etyma: yupa, skambha, yaṣṭi (octagonal brick), vajra refer to a stele implanted in yajna-fire-altars. 

The chronology of Hindu tradition from the days of Atharva Veda is that iconic form of Mahesvara Siva emerges out of the aniconic Skambha (linga) or pillar of light and fire. What we find in the seven Sivalingas of Harappa is the aniconic form. Sivalinga appeared as a flame. Brahma, as hamsa, searches for the end in the heavens. Vishnu, as Varaha, searches for the beginning in the bowels of the earth. This Lingodbhava narrative is in many Puranas. 

Octagonal form of ViSNubhAga and the occurrence of pancamukhalinga is consistent with the tradition of pancaloha 'five dhAtu or five mineral alloy' images as utsavaberas.

I suggest that the mukha on the linga is read rebus from the hieroglyph: 
mũh 'a face' Rebus: mũh,muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' This reaffirms the association of the octagonal brick of Binjor fire-altar with the Skambha as linga or vajra which participates in the process of smelting dhAtu, 'ores'.
Face on Bhuteswar sivalinga & face with body of a hunter on Gudimallam sivalinga
चित्र:Workship-of-Siva-Linga-by-the-Gandharvas-Mathura-Museum-11.jpg

Worship of Shiva Linga by Gandharvas - Shunga Period - Bhuteshwar - ACCN 3625 This is worship by kharva 'dwarfs' gaNa of Siva, celebrating Kubera's nidhi also called kharva Rebus: karb 'iron' (Tulu)
Relief with Ekamukha linga. Mathura. 1st cent. CE







Atharva Veda SkambhaSukta (AV X.7) -- is an extraordinary philosophical enquiry into the Ruda hieroglyph as linga. s'ivalinga is also embellished with a caSAla (wheatchaff godhUma, snout of boar, varAha) is an intervention to explain the phenomenon of pyrolysis (thermachemical decomposition) and carburization which infuse carbon into soft metal (e.g. wrought iron) to create hard metal. The snout of boar is also called pota, evoking the potR 'purifier' of Rigveda and hence the abiding metaphor of Bharatiya tradition venerating varAha as yagna purusha personifying the Veda.


Siva as Nataraja is associated with two characteristic orthographic components: flowing expanding jaTa (hair-locks) and flames emanating from Sivalinga.

A skambha linking heaven and earth, a fiery pillar of light. The following three ricas of Rigveda also refer to and explain the metaphor of skambha as a prop which upholds heaven and earth; RV 9.89.6 places it in the context of purification of Soma, reinforcing the possibility that the Skambha signified the impeller of the purification process of yajna -- a process which is replicated in the purification of metals in a smelter/funace/fire-altar:

10.111.05 Indra, the counterpart of heaven and earth, is cognizant of all sacrifices, he is the slayer of S'us.n.a; he spread out the spacious heaven with the sun (to light it up); best of proppers, he propped up (the heaven) with a prop. [Propped up the heaven with a prop: Satyata_ta_ = that which is stretched out by the true ones, the gods; or, ta_ti as a suffix, that which is true, i.e., heaven]. 9.074.02 The supporter of heaven, the prop (of the earth), the Soma-juice who, widely spreading, filling (the vessels), flows in all directions-- may he unite the two great worlds by his own strength; he has upheld them combined; (may he) the sage (bestow) food upon (his worshippers). [The prop of the earth: cf. RV. 9.089.06; may he unite: yaks.at = sam.yojayatu; a_vr.ta = by its own unaided strength].9.089.06 The prop of heaven, the support of earth-- all beings (are) in his hands; may (Soma) the fountain (of desires) be possessed of horses for you (his) adorer; the filament of the sweet-flavoured (Soma) is purified for (the sake of winning) strength.  


A terracotta cake is a piṇḍa पिण्ड [p=625,2] m. (rarely n.) any round or roundish mass or heap , a ball , globe , knob , button , clod , lump , piece (cf. अयः-. , मांस- &c ) RV. (only i , 162 , 19 and here applied to lumps of flesh) TS. S3Br.&c; n. ( L. ) iron; steel (Monier-Williams. Samskritam). What archaeometallurgical functions were served by the terracotta cakes offered as piṇḍa पिण्ड in fire-altars? One possibility is that the terracotta cakes (of circular and triangular shapes) served the functions of piṇḍikawhich is a support base for the Sivalinga which is a divine impeller of the cosmic dance of transmutation occurring in a fire-altar.    http://bharatkalyan97.blogspot.in/2015/12/archaeometallurgy-of-cementation.html                        

Embedded image permalink
Ascetic at fire altar in galleries. 100s BCE, Bharhut 1972.366 Cleveland Art Museum? Kamar working crucible steel using iron ingots. kuTi 'tree' Rebus: kuThi 'smelter-furnace'.

Bharhut stupa torana replicated on a Bharhut frieze. The centerpiece mollusc hypertext is flanked by two srivatsa hypertexts. The gateway entrance is adorned with a garland.

Torana from Mathura and Mathura lion capital which incorporates many hieroglyph elements later to be found in Bharhut-Sanchi: Pair of tigers (lions?), molluscs, srivatsa

Bharhut. Capital of Gateway post 
(After Cunningham)

The sword is inscribed with a srivatsa hypertext.
Srivatsa on a soldier's arm, together with a dotted circle
Begram Ivory Plate 409. Srivatsa top a dotted circle.
click to open a full-size photo (2-7 MB)Pasenadi pillar
Pasenadi pillar. Dharma chakra.
Ox-hide ingots hieroglyphs. Bharhut.
Sp,e ,pmleus carru weogjts/ Medallion. Bharhut. kuThAru 'monkey' rebus: kuThAru 'armourer'.
makara hypertext. kariba 'elephant' rebus: karba 'iron' kharA 'crocodile' rebus: khAr 'blacksmith' kamhaRA 'fish-fin' rebus: kammaTa 'mint' aya 'fish' rebus: aya 'iron' ayas 'metal'.
kANDa 'stem' rebus: khANDA 'implements'.
tAmarasa 'lotus' rebus: tAmra 'copper'
tAmarasa 'lotus' rebus: tAmra 'copper' tri-dhAtu 'three strands' rebus; tri-dhAtu 'three mineral ores'
kamhaRA 'fish-fin' rebus: kammaTa 'mint, coiner, coinage'
Hieroglyphs on slabs: tree twigs, birds. . kūdī 'bunch of twigsकूदी f. a bunch of twigs , bunch (v.l. कूट्/ईAV. v , 19 , 12 Kaus3.accord. to Kaus3. Sch. = बदरी, "Christ's thorn".(Sanskrit) Rebus: kuṭhi 'smelter furnace' (Santali). baTa 'quail' rebus: bhaTa 'furnace'.
karaNa 'dance poses' rebus: kArNI 'supercargo' करण्ड  m. a sort of duck L. కారండవము (p. 0274) [ kāraṇḍavamu ] kāraṇḍavamu. [Skt.] n. A sort of duck. (Telugu) karaṭa1 m. ʻ crow ʼ BhP., °aka -- m. lex. [Cf. karaṭu -- , karkaṭu -- m. ʻ Numidian crane ʼ, karēṭu -- , °ēṭavya -- , °ēḍuka -- m. lex., karaṇḍa2 -- m. ʻ duck ʼ lex: see kāraṇḍava -- ]Pk. karaḍa -- m. ʻ crow ʼ, °ḍā -- f. ʻ a partic. kind of bird ʼ; S. karaṛa -- ḍhī˜gu m. ʻ a very large aquatic bird ʼ; L. karṛā m., °ṛī f. ʻ the common teal ʼ.(CDIAL 2787) Rebus: karaḍā 'hard alloy'
kuTi 'tree' rebus: kuThi 'smelter'
Ka. kūlu a sloping flight of stairs leading down to the water of a tank. Pa. kūl stair, ladder. (DEDR 1908) rebus: kol 'working in iron' kolhe 'smelters'
Pasenadi pillar. Ajatashatru pillar. Bharhut.
http://www.photodharma.net/Guests/Kawasaki-Bharhut/Bharhut.htm

Annex
The Bharhut Stupa is now in the

you may wonder why is the Stupa now in a Museum?
The answer will be found when you read this extract from

Stupa Of Bharhut: 
A Buddhist Monument 
Ornamented With Numerous Sculptures 
Illustrative Of 
Buddhist Legend And History 
In The 
Third Century B.C.

BY
Alexander Cunningham, C.S.I., C.I.E.
2.- Description Of Stûpa (pp. 4 - 14)
[In what follows I have omitted the notes, which gave references to plates I am unable to reproduce here, and very occasionally omitted sentences that contained the same references, marked by [...]. Cunningham refers to the language of the inscriptions as Pâli, but in fact it is Prâkrit. Note that I have retained the idiosycacy of Cunningham's original spelling.]
if you would like to read the whole book (pp. 213) in pdf format

When I first visited Bharhut in the end of November 1873 I saw a large flat-topped mound, with the ruins of a small Buddhist Vihâr, and three pillars of a Buddhist Railing, with three connecting rails or bars of stone, and a coping stone covering them, besides a single gateway pillar which once supported the Toran or ornamental arch of the entrance. The three pillars were more than half buried in the ground ; but there were three inscriptions still visible ; one on the gateway pillar, the second on the first pillar of the railing, and the third on the coping stone. To the north I found some fragments of a pillar, as well as a piece of coping, but they had evidently been disturbed. On the south side, however, I was more fortunate, as I discovered some pillars of that entrance after a few hours digging, and as one of these proved to be the corner pillar of the south-west quadrant I was able to obtain an accurate measurement of the chord of the quarter circle of railing by stretching a tape to the first pillar of the south-east quadrant. This distance was 62 feet 6 inches, which gives an interior diameter of 88 feet 4½ inches for the stone railing. I then tried to ascertain something about the Stûpa itself, but there was nothing left in the middle of the mound except a mass of rubbish formed chiefly of earth and broken bricks. I made a wide excavation in the middle of this heap, but without any result save the finding of a number of rough blocks of stone which had formed a part of the foundation of the brick Stûpa. I then made two excavations from the stone railing inwards towards the Stûpa - and in both places I found that the terraced flooring ceased abruptly at 10 feet 4 inches. This point was therefore the edge of the base of the Stûpa, which was consequently 67 feet 8½ inches in diameter. Afterwards, while excavating the railing, I found numerous specimens of the bricks of which the Stûpa had been built. Most of them were plain, and square in shape, and of large size 12 X 12 X 3½ inches ; but there were others of much larger size, of which I could obtain only fragments from 5 to 6 inches in thickness.
On my second visit to Bharhut, in company with my assistant Mr. Beglar, the whole of the space inside the railing was excavated to a width of from 12 to 15 feet. This extensive digging brought to light the sole remaining portion of the Stûpa, on the S.E. face, where the rubbish had been accumulated over it. The portion remaining was a mere fragment, 6 feet in height, by about 10 feet in length at bottom. It was entirely covered with a coat of plaster on the outside. The lower half was quite plain, but the upper half was ornamented with a succession of triangular-shaped recesses, narrow at bottom and broad at top, formed by setting back a few of the facing bricks. I conclude that these recesses were intended for lamps. The sides of each recess were formed in two steps, so that each would hold five lights. These recesses were nearly 13½ inches broad at top and 4½ inches at bottom, and from 8½ to 9 inches apart. Consequently there would have been 120 recesses in the whole circumference of 212¾ feet. Each row would therefore have held 600 lights for an illumination. But as each row of these recesses would have given three lines of lights, and as there were several rows of recesses the illumination would have taken the form of a diamond-shaped network of lights covering the whole of the lower part of the Stûpa up to the spring of the dome.
The present village of Bharhut, which contains upwards of 200 houses, is built entirely of the bricks taken from the Stûpa. The removal of bricks continued down to a late date, and I was told that a small box (dibiyâ) was found in the middle of the brick mound, and made over to the Râjâ of Nâgod. This must have been a Relic casket ; but my further inquiries were met by persistent ignorance, both as to its contents and as to whether it was still in the possession of the Râjâ.
According to the information which I received from the present Jâgirdar, the site of the Stûpa was entirely covered with a thick jungle so late as 60 years ago, when his family first got possession of the estate. The stone railing is said to have been then nearly perfect. This perhaps is doubtful, as the castle of Batanmâra, which contains several of the Bharhut stones, is said to be more than 200 years old. But when the wholesale removal of the Stûpa was once begun, part of the railing of the north-east and north-west quadrants on the side towards the village would have been first pulled down, and afterwards gradually removed. With the exception, however, of the rail bars, which weigh from 1½ to 2 cwt. each, the greater part of the railing, consisting of pillars and coping stones, was too heavy for convenient removal. Several of them were accordingly split lengthwise by regular quarrymen. Some of these split pieces yet remain on the ground, and amongst them there is one coping stone showing a row of quarrymen's holes or drifts along the top, but which is still unsplit. From this it would appear that the process of general spoliation may have been suddenly stopped, perhaps at the time when the present Jâgirdar's ancestor first got possession. This is also Mr. Beglar's opinion, who thus writes, "The cause of the sudden stoppage is doubtless the granting of the land on which these ruins stand in Jâgir to the ancestor of the present holder, a poor Brahman, who naturally would not allow the Thâkur of Batanmâra to carry off building materials lying on his land without payment. And being probably too poor to be able to split and move the heavy stones, he was obliged to content himself with pulling down the Stûpa, and carrying off the bricks to build his own house. To this circumstance, as I believe, we are indebted for the preservation of what still remains of this once magnificent Stûpa."
While the Stûpa was being excavated on the side towards the village, the rubbish, consisting of a great mass of broken bricks and earth, was thrown out to the south-west and south-east, on the sides away from the village. The weight of this rubbish at last threw down these two quadrants of the railing, as I found that the pillars had fallen outwards with most of the rail bars still sticking in their socket holes. The rains of many successive years gradually spread a mass of earth over them, until they were effectually buried to a depth of from 5 to 8 feet.
Although only a fragment a few feet in length now remains of the Stûpa itself we know from the pavement that its shape was circular, and its general appearance we learn from the bas-reliefs of three or four Stûpas which are found amongst the sculptures, all of which present the same common features. The dome was a hemisphere which stood on a cylindrical base ornamented with small recesses for lights arranged in patterns. A bas-relief on one of the longer rails, found at Uchahara, gives a good representation of the cylindrical base, with the addition of a regular railing in the usual position surrounding the Stûpa at a short distance. On the top of the hemisphere there was a square platform, also decorated with a Buddhist railing, which supported the crowning Umbrella, with streamers and garlands suspended from its rim. Large flowers also spring from the top as well as from the base of the square summit, and a cylindrical ornament is hung in undulating folds completely round the hemisphere.
The great stone railing which surrounded the Stûpa had four openings towards the four cardinal points. It was thus divided into four quadrants, each of which consisted of 16 pillars joined by three cross-bars and covered by a massive stone coping. From the left side of each entrance the railing was extended outwards for two pillar spaces so as to cover the direct approach to the Stûpa. With these four return railings of the entrances the whole railing forms a gigantic Swastika or mystic cross, which was no doubt the actual intention of the designer.
The railing thus contained 20 pillars in each quadrant or 80 in the whole circle, including the returns at the four entrances. But on each side there was an ornamental arch, called Toran, supported on two curiously shaped pillars, which are formed of a group of four octagons joined together, and crowned by four distinct bell capitals. These four capitals are covered by a single abacus on which rests a large massive capital formed of two winged lions and two winged bulls. One of these curious pillars was still standing on the south side of the east entrance, and the excavations brought to light the lower half of the second still standing in its original position, the upper half having been broken off and carried away. The mutilated capital of the second with four winged bulls was also found in clearing away the rubbish lying in the entrance ; but only a few fragments were discovered of the horizontal stone beams which must have covered these pillars, and which form such a remarkable feature of the similar entrances to the Sânchi Stûpa.
But in the walls of a garden tank, one mile to the westward, I discovered the broken end of a stone beam, which from its dimensions would exactly fit the capitals of the gateway pillars. The end of the beam, which is straight and heavy in the Sânchi examples, is here sloped downwards, and a spiral is formed not unnaturally of the curled tail of a crocodile. Three other crocodile ends of beams were found afterwards in excavating the ruins of the East Gateway as well as a middle portion of the lowermost beam.
Other portions of the Toran or upper part of the gateway were subsequently discovered. Of these the principal piece was found built into the wall of the castle at Batanmâra. This piece formed nearly the whole of one face of the middle beam of the Toran. The Thâkur of Batanmâra kindly permitted me to take it out of the wall. The sculptured face presents a central throne with a clump of bambu trees behind, to which two leonine animals are approaching, one each side. The animal on the right has a human head and that on the left a bird's head, but the two in the middle are true lions with huge open mouths. All have thick manes regularly arranged in two rows of stiff tufts. This face of the beam is complete with the exception of a very small piece at the left end, so that nothing is lost except the hind quarters of the bird-headed lion.
The fragment of the other Toran beam, which was found in excavating the rubbish in front of the East Gateway is unfortunately short ; but as it presents both faces of the beam, the whole can be restored without any difficulty. This beam represented a procession of elephants - two on each side of the centre, where I presume there must have been a banian tree with a throne - corresponding to the bambu tree on the other beam.
From these two fragments I infer that the Toran consisted of three beams, as in all the gateways of the Sânchi Tope. My reasons for coming to this conclusion are as follows : -
1. The lion beam is pierced, both above and below, with a series of small mortice holes, 11 in number, for the reception of the tenons of other portions of the Toran. This beam must therefore have been a middle one.
2. The short portion of elephant beam shows some mortice holes above but none below. Accordingly this must have been the lowermost beam.
3. The left-hand lower fragment of the great piimacle of the gateway shows a portion of a very large tenon below, which must have had a corresponding mortice hole in the upper side of the beam on which it stood. It could not therefore have been placed on the lion beam, and consequently there must have been a third beam, of which unfortunately not a single fragment was discovered.
The projecting ends of the Toran beams have already been described as composed of open-mouthed crocodiles with curled tails. The square part of the beam, between the curved centre and the crocodile end, was ornamented with a Stûpa on one side and a temple or shrine on the other.
Of the square block, or dado which was placed between the Toran beams and immediately over the pillar, no complete example was found. But from an examination of a number of fragments I have been able to restore this member of the Toran with certainty. It presented a face of three Persepolitan half -pillars standing on a Buddhist railing, with large lotus flowers in the spaces between the pillars.
The long spaces between the central curved parts of the Toran beams would appear to have been filled with a number of small balusters and pillar statues placed alternately. Many fragments of these were dug up, some of which were found to fit one another. The pieces were accordingly glued together, and as both their tops and bottoms were sloped is was clear that they must have stood upon the curved Toran beams. On placing them along the lion beam it was found that the two kinds of balusters must have been placed alternately, as their tenons were of somewhat different sizes, and would only fit into the alternate mortice holes. Their height also was found to fit exactly with the distance between the curved beams as determined by the size of the square block, or dado above described.
These little balusters are of considerable interest, as their sculptured statues are much superior in artistic design and execution to those of the railing pillars. They are further remarkable in having Arian letters engraved on their bases or capitals, a peculiarity which points unmistakably to the employment of Western artists, and which fully accounts for the superiority of their execution. The letters found are p, s, a, and b, of which the first three occur twice. Now, if the same sculptors had been employed on the railings, we might confidently expect to find the same alphabetical letters used as private marks. But the fact is just the reverse, for the whole of the 27 marks found on any portions of the railing are Indian letters. The only conclusion that I can come to from these facts is that the foreign artists who were employed on the sculptures of the gateways were certainly not engaged on any part of the railing. I conclude, therefore, that the Râja of Sugana, the donor of the gateways, must have sent his own party of workmen to make them, while the smaller gifts of pillars and rails were executed by the local artists.
I have ventured to restore the pinnacles which crowned the East Gateway from the existing fragments, of which enough have been found to make the restoration of the great central symbol quite certain. The wheel at the top has been taken from one of the Dharma Chakras, as the end of the hanging garland shows that the symbol was crowned by a wheel. The whole symbol is of common occurrence in Buddhist sculptures and coins. The smaller symbol of the Tri-ratna, or "Triple Gem Symbol," has been restored from a single fragment of one of the bars. The existing fragment is doubtless a small one, but, like the point of an elephant's trunk, it is the significant portion from which the whole can be restored with certainty.
Toran is a well-known name at the present day for an ornamented archway as well as for the ornamental frames of wood which are placed over doors and archways at the celebration of weddings. Some of these have a single horizontal bar, some two, and others three, just like the stone Torans of the Sânchi Stûpas. In the wedding Torans the ornaments placed on the top are birds and flowers. In the religious Torans the ornaments would appear to have been confined to well-known Buddhist symbols, which occur on the old Hindu coins, and which still crown the summits of the gateways of the Sânchi Stûpa. I have [reconstructed] one of the entrances restored, with its three Toranbeams, its baluster pillars, and its crowning symbols. It is very much to be regretted that no portion of the upperToran beam has been discovered, so that the restored gateway might have been made more complete. Amongst the numerous existing fragments I found none that could have belonged to the missing beam, which has accordingly been left blank in the restored elevation.
The Pillars of the Gateway are 1 foot 4¼ inches thick, and 9 feet 7½ inches high ; the four grouped capitals with their abacus are each 1 foot 1¾ inches high, and the large single capital 1 foot 10½ inches, making the total height of the Pillars 12 feet 7½ inches. With its three Toran beams, or architraves, each gateway tnust have been upwards of 20 feet in height without its crowning symbols.
The coping, or continuous architrave, which crowned the circle of Pillars, is formed of massive blocks of stone, each spanning two intercoluminations. The blocks are upwards of 7 feet in length, with a height of 1 foot 10½ inches, and a thickness of 1 foot 8 inches. They are secured firmly to each other by long tenons fitting into corresponding mortises, and to the tops of the pillars by a stout tenon on each, which fits a socket on the under side of the coping stone. Each block is of course slightly curved to suit the circumference of the circle, and this curvature must have added considerably to the stability of the Railing ; for as each set of three tenons formed a triangle, each coping stone became an efficient tie to keep the three Pillars on which it was set in their places.
The total length of ithe coping, including the returns at the four entrances, was 330 feet, the whole of which was most elaborately and minutely sculptured, both inside and outside. As before mentioned only one coping stone now remains in situ, resting on the three Pillars of the south-east quadrant, which abutted on the Eastern Gateway. But no less than 15 other coping stones have been found in the excavations out of an original total of 40, so that exactly three-fifths of this most important part of the Railing is at present missing. My second season's operations failed to bring to light any of the missing stones, although several fragments were recovered. The value and importance of this coping will be at once acknowledged, when I mention that amongst the sculptures which adorn the inner face there are no less than nine Jâtakas or legends of previous births of Buddha, with their titles inscribed over them. But besides these Jâtakas there are no less than 10 other scenes with their names labelled above them, and about double that number of uninscribed scenes, some of which are easily identified ; such for instance as the Asadrisa Jâtaka, or legend of Buddha when he was the Prince Asadrisa; and the Dasaratha Jâtaka, or legend of Dasaratha, including the exile of Râma and the visit of Bharata to his hermitage. There is also the story of Râja Janaka and the Princess Sivala Devi, both of whose names are duly labelled above them. These human scenes usually alternate, with bas-reliefs of various fruits or female ornaments, all boldly designed, and generally well carved.
At the end of the coping stone which faced the visitor as he approached each of the four entrances there was a boldly carved Lion, with a curly mane and long bushy tail, sitting on his haunches. The remains of three of these Lion statues were found, but all were unfortunately broken, and the head of only one of them was discovered. Next to the Lion, on both the inner and outer faces of the coping, there is a kneeling Elephant, from whose mouth issues a long undulating stem, which continues to the end of the quadrant, and divides the face of the coping by its undulations into a number of small panels, each of which is filled with sculptures. On the inner face some have flowers and fruits, some necklaces and earrings, and other personal ornaments, while the rest are occupied with theJâtakas and other scenes which have been noticed above. On the outer face all the spaces marked off by the undulations are filled with repetitions of the same elaborate representation of a full blown lotus flower. This broad line of bas-reliefs is on both faces finished by two rich borders, the lower one consisting of a continuous row of bells. The carvings are bold and deep ; and where not injured by actual breakage, they are still as sharp and as perfect as when first set up.
The Pillars of the Bharhut Railing are monoliths of the same general pattern as those of other Buddhist Railings. They are called thabho throughout; the invariable ending of the record of a "Pillar gift being either thabho dânam ordânam thabho. The word is the Pali form of the Sanskrit Stambha a pillar. They are 7 feet 1 inch in height, with a section of 1 foot l0½ inches face for sculpture, by 1 foot 2½ inches side for the mortises of the Rail-bars. The corner pillars at the entrance are 1 foot 10½ inches square, which is the very same section as that of the Railing Pillars of the great Sânchi Stûpa. The Bharhut Pillars are, however, 1 foot less in height. The edges of all of them, except the corner Pillars, are slightly bevelled on both faces, and they are ornamented, after the usual manner of Buddhist Railings, by a round boss or full medallion in the middle, and by a half medallion at top and the same at bottom. All of these medallions are filled with elaborate sculpture, chiefly of lotus flowers, or of flower compositions. But there are also several of animals, and a considerable number of scenes taken from Buddhist legend and history. A few have single figures either of Yakshas or Yakshinis, or of Devatâs or Nâga Râjâs, and in one instance of a soldier. Several of these single figures unfortunately have no inscriptions by which to identify them.
Amongst the sculptured scenes of the Pillars there are several Jâtakas with their titles incribed above them. The conception of Mâyâ Devi, with the approach of the White Elephant is also suitably labelled. There is besides a curious view of the Tikutika, which seems to represent the world of Serpents and Elephants, with its name duly inscribed above it. And lastly there are representations of the Bodhi trees of six different Buddhas with their respective names attached to them [...]
The scalloped or bevelled edges of the Pillars are also sculptured with various ornaments, which add greatly to the decorative enrichment of the whole Railing. These consist chiefly of flowers and fruits with human figures, both male and female, standing on the flowers, with their hands either in an attitude of devotion, or reaching upwards to the fruits. On some Pillars the flowers bear Elephants, winged Horses, Monkeys, or Peacocks, while Parrots and Squirrels hang from the branches and nibble the fruit.
The ornamentation of the corner Pillars of the entrances is quite different from that of the others. The Pillars of the inner corners generally bear figures of Yakshas and Yakshinis, Devatas, and Nâga Râjâs to whom was entrusted the guardianship of the four entrances. Thus at the North Gate there are figures of Kupiro Yakho, or Kuvera King of theYakshas, and of Chandâ Yakhi ; while at the South Gate there are figures of Chulakoka Devatâ and of the Nâga Râja Chakavako. On the two outer corner Pillars there is a quite different arrangement. The faces of these Pillars are divided into three compartments or panels by horizontal bands of Buddhist Railing. Each of these panels is filled with sculpture representing some scene or legend in the history of Buddha. Several of these are extremely interesting, as the inscriptions attached to them enable us to identify the different stories with the most absolute certainty. Amongst these curious records of the past is a scene representing the procession of King Ajâtasat on his elephant to visit the shrine of Buddha's foot prints, which is appropriately labelled Ajâta Satu Bhagavato vandate, that is "Ajâtasatru worships (the foot prints) of Buddha." Another interesting scene, which represents the Nâga Râja Erâpatra kneeling at the foot of the Bodhi tree, is labelled in a similar manner Erapato Nâga Râja Bhagavato vandate, or "Erapatra Nâga Râja worships (the Bodhi tree) of Buddha." Another scene of great interest represents the Râja Prasenajita in a four-horse chariot proceeding to pay his devotions at the Shrine of the Buddhist Wheel Symbol, which is labelled Bhagavato Dhama Chakam, or "Buddha's Wheel of the law." Other scenes present us with views of the famous Bodhi tree of Sâkya Muni, and of the Banian tree of Kâsyapa Buddha being worshipped by wild Elephants, both sculptures being duly inscribed with their proper titles. Lastly, there is a scene representing a dance of Apsarases, with the names of four of the most famous of those heavenly nymphs attached to the four dancers.
Altogether 35 Pillars, more or less perfect, have been found on the site of the Stûpa, along with numerous fragments of others. Six other Pillars were discovered at the neighbouring village of Batanmâra and no less than eight more at Pathora, making a total of 49, or considerably more than one half of the original number of 80. I think it is possible that some more Pillars may yet be found about Pathora ; but they will most probably be split down the middle, and their sides cut off, to fit them as beams for present buildings. Four of the eight which have already been seen at Pathora were found in this state.
The Stone Bars or Rails are of the same pattern as those of the Buddhist Railings at Buddha Gaya, Bhilsa, and Mathura. They measure 1 foot l¾ inches in length by 1 foot 10½ inches in breadth, with a thickness of 6 inches. The dimensions of the Bars of the great Sânchi Railing are 2 feet 1½ by 2 feet 1½ by 9½ inches. The Bharhut Rails are therefore very nearly of the same size, the chief difference being in their inferior thickness, which makes the curved surface very much flatter. The Rails have circular bosses or medallions on each side, which are sculptured with various subjects similar to those of the Pillar medallions. Amongst them, however, there are very few Jâtakas. But they present us with several humorous scenes, and with a very great variety of flowered ornaments of singular richness and beauty [...]
The total number of Rail-bars in the complete Railing was 228. Of these about 80 have been found, of which six are at the neighbouring town of Uchahara. As they weigh only about two maunds each their removal was easy, as a single bullock would have been sufficient to carry off one Rail, whilst a camel might have taken three.
The Rail-bars of the entrance, owing to the wider intercolumination of the Pillars, were considerably longer than those of the main Railing, the side openings being 2| feet and the front openings 3½ feet wide. The 19-inch round medallion which was sufficient to fill the surface of a 23-inch rail, would appear to have been considered too meagre for the decoration of the longer Rail of 30 to 40 inches. The round medallion was therefore changed to an oblong panel 25 inches in length which covered the greater part of the surface. I have seen only two of these long Rails, one of which I found in the village of Bharhut, and the other in the neighbouring town of Uchahara. The latter has been ingeniously split down the middle, and the two sculptured faces are now utilised as the ornamental capitals of the Pillars of a small Dharmsala erected by a Gosain. The sculptures of these long Rails present only religious scenes, such as the worship of the Stûpa, the Bodhi Tree, and the Dharma Chakra.
From several of the inscriptions we learn that these Rail-bars were appropriately called Suchi or "needles," a name that must have been bestowed upon them from the duty which they had to perform of threading together the Pillars by passing through their mortises or eyelet holes. One of these inscriptions may be seen in the sketch of theLatuwa Jâtaka, which is also inscribed with the name of the donor, ending with the words dânam suchi. Other examples give suchi dânam which is the more common form. It seems probable that in the former cases the inscriptions originally ended with dânam, and that the nature of the gift was afterwards added at the request of the donor. There are several similar instances of this kind of addition in the "Pillar gifts," which read dânam thabho as well as thabho dânam.
Between the magnificent Railing and the Stûpa there was a clear space of 10 feet 4 inches wide for the perambulation of the pilgrims round the sacred building. The whole of this space was covered with a thick flooring of lime plaster, which has lasted well even to the present day. The outer edge of the floor was finished by a line of curved kerb stones, cut exactly to the circumference of the inner circle of the Railing ; and the pillars were set against the kerb stones which just touched the diameter of the lower half medallions. The foot of each Pillar, which was quite rough, rested on a square block laid directly on the earth. The terraced floor was continued all round the outside of the Railing for a width of several feet. Here some traces of brick walls were found, as well as some Votive Stûpas of stone. These scattered foundations would appear to have been the plinths of Votive Stûpas and other small objects.
The excavation also brought to light the remains of a second stone Railing of much smaller dimensions than the Inner Railing. Only two Pillars were found, and only four pieces of the curved stone plinth in which the Pillars were fixed. But no less than 10 specimens of the curved coping stones have been exhumed, and all in positions outside the line of Inner Railing, which shows that they must have belonged to an Outer line of Railing. These coping stones are quite plain, but there is no mistaking their purpose.
At first I took them for outer kerb stones, but the mortises on their under sides showed that they must have formed part of the coping of an Outer Railing. The Pillars of the Great Railing in falling outwards overwhelmed the Outer Railing wherever it was still standing, as several pieces of the outer coping were found beneath the fallen Pillars of the Inner Railing. There is, however, good reason to believe that the greater part of the Outer Railing had already been removed long before the excavation of the Stûpa in the last century, which caused the overthrow of the Great Railing. The only two Pillars yet found were discovered in two of the adjacent villages where they have been worshipped for many years on account of the figures sculptured upon them. There must have been about 240 of these small Pillars, and it is difficult to believe that so large a number could have been utterly destroyed. They were most probably split into two pieces, and then used as building stones with the sculptured faces turned inwards. The entire disappearance of the Rail-bars is also very mysterious, as there must have been about 750 of them - each being 18 inches long and 7 inches broad. Of the two Pillars that have been found one belongs to a corner position and the other to a middle place. They are both 2 feet 1 inch in height with a breadth of 7 inches. As the plinth was 7 inches in height, and the coping the same, the total height of the Railing was only 3 feet 3 inches. The corner Pillar has a single human figure on each of the two outer faces, and the middle Pillar has a similar figure on its outer face. The figures are standing fully draped with their hands joined in respectful devotion. I believe, therefore, that both of these Pillars must have belonged to one of the entrances, and that the figures were placed on the adjacent Pillars as guardians of the Gateways, while the Pillars of the Railing itself were perhaps quite plain.
Respecting this Outer Railing I have a suspicion that its erection was necessitated by the gradual accumulation of the remains of many buildings around the Great Railing ; and consequently that it must be of a much later age. But however this may be, it is quite certain that the accumulation led at last to the necessity of adding a flight of steps, at least on the western side, where I found a solid stone ladder 3 feet 1 inch in width. As this ladder still possesses seven steps of 10 inches each, the height of the accumulated rubbish, from which the visitor had to descend into the area of the Stûpa Court, was certainly not less than 6 feet. Where this ladder was placed can now only be guessed, and my conjecture is that it probably occupied the actual entrance between the two lines of Railing [...]
Amongst the fragments collected from the excavations there are pieces of two stone Pillars of different dimensions, and with a different arrangement of the medallions from those of the Great Railing of the Stûpa. Both of these pieces are inscribed, but the letters do not differ from those of the other inscriptions except in being much thicker and more coarsely executed. The medallions are placed much closer together, within 6½ inches, so that unless there were two whole medallions as well as two half medallions, these Pillars must necessarily have been much shorter than those of the Railing. But as the remains of one of the medallions shows a diameter of 19 inches these Pillars must have been of the same breadth as those of the Railing, and therefore most probably of about the same height.
I do not, however, believe that they had any connection with the Great Railing itself, but that they belonged to some other distinct enclosure, which may have surrounded a Tree, or a Pillar, or a Dharma Chakra.
Their inscriptions do not throw any light upon the position which they may have occupied, unless the word âsana, a "throne" or "seat," may refer to the famous Vajrâsana, or Diamond Throne of Buddha. The inscription in which this word occurs has lost the first letter of each of its two lines, but they may be readily restored as follows :
(Ba) hu hathika âsana - 
(Bha)-gavato Mahadevasa -

