Pulp fiction, fake news. Pathetic state of US media. Lessons for MSM in Bharat

January 11, 2017, 7:15 pm

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What You Need To Know About The Secret Trump Dossier

An unverified memo alleges ties between Trump and Moscow. Trump strongly denies them. So does Russia. Facts, analysis, and more on this ongoing story.

Anthony Cormier

BuzzFeed News Reporter

posted on Jan. 11, 2017, at 9:34 p.m.

Here are the things you need to know about the fallout from the dossier, published yesterday by BuzzFeed News, alleging that Donald J. Trump has deep ties to the Russian government.

·         The dossier, which