It is possible, therefore, that this Pillar may have formed part of the Railing surrounding a Vajrâsan. It is certain at least that the inscription does not refer to the medallion below it ; firstly, because it is placed far away from it, immediately beneath the upper ornament ; and secondly, because enough yet remains of the medallion to show that it was a large lotus flower. In two other instances where the words bahuhathika are found, they clearly refer to the "great herd of Elephants," which appears in the sculpture. Here, however, they are placed immediately beneath a row of human hands, which suggests the probability that bahu hathika may refer to the "many hands" of the sculpture.
Similar rows of human hands are found in another sculpture, which apparently represents a row of four altars or seats placed inside a Temple. I think it very probable that these also are thrones or seats of the four Buddhas to whom "many hands" are held up in adoration. If this explanation be correct then the inscription above quoted must refer to the number of hands lifted up before the Throne (âsan) of Bhagavata Mahâdeva. The Vajrâsan, or Bodhimanda as it was also called, was the name of a seat on which a Buddha had obtained his Buddhahood. This Throne was an object of great reverence, and is frequently represented in the sculptures. I believe that the middle and lower bas-reliefs of the Pillar on which Ajâtasatu's name is inscribed present us with actual representations of the Vajrâsan, or Seat of Sâkya Muni, with his footprints on the step below. The Throne seems also to be represented in all three of the right-hand scenes of the same Pillar, under the shadow of the Bodhi tree, which was omitted in the other scenes for want of room. The Vajrâsan of each different Buddha is also represented under the shadow of its appropriate Bodhi tree in the special scenes which are inscribed with their respective names. In two of these sculptures the seat is supported on Pillars, which very forcibly illustrates my suggestion that the broken Pillar with the inscription containing the word âsana was most probably one of the supporters of a Vajrâsan or Throne of Buddha.

S. Kalyanaraman
Sarasvati Research Center
March 24, 2016



Subsuming India in Islamic civilization (Sheldon Pollock, S Asia studies faculty), distorting history in school texts -- Vamsee Juluri

$
0
0
  1. Why South Asia Studies Faculty Are Wrong about Hindu “Revisionism” and Indian History in California’s Schools

     03/24/2016 10:07 am ET | Updated 9 hours ago


    • You have probably seen two very different aspects to the whole debate. On the one hand, you might recall the faces of anguished parents and children coming to testify before officials in Sacramento year after year about how demeaning, discriminatory, and inaccurate the depictions of their identity and culture is in the books (watch some of these children’s testimonials on this video here).
      On the other hand, you have probably heard something very different too; that the demands for changing these depictions is part of some sinister campaign to offer a “revisionist” history of India by “Hindu Nationalist” groups. You might have seen phrases like “Hindu extremist” and “Hindu fundamentalist” being used, and allusions to various notorious instances of other religious fundamentalist groups eradicating science and truth from the curriculum from around the country and the world.
      Let us examine some of these alleged “Hindu fundamentalist-extremist-revisionist” changes being sought in middle school history lessons:
      1) Are Hindus asking that California should teach middle school children that the world was created by Lord Brahma? 
      2) Are Hindus asking that history lessons should say that Hindus are God’s chosen people and the non-Hindu groups are inferior?
      3) Are Hindus insisting that California give special treatment to Hindus and say only nice things about them and then say harsh things about other religions?
      Are they really pushing some kind of unscientific, fundamentalist, supremacist, agenda into California schools?
      I have been following the controversy for ten years now, and the answer to these questions is clearly “none of the above.”
      What exactly then are many diverse organizations, parents, and scholars asking for? Having read through most of the requests considered (and almost entirely rejected) by the Instructional Quality Commission in its recently concluded
      review of the History Social Science Frameworks draft, I can say that there are only three broad types of requests (you can examine several edits proposed by Hindu groups and parents in the document linked in this paragraph; the India/Hinduism parts start around edit number 2400):
      1) Can you stop perpetuating the colonial-era myth about Hindus being the invaders of India and at least note that the Aryan Invasion Theory is no longer accepted as uncontested truth?
      2) Can you stop ignoring several millennia of Indian and Hindu history, thought, philosophy, art, architecture, astronomy, math, science, yoga, Ayurveda, statesmanship, ethics, and cultural expression and can you stop carrying on with your condescending, colonial-era fancy of the sort that deems all non-European people as having no agency and accomplishments at all?
      3) And can you please stop singling out California’s Hindu children for condemnation as somehow being innately casteist and sexist because of their very identity while the role of other religions in worldwide genocide and imperialist is sanitized?
      If you are wondering why something so straightforward has become so complicated, it is because of one of the most vexing and bizarre town-gown problems in recent times. A group of South Asia Studies professors continue to think that none of the above concerns are valid, and an entire mass movement of parents, students, and scholars that has lasted one whole decade now is nothing more than a Hindu nationalist “revisionist” conspiracy. What, specifically, do the professors say (read all their submissions and other documents here)?
      1) They say that it is true no scholar takes the Aryan Invasion theory any more, but they still stand dogmatically by something called the Aryan Migration Theory (not even allowing a mention of reasonable scholarly challenges to it). So, by implication, Hinduism sort of isn’t Indian, and “migrated” into India and sort of “colonized” everything (the tone of the History Social Science Framework narrative as it is now).
      2) They say it’s revisionism and an injustice to India’s marginalized communities and women to change any references to how caste and gender are depicted in the curriculum, even if these references aren’t exactly precise, and even if these changes might actually help elevate the role of lower castes and women in India’s past!
      3) They say Hinduism wasn’t really an organized religion till the 13th century and is probably not an organized religion even now. So they have recommended, and the commission has accepted, that Hinduism in ancient times will be referred to henceforth as “religion of ancient India.” (But even though they say Hinduism didn’t really exist, they will reject any changes that suggest that caste wasn’t rooted in religion).
      4) Finally, and this is a somewhat startling bold and new position, they say that India didn’t really exist before 1947, so they prefer to have students use the phrase “South Asia” for lessons about India before that time. So the lesson on Ancient India will now be called Ancient South Asia (except when they read about Hinduism in ancient South Asia now it won’t be called Hinduism but religion of ancient India).
      It is not my intent to make my colleagues’ positions seem more absurd than they are. But even after acknowledging their good intentions of fighting revisionism, it does seem that they, and the commission which has accepted 62 changes to the History Social Science Framework from them, 36 of which simply have to do with eliminating India are about to create a long nightmare of endless absurdity in California’s history classrooms.
      Who is being revisionist here? A community trying to fight off colonial-era myths about it being taught as fact and history, or a group of scholars deploying the privilege of their positions to assert a dogmatic theory about India never having existed before 1947 over children?
      Another cruel irony here is that despite all their uninformed slandering of the Hindu school children, parents, scholars and volunteer-activists as Hindu nationalists and revisionists, and despite all their claims that they are doing this for the sake of “lower caste” groups, the South Asia scholars’ campaign has left us with some very unpleasant losses as far as the representation of lower-castes and women actually go!
      For example, the names of Valmiki and Vyasa; the two names every Indian school child knows as the authors of the great epics Ramayana and Mahabharatha, respectively, will be deleted because the line had noted they were not Brahmins by birth and that would have contradicted the South Asia scholars’ beliefs about the role of caste and birth (see edits 2482 and 2511 here). The scholars, it appears, would rather lose the chance for thousands of children to learn that the two greatest epics of Indian civilization were written by people born into lower-caste all in the name of empowering them.
      And it may be noted that this, and several such changes about expanding the representation of lower castes and women in the lessons, were actually made by supposed Hindu nationalist organizations!
      All the facts in this situation suggest that there is a very basic misreading of positions by a part of the field of South Asia Studies today. For them, it is not really any extremist, supremacist, or fundamentalist claim that makes someone an extremist or “Hindu nationalist” but just the mere act of subscribing to the fact of the existence of India and Hinduism!
      Why are the South Asian Scholars out of touch, despite their learnedness, with reality? One reason is that they have failed to engage critically with the way they have been dealing with questions of power and identity. They study orientalism and colonialism when it comes to the past, but when it comes to the present, they do not try to see how much a long-colonized people can still be suffering from its legacies. They do not see a need to fight orientalism in their own academic paradigms, rooted in the privileged halls of Western academia, and crushing the hopes and dreams of a postcolonial people in a minority situation again and again. Instead, they fantasize that somehow Hindus are the colonizers and orientalists, and set out to destroy every little bit of goodness we struggle to still keep alive in this world.
      (Please see and sign the petition against the removal of India which has been signed now by over 17,000 people in less than five days, here)
    1.   Retweeted
      Ambdedkar called it India, nothing else but India.WhoR these South Asian fac who think they can override constituent assembly?
    2.   Retweeted
      How do these South-Asian faculty became profs in the first place? They seem to suffer from extreme racism..


    3.   Retweeted
      Does the South Asian faculty group have no shame?


    4. Committee itself changed mind on accepting this S Asianist change on removal of India here
    5. This S Asianist distortion is rejected (wanted to erase India and subsume into sweeping 'Islamic Civilization')
    6. Now debating S Asia whitewashing of Turkish conquest as expansion. Whitewash accepted :(
    7. Ahimsa stays! Thank you.
    8. Now debating S Asia deletion of line on 'hinduisms profound acceptance of religious diversity..'
    9. Congrats S Asia Faculty: board agreed on deleting that Vyasa Valmiki were born to lower castes as you said. That's how you support Dalits..
    10. Chair: why did it you take out river that was imp to people (Saraswati). Writer: uh, I defer to s Asia experts...
    11. Chair of IQC trying to be reasonable. Others on board look hell bent on calling even naming Hinduism 'privileging' it!
    12. IQC speaking on S Asia edits now, praising S Asia faculty big time. Saying 'India' still there (not saying mainly caste).Erasing Hindus.
    See links:

SUNDAY, FEBRUARY 05, 2006

Prof. Witzel Wins Dharma Debate!



Congratulations to Professor Witzel! At a debate conducted by the "dharma" student organization at Harvard University on February 3, Professor Witzel brilliantly fought back against a determined effort to unsettle him by throwing deep Sanskrit sentences at him. IRFAN has some difficulty in getting the audio tapes of this meeting and transcribing what was on it (there seemed to be a strange sound like that of 75 people giggling at once..) but we managed nevertheless, and bring you the precise, unedited version, EXCLUSIVE TO IRFAN.

First, in Professor Witzel's own words at IER:
"Ze Hindootvadis are trying to test me! Ihren sprechen im das Sanskrit und Ich repliert im das Sanskrit. Dumbkopfen Braminen vere showing off zeir zuperiority! To ME! An ARYAN!

Way to go, Prof. Witzel! Showed them, didn't we?

IRFAN has obtained an exact transcription from video of the event.

At 7:03:03:02 - Professor Witzel is speaking. Sounds like: "Zees natives are all ze accountanten und engineeren. Ze are not like me! Ich hab spent funf jahren im das Nepal und ich bin sie greatest expert in ze entire WELT! Ich bin ein Linguist!" 

7:03:45:04 - minor disturbance in audience. A mother seen grabbing for , but missing, her brat, age circa 5, wearing uniform of Hahvahd Wunderkindergarten and DayCare Center. Brat jumps up, and yells:

"TERA FLY KHULA HAI!" 

7:03:46:15: Professor Witzel: Pauses, looks straight at brat. Smiles. One can almost see the brilliant Linguistic Brain spinning at Hyperdrive, interpreting, sorting, placing, dissecting, analyzing, and coming up with the super deduction.

7:03:46:20: Pindrop silence broken by a few inexplicable giggles around the room.

7:03:47:30: "Aham Arya KULA Chakravathin Asmi!" 

7:03:47:36: Pindrop silence erupts in wild cheers! People laugh out loud from joy! papers and books tossed into the air!

7:04:02:20: Audience settles down a bit. Professor Dino Eek rushes out with a "Peetambaram" (yellow turkey towel with a giant "HOLIDAY INN" printed on it) and wraps it around Prof. Witzel's waist as a mark of honor and respect for so brilliantly winning that debate with the kindergartner. Embarassed mother lifts brat by the waistband and carts him out of the hall!
********************************************

That was not all...

7:43:21:20 Professor Witzel was just finishing recounting his experiences in Nepal, and saying: "I veesh I could hab stayed in ze Katmandu for ze long zeit!" 

Interruption: A hand sticks up. Professor Witzel points to the questioner.

Questioner (a 4th-grader from Cambridge Elementary):

"Hey, mister! My older brother told me to tell you:

'Jo Kaatmandoo mein gandoo
woh Leiden aur Boston mein bhi gandoo" 


Pindrop silence. A few sharp intakes of breath.

7:43:30 Professor Witzel has finished parsing, dissecting, deconstructing and linguisticizing that, and understood the very origins of that Sanskrit "sloka" perfectly. It is from the Rig Veda. Composed on the shores of the Black Sea, which is not far from the Black Forest, in 1221 BCE. Calls for an appropriate response:

Professor Witzel: "Bhavitavyam bhaved eva. Aham WitzelaH Asmi".

Audience erupts again. Wild applause at this beautifully simple, lucid answer. Thoroughly defeated in debate, the stunned kindergartner is dragged out of the hall by the ear, by his irate Big Sister.

Way to go, Professor Witzel! Try to stump you with dem long, complicated Sanskrit quotations, will they? Heh-heh!

IRFAN adds:

Please don't believe reports by the Hindutva that Herr Doktor Witzel, Wails Professor of Sanskrit at Harvard University, was crushed in a debate on his area of competence by a *****drumbeat**** 23-YEAR-OLD BUSINESS STUDENT ********** AN "ACCOUNTANT"!!!!***

9 COMMENTS:

Anonymous Anonymous said...
Hilrious. Harvard should be charging for such events rather than serving free saffron mango lassi and samosas. With a prize clown on payroll, Harvard's sitting on a gold mine. I can now understand as to why Harvard didn't fire him over those racists remarks.
FEBRUARY 05, 2006 1:05 PM
Anonymous Anonymous said...
In other news, spiritual leaders of Buddhism, Jainism, and Sikhi are getting insulted at the special favours shown to Hindus. They are all demanding to be shown the light by Herr Witzel and (Frau Doniger too). Only through the deep and insightful explanations of Witzel and his deputies can other Indian-origin religions hope to understand their scriptures.
FEBRUARY 05, 2006 2:18 PM
Anonymous Rajan P. Parrikar said...
Witzel wins! Wow! Farmer must be shitting bricks of joy!
FEBRUARY 05, 2006 4:49 PM
Anonymous Vasuvaj said...
Enjoyed reading this article.

Aparah kashcit prashnah:

Are IRFAN and Arun Bernard Vajpayee the same person?
FEBRUARY 05, 2006 8:10 PM
Anonymous Anonymous said...
Arun Vajpayee is the Brave California Graduate Student whom Professor Witzel and Professor Farmer, and India's Most Famous Histerian, Dr. Romilla Thapar, all know very well. This was made very clear in Professor Farmer's initial post circa Nov. 7, where he introduced Arun Vajpayee. Surely you jest, when you suggest that someone so well-known to Professor Farmer can be this poor sod IRFFAN, who can only admire Professors Witzel and Farmer from afar!
FEBRUARY 07, 2006 10:01 AM
Anonymous Ajay S. said...
Could you post details (or URL) of the debate between the business student and Witzel?
FEBRUARY 07, 2006 12:37 PM
Anonymous Anonymous said...
Aha! A Hindutvadi! Want to discuss ONLY the 59 minutes of debate between poor Professor Witzel, who was being continuously booed by the Hindutva audience, and the trained "student" who was NOT a linguist or a Leading Historian, who had memorized everything and recited by rote? We have no time to post such things, as Professor Farmer said. Has it been posted on "Indo-Eurasian Research Forum" yet?

I will just say that Professor Witzel was so badly treated by the Hindutvadis of "Dharma" that he had trouble remembering if Krishna was Rama's sister or step-sister, in the Rig Veda. According to Prof. Witzel, "The Scholarly evidence ist gibt by das sloka:

"Seeth ko Rama Kaun Thi?

Q.E.D."

Would it be OK if we instead posted the debate between Walter Mondale, Dumbass Sanskrit Professor at Harvard, and Ronald Reagan, Business student from California?

-IRFAN
FEBRUARY 07, 2006 1:31 PM
Anonymous Anonymous said...
hahaha, what a joke by Witzel
FEBRUARY 07, 2006 5:41 PM
Anonymous Anonymous said...
smh...more people hating on a bruder...sad
MARCH 24, 2009 1:27 PM

MONDAY, JANUARY 16, 2006

Professor Witzel leads edits of California Textbooks

Great News! Attached is the precise list of edits approved by the California Curriculum Review board, on December 2. As you can see, Professor Witzel is the leading authority who has been pressing all along for changes to the Middle School textbooks, and the Board has agreed with him on every item, and rejected most of the demands of the Hindutva. Congratulations to Michael Witzel and Steve Farmer for this brilliant achievement. Please circulate this widely. The document is provided by the FOSA, which is sponsored by the Inter Services Intelligence of Pakistan, the US' Greatest Ally in the War on Terror. We understand that the California State Board of Education's Tom ***** passed this on to the ISI, who gave it to the FOSA. We are proud that IER has such excellent International contacts with our allies!

TUESDAY, JANUARY 03, 2006

Hon. Associate of Economic History Dr. SUDHA SHENOY of UNIVERSITY OF NEWCASTLE, on why Americans are too stupid to diagnose Hindu Uppityness:

"Before 1947, US immigration policies were so restrictive, barely a handful of Indians got in. The tiny quotas were filled for years, even a decade ahead.

Indian (& Asian) immigration could take off from the later 1960s onwards, because immigration regulations now allowed in migrants with technical skills. Hence the huge numbers of technically highly trained Indians in the US. Business migrants were also now allowed in.

In both groups, many came from Indian backgrounds where they learned English as a necessary tool only, & had little or no contact with the wider culture, literature, etc. So they have an excellent technical training/business acumen, but hardly any wider _education_. Naturally they take in Hindutva doctrines completely uncritically: they do not have the foundations to even recognise that such notions have to be considered sceptically. "


Yes, Memsaheb Sudha! These Uppity Natives have to be put in their propah places, Memsaheb!

Dr. Shenoy represents the cream of IER’s international expertise,and as one of the leading economic history teachers in Australia, is clearly more competent than these lay Americans, to decide what should be taught to their American schoolchildren.

4 COMMENTS:

Anonymous Anonymous said...
FEBRUARY 03, 2006 6:07 AM
Anonymous Anonymous said...
Very observant of Dr. Shenoy, and observed by those of us around the world of the Indians everywhere we have lived. This is a growing problem of Indians using the ancient texts such as the "Manu Smirtri" which is Brahmins' original oppressive document as do other religions using Bible and Koran to assert their nationalist and fundamentalist ideologies. Hindutva must be stopped by western nations as well as all other backward ideologies that impose separateness. When will human beings realise we are the same and embrace one another?
JANUARY 04, 2007 10:52 AM
Anonymous Anonymous said...
Hello Anonymous,
Manu Smirty must have been written by Mr. Smutty, Manu Smriti on the other hand, that is something else. So you probably got your dogmatic doctrines mixed up!

Well, lucky you, being able to communicate in lousy English (just a tip, but you need to brush up on your articles) with the non-oppressive Dr. Shenoys of this world!

Why Indians choose to kick themselves in the butt by degrading their own, I wil never understand. Something to do with the inferiority complex forced onto us by years of invasion, followed by years of colonisation.

Dirty us, reading Manu Smutties, Manunited, Manu Mirchi, Man-u-r-so-irritating, sorry, can't remember which one it is.

A big hug and kiss from an ignorant fellow human whose eyes just got opened to those evil Brahmins who oppressed the country, and kept the others from getting access to Moksha, unlike the nice Koranis and Biblies, who asked all others to join them in their ascension to Paradise (well, not always politely, but ok, the ends justify the means, do they not?)
APRIL 01, 2007 2:18 AM
Anonymous Anonymous said...
Dr. Shenoy surely is judgemental. I am unsure how scientific Indology is? Do they really formulate testable hypothesis and test them rigorously?
FEBRUARY 16, 2010 2:29 PM

WEDNESDAY, JULY 08, 2009

Leading Indologist Wins Admission to Sanskrit Kindergarten


In a major victory for the Indo - Euracist Research group, Herr GruppenFuhrer has been admitted to the Sisu Vihar Daycare Center in Chennai, India, properly known to all leading Indologists as "Madras Sanskrit College" in Pico's 900 Theses.

But we will let the ever-fawning Irffawn have the pleasure of gloating about this great success.

We: Irffan, you sounded so breathless on the phone. Please tell us what is so exciting.

Irffan: Herr Doktor Indologielehrer Professeur M. Witlez, after his great victory in the Harvard Donkey Trial (see previous post), has gone on a Victory Tour to India. What can be more exciting? Georgia Bush visiting Iraq? Jimmy Carter in Iran?

We: You mentioned something about an "Ashwamedha Yaga", (Ed. note: Since we are dealing with IER experts - see what happened when Irffan sent out a Survey on Indian History to them - we thought some basic explanation would be in order ). We learned from our inferior Indian teachers that this was a triumphal expedition where a great Emperor sends an Imperial horse (Ashwa) to run free through the neighboring lands, challenging anyone there to catch and tie up the horse, on pain of triggering war with the Imperial Army. Is Herr Witllez' tour an Ashwamedha Yaga, Irffan?


Irffan: Dumbkopf! I said "ASS-warm-day Yaga"! This is when a Harvard Professor goes on a Lecture Tour of another country, challenging the ignorant natives there to ask him questions. You should KNOW by now, that there were NO horses in ancient India, until the Aryans brought them from Central Asia in 600AD. How can you Hindus still be so stupid and empty?

We: Sorry, Irffan, we are HIINAs. Proud but Empty, in the hallowed words of Herr Professor DoktorIndologie Michael Witzel in his famous posts on the IER, now revealed in his latest Best-Seller: "MY SECRET DEPOSITION BEFORE THE FEDERAL COURT OF CALIFORNIA"(Indo-Euracist Books, 2009, $2.00).
But a small question, Irffan, if we may: In the Ashwamedha Yaga, the horse (ass, I mean!) is accompanied by a small army to see that the horse comes to no harm. Did Professor Witlez have a goon squad to protect him from the questions thrown at him by hostile natives?

Irffan: And don't you forget that you are HIINAs! Of course Herr Witlez had protection! Do you think ze Harvard Professor would get on a stage without such protection? At each of his speeches, there is a large Police contingent surrounding the lecture hall to stop Hindootvadins at the gate. Inside, he has a protective circle to make sure that no questions are asked during or after his speeches. If he feels heat on his ..well.. (horse), he immediately leaves the place saying: "That eez eet for ze day! I have ze plane to catch! Auf Wiedersehen - and that I hope is NEVER!" That's why it's called an AssWarmDay Yoga.

We: But.. how did this fail at the Harvard "Dharma" debate, Irffan? (see "Witzel wins Dharma Debate")

Irffan: Hanswurst! Esel! How dare you remind me of that horrible experience! We thought that this was INSIDE Harvard, all the students are supposed to be there to get easy A grades without learning anything or asking questions. But some Hindootvadin kindergartners crept into the student organization and it was a nightmare. It was almost as bad as the Deposition before those loonies from California. The arrogance of that lawyer!

We: Thank you, Irffan. Would you care to expand on Herr Witzel's latest book, "MY SECRET DEPOSITION..."?

Irffan: Achtung! I have an important call from ze Dalit Christian Church for the Conversion of Heathen Sheep ... er... I mean Buddhist Pagoda of course! Zis Interview ist finis. More next week, maybe.... "Halloooo! Zis is Irffan, your loyal Conslutant. How may I be of service? Can you advance my fee please?.. "

We: Irffan: From the photo it looks like it was raining heavily in Chennai ? Is that the Protective Retinue of Indologists and Sanskrit College Deans following the Professor in the AWMD Yoga?

Irffan: WHAT! Are YOU still here, listening in on my phone call? GET OUT!!!!!

We: Auf Wiedersehen, Irffan!

42 COMMENTS:

Anonymous Anonymous said...
Very educational indeed. The Indology Horse (I mean Ass) from Harvard seems to be bravely negotiating the floods in Madrass with the loyal Native in tow.
Are you now located in Madrass now, Irffan? What happened to your visa to Aryantina?
JULY 09, 2009 8:29 AM
Anonymous Anonymous said...
I wonder if the term "Horse" is actually a bastardisation of "Harvard Arse"? Any comments, O Learned Horse's Ass Historian, Irffan?
JULY 09, 2009 8:31 AM
Anonymous Soncho Panzer said...
Excellent question, my dear Anonymous. That will surely make an intriguing research topic for Romila and Shengde as they polish Harvard Arses in their spare time (weekend fun onlee, tut tut).
AUGUST 27, 2009 1:48 AM
Blogger 奇怪 said...
Care killed the cat. take care yourself.........................................
MARCH 02, 2010 9:37 PM
Blogger 點至 said...
I love readding, and thanks for your artical.........................................
MARCH 20, 2010 9:00 AM
Blogger 茂一 said...
MARCH 30, 2010 11:36 PM
Blogger 黎仁南 said...
你不能和一個握緊的拳頭握手........................................
APRIL 09, 2010 1:25 AM
Blogger 怡帆 said...
APRIL 18, 2010 5:57 AM
Blogger PorshaCoghlan梁子珠 said...
thank for share, it is very important . ̄︿ ̄
APRIL 25, 2010 10:05 PM
Blogger A22laynaGainer1104 said...
我來湊熱鬧的~~^^ 要平安快樂哦........................................
APRIL 25, 2010 10:07 PM
Blogger ZenaT_Pinter2284 said...
做好事,不需要給人知道,雖然只是一件微不足道的事,但我相信,這會帶給我快樂。 ..................................................
MAY 01, 2010 9:52 AM
Blogger 林60102asai_sistrunk said...
MAY 06, 2010 5:28 PM
Blogger roh0218_g said...
MAY 06, 2010 5:28 PM
Blogger 黃k0822oryb_card said...
MAY 12, 2010 7:21 AM
Blogger 雅雯ChasityK_Oyl said...
請繼續發表好文!加油加油再加油!........................................
MAY 23, 2010 2:25 AM
Blogger 奎峰 said...
黑色豪門企業綜合娛樂論壇 ez洪爺的家 嘟嘟情人色網dvd hot辣妺視訊網 限制性漫畫 一夜情人視訊 av1688大天使娛樂網 bt成人網 go2av成人聊天室 免費a長片線上看,女優影片 無碼 av影片 美眉 美女 聊天室 遊戲區18成人http 17hi tw 情色聊天 百分百貼圖區亞洲avdvd 免費視訊聊天mm17i 情色a片 88天下淫書,少年阿賓系列小說,中文情色文學小說 0401線上影城 視訊做愛 杜蕾斯成人 亞洲辣妹妹影音視訊聊天室 美女聊天室麗的情色小遊戲 韓劇人妻的秘密85cc影城 playboy國際中文網 免費影音視訊hibb 6k情人網暗戀視訊 免費視訊4h 無碼av女優微風成人區 甜心寶貝直播貼片aio交友愛情館 xvediox免費影片 視訊交友520show net 視訊美女聊天 kk 台灣kiss911h影片線上a片 aaaa 片俱樂部 2girl女子拉拉學園 av168成人網 辣妹影片直播台南援交友留言 omyga美色女影城 go2av免費影片情色 網站 ut聊天室kww 情人視訊高雄網 性行為補給站 後宮視訊聊天網 網愛mmshow 主播情人視訊情色交友 104愛戀速配網 視訊美女聊天室 免費色咪咪影片網 兼職援交 影音視訊聊天室dudu sex
MAY 30, 2010 11:16 AM
Blogger 育德 said...
與人相處不妨多用眼睛說話,多用嘴巴思考,...............................................................
JUNE 05, 2010 12:46 AM
Blogger 慶天 said...
Wise men learn by other mens mistakes; fools by their own.............................................................
JUNE 08, 2010 1:16 AM
Blogger saa said...
JUNE 11, 2010 4:39 PM
Blogger huntb said...
JUNE 15, 2010 12:07 AM
Blogger 洪筱婷 said...
感謝您費心的分享您的生活!讓我也感同身受!                                                             
JUNE 24, 2010 12:13 AM
Blogger 葉婷 said...
生存乃是不斷地在內心與靈魂交戰;寫作是坐著審判自己。.................................................................                           
JUNE 27, 2010 3:29 PM
Blogger 江婷 said...
如此動感的blog!!!.................................................................                           
JULY 01, 2010 12:07 AM
Blogger 文辰文辰 said...
卡爾.桑得柏:「除非先有夢,否則一切皆不成。」共勉!............................................................
JULY 04, 2010 3:50 PM
Blogger 惠桂惠桂 said...
成功多屬於那些很快做出決定,卻又不輕易變更的人。而失敗也經常屬於那些很難做出決定,卻又經常變更的人.................................................................
JULY 08, 2010 5:36 AM
Blogger 茂慧茂慧 said...
JULY 10, 2010 3:55 PM
Blogger 柏強 said...
很用心的blog~很喜歡~願您一切順心..................................................................
JULY 12, 2010 5:51 PM
Blogger 冠宇 said...
河水永遠是相同的,可是每一剎那又都是新的。..................................................
JULY 17, 2010 6:42 AM
Blogger 韋成 said...
期待你發表的新文章!跟你說一聲加油。............................................................
JULY 19, 2010 10:22 PM
Blogger 黃威宇 said...
JULY 22, 2010 5:28 PM
Blogger 潘凱花潘凱花 said...
當最困難的時候,也就是離成功不遠的時候。..................................................
JULY 25, 2010 6:40 AM
Blogger 吳婷婷 said...
愛,拆開來是心和受兩個字。用心去接受對方的一切,用心去愛對方的所有。......................................................................
JULY 28, 2010 2:06 AM
Blogger 瓊夏富 said...
凡事三思而行,跑得太快是會滑倒的。..................................................
JULY 31, 2010 5:50 AM
Blogger 凱v胡倫 said...
AUGUST 03, 2010 12:58 PM
Blogger 文王廷 said...
AUGUST 06, 2010 2:33 AM
Blogger 文王廷 said...
我只知道,假如我去愛人生,那人生一定也會回愛我................................................
AUGUST 08, 2010 10:47 PM
Blogger 446 said...
AUGUST 11, 2010 6:35 AM
Blogger 316 said...
這不過是滑一跤,並不是死掉而爬不起來了。..................................................
AUGUST 13, 2010 7:50 PM
Blogger 翊翊翊翊張瑜翊翊翊 said...
AUGUST 15, 2010 8:35 PM
Blogger 孫邦柔 said...
要保持更新呦,加油!!!期待你的新文章!!!............................................................
AUGUST 18, 2010 12:48 AM
Blogger 彬彬哲宇 said...
好的blog需要我們一起努力!                                      
AUGUST 20, 2010 7:36 AM
Blogger 王怡迪 said...
AUGUST 22, 2010 10:14 PM

Miracles of असंतांचे संत (saints of non-saints).

$
0
0

Translated: The Editorial on Mother Teresa for which a Marathi newspaper had to apologize



 
Last week something unprecedented in Indian mainstream media happened. A leading Marathi daily named Loksatta, of the Indian Express group, had to apologize for its editorial on Roman Catholic missionary Mother Teresa, who was recently pronounced “Saint Teresa” by the Vatican for curing diseased people with “miracles”.
In a brief note, Loksatta editor Girish Kuber has apologized for “hurting the sentiments” of readers and taken the editorial off the newspaper’s website. It is worth mentioning that most of Loksatta’s readership is Marathi and there was no visible outrage from the reader community over the “controversial” editorial असंतांचे संत (saints of non-saints).
We now have the entire editorial translated in English and reproduced below:
Saints of the non-saints
Mother Teresa’s work in India got glorified because of help from the hypocrisy of our politicians
The so called religious leaders who cling to the political power of the day to run their shops are as ordinary as the normal mortals. Be it Baba Ramdev or Sri Sri Ravi shankar or Mother Teresa. All religions have traditions to anoint such fake religious leaders as saints. Mother Teresa is the latest instance. The Vatican Church on Monday confirmed the so-called sainthood for Mother Teresa. What this decision underlines is the mutual interdependence of the system. This interdependence is manifest in the system declaring those favourable to it ‘saints’ and these neo-saints then through their so-called social service making sure this blind religious order is further strengthened. Others outside the system had to wait till the 21st century to understand the cleverness demonstrated by Christianity in deploying this fraud and its fraudulent means. To understand this enterprise of Christianity one must look into the history of the expansion of Christianity. Christianity expanded not because of the so-called collective religious power of the priests but because the religious head was also the head of the State at one point of time. This was the time when the reins of the Roman empire were in the hands of the Pope. So the religious power and the political power were concentrated in a single entity. Other religions too have such instances. A reference could be made to the current discourse about the spread of Wahhabism within Islam. The Islamic State (ISIS) is the symbol of the Wahhabi religious streak. Wahhabism spread because its founder Mohammad ibn Abd al-Wahhab struck an alliance with Mohammad bin ibn Saud, the founder of a new and likely nation. Saud who wanted to settle in politics needed a religious cover that would condone his sins and violence while Mohammad Wahhab was looking for the political patronage for the expansion of his religious thought. Wahhabism and Saudi Arabia emerged out of this mutually beneficial alliance. Same could be said of the spread of Buddhism. It spread during the reign of Ashoka precisely for this reason. So the political power is always eager to confer sainthood on those who are considered beneficial to it. This should explain the reason why sainthood has been conferred on Mother Teresa.
In Christianity a prospective saint must have performed at least two miracles to be anointed saint. But this eligibility itself is fundamentally fraud. The miracle rubbish is merely the stated reason for public consumption to justify the decision to confer sainthood. The real eligibility criterion is the number of conversions the prospective saint has carried out. Mother Teresa was well known for this work. Charity was only the cover for this work. Her real face was of a person craving conversions.  This bitter truth has been brought out well by historian Vijay Prasad and Christopher Hitchens and many others. In an essay in his book titled ‘White Woman in Racialized Spaces’ Vijay Prasad explains in detail why Mother Teresa got so much of importance in India. Hitchens goes a step forward describing Mother Teresa as ‘fanatic, fundamentalist, and fraud’. “If this woman is chosen for sainthood the number of the poor and the sick would in fact rise,” Hitchens says. “The decision to confer sainthood on Mother Teresa is Roman Catholic Church’s surrender to superstition and superficiality” is Hitchen’s observation and no intellectual person will disagree with this observation. Mother Teresa was interested in glorification of the poor, the destitute, the abject, and the sick. She claimed that she was serving such downtrodden lot. A reference is made, by way of evidence of this service to the poor, to the many medical aid centres that she founded. But these medical aid centres were deliberately kept inefficient. Several Western writers have shown that apart from the shortage of equipment and facilities these centres also did not have basic sanitation facilities. They did not even have basic pain killers. The most serious aspect of all this was that this was all done deliberately. Despite being flush with funding and perennial sources of funding, Mother Teresa and the institutions she set up did not fully equip their medical centres with facilities precisely because they were more attracted towards the exhibition of pain and poverty. Her joy was in showing off how compassionately she caressed the faces so contorted by pain and poverty. “This pain is so beautiful. The world learns so much from it,” is what Mother Teresa herself said in an interview to Hitchens.
Mother Teresa and her work have branches in nearly 100 countries yet she is known as an Indian. The reason for this is the slave mentality in this country. Even today the educated in this country are fascinated by a white person showing sympathy for us. So one can imagine how mesmerised the illiterate people in Bengal felt by Mother Teresa. She deftly exploited this very fascination for her and under the innocent cover of charity carried out large scale conversions.
What came in handy for Mother Teresa was the hypocrisy of our politicians. Initially her glorification happened because of the foreign-friendly and westernised Congress leadership. Later the Indian politics got stuck in the secular-non-secular narrative. Denying our Hindu roots became the default setting for secularism and by inference liberalism for our liberals and media functionaries. These half liberals rarely criticised the hypocrisy within other religions. They attacked hypocrisy within Hinduism but became mute when it came to criticising the same within other religions. All this indirectly helped Mother Teresa and her glorification. So much so that any criticism of Mother Teresa was considered akin to criticising humanity itself. As a consequence of this hypocrisy within other religions also started increasing with great force. A picture got created that any religious thought and the self-appointed religious leaders were beyond scrutiny and criticism. Hence the justification that sainthood is being conferred on Mother Teresa because she performed the miracle of curing cancer has no meaning whatsoever. The sainthood is a reward for a conduct beneficial to both, the religious power and the political power, and for serving the right ends in both material and metaphysical worlds. If real power indeed lied with such fake saints, then the western civilisation from where Mother Teresa comes would not have wasted time in science and research.

All this only shows that while human talent strives to scale greater heights in scientific research, progress, and technology, the religious power continues to take pride in being stuck in its backwardness. The Christian priests who harassed Galileo in the 15th century for concluding that the earth is round and not flat and the Christian priests who promote fake stories of Mother Teresa’s miracles represent the same age. Such backward religious leaders are the only net contribution of all religions to humanity. Be it a Balaji who sells some Garbha Sanskar for a male child or a Baba or Bapu who calls himself an avatar of Ram, younger brother Laxman, and his jewellery-laden wife Sita and carries out economic or sexual exploitation of his intellectually inefficient devotees. They all are of the same type. Of late such fake saints have mushroomed in India and this is symptomatic of a larger social malaise. The true saints advise us all to stay away from the fake ones lest their company might cost us our lives. The decision to call a non-saint saint may just prove to be the same.



Two-thirds of Americans believe the economy is rigged -- The Economist

$
0
0

The Economist

Business in America

The problem with profits

Big firms in the United States have never had it so good. Time for more competition

AMERICA used to be the land of opportunity and optimism. Now opportunity is seen as the preserve of the elite: two-thirds of Americans believe the economy is rigged in favour of vested interests. And optimism has turned to anger. Voters’ fury fuels the insurgencies of Donald Trump and Bernie Sanders and weakens insiders like Hillary Clinton.

The campaigns have found plenty of things to blame, from free-trade deals to the recklessness of Wall Street. But one problem with American capitalism has been overlooked: a corrosive lack of competition. The naughty secret of American firms is that life at home is much easier: their returns on equity are 40% higher in the United States than they are abroad. Aggregate domestic profits are at near-record levels relative to GDP. America is meant to be a temple of free enterprise. It isn’t.

Borne by the USA
High profits might be a sign of brilliant innovations or wise long-term investments, were it not for the fact that they are also suspiciously persistent. A very profitable American firm has an 80% chance of being that way ten years later. In the 1990s the odds were only about 50%. Some companies are capable of sustained excellence, but most would expect to see their profits competed away. Today, incumbents find it easier to make hay for longer (see Briefing).
You might think that voters would be happy that their employers are thriving. But if they are not reinvested, or spent by shareholders, high profits can dampen demand. The excess cash generated domestically by American firms beyond their investment budgets is running at $800 billion a year, or 4% of GDP. The tax system encourages them to park foreign profits abroad. Abnormally high profits can worsen inequality if they are the result of persistently high prices or depressed wages. Were America’s firms to cut prices so that their profits were at historically normal levels, consumers’ bills might be 2% lower. If steep earnings are not luring in new entrants, that may mean that firms are abusing monopoly positions, or using lobbying to stifle competition. The game may indeed be rigged.

One response to the age of hyper-profitability would be simply to wait. Creative destruction takes time: previous episodes of peak profits—for example, in the late 1960s—ended abruptly. Silicon Valley’s evangelicals believe that a new era of big data, blockchains and robots is about to munch away the fat margins of corporate America. In the past six months the earnings of listed firms have dipped a little, as cheap oil has hit energy firms and a strong dollar has hurt multinationals.

Unfortunately the signs are that incumbent firms are becoming more entrenched, not less. Microsoft is making double the profits it did when antitrust regulators targeted the software firm in 2000. Our analysis of census data suggests that two-thirds of the economy’s 900-odd industries have become more concentrated since 1997. A tenth of the economy is at the mercy of a handful of firms—from dog food and batteries to airlines, telecoms and credit cards. A $10 trillion wave of mergers since 2008 has raised levels of concentration further. American firms involved in such deals have promised to cut costs by $150 billion or more, which would add a tenth to overall profits. Few plan to pass the gains on to consumers.

Getting bigger is not the only way to squish competitors. As the mesh of regulation has got denser since the 2007-08 financial crisis, the task of navigating bureaucratic waters has become more central to firms’ success. Lobbying spending has risen by a third in the past decade, to $3 billion. A mastery of patent rules has become essential in health care and technology, America’s two most profitable industries. And new regulations do not just fence big banks in: they keep rivals out.

Having limited working capital and fewer resources, small companies struggle with all the forms, lobbying and red tape. This is one reason why the rate of small-company creation in America has been running at its lowest levels since the 1970s. The ability of large firms to enter new markets and take on lazy incumbents has been muted by an orthodoxy among institutional investors that companies should focus on one activity and keep margins high. Warren Buffett, an investor, says he likes companies with “moats” that protect them from competition. America Inc has dug a giant defensive ditch around itself.
Most of the remedies dangled by politicians to solve America’s economic woes would make things worse. Higher taxes would deter investment. Jumps in minimum wages would discourage hiring. Protectionism would give yet more shelter to dominant firms. Better to unleash a wave of competition.

The first step is to take aim at cosseted incumbents. Modernising the antitrust apparatus would help. Mergers that lead to high market share and too much pricing power still need to be policed. But firms can extract rents in many ways. Copyright and patent laws should be loosened to prevent incumbents milking old discoveries. Big tech platforms such as Google and Facebook need to be watched closely: they might not be rent-extracting monopolies yet, but investors value them as if they will be one day. The role of giant fund managers with crossholdings in rival firms needs careful examination, too.

Set them free
The second step is to make life easier for startups and small firms. Concerns about the expansion of red tape and of the regulatory state must be recognised as a problem, not dismissed as the mad rambling of anti-government Tea Partiers. The burden placed on small firms by laws like Obamacare has been material. The rules shackling banks have led them to cut back on serving less profitable smaller customers. The pernicious spread of occupational licensing has stifled startups. Some 29% of professions, including hairstylists and most medical workers, require permits, up from 5% in the 1950s.

A blast of competition would mean more disruption for some: firms in the S&P 500 employ about one in ten Americans. But it would create new jobs, encourage more investment and help lower prices. Above all, it would bring about a fairer kind of capitalism. That would lift Americans’ spirits as well as their economy.
http://www.economist.com/news/leaders/21695392-big-firms-united-states-have-never-had-it-so-good-time-more-competition-problem?fsrc=scn/tw/te/pe/ed/theproblemwithprofits

Indus Script hieroglyphs of Prakrtam sprachbund lexis khambhaṛā 'fin' rebus: kammaṭa 'mint' has a synonym கண்வட்டம் kaṇ-vaṭṭam 'mint, coiner, coinage'

$
0
0

Mirror: http://tinyurl.com/zjv5jrm

Executive summary 

கண்வட்டம் kaṇ-vaṭṭam 'mint' has a synonym: kammaTa 'mint' and these two expressions are combined in the Begram ivory (Plate 389) ligaturing eyes with fins of fishes. The fish fin hieroglyph-multiplex occurs on Sanchi/Bharhut torana sculptures as proclamations.

There is an expression used in the text ஈடுமுப்பத்தாறாயிரம் īṭu-muppattāṟāyiram is கண்வட்டம் kaṇ-vaṭṭam which has two meanings: 1. range of vision or eye-sweep; and 2. mint :

கண்வட்டம் kaṇ-vaṭṭam n. < id. +. 1. Range of vision, eye-sweep, full reach of one's observation; கண்பார்வைக்குட்பட்ட இடம். தங்கள் கண்வட்டத்திலே உண்டுடுத்துத்திரிகிற (ஈடு, 3, 5, 2). 2. Mint; நாணயசாலை. 

The expression கண்வட்டம் kaṇ-vaṭṭam is a compound of two words: வட்டம் vaṭṭam and kaṇ கண்.

வட்டம் vaṭṭam is a Tamil word which is derived from Prakrtam:, < Pkt. vaṭṭavṛtta. n. 1. Circle, circular form, ring-like shape; மண்ட லம். (தொல். சொல். 402, உரை.)

The Prakrtam phonetic forms Malt. qanu eye. Br. xan, Kannada, Tamil. kaṇ 'eye' are cognate with: kāṇá ʻ one -- eyed ʼ Rigveda.Pali. Prakrtam. kāṇa -- ʻblind of one eye, blind'. 

This word வட்டம் vaṭṭam, 'range, sweep' is used in an expression used in திருவாய்மொழி tiru-vāy-moḻi, n. < id. +. A poem of 1000 stanzas in Nālāyira-p-pira- pantam in praise of Viṣṇu by Nammāḻvār; நாலாயிரப்பிரபந்தத்துள் திருமால்விஷயமாக 1000 பாடல்களால் நம்மாழ்வார் அருளிச்செய்த பிரபந்தம். A commentary of this sacred text is ஈடுமுப்பத்தாறாயிரம் īṭu-muppattāṟāyiram, (உபதேசரத்.) n. < id. +. An exhaustive commentary on the Tiru-vāy-moḻi, said to have been written by Vaṭakku-t-tiru-vīti-p-piḷḷai after hearing it given out by his guru Nam-piḷḷai, consisting of 36,000 granthas. 

I suggest that this expression கண்வட்டம் kaṇ-vaṭṭam meaning 'mint' yields the following hieroglyph-multiplex or hypertext signified on a Begram ivory:

Makara with fish-tails and emergence of a smith, ivory-carver, artificer. Plaque from Casket V. Begram. Site 2, Chamber 10. Ivory. Inv. no.: MG 1901. Makara, eagle panel. Begram. Site 2, Chamber 13. Ivory. Inv. nos.: MA 209, 210.Musee Guimet. 

kariba 'trunk of elephant' ibha 'elephant' rebus: karba 'iron' PLUS ib 'iron'
aya 'fish'khambhaṛā 'fin'(Lahnda) rebus: aya 'iron', ayas 'metal' PLUS kammaTa 'mint' (Kannada)

erava 'kite' eṟaka, ṟekka, rekka, neṟaka, neṟi  'wing'rebus: eraka 'any metal infusion; molten state, fusion, moltencast, copper' PLUS kambha 'wing' rebus: kammaTa 'mint'

The person seen as emerging from the mouths of the makara signifies a mint-worker, a mint-master.

See: http://bharatkalyan97.blogspot.in/2015/06/bharhut-stupa-torana-architectural.html?view=snapshot These posts explain the concordance of hieroglyphs found on Begram ivories and on Bharhut/Sanchi sculptures/friezes, on Jaina Ayagapattas of Kankali Tila and Mathura.

One hieroglyph-multiplex (hypertext) shown on a Begram ivory has a comparable presence on Bharhut/Sanchi Torana proclamations -- as fins of fishes atop a lotus. These hieroglyphs are Indus Script hieroglyphs read rebus: tAmarasa'lotus' rebus: tAmra 'copper' PLUS aya 'fish' PLUS khambhaṛā 'fin'(Lahnda) rebus: aya'iron', ayas'metal' PLUS kammaTa 'mint' (Kannada) PLUS == 'fish PLUS fin' PLUS lotus rebus: tAmra ayas kammaTa 'copper, metal mint'.
Bharhut torana
Sanchi torana

 Begram ivories. Plate 389 Reference: Hackin, 1954, fig.195, no catalog N°. According to an inscription on the southern gate of Sanchi stupa, 

Malt. qanu eye. Br. xan, Kannada, Tamil. kaṇ 'eye' are cognate with: kāṇá ʻ one -- eyed ʼ Rigveda.Pali. Prakrtam. kāṇa -- ʻblind of one eye, blind'. 

kāṇá PLUS vaṭṭavṛtta are thus clearly part of lexis of Indian sprachbund. Together, the word has a recorded lexical meaning: mint. this meaning is recorded in a sacred text திருவாய்மொழி tiru-vāy-moḻi, a poem of 1000 stanzas in Nālāyira-p-pira- pantam in praise of Viṣṇu by Nammāḻvār -- elaborated in ஈடுமுப்பத்தாறாயிரம் īṭu-muppattāṟāyiram, (உபதேசரத்.), an exhaustive commentary on the Tiru-vāy-moḻi, said to have been written by Vaṭakku-t-tiru-vīti-p-piḷḷai after hearing it given out by his guru Nam-piḷḷai, consisting of 36,000 granthas. 

The Tamil expression கண்வட்டம் kaṇ-vaṭṭam 'mint' is derived from Prakrtam and Rigveda words: kaṇ 'eye' are cognate with: kāṇá ʻ one -- eyed ʼ Rigveda.Pali. Prakrtam.வட்டம் vaṭṭam , < Pkt. vaṭṭavṛtta. vr̥ttá ʻ turned ʼ RV., ʻ rounded ʼ ŚBr. 2. ʻ completed ʼ MaitrUp.

The fish fins  khambhaṛā 'fin' rebus: kammaTa 'mint' 
In the Begram ivory (Plate 389), two fins of fishes, are superscripted with two eyes. This hieroglyph reads:   கண்வட்டம் kaṇ-vaṭṭam 'mint' which is thus a semantic determinant reinforcing khambhaṛā 'fin' rebus: kammaTa 'mint' 

Annex: Metalwork lexis and homonyms in Indian sprachbund (language union)

கண்ணோட்டம் kaṇ-ṇ-ōṭṭamn. < id. + ஓடு-. 1. Glance, look, vision; கண்பார்வை. (கலைசைச், 97.) 2. Regard, kindness, partiality, glow of kind feeling towards a friend or even a casual acquaintance, reluctance to deny a request made by a friend or acquaintance, humanity, fellow-feeling; தாட்சிணியம். கண் ணோட்ட மென்னுங் கழிபெருங் காரிகை (குறள், 571). 3. Discerning by the eye, close examination, careful scrutiny; பார்வையிடுகை.

*கம், [ *kam, ] s. Water, நீர். 2. The head, தலை. Wils. p. 19. KAM. 3. Ether--as one of the five elements, ஆகாயம். 4. Wind, air, காற்று. 5. Cloud, மேகம். 6. Whiteness, வெண்மை. 7. Smith's work, smithery, கம்மி யர்தொழில். 8. Brahma, பிரமன். 9. A he goat, ஆட்டுக்கடா. 1. Act, operation, em ployment, செயல்(p.)

கம்மம்s. Smithery, mechanism, கம்மியர்தொழில். 2. Work, labor, business, employment, வேலை(p.)
கம்மக்குடம்s. A pot made by a smith.
கம்மஞ்செய்மாக்கள்s. Laborers. (நாலடி.) 2. Smiths, artisans.
கம்மாலைs. [prop. கம்மசாலை.] A smith's shop, smithy, அக்கசாலை.
கம்மாலைமூட்டinf. To prepare for work--as a smith kindling a fire, &c.
கம்மாலைவைக்கinf. To open a smithy, as a smith, for the day.
கம்மாளர்s. Smiths, mechanics, artisans, கம்மியர்; five castes are included in this term, viz.: 1. தட்டார், goldsmiths, jewellers. 2. கன்னார், braziers, bell-found ers, &c. 3. சிற்பர், masons, bricklayers, architects. 4. கொல்லர், blacksmiths. 5. தச்சர், carpenters.
கம்மியம்s. Smithery. (p.)
கம்மியர்s. Smiths, mechanics, artisans, கம்மாளர். 2. Workers, laborers, தொழிற்செய்வோர்(p.)

கம்பட்டம், [ kmpaṭṭam, ] s. Coinage, coining, காசு(Old Dic.)
கம்பட்டக்காரன்s. A coiner, காசுசெய்வோன்(Loc.)
கம்பட்டக்கூடம்s. A mint, தங் கசாலை.
கம்பட்டமடித்தல்v. noun. Coining, காசடித்தல்.
கம்பட்டமுளைs. A die, a coin ing stamp, காசடிக்குமுத்திரை. 
DEDR 1236 Ta. kampaṭṭam coinage, coin. Ma. kammaṭṭam, kammiṭṭam coinage, mint. Ka. kammaṭa id.; kammaṭi a coiner. 
அக்கசாலை(p. 4) [ akkcālai, ] s. A mint, கம்பட்ட சாலை. 2. A jeweller's shop, அணிகலன் செய் யுமிடம். 3. A mechanic's or smith's shop, கம்மாலை(p.)

அக்கசாலையர்s. Smiths, workers in metals. 2. Jewellers, goldsmiths.
12069 vr̥ttá ʻ turned ʼ RV., ʻ rounded ʼ ŚBr. 2. ʻ completed ʼ MaitrUp., ʻ passed, elapsed (of time) ʼ KauṣUp. 3. n. ʻ conduct, matter ʼ ŚBr., ʻ livelihood ʼ Hariv. [√vr̥t1]1. Pa. vaṭṭa -- ʻ round ʼ, n. ʻ circle ʼ; Pk. vaṭṭa -- , vatta -- , vitta -- , vutta -- ʻ round ʼ; L. (Ju.) vaṭ m. ʻ anything twisted ʼ; Si. vaṭa ʻ round ʼ, vaṭa -- ya ʻ circle, girth (esp. of trees) ʼ; Md. va'ʻ round ʼ GS 58; -- Paš.ar. waṭṭəwīˊkwaḍḍawik ʻ kidney ʼ ( -- wĭ̄k vr̥kká -- ) IIFL iii 3, 192?2. Pk. vaṭṭa -- , vatta -- , vitta -- , vutta -- ʻ passed, gone away, completed, dead ʼ; Ash. weṭ -- intr. ʻ to pass (of time), pass, fall (of an avalanche) ʼ, weṭā -- tr. ʻ to pass (time) ʼ; Paš. wiṭīk ʻ passed ʼ; K.ḍoḍ. butoʻ he was ʼ; P. batāuṇā ʻ to pass (time) ʼ; Ku. bītṇo ʻ to be spent, die ʼ, bitauṇo ʻ to pass, spend ʼ; N. bitāunu ʻ to pass (time), kill ʼ, butāunu ʻ to extinguish ʼ; Or. bitibā intr. ʻ to pass (of time), bitāibā tr.; Mth.butāb ʻ to extinguish ʼ; OAw. pret. bītā ʻ passed (of time) ʼ; H. bītnā intr. ʻ to pass (of time) ʼ, butnā ʻ to be extinguished ʼ, butānā ʻ to extinguish ʼ; G. vĭ̄tvũ intr. ʻ to pass (of time) ʼ, vatāvvũ tr. ʻ to stop ʼ.3. Pa. vatta -- n. ʻ duty, office ʼ; Pk. vaṭṭa -- , vatta -- , vitta -- , vutta -- n. ʻ livelihood ʼ; P. buttā m. ʻ means ʼ; Ku. buto ʻ daily labour, wages ʼ; N. butā ʻ means, ability ʼ; H. oūtā m. ʻ power ʼ; Si. vaṭa ʻ subsistence, wages ʼ.

12070 vr̥tti f. ʻ mode of life, conduct ʼ Gr̥Śr., ʻ business ʼ MBh., ʻ wages ʼ Pañcav. [√vr̥t1]Pa. vutti -- f. ʻ practice, usage ʼ; Pk. vatti -- , vitti -- , vutti<-> f. ʻ life, livelihood ʼ; Gy. eur. buti f. ʻ work ʼ; K. brath, dat. brüċü f. ʻ trade, profession ʼ; P. buttī f. ʻ compulsory labour, unrewarded service of Brahmans and barbers ʼ; Ku. buti ʻ daily labour, wages ʼ, hāt -- but°ti ʻ domestic work ʼ; Or. butā ʻ work in hand, business ʼ, buti ʻ servant ʼ; H. buttī f. ʻ means of subsistence ʼ, bīṭbīt f. ʻ grazing fee charged by herdsmen ʼ; Si. väṭi ʻ state, condition ʼ SigGr ii 462.

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 -- .

11564 vārtta n. ʻ tidings ʼ Kāv. 2. vārttā -- f. ʻ livelihood, business ʼ Mn., ʻ tidings ʼ Kāv. [vr̥ttá -- ]
1. S. vātu m. ʻ talk, chatter ʼ.


வட்டம்¹ vaṭṭam , < Pkt. vaṭṭavṛtta. n. 1. Circle, circular form, ring-like shape; மண்ட லம். (தொல். சொல். 402, உரை.) 2. Halo round the sun or moon, a karantuṟai-kōḷ; பரிவேடம். (சிலப். 10, 102, உரை.) (சினேந். 164.) 3. Potter's wheel; குயவன் திரிகை. (பிங்.) 4. Wheel of a cart; வண்டிச்சக்கரம். (யாழ். அக.) 5. The central portion of a leaf-plate for food; உண்கல மாய்த் தைக்கும் இலையின் நடுப்பாகம். Loc. 6. cf. āvṛtti. Turn, course, as of a mantra; தடவை. விநாயகர் நாமத்தை நூற்றெட்டு வட்டஞ் செய்து (விநாயகபு. 74, 214). 7. Revolution, cycle; சுற்று. (W.) 8. Cycle of a planet; ஒரு கிரகம் வான மண்டலத்தை ஒரு முறை சுற்றிவருங் காலம். அவன் சென்று ஒரு வியாழவட்டமாயிற்று. 9. Circuit, surrounding area or region; சுற்றுப்பிரதேசம். கோயில் வட்டமெல்லாம் (சீவக. 949). 10. A revenue unit of a few villages; சில ஊர்களைக் கொண்ட பிரதேசம். 11. See வட்டணை², 3. தார் பொலி புரவிவட்டந் தான்புகக் காட்டுகின்றாற்கு (சீவக. 442). 12. Items or course of a meal; விருந்து முதலியவற்றிற்குச் சமைத்த உபகரணத்திட்டம். Nāñ. 13. A kind of pastry; அப்பவகை. பாகொடு பிடித்த விழைசூழ் வட்டம் (பெரும்பாண். 378). 14. See வட்டப்பாறை, 3. வடவர்தந்த வான்கேழ் வட்டம் (நெடுநல். 51). 15. Circular ornamental fan; ஆலவட்டம். செங்கேழ் வட்டஞ் சுருக்கி (நெடுநல். 58). 16. Bracelet worn on the upper arm; வாகு வலயம். (பிங்.) 17. Scale-pan; தராசுத்தட்டு. வட்டம தொத்தது வாணிபம் வாய்த்ததே (திருமந். 1781). 18. Hand-bell; கைம்மணி. (பிங்.) 19. Shield; கேடகம். ஐயிரு வட்டமொ டெஃகுவலந் திரிப்ப (திரு முரு. 111). (பிங்.) 20. A kind of pearl; முத்து வகை. முத்துவட்டமும் அனுவட்டமும் (S. S. I. I. ii, 22). 21. Seat; chair; பீடம். (யாழ். அக.) 22. Pond, tank; குளம். (பிங்.) 23. Receptacle; கொள்கலம். (யாழ். அக.) 24. Large waterpot; நீர்ச்சால். (பிங்.) 25. A kind of water-squirt; நீரெறிகருவி. பூநீர்பெய் வட்டமெறிய (பரிபா. 21, 42). 26. Curve, bend; வளைவு. வில்லை வட்டப் படவாங்கி (தேவா. 5, 9). 27. A kind of boomerang; பாராவளை. புகரினர் சூழ் வட்டத்தவை (பரிபா. 15, 61). (பிங்.) 28. Cloth; ஆடை. வாலிழை வட்டமும் (பெருங். உஞ்சைக். 42, 208). (சூடா.) 29. Boundary, limit எல்லை. தொழுவல்வினை யொல்லை வட்டங்கடந் தோடுத லுண்மை (தேவா. 5, 9). 30. Polish, refinement; திருத்தம். வட்டமாய்ப் பேசி னான். Loc. 31. A unit for measuring the quantity of water = 500 average potfuls, as the amount necessary for a paṅkuLoc. 33. The middle ear of an elephant; யானையின் நடுச்செவி. (பிங்.) 34. Lowness; depth, as of a valley; தாழ்வு. (அக. நி.) 35. Sheaves of paddy spread on a threshing-floor for being threshed; களத்திற் சூடடிப்பதற்குப் பரப்பிய நெற்கதிர். Nāñ. 36. See வட்டமரம், 2. (W.)--part. Each, every; தோறும். ஆட்டைவட் டம் காசு ஒன்றுக்கு . . . பலிசை (S. I. I. ii, 122, 27).

வட்டம்² vaṭṭamn. < U. baṭṭā. 1. Rate of exchange; money-changer's commission; நாணயமாற்றின் வட்டம். நாணயத்தின் வட்டமென் றும் (பணவிடு. 179). 2. Trade discount; ரொக்க வியாபாரத்திற் கொடுக்கும் தள்ளுபடி. Loc. 3. Profit; இலாபம். அந்த வியாபாரத்தில் எனக்கு வட்டமொன்று மில்லை.

கண்வட்டக்கள்ளன் n. கண்வட்டம் +. Counterfeiter of coins;கள்ளநாணயமடிப்பவன். (ஈடு, 1, 9, 8, ஜீ.)



கண் kaṇ , < காண்-. [T. kannu, K. M. Tu. kaṇ.] n. 1. Eye; விழி. (தொல். 
எழுத். 7.) 

2. Kindness, benignity, graciousness, as expressed by the eye; கண்ணோட்டம். கண்ணின்று பெயர்ப்பினும் (தொல். பொ. 150).

kang कंग् । आवसथ्यो &1;ग्निः m. the fire-receptacle or fire-place, kept burning in former times in the courtyard of a Kāshmīrī house for the benefit of guests, etc., and distinct from the three religious domestic fires of a Hindū; (at the present day) a fire-place or brazier lit in the open air on mountain sides, etc., for the sake of warmth or for keeping off wild beasts. nāra-kang, a fire-receptacle; hence, met. a shower of sparks (falling on a person) (Rām. 182). Cf. kã̄gürü, which is the fem. of this word in a dim. sense (Gr.Gr. 33, 37).kangar 1 कंगर् m. a large portable brazier (El.). kāngürü2999 kāgni m. ʻ a small fire ʼ Vop. [ka -- 3 or kā -- , agní -- ]K. kang m. ʻ brazier, fireplace ʼ?3006 *kāṅgārikā ʻ poor or small brazier ʼ. [Cf. kāgni -- m. ʻ a small fire ʼ Vop.: ka -- 3 or kā -- , aṅgāri -- ]

K. kã̄gürükã̄gar f. ʻ portable brazier ʼ whence kangar m. ʻ large do. ʼ (or < *kāṅgāra -- ?); H. kã̄grī f. ʻ small portable brazier ʼ.125 áṅgāra m. n. ʻ glowing charcoal ʼ RV., °aka -- lex. 2. *iṅgāra -- , iṅgāla -- m. Vāsav. com.
1. Pa. aṅgāra -- m. ʻ charcoal ʼ, Pk. aṁgāra -- , °aya -- , aṁgāla -- , °aya -- m., Gy. eur. angár ʻ charcoal ʼ, wel. vaṅār m. (v -- from m. article), germ. yangar (y -- from yag, s.v.agní -- 1); Ash. aṅāˊ ʻ fire ʼ, Kt. aṅǻ, Gmb. aṅāˊ, Pr. anéye, Dm. aṅgar (a < ā NTS xii 130), Tir. Chilis Gau. K. nār (n <  -- , not ← Psht. nār ← Ar. AO xii 184), Paš. aṅgāˊr, Shum. ã̄r (← Paš. NOGaw 59), Gaw. Kal. Kho. aṅgāˊr, Bshk. äṅgāˊr, Tor. aṅā, Mai. agār, Phal. aṅgṓr, Sh. agāˊrha° m.; S. aṅaru m. ʻ charcoal ʼ (a <ā as in Dm.), L. aṅgār m., P. aṅgyār°rā m., EP. ãgeār (y or e from MIA. aggi < agní -- 1?), WPah. bhid. aṅgāˊrõ n., pl. -- , Ku. aṅār (ḍaṅār id. X ḍājṇo <dahyátē), N. aṅār, A. āṅgāreṅgār, B. āṅgārāṅrā, Or. aṅgāra; Bi. ãgarwāh ʻ man who cuts sugar -- cane into lengths for the mill ʼ (= pakwāh); OMth. aṁgāra, Mth. ãgor, H. ãgār°rā m., G. ãgār°rɔ m., M. ãgār m., Si. an̆gura. -- Wg. ãdotdot;řã̄īˊ ʻ fire ʼ (as opp. to aṅarīˊk ʻ charcoal ʼ, see aṅgāryāˊ -- ) poss. < agní -- 1, Morgenstierne NTS xvii 226.2. Pa. iṅghāḷa -- ʻ glowing embers (?) ʼ, Pk. iṁgāra -- , iṁgāla°aya -- ; K. yĕngur m. ʻ charcoal ʼ, yĕnguru m. ʻ charcoal -- burner ʼ; M. ĩgaḷĩgḷā m., Ko. ĩgḷo. -- Deriv. M. ĩgḷā m. ʻ a kind of large ant ʼ, ĩgḷī f. ʻ a large black deadly scorpion ʼ.aṅgāraka -- , aṅgāri -- , aṅgāryāˊ -- ; aṅgāradhānī -- , *aṅgāravarta -- , *aṅgārasthāna -- , *aṅgr̥ṣṭha -- .Addenda: áṅgāra -- : Md. an̆guru ʻ charcoal ʼ.127 aṅgāradhānī -- , °ikā -- f. ʻ portable stove ʼ lex. [áṅgāra -- , dhāˊna -- ]Paš. aṅgarāˊnaṅgaranīˊ ʻ fireplace ʼ.aṅgāri 130 aṅgāri f., aṅgāritā -- f. ʻ portable brazier ʼ lex. [áṅgāra -- ]H. ãgārī f.Addenda: aṅgāri -- : †*aṅgāriṣṭha -- .130a †*aṅgāriṣṭha -- ʻ portable brazier ʼ. [aṅgāri -- , stha -- : cf. agniṣṭhá -- ]WPah.kṭg. garṭhɔ m. ʻ charcoal ʼ; J. gārṭhā m. ʻ a small burning coal ʼ.131 aṅgāryāˊ -- , *aṅgāriyā -- , f. ʻ heap of embers ʼ. [Cf. aṅgā- rīya -- ʻ fit for making charcoal ʼ, aṅgārikā -- f., angāritā -- f. ʻ portable fireplace ʼ lex.: áṅgāra -- ]
Wg. aṅarīˊkaṅgríč ʻ charcoal ʼ; Paš. aṅgerík ʻ black charcoal ʼ, Shum. ãdotdot;gerík; Phal. aṅgerīˊ ʻ charcoal ʼ, aṅgerīˊṣi f. ʻ black charcoal ʼ; Ku. aṅāri ʻ sparks ʼ; G. ãgārī f. ʻ small hearth with embers in it ʼ.


kāṇá 3019 kāṇá ʻ one -- eyed ʼ RV.Pa. Pk. kāṇa -- ʻ blind of one eye, blind ʼ; Ash. kã̄ṛa°ṛī f. ʻ blind ʼ, Kt. kãŕ, Wg. kŕãmacrdotdot;, Pr. k&schwatildemacr;, Tir. kāˊna, Kho. kāṇu NTS ii 260, kánuBelvalkarVol 91; K. kônu ʻ one -- eyed ʼ, S. kāṇo, L. P. kāṇã̄; WPah. rudh. śeu. kāṇā ʻ blind ʼ; Ku. kāṇo, gng. kã̄&rtodtilde; ʻ blind of one eye ʼ, N. kānu; A. kanā ʻ blind ʼ; B. kāṇā ʻ one -- eyed, blind ʼ; Or. kaṇā, f. kāṇī ʻ one -- eyed ʼ, Mth. kān°nākanahā, Bhoj. kān, f. °nikanwā m. ʻ one -- eyed man ʼ, H. kān°nā, G. kāṇũ; M. kāṇā ʻ one -- eyed, squint -- eyed ʼ; Si. kaṇa ʻ one -- eyed, blind ʼ. -- Pk. kāṇa -- ʻ full of holes ʼ, G. kāṇũ ʻ full of holes ʼ, n. ʻ hole ʼ (< ʻ empty eyehole ʼ? Cf.ã̄dhḷũ n. ʻ hole ʼ < andhala -- ).*kāṇiya -- ; *kāṇākṣa -- .Addenda: kāṇá -- : S.kcch. kāṇī f.adj. ʻ one -- eyed ʼ; WPah.kṭg. kaṇɔ ʻ blind in one eye ʼ, J. kāṇā; Md. kanu ʻ blind ʼ.

kāṇākṣa 3020 *kāṇākṣa ʻ one -- eyed ʼ. [kāṇá -- , ákṣi -- ]
Ko. kāṇso ʻ squint -- eyed ʼ.

kāṇiya 3021 *kāṇiya ʻ blindness ʼ. [kāṇá -- ]
Pk. kāṇiya -- n. ʻ eye disease ʼ; Kho. (Lor.) kām ʻ blindness ʼ.

1159 (a) Ta. kaṇ eye, aperture, orifice, star of a peacock's tail. Ma. kaṇ, kaṇṇu eye, nipple, star in peacock's tail, bud. Ko. kaṇ eye. To. koṇ eye, loop in string. Ka.kaṇ eye, small hole, orifice. Koḍ. kaṇṇï id. Tu. kaṇṇů eye, nipple, star in peacock's feather, rent, tear. Te. kanu, kannu eye, small hole, orifice, mesh of net, eye in peacock's feather. Kol. kan (pl. kanḍl) eye, small hole in ground, cave. Nk. kan (pl. kanḍḷ) eye, spot in peacock's tail. Nk. (Ch.) kan (pl. -l) eye. Pa. (S. only) kan (pl. kanul) eye. Ga. (Oll.) kaṇ (pl. kaṇkul) id.; kaṇul maṭṭa eyebrow; kaṇa (pl. kaṇul) hole; (S.) kanu (pl. kankul) eye. Go. (Tr.) kan (pl. kank) id.; (A.) kaṛ (pl.kaṛk) id. Konḍa kaṇ id. Pe. kaṇga (pl. -ŋ, kaṇku) id. Manḍ. kan (pl. -ke) id. Kui kanu (pl. kan-ga), (K.) kanu (pl. kaṛka) id. Kuwi (F.) kannū (pl.kar&nangle;ka), (S.) kannu (pl. kanka), (Su. P. Isr.) kanu (pl. kaṇka) id. Kur. xann eye, eye of tuber; xannērnā (of newly born babies or animals) to begin to see, have the use of one's eyesight (for ērnā, see 903). Malt. qanu eye. Br. xan id., bud. Cf. 1443 Ta. kāṇ and 1182 Ta. kaṇṇāṭi.
(b) Ta. kaṇ ṇīr tears. Ma. kaṇ ṇīr. Ko. ka(ṇ) ṇi·r. To. keṇi·r. Ka. kaṇ ṇīr. Tu. kaṇṇů nīr. Te. kan nīru. Pa. (S.) kan nīr. Ga. (Oll.) kanīr. Go. (Mu.) kanner, (A.)kaṛel, (Tr. Ph.) kānēr (pl. kānehk), (Ko.) kanḍēr, (Ma. Ko.) kannīr (Voc. 506). Konḍa kaṇer(u). Pe. kaṇer, kāṇel. Kui kanḍru (pl. -ka). Kuwi (F.) kandrū (pl. -ŋa), (S. Su.) kanḍru, (Mah.) kanˀeri. Kur. xańjalxō. Malt. qan amu. Br. xaṛīnk.

காணல் kāṇal
n. < காண்-. 1. Beholding; காண்கை. காணலுறுகின்றேன் (திவ். இயற். 4, 41). 2. Seeing with the mind's eye; thinking, considering; மனத்தால் குறிக்கை. (சூடா.) 3. Reverencing, worshipping; வணங்குகை. (உரி. நி.)
காணலன் kāṇalaṉn. < id. + அல் neg. Enemy, as one whose sight is unbearable; பகைவன். காணலற் செற்ற காளை (பாரத. வேத். 20).

कनन kananaकनन a. One-eyed; cf. काण. काण kāṇa



काण a. [कण् निमीलने कर्तरि घञ् Tv.] 1 One-eyed; अक्ष्णा काणः Sk; काणेन चक्षुषा किं वा H. Pr.12; Ms.3.155. -2 Perforated, broken (as a cowrie); प्राप्तः काणवराटको$पि न मया तृष्णे$धुना मुञ्च माम् Bh.3.4; अक्षि काणमक्य Mbh. on II.3.2. (Mar. फुटकी कवडी).काणेयः रः Son of a one-eyed woman.


कनल त्रि० कन--अलच् । दीप्ते । तेन निर्वृत्तादि अरीहणा०
चतुरर्थ्याम् वुञ् । कानलक तन्निर्वृत्तादौ त्रि० https://sa.wikisource.org/wiki/वाचस्पत्यम्

कनल [p= 248,3] mfn. shining , bright ([ T. ]) g. अरिहणा*दि Pa1n2. 4-2 , 80.


1406 Ta. kaṉal (kaṉalv-, kaṉaṉṟ-) to be hot, boil, be angry; burn (tr.); n. fire; kaṉaṟṟu (kaṉaṟṟi-) to cause to burn, render warm, shine brightly; kaṉali sun, fire; kaṉalōṉ sun; kaṉaṟci heat, glow, anger;kaṉaṟal, kaṉalvu anger; kaṉi (-v-, -nt-) to be redhot, glow, get angry; kāṉal heat, sun's ray, light, mirage. Ma. kanal live coals, fire; kanaluka to burn, be hot; kanekka to burn as charcoal; kaniyuka to glow; kānal heat, glare, mirage. Ko. kan redhot (kan ib redhot iron; ka(n) nep red coals); kanc- (kanc-) to expose (dead person's jewelry) to fire to remove pollution. Ka. kanal (kanald-) to be angry; (PBh.) to glow like live coals; n. wrath, anger; kanalke wrath, anger; kani glow; (Hav.) kansu to blacken (pot). Tu. kani-mūri the smell of smoke; kanepuni, kanipuni to be afflicted, hardened; kaṇipuni to be hardened by burning as an earthen vessel; kanevuni the skin to be discoloured by a blow. Te. kanalu to be angry, burn, give pain; n. anger; kanakana the glow of fire or live coals; ganagana glowing, glow, blazing; kanakanam-anu, kanakanal-āḍu to glow, shine; (K.) kanaru to grow angry; n. anger. Kui kamba (kambi-) to be burned, injured by fire, consumed by fire; n. injury or destruction by fire; kappa (kapt-) to cause to burn, char, scorch. Cf. 1410 Ta. kaṉṟu. / Cf. Skt. kanala- shining, bright.


கனல்¹ kaṉal
n. < கனல்-. cf. anala. [K. M. kanal.] Fire; நெருப்பு. உழிதரு காலுங் கனலும் (திருவாச. 5, 8).
கனல்² (லு)-தல் kaṉal-
3 v. [T. kanalu, K. kanal.] intr. 1. To be hot; to glow, as fire; எரிதல். வேமிருந்தையெனக் கனலும் (கம்பரா. சூர்ப்ப 118). 2. To boil, as hot water; கொதித்தல். தீப்போற் கனலுமே (நாலடி, 291). 3. To be angry; சினத்தல். மாமுனி கனல மேனாள் (கம்பரா. நீர்விளை. 2). 4. To redden; சிவத்தல். கண்கனன்று . . . நோக்குதலும் (பு. வெ. 6, 23).-- tr. To burn; சுடு தல். வயிற்றகங் கனலுஞ் சூலை (பெரியபு. திருநா. 62).

காணன் kāṇaṉn. < kāṇa. One-eyed man; ஒற்றைக்கண்ணன். கூனன் காண னிருகண்ணுமில் லான் (சைவச. ஆசாரி. 10).

காந்தல் kāntaln. < காந்து-. [M. kāntan.] 1. Burning; காந்துகை. 2. Burnt flakes of straw, palm leaves, paper, chaff, etc.; உமி ஓலை முதலிய வற்றின் எரிந்த கருகல். 3. Growing crop scorched by the sun; காய்ந்த பயிர். (W.) 4. Anger; சினம். (W.)

काणः, त्रि, (कणति एकचक्षषा पश्यति । कण् +घञ् ।) एकचक्षुः । इति मेदिनी ॥ काणा इति

भाषा । (यथा, मनुः । ३ । २४२ ।“खञ्जोवा यदिवा काणो दातुः प्रेष्योऽपि वा भवेत्” ॥)
https://sa.wikisource.org/wiki/शब्दकल्पद्रुमः/


కనుకలి [ kanukali ] kanukali. [Tel.] n. Sight చూపు. కనుగవ [ kanugava ] or కన్గవ kanu-gavu. [Tel.] n. A pair of eyes. కన్నుల౛త. కను [ kanu ] kanu. [Tel.] n. The eye. See కన్ను. v. a. To see, perceive, observe. To know or understand. To bear or bring forth (young or fruit.) "ననల్్గన." (A. v. 132.) bearing blossoms. To beget.నలుగురిని కన్నతండ్రి one who has four children. To experience, feel, enjoy. ఇందులో మోక్షమును కన్న వారెవరు who among these has been to heaven. విమలతగనిరి they acquired holiness. కని / (the past p) is used adverbially; clearly, distinctly. ఆ సంగతినికని వ్రాసినాడు he wrote his letter with an eye to this point. కనిచెప్పు to specify clearly in words, to particularize. కనిగానములు the seeing and not perceiving. Oversight. Ila. i. 60.

1443 Ta. kāṇ (kāṇp-, kaṇṭ-) to see, consider, investigate, appear, become visible; n. sight, beauty; kāṇkai knowledge; kāṇpu seeing, sight; kāṭci sight, vision of a deity, view, appearance; kāṇikkaivoluntary offering, gift to a temple, church, guru or other great person; kāṭṭu (kāṭṭi-) to show; n. showing; kaṇṇu (kaṇṇi-) to purpose, think, consider; kaṇ-kāṭci gratifying spectacle, exhibition, object of curiosity. Ma. kāṇuka to see, observe, consider, seem; kāṇi visitor, spectator; kāṇikka to show, point out; n. offering, present; kāṭṭuka to show, exhibit; kār̤ca, kār̤ma eyesight, offering, show, spectacle.Ko. kaṇ-/ka·ṇ- (kaḍ-) to see; ka·ṭ- (ka·c-) to show; kaḍ aṯ- (ac-), kaḍ ayr- (arc-) to find out; ka·ṇky payment of vow to god; kaŋga·c wonderful sight such as never seen before. To. ko·ṇ- (koḍ-) to see;ko·ṭ- (ko·ṭy-) to show; ko·ṇky offering to Hindu temple or to Kurumba; koṇy act of foretelling or of telling the past. Ka. kāṇ (kaṇḍ-) to see, appear; n. seeing, appearing; kāṇike, kāṇke sight, vision, present, gift; kāṇuvike seeing, appearing; kāṇisu to show, show oneself, appear; kaṇi sight, spectacle, ominous sight, divination. Koḍ. ka·ṇ- (ka·mb-, kaṇḍ-) to see; seem, look (so-and-so); ka·ṭ- (ka·ṭi-) to show. Tu. kāṇůsāvuni, kāṇisāvuni to show, represent, mention; kāṇikè, kāṇigè present to a superior. Te. kanu (allomorph kān-), kāncu to see; kānupu seeing, sight; kānipincu to appear, seem; show; kānuka gift offered to a superior, present, tribute; kaṇṭãbaḍu to appear, be seen, come in view; kanukali seeing, sight. Kol. kanḍt, kanḍakt seen, visible. Nk. kank er- to appear (<*kanḍk or the like). Pa. kanḍp- (kanḍt-) to look for, seek. Ga. (Oll.) kanḍp- (kanḍt-) to search. Kur. xannā to be pleasant to the eye, be of good effect, suit well. Br. xaning to see. Cf. 1159 Ta. kaṇ; ? cf. 1172 Ta. kaṇṭavaṉ. 

1165 Ko. kaṇk thin dry sticks used as kindling or in a bunch as a torch. Ka. kaṇike, kaṇuku stalk of the great millet when deprived of its ear; kaṇḍike a stalk or stem. Tu. kaṇaků fuel, firewood. Te. kaṇika a stick. Pa. kaṛcid (pl. kaṛcil) wood for fuel; kaṛpa thin stick, twig, beanstick (or with 1370 Ta. kar̤ai). Ga. (Oll.)kaṛsid (pl. kaṛsil), (S.) kaḍcil wood for fuel (or with 1370 Ta. kar̤ai); (P.) kanve stick. ? Kuwi kandi (F.) stick (dried), (Isr.) twig, stick. Kur. kaŋk wood, fuel, timber. Malt. kanku wood.

1406 Ta. kaṉal (kaṉalv-, kaṉaṉṟ-) to be hot, boil, be angry; burn (tr.); n. fire; kaṉaṟṟu (kaṉaṟṟi-) to cause to burn, render warm, shine brightly; kaṉali sun, fire;kaṉalōṉ sun; kaṉaṟci heat, glow, anger; kaṉaṟal, kaṉalvu anger; kaṉi (-v-, -nt-) to be redhot, glow, get angry; kāṉal heat, sun's ray, light, mirage. Ma. kanal live coals, fire; kanaluka to burn, be hot; kanekka to burn as charcoal; kaniyuka to glow; kānal heat, glare, mirage. Ko. kan redhot (kan ib redhot iron; ka(n) nep red coals); kanc- (kanc-) to expose (dead person's jewelry) to fire to remove pollution. Ka. kanal (kanald-) to be angry; (PBh.) to glow like live coals; n. wrath, anger;kanalke wrath, anger; kani glow; (Hav.) kansu to blacken (pot). Tu. kani-mūri the smell of smoke; kanepuni, kanipuni to be afflicted, hardened; kaṇipuni to be hardened by burning as an earthen vessel; kanevuni the skin to be discoloured by a blow. Te. kanalu to be angry, burn, give pain; n. anger; kanakana the glow of fire or live coals; ganagana glowing, glow, blazing; kanakanam-anu, kanakanal-āḍu to glow, shine; (K.) kanaru to grow angry; n. anger. Kui kamba (kambi-) to be burned, injured by fire, consumed by fire; n. injury or destruction by fire; kappa (kapt-) to cause to burn, char, scorch. Cf. 1410 Ta. kaṉṟu. / Cf. Skt. kanala-shining, bright. 

S. Kalyanaraman
Sarasvati Research Center
March 25, 2016

Indus Script inscriptions (43) deciphered, One eye + circumfix, 6 locks of hair on head, 2 tigers, elephant, spoked wheel, fish, fish-fin [kammaṭa 'a portable furnace to melt metals, coiner, mint’]

$
0
0
Mirror: http://tinyurl.com/znhu6fx

Addendum to http://bharatkalyan97.blogspot.in/2016/03/indus-script-hieroglyphs-of-prakrtam.html 

 

Images show a figure strangling two tigers with his bare hands.
http://bharatkalyan97.blogspot.in/2016/03/indus-script-hieroglyphs-of-prakrtam.html The note has recorded evidence that கண்வட்டம் kaṇ-vaṭṭam 'mint' has a synonym (demonstrably, a phonetic variant in mleccha/meluhha):  khambhaṛā 'fin' (Lahnda) rebus: kammaTa 'mint' and these two expressions are combined in the Begram ivory (Plate 389) 
Begram ivories. Plate 389 Reference: Hackin, 1954, fig.195, no catalog N°.
கண்வட்டம் kaṇ-vaṭṭam n. < id. +. 1. Range of vision, eye-sweep, full reach of one's observation; கண்பார்வைக்குட்பட்ட இடம். தங்கள் கண்வட்டத்திலே உண்டுடுத்துத்திரிகிற (ஈடு, 3, 5, 2). 2. Mint; நாணயசாலை. 

In color is a seal, in black and white two seals and corresponding sealings made from them (Joshi and Parpola, Corpus of Indus Seals and Inscriptions, Vol. 1, M 306-8).

The colored seal shows this face of the woman holding back two rearing tigers:
Hieroglyph componens are: face in profile, one eye, circumfix (circle) and 6 curls of hair. Readings: muh 'face' rebus: muhA 'ingot'; கண்வட்டம் kaṇ-vaṭṭam 'eye PLUS circumfix' rebus: கண்வட்டம் kaṇ-vaṭṭan 'mint'; baTa 'six' rebus: baTa 'iron' bhaTa 'furnace' PLUS meD 'curl' rebus: meD 'iron' (Mu.Ho.) med 'copper' (Slavic) Thus, the message is: mint with furnace for iron, copper. Tigers: dula 'two' rebus: dul 'cast metal' kola 'tiger' rebus: kol 'working in iron' kolhe 'smelter' kolle 'blacksmith' kariba 'elephant trunk' ibha 'elephant' rebus: karba 'iron' ib 'iron' eraka 'nave of wheel' rebus: eraka 'moltencast, copper' arA 'spoke' rebus: Ara 'brass'.

Mark Kenoyer writes that "discoveries of this motif on seals from Mohenjo-daro definitely show a male figure and most scholars have assumed some connection with the carved seals from Mesopotamia that illustrate episodes from the famous Gilgamesh epic. The Mesopotamian motifs show lions being strangled by a hero, whereas the Indus narratives render tigers being strangled by a figure, sometime clearly males, sometimes ambiguous or possibly female. This motif of a hero or heroine grappling with two wild animals could have been created independently for similar events that may have occurred in Mesopotamia as well as the Indus valley," ( Ancient Cities, p. 114).

Mohenjo-daro seal.  Mohenjo-daro, ca. 2500 BCE Asko Parpola writes: "The 'contest' motif is one of the most convincing and widely accepted parallels between Harappan and Near Eastern glyptic art. A considerable number of Harappan seals depict a manly hero, each hand grasping a tiger by the throat. In Mesopotamian art, the fight with lions and / or bulls is the most popular motif. The Harappan substitution of tigers for lions merely reconciles the scene with the fauna of the Indus Valley ... The six dots around the head of the Harappan hero are a significant detail, since they may correspond to the six locks of hair characteristic of the Mesopotamian hero, from Jemdet Nasr to Akkadian times," (Deciphering the Indus Script, pp. 246-7).

Molded terracotta tablet (H2001-5075/2922-01) with a narrative scene of a man in a tree with a tiger looking back over its shoulder. The tablet, found in the Trench 54 area on the west side of Mound E, is broken, but was made with the same mold as ones found on the eastern side of Mound E and also in other parts of the site (see slide 89 for the right hand portion of the same scene). The reverse of the same molded terra cotta tablet shows a deity grappling with two tigers and standing above an elephant (see slide 90 for a clearer example from the same mold). https://www.harappa.com/indus3/185.html heraka 'spy' rebus: eraka 'moltencast copper' kuTi 'tree' rebus:kuThi 'smelter' karA 'crocodile' rebus: khAr 'blacksmith' barad 'bull' rebus: baraDo 'alloy of pewter, copper, tin'.

Slide 89 Plano convex molded tablet showing an individual spearing a water buffalo with one foot pressing the head down and one arm holding the tip of a horn. A gharial is depicted above the sacrifice scene and a figure seated in yogic position, wearing a horned headdress, looks on. The horned headdress has a branch with three prongs or leaves emerging from the center.
On the reverse (90),a female deity is battling two tigers and standing above an elephant. A single Indus script depicting a spoked wheel is above the head of the deity.
Material: terra cotta
Dimensions: 3.91 length, 1.5 to 1.62 cm width
Harappa, Lot 4651-01
Harappa Museum, H95-2486
Meadow and Kenoyer 1997 karA 'crocodile' Rebus: khAr 'blacksmith' (Kashmiri)
kamaDha 'penance' (Prakritam) Rebus: kammaTa 'mint, coiner'
kUtI 'twigs' Rebus: kuThi 'smelter'
muh 'face' Rebus: muhe 'ingot' (Santali)


One side of a molded tablet m 492 Mohenjo-daro (DK 8120, NMI 151. National Museum, Delhi. A person places his foot on the horns of a buffalo while spearing it in front of a cobra hood.

Hieroglyph: kolsa = to kick the foot forward, the foot to come into contact with anything when walking or running; kolsa pasirkedan = I kicked it over (Santali.lex.)mēṛsa = v.a. toss, kick with the foot, hit with the tail (Santali) 
 kol ‘furnace, forge’ (Kuwi) kol ‘alloy of five metals, pancaloha’ (Ta.) kolhe (iron-smelter; kolhuyo, jackal) kol, kollan-, kollar = blacksmith (Ta.lex.)•kol‘to kill’ (Ta.)•sal ‘bos gaurus’, bison; rebus: sal ‘workshop’ (Santali)me~ṛhe~t iron; ispat m. = steel; dul m. = cast iron; kolhe m. iron manufactured by the Kolhes (Santali); meṛed (Mun.d.ari); meḍ (Ho.)(Santali.Bodding)

nAga 'serpent' Rebus: nAga 'lead'
Hieroglyph: rã̄go ʻ buffalo bull ʼ 

Rebus: Pk. raṅga 'tin' P. rã̄g f., rã̄gā m. ʻ pewter, tin ʼ Ku. rāṅ ʻ tin, solder ʼOr. rāṅga ʻ tin ʼ, rāṅgā ʻ solder, spelter ʼ, Bi. Mth. rã̄gā, OAw. rāṁga; H. rã̄g f., rã̄gā m. ʻ tin, pewter ʼraṅgaada -- m. ʻ borax ʼ lex.Kho. (Lor.) ruṅ ʻ saline ground with white efflorescence, salt in earth ʼ  *raṅgapattra ʻ tinfoil ʼ. [raṅga -- 3, páttra -- ]B. rāṅ(g)tā ʻ tinsel, copper -- foil ʼ.

paTa 'hood of serpent' Rebus: padanu 'sharpness of weapon' (Telugu)

Hieroglyph: kunta1 ʻ spear ʼ. 2. *kōnta -- . [Perh. ← Gk. konto/s ʻ spear ʼ EWA i 229]1. Pk. kuṁta -- m. ʻ spear ʼ; S. kundu m. ʻ spike of a top ʼ, °dī f. ʻ spike at the bottom of a stick ʼ, °diṛī°dirī f. ʻ spike of a spear or stick ʼ; Si. kutu ʻ lance ʼ.
2. Pa. konta -- m. ʻ standard ʼ; Pk. koṁta -- m. ʻ spear ʼ; H. kõt m. (f.?) ʻ spear, dart ʼ; -- Si. kota ʻ spear, spire, standard ʼ perh. ← Pa.(CDIAL 3289)

Rebus: kuṇha munda (loha) 'hard iron (native metal)'

Allograph: कुंठणें [ kuṇṭhaṇēṃ ] v i (कुंठ S) To be stopped, detained, obstructed, arrested in progress (Marathi)
Slide 90. 
m0489A One side of a prism tablet shows: crocodile + fish glyphic above: elephant, rhinoceros, tiger, tiger looking back and up.
m1431A m1431B Crocodile+ three animal glyphs: rhinoceros, elephant, tiger
It is possible that the broken portions of set 2 (h1973B and h1974B) showed three animals in procession: tiger looking back and up + rhinoceros + tiger.
Reverse side glyphs:
eraka ‘nave of wheel’. Rebus: era ‘copper’.
Animal glyph: elephant ‘ibha’. Rebus ibbo, ‘merchant’.
Composition of glyphics: Woman with six locks of hair + one eye + thwarting + two pouncing tigers + nave with six spokes. Rebus: kola ‘woman’ + kaṇga ‘eye’ (Pego.), bhaṭa ‘six’+ dul ‘casting (metal)’ + kũdā kol (tiger jumping) + era āra (nave of wheel, six spokes), ibha (elephant). Rebus: era ‘copper’; kũdār dul kol ‘turner, casting, working in iron’; kan ‘brazier, bell-metal worker’;
The glyphic composition read rebus: copper, iron merchant with taṭu kanḍ kol bhaṭa ‘iron stone (ore) mineral ‘furnace’.
Glypg: ‘woman’: kola ‘woman’ (Nahali). Rebus kol ‘working in iron’ (Tamil)
Glyph: ‘impeding, hindering’: taṭu (Ta.) Rebus: dhatu ‘mineral’ (Santali) Ta. taṭu (-pp-, -tt) to hinder, stop, obstruct, forbid, prohibit, resist, dam, block up, partition off, curb, check, restrain, control, ward off, avert; n. hindering, checking, resisting; taṭuppu hindering, obstructing, resisting, restraint; Kur. ṭaṇḍnā to prevent, hinder, impede. Br. taḍ power to resist. (DEDR 3031)
Although neither of these specific molded terracotta tablet pieces comes from Trench 11, four less well preserved examples from the same mold(s) were found in debris outside of the perimeter wall in that area, clearly establishing a second half of Period 3B date for these tablets. Note the rear of the buffalo and the front of the gharial in the left tablet which overlaps with the iconography of the right tablet, although in this case they do not seem to come from the same mold. (See also Images 89 and 90.
https://www.harappa.com/indus5/80.html

Two inscribed and baked steatite tablets from the Trench 54 area. One has the shape of a fish (H2000-4452/2174-191), while the other has a fish sign inscription (H2000-4477/2227-11). 
Fins of fish hieroglyph (hypertext)
m1429 Prism tablet with Indus inscriptions on 3 sides. Three Sided Moulded Tablet with a boat and crocodile+fish Indus inscription Fired clay L.4.6 cm W. 1.2 cm Indus valley, Mohenjo-daro,MD 602, Harappan,ca 2600 -1900 BCE Islamabad Museum, Islamabad NMP 1384, Pakistan.

One side of a Mohenjo-daro tablet. 
What was the cargo carried on the boat? I suggest that the cargo was Meluhha metalwork.

The shape of the pair of ingots on the boat (shown on the tablet) is comparable to following figures: 1. the ingot on which stands the Ingot-god (Enkomi); 2. Copper ingot from Zakros, Crete, displayed at the Heraklion Archaeological Museum But the script used on the tablet is NOT Cypro-Minoan or Cretan or Minoan but Meluhha:

baTa 'quail' Rebus: bhaTa 'furnace' (i.e., supercargo out of furnace). Alternative:  कारण्ड [p= 274,3] kAraNDa, kAraNDava m. a sort of duck R. vii , 31 , 21 (cf. करण्ड.)(Monier-Williams) Rebus: करडा (p. 137) [ karaḍā ]  Hard from alloy--iron, silver &c.(Marathi)
Side A: kāru a wild crocodile or alligator (Telugu) ghariyal id. (Hindi)
kāru 'crocodile' (Telugu) கராம் karām, n. prob. grāha. 1. A species of alligator; முதலைவகை. முதலையு மிடங்கருங் கராமும் (குறிஞ்சிப். 257). 2. Male alligator; ஆண் முதலை. (திவா.) కారుమొసలి a wild crocodile or alligator. (Telugu) Rebus: kāru ‘artisan’ (Marathi) kāruvu 'artisan' (Telugu) khār 'blacksmith' (Kashmiri)
[fish = aya (G.); crocodile = kāru (Telugu)] Rebus: ayakāra ‘ironsmith’ (Pali) 

khār 1 खार् । लोहकारः m. (sg. abl. khāra 1 खार; the pl. dat. of this word is khāran 1 खारन्, which is to be distinguished from khāran 2, q.v., s.v.), a blacksmith, an iron worker (cf. bandūka-khār, p. 111b, l. 46; K.Pr. 46; H. xi, 17); a farrier (El.) 

Text 3246 (l., to r.) 

mēd ‘body’ (Kur.)(DEDR 5099); meḍ ‘iron’ (Ho.) karNika 'rim of jar' Rebus: karNI 'supercaro'

dula 'pair' Rebus: dul 'cast metal' Thus the the pair of ellipses with an inscripted 'notch' hieroglyph component: dul mūhā 'cast ingot. 

karNika 'rim of jar' Rebus: karNI 'supercargo'
kárṇa— m. ‘ear, handle of a vessel’ RV., ‘end, tip (?)’ RV. ii 34, 3. [Cf. *kāra—6] Pa. kaṇṇa— m. ‘ear, angle, tip’; Pk. kaṇṇa—, °aḍaya- m. ‘ear’, Gy. as. pal. eur. kan m., Ash. (Trumpp) karna NTS ii 261, Niṅg. kõmacr;, Woṭ. kanƏ, Tir. kana; Paš. kan, kaṇ(ḍ)— ‘orifice of ear’ IIFL iii 3, 93; Shum. kõmacr;ṛ ‘ear’, Woṭ. kan m., Kal. (LSI) kuṛõmacr;, rumb. kuŕũ, urt. kŕä̃ (< *kaṇ), Bshk. kan, Tor. k *l ṇ, Kand. kōṇi, Mai. kaṇa, ky. kān, Phal. kāṇ, Sh. gil. ko̯n pl. ko̯ṇí m. (→ Ḍ kon pl. k *l ṇa), koh. kuṇ, pales. kuāṇƏ, K. kan m., kash. pog. ḍoḍ. kann, S. kanu m., L. kann m., awāṇ. khet. kan, P. WPah. bhad. bhal. cam. kann m., Ku. gng. N. kān; A. kāṇ ‘ear, rim of vessel, edge of river’; B. kāṇ ‘ear’, Or. kāna, Mth. Bhoj. Aw. lakh. H. kān m., OMarw. kāna m., G. M. kān m., Ko. kānu m., Si. kaṇa, kana. — As adverb and postposition (ápi kárṇē ‘from behind’ RV., karṇē ‘aside’ Kālid.): Pa. kaṇṇē ‘at one's ear, in a whisper’; Wg. ken ‘to’ NTS ii 279; Tir. kõ; ‘on’ AO xii 181 with (?); Paš. kan ‘to’; K. kȧni with abl. ‘at, near, through’, kani with abl. or dat. ‘on’, kun with dat. ‘toward’; S. kani ‘near’, kanā̃ ‘from’; L. kan ‘toward’, kannũ ‘from’, kanne ‘with’, khet. kan, P. ḍog. kanē ‘with, near’; WPah. bhal. k *l ṇ, °ṇi, k e ṇ, °ṇi with obl. ‘with, near’, kiṇ, °ṇiā̃, k *l ṇiā̃, k e ṇ° with obl. ‘from’; Ku. kan ‘to, for’; N. kana ‘for, to, with’; H. kane, °ni, kan with ke ‘near’; OMarw. kanai ‘near’, kanā̃ sā ‘from near’, kā̃nı̄̃ ‘towards’; G. kan e ‘beside’. Addenda: kárṇa—: S.kcch. kann m. ‘ear’, WPah.kṭg. (kc.) kān, poet. kanṛu m. ‘ear’, kṭg. kanni f. ‘pounding—hole in barn floor’; J. kā'n m. ‘ear’, Garh. kān; Md. kan— in kan—fat ‘ear’ (CDIAL 2830)
aya 'fish' Rebus: aya 'iron' (Gujarati); ayas 'metal' (Rigveda)

kolom 'thre' Rebus: kolami 'smithy, forge'

kolami mūhā 'ingot (for)smithy,forge ingot'

Thus, the message of the text on the Mohenjo-daro prism tablet of a boat + crocodile + fish is: supercargo of kolami mūhā 'smithy,forge ingots' dul mūhā 'cast metal ingots'. The metal is sinified as ayas.

mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.)
mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends (Santali)
Anser Indicus.

Illustrated London News, 20 Sept 1924 Ref. Marshall 1931, V.3, Pl CVI, p.93 Mohenjo-daro. Seal with circumfix, duck hieroglyph-multiplex, fins of fish (hypertext)



An allograph (which occurs as an insription on a cire perdue lead leopard weight of Shahi Tump):


खरडा [ kharaḍā ]  A leopard. खरड्या [ kharaḍyā ] m or खरड्यावाघ m A leopard (Marathi).
By the 5th millennium BCE, armlets of copper plus added lead, were cast at Mehergarh by lost-wax process. 

(Davey. CJ, 2009, The early history of lost wax casting. Metallurgy and Civilisation, J. Mei and Th. Rehren eds. Archetype, London, 147-154). 

At the end of 5th millennium BCE, Shahi Tump evidences lost-wax casting. 

(Mille, B., Bessenval, R. and Bourgarit, D. Early ‘lost-wax casting’ in Balochistan (Pakistan): the “Leopards Weight “ from Shahi-Tump. Persiens antike Pracht, Bergbau-Handwerk-Archäologie, T. Stöllner, R. Slotta and A. Vatandoust (eds). Der Anschnitt Beiheft 12: Deutsches Bergbau Museum, Bochum (2004): 274- 280).
Image result for shahi tump lead weight
Leopard weight. Shahi Tump. H.16.7cm; dia.13.5cm; base dia 6cm; handle on top. 
Seashells inlays on frieze. The pair of leopard and ibex is shown twice, separated by stylized flies.
mákṣā f., mákṣ -- m. f. ʻ fly ʼ RV., mákṣikā -- f. ʻ fly, bee ʼ RV., makṣika -- m. Mn.Pa. makkhikā -- f. ʻ fly ʼ, Pk. makkhiā -- f., macchī -- , °chiā -- f.; Gy. hung. makh ʻ fly ʼ, wel. makhī f., gr. makí f., pol. mačin, germ. mačlin, pal. mắki ʻ mosquito ʼ,măkīˊla ʻ sandfly ʼ, măkīˊli ʻ house -- fly ʼ; Ash. mačī˜ˊ ʻ bee ʼ; Paš.dar. mēček ʻ bee ʼ, weg. mečīˊk ʻ mosquito ʼ, ar. mučəkmučag ʻ fly ʼ; Mai. māc̣hī ʻ fly ʼ; Sh.gil.măṣīˊ f., (Lor.) m*lc̣ī ʻ fly ʼ (→ Ḍ. m*lc̣hi f.), gur. măc̣hīˊ ʻ fly ʼ (ʻ bee ʼ in gur. măc̣hi̯kraṇ, koh. măc̣hi -- gŭn ʻ beehive ʼ); K. mȧchi f. ʻ fly, bee, dark spot ʼ; S. makha,makhi f. ʻ fly, bee, swarm of bees, sight of gun ʼ, makho m. ʻ a kind of large fly ʼ; L. (Ju.) makhī f. ʻ fly ʼ, khet. makkīˊ; P. makkh f. ʻ horsefly, gnat, any stinging fly ʼ, m. ʻ flies ʼ, makkhī f. ʻ fly ʼ; WPah.rudh. makkhī ʻ bee ʼ, jaun. mākwā ʻ fly ʼ; Ku. mākho ʻ fly ʼ, gng. mã̄kh, N. mākho, A. mākhi, B. Or. māchi, Bi. māchī, Mth. māchī,mã̄chīmakhī (← H.?), Bhoj. māchī; OAw. mākhī, lakh. māchī ʻ fly ʼ, ma -- mākhī ʻ bee ʼ (mádhu -- ); H. māchīmākhīmakkhī f. ʻ fly ʼ, makkhā m. ʻ large fly, gadfly ʼ; G. mākhmākhī f. ʻ fly ʼ, mākhɔ m. ʻ large fly ʼ; M. mās f. ʻ swarm of flies ʼ, n. ʻ flies in general ʼ, māśī f. ʻ fly ʼ, Ko. māsumāśi; Si. balu -- mäkka, st. -- mäki -- ʻ flea ʼ, mässa, st. mäsi -- ʻ fly ʼ; Md. mehi ʻ fly ʼ.
*makṣātara -- , *mākṣa -- , mākṣiká -- ; *makṣākiraṇa -- , *makṣācamara -- , *makṣācālana -- , *makṣikākula -- ; *madhumakṣikā -- .
Addenda: mákṣā -- : S.kcch. makh f. ʻ fly ʼ; WPah.kṭg. mákkhɔmáṅkhɔ m. ʻ fly, large fly ʼ, mákkhi (kc. makhe) f. ʻ fly, bee ʼ, máṅkhi f., J. mākhī f.pl., Garh. mākhi. (CDIAL 9696) 
mākṣiká ʻ pertaining to a bee ʼ MārkP., n. ʻ honey ʼ Suśr. 2. *mākṣa -- . [mákṣā -- ]

1. WPah.bhad. māċhī ʻ bee ʼ, khaś. mākhī; -- Pk. makkhia -- , macchia -- n. ʻ honey ʼ; Ash. mačimačík ʻ sweet, good ʼ, mačianá ʻ honey ʼ; Wg. mác̣imäc̣ ʻ honey ʼ, Kt. mac̣ī˜, Pr. maṭék, Shum. mac̣hī, Gaw. māc̣hī, Kal.rumb. Kho. mac̣hí, Bshk. mē̃c̣h, Phal. mn/ac̣hīmḗc̣hī, Sh. măc̣hīˊ f., S. L. mākhī f., WPah.bhiḍ. māċhī n., H.mākhī f.
2. K. mã̄ch, dat. °chas m. ʻ honey ʼ, WPah.bhal. māch n. -- For form and meaning of Paš. māšmōṣ ʻ honey ʼ see NTS ii 265, IIFL iii 3, 126.
*mākṣakulika -- , *mākṣikakara -- , *mākṣikamadhu -- .
Addenda: mākṣika -- : Kho. mac̣hi ʻ honey ʼ BKhoT 70.(CDIAL 9989)*mākṣikakara or *mākṣakara -- ʻ bee ʼ. [Cf. madhu- kara -- m. ŚārṅgP., °kāra -- m. BhP., °kārī -- f. R. <-> mākṣiká -- , kará -- 1]
Ash. mačarīk°čerīˊk ʻ bee ʼ, Wg. mac̣arīˊk, Kt. mačerík NTS ii 265, mac̣e° Rep1 59, Pr. mučeríkməṣkeríkmuṭkurīˊk, Shum. mã̄c̣hāˊrik, Kal.rumb. mac̣hḗrik, Bshk.māˊc̣ēr, Phal. māc̣hurīˊ f.; Sh.koh. măc̣hāri f. ʻ bee ʼ, gil. (Lor.) m*lc̣hari ʻ bee, wasp, hornet ʼ (in latter meaning poss. < *makṣātara -- ); P. makhīr m. ʻ bee ʼ, kgr. ʻ honey ʼ; -- Gaw. mã̄c̣(h)oṛík with unexpl. --  -- . (CDIAL 9990)  *mākṣikamadhu ʻ honey ʼ. [mākṣiká -- , mádhu -- ]
P. mākhyō̃ f., mākho m. ʻ honey, honeycomb ʼ.(CDIAL 9991) مچئِي mac̱ẖaʿī, s.f. (6th) A bee in general. Sing. and Pl. سره مچئِي saraʿh-mac̱ẖaʿī, s.f. (6th). Sing. and Pl.; or دنډاره ḏḏanḏḏāraʿh, s.f. (3rd) A hornet, a wasp. Pl. يْ ey. See ډنبره (Pashto) माक्षिक [p= 805,2] mfn. (fr. मक्षिका) coming from or belonging to a bee Ma1rkP. मक्षिकः makṣikḥ मक्षि makṣi (क्षी kṣī) का kāमक्षिकः मक्षि (क्षी) का A fly, bee; भो उपस्थितं नयनमधु संनिहिता मक्षिका च M.2.-Comp.-मलम् wax.  madhu
मधु a. -मक्षः, -क्षा, -मक्षिका a bee. (Samskritam) )

माक्षिक [p= 805,2] n. a kind of honey-like mineral substance or pyrites MBh. उपधातुः An inferior metal, semi-metal. They are seven; सप्तोपधातवः स्वर्णं माक्षिकं तारमाक्षिकम् । तुत्थं कांस्यं च रातिश्च सुन्दूरं च शिलाजतु ॥ उपरसः uparasḥउपरसः 1 A secondary mineral, (red chalk, bitumen, माक्षिक, शिलाजित &c).(Samskritam) மாக்கிகம் mākkikam, n. < mākṣika. 1. Bismuth pyrites; நிமிளை. (நாமதீப. 382.) 2. Honey; தேன். (நாமதீப. 410.) செம்புத்தீக்கல் cempu-t-tīkkal
n. < செம்பு +. Copper pyrites, sulphide of copper and iron; இரும்புஞ்செம்புங்கலந்த உலோகக்கட்டி. Loc.

karaḍā means 'hard alloy of metals such as gold, silver etc.' kharaḍa means a brief metalwork memorandum. Rebus: fire-god: @B27990.  #16671. Remo <karandi>E155  {N} ``^fire-^god''.(Munda).

The homonyms which provide Meluhha hieroglyphs to write and document about this hard alloy metalwork are: 

leopard, kharaḍā;
embossed knob, karaḍā 

Meluhha hieroglyphs to write down this technical specification of metalwork are:  ranku 'antelope' rebus: ranku 'tin'. Alternative: mlekh 'goat' rebus: milakkhu 'copper' (Pali)

Leopard weight. Shahi-Tump. Made by cire perdue (lost-wax casting) method. The weight is made of copper with lead coating.https://www.academia.edu/7789226/Locating_Aratta_of_Ancient_Near_East_using_Meluhha_hieroglyphs_and_defining_Anzu_and_the_start_of_Tin_Road_from_Meluhha’     

Leopards weight from Shahi-Tump (Baluchistan). "The artefact was discovered in a grave, in the Kech valley, in eastern Balochistan. It belongs to the Shahi Tump - Makran civilisation (end of 4th millennium -- beginning of 3rd millennium BCe). Ht. 200 mm. weight: 13.5 kg. The shell has been manufactured by lost-wax foundry of a copper alloy (12.6%b, 2.6%As), then it has been filled up through lead (99.5%) foundry. The shell is engraved with figures of leopards hunting wild goats, made of polished fragments of shellfishes. No identification of the artefact's use has been given. (Scientific team: B. Mille, D. Bourgarit, R. Besenval, Musee Guimet, Paris)." 

Mille, B., R. besenval, D. Bourgarit, Early lost-wax casting in Balochistan (Pakistan): the 'Leopards Weight' from Shahi-Tump in Persiens antike Pracht, Bergau-Handwerk-Archaologie, T. Stollner, R. Slotta, A. Vatandoust, A. ed., p. 274-80. Bouchum: Deutsches Bergbau Museum, 2004.
Mille B., D. Bourgarit, R. Besenval, 2005, Metallurgical study of the 'Leopards Weight' from Shahi-Tump (eastern Balochistan) in South Asian Archaeology 2001, C. Jarrige, V. Lefevre, ed., p. 237-244. Paris: Editions Recherches sur les Civilisations, 2005.

Bourgarit, D., N. Taher, B. Mille & J.-P. Mohen Copper Metallurgy in the Kutch (India) during the Indus Civilization: First Results from Dholavira in South Asian Archaeology 2001, C. Jarrige, V. Lefevre, ed., p. 27-34. Paris: Editions Recherches sur les Civilisations, 2005.

Fish, fish-fin hieroglyph-multiplexes (hypertexts) on pottery inscriptions and on seals/tablets

The Susa ritual basin decipherment demonstrates the possibility that some 'fish' hieroglyphs read as aya 'fish' rebus: aya 'iron' may also signify khambhaṛā 'fin' rebus: kammaTa 'mint'.




A Susa ritual basin dated to ca. 12th or 13th century BCE depicts goat and fish ligatured into a 'fabulous' or 'composite' animal representation, clearly intended to connote the underlying hieroglyphic meaning. Susa ritual basin dates from 13th or 12th cent. BCE. The hieroglyph-multiplex flanks reedposts, spathes, molluscs. http://www.louvre.fr/en/oeuvre-notices/ritual-basin-decorated-goatfish-figures aya 'fish' Rebus: aya 'iron' (Gujarati) ayas 'metal' (Rigveda) meḷh ‘goat’ (Br. mr̤eka (Te.); mēṭam (Ta.); meṣam (Samskritam) Te. mr̤eka (DEDR 5087)  (DEDR 5087) Rebus: meluh.h.a (Akkadian) mleccha (Samskritam) milakkhu 'copper' (Pali)  An alternative reading for the composite animal: goat PLUS fish-fin. mr̤eka 'copper' rebus: milakkhu 'copper' PLUS khamba 'wing' fish-fin 'khambhaṛā' (Lahnda) rebus: kammaTa 'mint' (Kannada) eruvai 'reed' rebus: eruvai 'copper' sippi 'mollusc' rebus: sippi 'artificer, sculptor'. Thus, the hieroglyph-multiplex (hypertext) signifies a copper metalwork sculptor. The basin is for purification by Potr. 'purifier' who is also dhā̆vaḍ 'smelter', derived from dhāˊtu n. ʻ substance ʼ RV; dhāu -- m. ʻ metal, red chalk ʼ (Prakrtam)
Harappa: Fish +fins on one side of a four-sided tablet

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 Korvink2007, Gilund Press.

Table from: The Indus Script: A Positional-statistical Approach By Michael Korvink2007, 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'; = scales of fish (Santali); rebusaya ‘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.
bea hako (ayo) ‘fish’ (Santali); bea ‘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 Subrahmaya’ 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.³ ayir, n. 1. Subtlety, fineness; நணசம. (__.) 2. [M. ayir.] Fine sand; நணமணல. (மலசலப. 92.) ayiram, n.  Candied sugar; ayil, n. cf. ayas. 1. Iron; 2. Surgical knife, lancet; Javelin, lance; ayilava, 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. ayaskāruu. 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. AYAŚCŪRA—, AYASKĀṆḌA—, *AYASKŪA—. Addenda: áyas—: Md. da ‘iron’, dafat ‘piece of iron’. ayaskāṇḍa— m.n. ‘a quantity of iron, excellent iron’ Pā. ga. viii.3.48 [ÁYAS—, KAA ́ṆḌA—]Si.yaka‘iron’.*ayaskūa— ‘iron hammer’. [ÁYAS—, KUU ́A—1] Pa. ayōkūa—, ayak m.; Si. yakua‘sledge —hammer’, yavu(< ayōkūa) (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.

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).

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

Similar conical pots filled with ingots are signified on Warka vase:
Head of bull between two storage jars filled with ingots. Warka vase hieroglyph-multiplex.

āra ‘serpent’ Rebus; āra ‘brass’. kara'double-drum' Rebus: kara'hard alloy'. (Note the double-drum hieroglyph component affixed atop the flagstaff) Alternatives: kula 'hooded snake' Rebus: kol 'working in iron'; kolle 'blacksmith' kolhe 'smelter' PLUS nāga 'serpent' Rebus: nāga 'lead (alloy)'
The leftmost hieroglyph shows ingots in a conical-bottom storage jar (similar to the jar shown on Warka vase (See Annex: Warka vase), delivering the ingots to the temple of Inanna). Third from left, the overflowing pot is similar to the hieroglyph shown on Gudea statues. Fourth from left, the fish hieroglyph is similar to the one shown on a Susa pot containing metal tools and weapons. (See Susa pot hieroglyphs of bird and fish: Louvre Museum)

Four flag-posts(reeds) with rings on top held by the kneeling persons define the four components of the iron smithy/forge.  This is an announcement of four shops, पेढी (Gujarati. Marathi). पेंढें 'rings' Rebus: पेढी 'shop'.āra 'serpent' Rebus; āra 'brass'. karaḍa 'double-drum' Rebus: karaḍa 'hard alloy'.
Hieroglyph: arká1 m. ʻ flash, ray, sun ʼ RV. [√arcPa. Pk. akka -- m. ʻ sun ʼ, Mth. āk; Si. aka ʻ lightning ʼ, inscr. vid -- äki ʻ lightning flash ʼ.(CDIAL 624)

Rebus: arka 'copper (metal)'; araka 'sublimation, sublimate' (Kannada) అగసాలి (p. 0023) [ agasāli ] or అగసాలెవాడు agasāli. [Tel.] n. A goldsmith. కంసాలివాడుஅருக்கம்¹ arukkam, n. < arka. (நாநார்த்த.) 1. Copper; செம்பு.  Ka. Ka. eṟe cast (as metal); eṟaka, eraka any metal infusion; molten state, fusion. Tu. eraka molten, cast (as metal) (DEDR 866)

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

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

Rebus: loh ‘copper’ (Hindi) 

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

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

Alternative: ḍhālako = a large metal ingot (G.) ḍhālakī = a metal heated and poured into a mould; a solid piece of metal; an ingot (Gujarati)
Allograph: ढाल [ ḍhāla ] f (S through H) The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain: also a flag flying on forts &c. ढालकाठी [ ḍhālakāṭhī ] f ढालखांब m A flagstaff; esp.the pole for a grand flag or standard. 2 fig. The leading and sustaining member of a household or other commonwealth. 5583 ḍhāla n. ʻ shield ʼ lex. 2. *ḍhāllā -- . 1. Tir. (Leech) "dàl"ʻ shield ʼ, Bshk. ḍāl, Ku. ḍhāl, gng. ḍhāw, N. A. B. ḍhāl, Or. ḍhāḷa, Mth. H. ḍhāl m.2. Sh. ḍal (pl. °le̯) f., K. ḍāl f., S. ḍhāla, L. ḍhāl (pl. °lã) f., P. ḍhāl f., G. M. ḍhāl f. WPah.kṭg. (kc.) ḍhāˋl f. (obl. -- a) ʻ shield ʼ (a word used in salutation), J. ḍhāl f. (CDIAL 5583).
They are four Glyphs: paṭākā ‘flag’ Rebus: pāṭaka, four quarters of the village.
kã̄ḍ reed Rebus: kāṇḍa ‘tools, pots and pans, metal-ware’. 
1. Pk. kamaḍha -- , °aya -- m. ʻ bamboo ʼ; Bhoj. kōro ʻ bamboo poles ʼ. 2. N. kāmro ʻ bamboo, lath, piece of wood ʼ, OAw.  kāṁvari ʻ bamboo pole with slings at each end for carrying things ʼ, H. kã̄waṛ°arkāwaṛ°ar f., G. kāvaṛf., M. kāvaḍ f.; -- deriv. Pk. kāvaḍia -- , kavvāḍia -- m. ʻ one who carries a yoke ʼ, H. kã̄waṛī°ṛiyā m., G. kāvaṛiyɔ m. 3. S. kāvāṭhī f. ʻ carrying pole ʼ, kāvāṭhyo m. ʻ the man who carries it ʼ. 4. Or. kāmaṛā°muṛā ʻ rafters of a thatched house ʼ; G. kāmṛũ n., °ṛī f. ʻ chip of bamboo ʼ, kāmaṛ -- koṭiyũ n. ʻ bamboo hut ʼ. 5. B. kāmṭhā ʻ bow ʼ, G. kāmṭhũ n., °ṭhī f. ʻ bow ʼ; M. kamṭhā°ṭā m. ʻ bow of bamboo or horn ʼ; -- deriv. G. kāmṭhiyɔ m. ʻ archer ʼ. 6. A. kabāri ʻ flat piece of bamboo used in smoothing an earthen image ʼ. 7. kã̄bīṭ°baṭ°bṭī,  kāmīṭ°maṭ°mṭī,  kāmṭhīkāmāṭhī
 f. ʻ split piece of bamboo &c., lath ʼ.(CDIAL 2760). kambi f. ʻ branch or shoot of bamboo ʼ lex. Pk. kaṁbi -- , °bī -- , °bā -- f. ʻ stick, twig ʼ, OG. kāṁba; M. kã̄b f. ʻ longitudinal division of a bamboo &c., bar of iron or other metal ʼ. (CDIAL 2774). कंबडी [ kambaḍī ] f A slip or split piece (of a bamboo &c.)(Marathi)

The rings atop the reed standard: पेंढें [ pēṇḍhēṃ ] पेंडकें [ pēṇḍakēṃ ] n Weaver's term. A cord-loop or metal ring (as attached to the गुलडा of the बैली and to certain other fixtures). पेंडें [ pēṇḍēṃ ] n (पेड) A necklace composed of strings of pearls. 2 A loop or ring. Rebus: पेढी (Gujaráthí word.) A shop (Marathi)Alternative: koiyum [ko, koṭī  neck] a wooden circle put round the neck of an animal (Gujarati) Rebus:ācāri koṭṭya = forge, kammārasāle (Tulu)
Specific materials offered for sale/exchange in the shop are: hard alloy brass metal (ayo, fish); lokhaṇḍ(overflowing pot) ‘metal tools, pots and pans, metalware’; arka/erka  ‘copper’; kammaa (a portable furnace for melting precious metals) ‘coiner, mint’  Thus, the four shops are: 1. brass alloys, 2. metalware, 3. copper and 4. mint (services).

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


Alternative: erãguḍu bowing, salutation (Telugu) iṟai (-v-, -nt-) to bow before (as in salutation), worship (Tamil)(DEDR 516). Rebus: eraka, eaka any metal infusion (Kannada.Tulu) eruvai ‘copper’ (Tamil); ere dark red (Kannada)(DEDR 446).
baTa 'six' (locks of hair) rebus: baTa 'iron' bhaTa 'furnace'Hieroglyph: मेढा (p. 665) [ mēḍhā ] A twist or tangle arising in thread or cord, a curl or snarl.(Marathi. Molesworth)Rebus: mẽṛhẽt, meḍ 'iron' (Mu.Ho.)
Hieroglyph: koṭhārī f. ʻ crucible  (Old Punjabi)(CDIAL 3546) Rebus: Pk. koṭṭhāgāra -- , koṭṭhāra -- n. ʻ storehouse ʼ; K. kuṭhār m. ʻ wooden granary ʼ, WPah. bhal. kóṭhār m.; A. B. kuṭharī ʻ apartment ʼ, Or. koṭhari; Aw. lakh. koṭhār ʻ zemindar's residence ʼ; H. kuṭhiyār ʻ granary ʼ; G. koṭhār m. ʻ granary, storehouse ʼ, koṭhāriyũ n. ʻ small do. ʼ; M. koṭhār n., koṭhārẽ n. ʻ large granary ʼ, -- °rī f. ʻ small one ʼ; Si.koṭāra ʻ granary, store ʼ.(CDIAL 3550). kōṣṭhāgārika m. ʻ storekeeper ʼ BHSk. [Cf. kōṣṭhā- gārin -- m. ʻ wasp ʼ Suśr.: kōṣṭhāgāra -- ] Pa. koṭṭhāgārika -- m. ʻ storekeeper ʼ; S. koṭhārī m. ʻ one who in a body of faqirs looks after the provision store ʼ; Or. koṭhārī ʻ treasurer ʼ; Bhoj. koṭhārī ʻ storekeeper ʼ, H. kuṭhiyārī m.Addenda: 
kōṣṭhāgārika -- : G. koṭhārī m. ʻ storekeeper ʼ.(CDIAL 3551)

gaNDa 'four' Rebus: kanda 'fire-altar' (Santali)

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


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


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

Hieroglyph: எருவை eruvai European bamboo reed. See கொறுக்கச்சி. (குறிஞ்சிப்.) Rebus: 817 Ta. eruvai blood, (?) copper. Ka. ere a dark-red or dark-brown colour, a dark or dusky colour; (Badaga) erande sp. fruit, red in colour. Te. rēcu, rēcu-kukkaa sort of ounce or lynx said to climb trees and to destroy tigers; (B.) a hound or wild dog. Kol. resn a·te wild dog (i.e. *res na·te; see 3650). Pa. iric netta id. Ga.(S.3) rēs nete hunting dog, hound. Go. (Ma.) erm ney, (D.) erom nay, (Mu.) arm/aṛm nay wild dog (Voc. 353); (M.) rac nāī, (Ko.) rasi ney id. (Voc. 3010). For 'wild dog', cf. 1931 Ta. ce- red, esp. the items for 'red dog, wild dog'.
Akkadian cylinder seal, showing kneeling heroes. Around 2200 BCE.Cylinder seal with kneeling nude heroes, ca. 2220–2159 b.c.; Akkadian  Mesopotamia Red jasper H. 1 1/8 in. (2.8 cm), Diam. 5/8 in. (1.6 cm)  Metropolitan Museum of Art - USA (Fig.3)

 m305 seal. Mohenjo-daro m305clip_image033[4] A person with a plaited pigtail, bangles/armlets on both hands from wrist to shoulder, seated in penance, with three faces, two stars on either side of the curved buffalo-horn and twig.taTTHAr 'buffalo horn' Rebus: taTTAr 'brass worker' 
Mohenjo-daro. Square seal depicting a nude male deity with three faces, seated in yogic position on a throne, wearing bangles on both arms and an elaborate headdress. Five symbols of the Indus script appear on either side of the headdress which is made of two outward projecting buffalo style curved horns, with two upward projecting points. A single branch with three pipal leaves rises from the middle of the headdress. 

Seven bangles are depicted on the left arm and six on the right, with the hands resting on the knees. The heels are pressed together under the groin and the feet project beyond the edge of the throne. The feet of the throne are carved with the hoof of a bovine as is seen on the bull and unicorn seals. The seal may not have been fired, but the stone is very hard. A grooved and perforated boss is present on the back of the seal.
Material: tan steatite Dimensions: 2.65 x 2.7 cm, 0.83 to 0.86 thickness Mohenjo-daro, DK 12050
Islamabad Museum, NMP 50.296 Mackay 1938: 335, pl. LXXXVII, 222 
kūdī 'bunch of twigs' (Sanskrit)  Rebus: kuṭhi 'smelter furnace' (Santali) कूदी [p= 300,1] f. a bunch of twigs , bunch (v.l. कूट्/ईAV. v , 19 , 12 Kaus3.ccord. to Kaus3. Sch. = बदरी, "Christ's thorn".(Monier-Williams)
Hieroglyph: kamaḍha ‘penance’ (Pkt.) Rebus 1: kampaṭṭa  ‘mint’ (Ma.) kamaṭa = portable furnace for melting precious metals (Te.);Rebus 2: kaṇḍa ‘fire-altar' (Santali); kan ‘copper’ (Ta.)  

Hieroglyph: karã̄ n. pl. ʻwristlets, bangles ʼ (Gujarati); kara 'hand' (Rigveda) Rebus: khAr 'blacksmith' (Kashmiri) 
 
The bunch of twigs = ku_di_, ku_t.i_ (Skt.lex.) ku_di_ (also written as ku_t.i_ in manuscripts) occurs in the Atharvaveda (AV 5.19.12) and Kaus’ika Su_tra (Bloomsfield’s ed.n, xliv. cf. Bloomsfield, American Journal of Philology, 11, 355; 12,416; Roth, Festgruss an Bohtlingk,98) denotes it as a twig. This is identified as that of Badari_, the jujube tied to the body of the dead to efface their traces. (See Vedic Index, I, p. 177).[Note the twig adoring the head-dress of a horned, standing person]
Image result for duck indus scriptBinjor. Yajna kunda with octagonal brick skambha (yupa). kambha 'pillar' rebus: kammaTa 'mint' (Octagonal or aSTAs'ri 'eight angled' yupa is a signifier of a Soma yaga, according  to Taittiriya Samhita and Satapatha Brahmana.).
Seal. Binjor.  With Indus Script inscription. Is this the Yupa inscription? [19 Yupa inscriptions have been identified in historical periods related to Soma Yaga in Rajasthan, Allahabad and East Borneo (Mulavarman)].

Fish + scales, aya ã̄s (amśu) ‘metallic stalks of stone ore’. Vikalpa: badhoṛ ‘a species of fish with many bones’ (Santali) Rebus: baḍhoe ‘a carpenter, worker in wood’; badhoria ‘expert in working in wood’(Santali)

khambhaṛā 'fin' (Lahnda) rebus: kammaTa 'mint'

gaNDa 'four' Rebus: khaNDa 'metal implements' Together with cognate ancu 'iron' the message is: native metal implements. 

Thus, the hieroglyph multiplex reads: aya ancu khaNDa 'metallic iron alloy implements'.

koḍi ‘flag’ (Ta.)(DEDR 2049). Rebus 1: koḍ ‘workshop’ (Kuwi) Rebus 2: khŏḍ m. ‘pit’, khö̆ḍü f. ‘small pit’ (Kashmiri. CDIAL 3947)

The bird hieroglyph: karaḍa

करण्ड  m. a sort of duck L. కారండవము (p. 0274) [ kāraṇḍavamu ] kāraṇḍavamu. [Skt.] n. A sort of duck. (Telugu) karaṭa1 m. ʻ crow ʼ BhP., °aka -- m. lex. [Cf. karaṭu -- , karkaṭu -- m. ʻ Numidian crane ʼ, karēṭu -- , °ēṭavya -- , °ēḍuka -- m. lex., karaṇḍa2 -- m. ʻ duck ʼ lex: see kāraṇḍava -- ]Pk. karaḍa -- m. ʻ crow ʼ, °ḍā -- f. ʻ a partic. kind of bird ʼ; S. karaṛa -- ḍhī˜gu m. ʻ a very large aquatic bird ʼ; L. karṛā m., °ṛī f. ʻ the common teal ʼ.(CDIAL 2787) Rebus: karaḍā 'hard alloy'

Thus, the text of Indus Script inscription on the Binjor Seal reads: 'metallic iron alloy implements, hard alloy workshop' PLUS
the hieroglyphs of one-horned young bull PLUS standard device in front read rebus:

kõda 'young bull, bull-calf' rebus: kõdā 'to turn in a lathe'; kōnda 'engraver, lapidary'; kundār 'turner'.

Hieroglyph: sãghāṛɔ 'lathe'.(Gujarati) Rebus: sangara 'proclamation.
Together, the message of the Binjor Seal with inscribed text is a proclamation, a metalwork catalogue (of)  'metallic iron alloy implements, hard alloy workshop' 


m6 One-horned young bull, lathe-furnace
This shows the bottom bowl of the 'standard device' superimposed with dotted circles. Since the top portion of the 'device' is a drill-lathe, these dotted circles are orthographic representations of drilled beads which were the hallmark of lapidaries' work of the civilization. Rebus reading of the kandi 'beads' (Pa.) is: kaND, kandu 'fire altar, smelting furnace of a blacksmith' (Santali.Kashmiri)Glyphs of dotted circles on the bottom portion of the 'standard device': kandi (pl. -l) beads, necklace (Pa.); kanti (pl. -l) bead, (pl.) necklace; kandit. bead (Ga.)(DEDR 1215). Rebus: लोहकारकन्दुः f. a blacksmith's smelting furnace (Grierson Kashmiri lex.) (B) {V} ``(pot, etc.) to ^overflow''. See `to be left over'. @B24310. #20851.(B) {V} ``to be ^left over, to be ^saved''. Caus. . @B24300. #20861. Rebus: loa 'iron' (Mu.)Re(B),,(B) {N} ``^iron''. Pl. <-le>

san:ghāḍo, saghaḍī (G.) = firepan; saghaḍī, śaghaḍi = a pot for holding fire (G.)sãghāṛɔ m. ‘lathe’ (G.) Rebus: san:gatarāśū = stone cutter (S.) jangaḍ iyo ‘military guard who accompanies treasure into the treasury’; san:ghāḍiyo, a worker on a lathe (G.)

kod. 'one horn'; kot.iyum [kot., kot.i_ neck] a wooden circle put round the neck of an animal (G.)kamarasa_la = waist-zone, waist-band, belt (Te.)kot.iyum [kot., kot.i_ neck] a wooden circle put round the neck of an animal (G.) [cf. the orthography of rings on the neck of one-horned young bull]. ko_d.iya, ko_d.e = young bull; ko_d.elu = plump young bull; ko_d.e = a. male as in: ko_d.e du_d.a = bull calf; young, youthful (Te.lex.) ko_d.iya, ko_d.e young bull; adj. male (e.g., ko_d.e du_d.a bull calf), young, youthful; ko_d.eka~_d.u a young man (Te.); ko_d.e_ bull (Kol.); khor.e male calf (Nk.); ko_d.i cow; ko_r.e young bullock (Kond.a); ko_d.i cow (Pe.); ku_d.i id. (Mand.); ko_d.i id., ox (Kui); ko_di cow (Kuwi); kajja ko_d.i bull; ko_d.i cow (Kuwi)(DEDR 2199). kor.a a boy, a young man (Santali) go_nde bull, ox (Ka.); go_da ox (Te.); konda_ bull (Kol.); ko_nda bullock (Kol.Nk.); bison (Pa.); ko_nde cow (Ga.); ko_nde_ bullock (Ga.); ko_nda_, ko_nda bullock, ox (Go.)(DEDR 2216). Rebus: kot. 'artisan's workshop'.(Kuwi)kod. = place where artisans work (G.lex.)kō̃da कोँद । कुलालादिकन्दुः f. a kiln; a potter's kiln (Rām. 1446; H. xi, 11); a brick-kiln (Śiv. 133); a lime-kiln. -bal -बल् । कुलालादिकन्दुस्थानम् m. the place where a kiln is erected, a brick or potter's kiln (Gr.Gr. 165)(Kashmiri)

ko_nda bullock (Kol.Nk.); bison (Pa.)(DEDR 2216). Rebus: कोंद kōnda ‘engraver, lapidary setting or infixing gems’ (Marathi) Grierson takes the word कन्दुः (Skt.) to be a cognate of kaNDa 'pot' rebus: kaNDa 'fire altar' (Santali)

Thus, the bullock or ox glyph seems to be an allograph of 'rim-of-jar' glyph in Indus Script corpora. When two bullocks are juxtaposed, the semantics of pairing point to dol 'likeness, pair'(Kashmiri); rebus: dul 'cast iron'(Santali) Thus, the pair of bullocks or oxen are read rebus: dul kō̃da 'two bullocks'; rebus: casting furnace or kiln'.

koḍiyum ‘heifer’ (G.). Rebus: koṭ ‘workshop’ (Kuwi) koṭe = forge (Santali)kōḍiya, kōḍe = young bull (G.)Rebus: ācāri koṭṭya ‘smithy’ (Tu.)


Seal m0296. Necks and Faces of a pair of young bulls (with one horn each) flanking a 'standard device' and nine leaves emerging from a stylized tree.

lo 'nine' (Santali); no 'nine' (Bengali); on-patu (Tamil). loa 'species of fig tree, ficus glomerata, the fruit of ficus glomerata (Santali) Rebus: lo 'iron' (Assamese, Bengali); loa 'iron' (Gypsy); lauha 'made of copper or iron', metal, iron (Skt.); lohakaara 'coppersmith, ironsmith' (Pali); lohaara 'blacksmith' (Pt.); lohaLa id. (Oriya); loha 'metal, esp. copper or bronze' (Pali); copper (VS); loho, lo 'metal, ore, iron' (Si.); loha luTi 'iron utensils and implements' (Santali)

dol 'likeness, picture, form' (Santali). Rebus: dul 'cast iron' (Santali) dul ‘to cast metal in a mould’ (Santali) dul meṛeḍ cast iron (Mundari. Santali)

saṅghāra f. ʻ chain, string of beads ʼ, (Sindhi): śr̥ṅkhala m.n. ʻ chain ʼ MārkP., °lā -- f. VarBr̥S., śr̥ṅkhalaka -- m. ʻ chain ʼ MW., ʻ chained camel ʼ Pāṇ. [Similar ending in mḗkhalā -- ]Pa. saṅkhalā -- , °likā -- f. ʻ chain ʼ; Pk. saṁkala -- m.n., °lā -- , °lī -- , °liā -- , saṁkhalā -- , siṁkh°siṁkalā -- f. ʻ chain ʼ, siṁkhala -- n. ʻ anklet ʼ; Sh. šăṅāli̯ f., (Lor.) š*lṅālišiṅ° ʻ chain ʼ (lw .with š -- < śr̥ -- ), K. hö̃kal f.; S. saṅgharu m. ʻ bell round animal's neck ʼ, °ra f. ʻ chain, necklace ʼ, saṅghāra f. ʻ chain, string of beads ʼ, saṅghirī f. ʻ necklace with double row of beads ʼ; L. saṅglī f. ʻ flock of bustard ʼ, awāṇ. saṅgul ʻ chain ʼ; P. saṅgal m. ʻ chain ʼ, ludh. suṅgal m.; WPah.bhal. śaṅgul m. ʻ chain with which a soothsayer strikes himself ʼ, śaṅgli f. ʻ chain ʼ, śiṅkhal f. ʻ railing round a cow -- stall ʼ, (Joshi) śã̄gaḷ ʻ door -- chain ʼ, jaun. śã̄galśã̄gaḍ ʻ chain ʼ; Ku. sã̄glo ʻ doorchain ʼ, gng. śāṅaw ʻ chain ʼ; N. sāṅlo ʻ chain ʼ, °li ʻ small do. ʼ, A. xikali, OB. siṅkala, B. sikalsiklichikalchikli, (Chittagong) hĩol ODBL 454, Or. sāṅk(h)uḷā°ḷisāṅkoḷisikaḷā̆°ḷisikuḷā°ḷi; Bi. sīkaṛ ʻ chains for pulling harrow ʼ, Mth. sī˜kaṛ; Bhoj. sī˜karsĩkarī ʻ chain ʼ, OH. sāṁkaḍasīkaḍa m., . sã̄kalsã̄kar°krīsaṅkal
°klīsikalsīkar°krī f.; OG. sāṁkalu n., G. sã̄kaḷ°kḷī f. ʻ chain ʼ, sã̄kḷũ n. ʻ wristlet ʼ; M. sã̄k(h)aḷ,sāk(h)aḷsã̄k(h)ḷī f. ʻ chain ʼ, Ko. sāṁkaḷ; Si. säkillahä°ä° (st. °ili -- ) ʻ elephant chain ʼ.WPah.kṭg. (kc.) śáṅgəḷ f. (obl. -- i) ʻ chain ʼ, J. śã̄gaḷ f., Garh. sã̄gaḷ. śr̥ṅkhalayati ʻ enchains ʼ Daś. [śr̥ṅkhala -- ]Ku.gng. śāṅaī ʻ intertwining of legs in wrestling ʼ (< śr̥ṅkhalita -- ); Or. sāṅkuḷibā ʻ to enchain ʼ.(CDIAL 12580, 12581) சங்கிலி¹ caṅkilin. < šṛṅkhalaā.
[M. caṅ- kala.] 1. Chain, link; தொடர். சங்கிலிபோ லீர்ப்புண்டு (சேதுபு. அகத். 12). 2. Land-measuring chain, Gunter's chain 22 yards long; அளவுச் சங்கிலி. (C. G.) 3. A superficial measure of dry land=3.64 acres; ஓர் நிலவளவு. (G. Tn. D. I, 239). 4. A chain-ornament of gold, inset with diamonds; வயிரச்சங்கிலி என்னும் அணி. சங்கிலி நுண்டொடர் (சிலப். 6, 99).(Tamil) శృంఖలము [ śṛṅkhalamu ] ṣṛinkhalamu. [Skt.] n. A chain or fetter, especially for an elephant; a chain of silver worn as a man's girdle or zone. సంకెల. ఏనుగుసంకెల, మగవానిమొలనూలు.సంకెల [ saṅkela ] or సంకిలియ sankela. [from Skt. శృంఖలము.] n. A fetter, or iron. సంకెలవాడు sankela-vāḍu. n. A convict, a prisoner in irons.(Telugu) शंखळा [ śaṅkhaḷā ] f (Corr. from शृंखला) A chain. शृंखला [ śṛṅkhalā ] f S pop. शृंखळा f A chain.(Marathi)

खोदकाम [ khōdakāma ] n Sculpture; carved work or work for the carver.
खोदगिरी [ khōdagirī ] f Sculpture, carving, engraving: also sculptured or carved work.
खोदणावळ [ khōdaṇāvaḷa ] f (खोदणें) The price or cost of sculpture or carving.
खोदणी [ khōdaṇī ] f (Verbal of खोदणें) Digging, engraving &c. 2 fig. An exacting of money by importunity. v लाव, मांड. 3 An instrument to scoop out and cut flowers and figures from paper. 4 A goldsmith's die.
खोदणें [ khōdaṇēṃ ] v c & i ( H) To dig. 2 To engrave. खोद खोदून विचारणें or -पुसणें To question minutely and searchingly, to probe.
खोंदळणें [ khōndaḷaṇēṃ ] v c & i See खंवदळणें.
खोदाई [ khōdāī ] f ( H) Price or cost of digging or of sculpture or carving.
खोदींव [ khōdīṃva ] p of खोदणें Dug. 2 Engraved, carved, sculptured.
Ta. kōṭu (in cpds. kōṭṭu-) horn, tusk, branch of tree, cluster, bunch, coil of hair, line, diagram, bank of stream or pool; kuvaṭu branch of a tree; kōṭṭāṉ, kōṭṭuvāṉ rock horned-owl (cf. 1657 Ta. kuṭiñai). Ko. ko·ṛ (obl. ko·ṭ-) horns (one horn is kob), half of hair on each side of parting, side in game, log, section of bamboo used as fuel, line marked out. To. kw&idie;obl. kw&idier;ṭ-) horn, branch, path across stream in thicket. Ka. kōḍu horn, tusk, branch of a tree; kōr̤ horn. Tu. kōḍů, kōḍu horn. Te. kōḍu rivulet, branch of a river. Pa. kōḍ (pl. kōḍul) horn. Ga. (Oll.) kōr (pl. kōrgul) id. Go. (Tr.) kōr (obl. kōt-, pl.kōhk) horn of cattle or wild animals, branch of a tree; (W. Ph. A. Ch.) kōr (pl. kōhk), (S.) kōr (pl. kōhku), (Ma.) kōr̥u (pl. kōẖku) horn; (M.) kohk branch (Voc.980); (LuS.) kogoo a horn. Kui kōju (pl. kōska) horn, antler.(DEDR 2200) 

కోడె [ kōḍe ] kōḍe. [Tel.] n. A bullcalf. కోడెదూడ. A young bull. కాడిమరపదగినదూడ. Plumpness, prime. తరుణము. జోడుకోడయలు a pair of bullocks. కోడె adj. Young. కోడెత్రాచు a young snake, one in its prime. "కోడెనాగముం బలుగుల రేడుతన్ని కొని పోవుతెరంగురామా. vi. కోడెకాడు kōḍe-kāḍu. n. A young man. పడుచువాడు. A lover విటుడుTe. kōḍiya, kōḍe young bull; adj. male (e.g. kōḍe dūḍa bull calf), young, youthful; kōḍekã̄ḍu a young man. Kol. (Haig) kōḍē bull. Nk. khoṛe male calf.Konḍa kōḍi cow; kōṛe young bullock. Pe. kōḍi cow. Manḍ. kūḍi id. Kui kōḍi id., ox. Kuwi (F.) kōdi cow; (S.) kajja kōḍi bull; (Su. P.) kōḍi cow. DED(S) (DEDR 2199)


कोंडण [ kōṇḍaṇa ] f A fold or pen.कोंडवाड [ kōṇḍavāḍa ] n f C (कोंडणें & वाडा) A pen or fold for cattle.


खोंड [ khōṇḍa ] m A young bull, a bullcalf. 2 A variety of जोंधळा. खोंडरूं [ khōṇḍarūṃ ] n A contemptuous form of खोंडा in the sense of कांबळा-cowl.खोंडा [ khōṇḍā ] m A कांबळा of which one end is formed into a cowl or hood. 2 fig. A hollow amidst hills; a deep or a dark and retiring spot; a dell. 3 (also खोंडीखोंडें) A variety of जोंधळा.खोंडी [ khōṇḍī ] f An outspread shovelform sack (as formed temporarily out of a कांबळा, to hold or fend off grain, chaff &c.) See under खुंडी. 2 A species or variety of जोंधळा.


G. godhɔ m. ʻ bull ʼ, °dhũ n. ʻ young bull ʼ, OG. godhalu m. ʻ entire bull ʼ, G. godhliyũ n. ʻ young bull ʼ(CDIAL 4315)

सगडी [ sagaḍī ] f (Commonly शेगडी) A pan of live coals or embers.

सांगड (p. 840) [ sāṅgaḍa ] 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 (p. 840) [ sāṅgaḍaṇī ] f (Verbal of सांगडणें) Linking or joining together.
सांगडणें (p. 840) [ sāṅgaḍaṇēṃ ] v c (सांगड) To link, join, or unite together (boats, fruits, animals). 2 Freely. To tie or bind up or unto.

सांगडी (p. 840) [ sāṅgaḍī ] f (Commonly सांगड) A float &c.

सांगड्या (p. 840) [ sāṅgaḍyā ] a sometimes सांगडी a That works a सांगड or canoe-float.
सांगाडा (p. 840) [ sāṅgāḍā ] m The skeleton, box, or frame (of a building, boat, the body &c.), the hull, shell, compages. 2 Applied, as Hulk is, to any animal or thing huge and unwieldy.
सांगाडी (p. 840) [ sāṅgāḍī ] f The machine within which a turner confines and steadies the piece he has to turn. 

संगति [ saṅgati ] c (S) pop. संगती c or संगत c A companion, associate, comrade, fellow. सांगाती [ sāṅgātī ] a (Better संगती) A companion, associate, fellow.(Marathi. Molesworth)

Water-buffalo, bos gaurus

Hieroglyph: rāngo ‘water buffalo bull’ (Ku.N.)(CDIAL 10559) Rebus: rango ‘pewter’. ranga, rang pewter is an alloy of tin, lead, and antimony (anjana) (Santali)
Hieroglyphs: dul 'two'; ayo 'fish'; kANDa 'arrow': dula 'cast' ayo 'iron, metal' (Gujarati. Rigveda); kANDa 'metalware, pots and pans, tools' (Marathi) Hieroglyph: Rings on neck: koDiyum (Gujarati) koṭiyum = a wooden circle put round the neck of an animal; koṭ = neck (Gujarati)Rebus: koD  'artisan's workshop'(Kuwi) koD  = place where artisans work (Gujarati) koṭe 'forge' (Mu.) koṭe meṛed = forged iron, in contrast to dul meṛed, cast iron (Mundari) 
Kalibangan 32 aya 'fish' + kaNDa 'arrow' Rebus: ayaskANDa 'excellent quantity of iron' (Panini)
m1118 aya 'fish' + gaNDa 'four' Rebus: ayaskANDa 'excellent quantity of iron' (Panini)

Indian Museum. Seal. Ox, one-horned young bull, fish
Lothal 51
pola, ‘magnetite’  is denoted by pōḷī, ‘honeycomb’ hieroglyph.
m1429C
m1429B. Glyphs: crocodile + fish ayakāra ‘blacksmith’ (Pali)kāru a wild crocodile or alligator (Te.) aya 'fish' (Mu.) The method of ligaturing enables creation of compound messages through Indus writing inscriptions.

Mohenjo-daro seal m297a: Harappa h1018a: copper plate The hieroglyphs are explained as fortified enclosures of mleccha smithy guild workshops. veṛhā 'octopus, said to be found in the Indus' (Jaki lexicon of A. Jukes, 1900)  Rebus: beṛɔ  m. ʻpalaceʼ,  beā m. id. beā  ʻbuilding  with a courtyardʼ (Western Pahari)  o m. ʻ cattle enclosure ʼ (Sindhi) மேடை mēṭai, n. [T. mēḍa.] 1. Platform, raised floor; தளமுயர்ந்த இடப்பகுதி. 2. Artificial mound; செய்குன்று. (W.) 

 Sign 418 including the hieroglyph component, Sign 373

Kalibangan Terracotta object K-79 with incised hieroglyphs
On two sides of a Kalibangan (Text 8401) oval-shaped terracota object (Kalibangan 079) two large signs are incised: one on each side of the two flat sides. ASH No. 274.
Sign 15 PLUS three linear strokes on 28 tiny tablets of Harappa are read rebus :kuṭhi kaṇḍa kanka 'smelting furnace account (scribe), supercargo' PLUS kolom 'three' Rebus: kolami 'smithy'. kaṇḍa kanka also signifies: metalware supercargo.
kuṭi ‘water-carrier’ (Telugu); Rebus: kuṭhi ‘smelter furnace’ (Santali)  See: http://bharatkalyan97.blogspot.co.uk/2011/11/decoding-longest-inscription-of-indus.html

ad.ar ‘harrow’ (Santali) [cf. harrow ligatured to water-carrier] Rebus: adaru =native metal (Kannada) Vikalpa 2: pasa_ iron ring through which plough iron is thrust; pa_sa_ lump of metal (H.); pa_s silver ingot, iron share of harrow (M.) 

Hieroglyph: ayo ‘fish’ (Munda) Rebus: ayo ‘metal’ (Gujarati) ayas ‘alloy’ (Sanskrit)  

The gold pendant is made from a hollow cylinder with soldered ends and perforated point. Museum No. MM 1374.50.271; Marshall 1931: 521, pl. CLI, B3. [After Fig. 4.17a, b in: JM Kenoyer, 1998, p. 196]. A fish sign, preceded by seven short numeral strokes, also appears on a gold Golden pendant with inscription from jewelry hoard at Mohenjo-daro. Drawing of inscription that encircles the gold ornament. Needle-like pendant with cylindrical body. Two other examples, one with a different series of incised signs were found together. The pendant is made from a hollow cylinder with soldered ends and perforated point. Museum No. MM 1374.50.271; Marshall 1931: 521, pl. CLI, B3. [After Fig. 4.17a, b in: JM Kenoyer, 1998, p. 196].

Decoding (rebus mleccha) of inscription on pendant

kana, kanac = corner (Santali); kañcu = bronze (Te.) sal ‘splinter’; sal ‘workshop’ (Santali) 
dāṭu ‘cross’ (Te.); dhātu = mineral (Skt.)
Four + three strokes are read (since the strokes are shown on two lines one below the other) : gaṇḍa ‘four’ (Santali); rebus: ‘furnace, kaṇḍ fire-altar’; kolmo ‘three’ (Mu.); rebus: kolami ‘smithy’ (Te.) Vikalpa: ?ea ‘seven’ (Santali); rebus: ?eh-ku ‘steel’ (Te.)
ayo ‘fish’ (Mu.); rebus: aya ‘metal’ (G.)

Thus, the inscription is: kancu sal (bronze workshop), dhatu aya kaṇḍ kolami mineral, metal, furnace/fire-altar smithy.

The inscription is a professional calling card -- describing professional competence and ownership of specified items of property -- of the wearer of the pendant. 

Layered rebus-metonymy on the inscription on Mohenjo-daro seal m0296


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 arka) copper (metal);
crystal (Ka.lex.) cf. eruvai = copper (Ta.lex.) eraka, er-aka = any
metal 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.) = spoke
of wheel  
ஆரம்² āram , n. < āra. 1. Spoke of a wheel. See ஆரக்கால்ஆரஞ்சூழ்ந்தவயில்வாய்நேமியொடு (சிறுபாண்253). Rebus: ஆரம்
brass; 
பித்தளை.(அகநி.)
kui = a
slice, a bit, a small piece (Santali.lex.Bodding) Rebus: kuṭhi
‘iron smelter furnace’ (Santali) kuṭhī
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, Cobitis
thermalis
; ayilai
 a kind of fish. Ma. ayala a fish,
mackerel, scomber;
 aila, ayila a fish; ayira a kind of
small 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 Nigha
ṇṭu.
498)(Ka.) kol, kolhe, ‘the koles, an aboriginal tribe if iron smelters speaking
a language akin to that of Santals’ (Santali)

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 (?); L. 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.துறையூரெனுந்தலத்திற்சங்காத்தங்கொண்டிருப்பாய் (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 संघठणसंघट्टणसंघष्टणसंघष्टनसंघृष्टनसंघट्ठणें 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.
Sanghara
a (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’.

ao22303.jpg
Sumerian cylinder seal line markings written in Akkadian (approx. 2250 BC, Louvre, Paris). Characteristic signifier of six locks of hair.. The signifier repeats on a Mohenjo-daro seal.
Cylinder seal impression of Ibni-sharrum, a scribe of Shar-kalisharri ca. 2183–2159 BCE The inscription reads “O divine Shar-kali-sharri, Ibni-sharrum the scribe is your servant.” Cylinder seal. Chlorite. AO 22303 H. 3.9 cm. Dia. 2.6 cm.[i]  khaṇṭi ‘buffalo bull’ (Tamil) kaṭā, kaṭamā ‘bison’ (Tamil)(DEDR 1114) (glyph). Rebus: khaṇḍ ‘tools, pots and pans, metal-ware’; kaḍiyo [Hem. Des. kaḍa-i-o = (Skt. Sthapati, a mason) a bricklayer, mason (G.)] (B)  {V} ``(pot, etc.) to ^overflow''.  See `to be left over'.  @B24310.  #20851. Re(B)  {V} ``(pot, etc.) to ^overflow''.  See `to be left over'. (Munda ) Rebus: loh ‘copper’ (Hindi) Glyph of flowing water in the second register: காண்டம் kāṇṭam , n. < kāṇḍa. 1. Water; sacred water; நீர்; kāṇṭam ‘ewer, pot’ கமண்டலம்.  (Tamil) Thus the combined rebus reading: Ku. lokhaṛ  ʻiron tools ʼ; H. lokhaṇḍ  m. ʻ iron tools, pots and pans ʼ; G. lokhãḍ n. ʻtools, iron, ironwareʼ; M. lokhãḍ n. ʻ iron ʼ(CDIAL 11171). The kneeling person’s hairstyle has six curls. bhaṭa ‘six’; rebus: bhaṭa ‘furnace’. मेढा mēḍhā A twist or tangle arising in thread or cord, a curl or snarl. (Marathi) Rebus: meḍ ‘iron’ (Ho.) Thus, the orthography denotes meḍ bhaṭa ‘iron furnace’.

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

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

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

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

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

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

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

S. Kalyanaraman
Sarasvati Research Center
March 25, 2016

No one told me I was going to be interviewed by a BBC Muslim, Mishal Husain: Suu Kyi

$
0
0

Aung San Suu Ky (Source: AP Photo)Aung San Suu Ky (Source: AP Photo) March 25, 2016
Nobel Peace Prize laureate Aung San Suu Kyi lost her composure and made an anti-Muslim remark about a BBC presenter after she was grilled about Myanmar’s violence-hit Rohingya Muslims. “No one told me I was going to be interviewed by a Muslim,” she was heard muttering after the interview with BBC Today presenter Mishal Husain, according to a new book.
Suu Kyi, who led her National League for Democracy party to a historic win in Myanmar’s November 8 elections, made the off-air comment about Husain after losing her temper during an interview where Husain asked her to condemn anti-Islamic sentiment, British newspaper The Telegraph reported.
Pakistani-origin Mishal Husain, 43, is the first Muslim presenter of BBC Radio 4’s Today programme. The comments were revealed in Peter Popham’s new book ‘The Lady And The Generals: Aung San Suu Kyi And Burma’s Struggle For Freedom’.
During the interview, the 70-year-old global peace icon refused to condemn anti-Islamic violence of Rohingya Muslims despite being repeatedly asked to do so by the BBC Today presenter.
Her response, according to The Telegraph, was: “I think there are many, many Buddhists who have also left the country for various reasons… This is a result of our sufferings under a dictatorial regime.”
Tens of thousands of Rohingya Muslims of Rakhine state have fled poverty and persecution in western Myanmar since religious violence erupted there in 2012, prompting international calls for investigation into what some analysts called “strong evidence” of genocide.
Last year Suu Kyi faced criticism for not speaking out in defence of the persecuted Muslim minority. Buddhist nationalist activists, including some firebrand monks, had whipped up anti-Muslim sentiments during a charged election campaign.
Meanwhile, Amnesty International urged Aung San Suu Kyi and her party’s new government to release all political prisoners when they take office next week, saying Thursday that Myanmar’s historic transition is an opportunity to break away from the repression of the former junta rule.
“Myanmar’s legal framework reads like a textbook of repression, and authorities have in recent years increasingly used it to silence dissent,” Champa Patel, Amnesty International’s Southeast Asia director, said.
Serious questions remain unanswered about the new government’s power to improve human rights given that the constitution keeps several key institutions under the military’s control.
http://indianexpress.com/article/world/world-news/no-one-told-me-i-was-going-to-be-interviewed-by-a-muslim-suu-kyi/
Viewing all 11034 articles
Browse latest View live


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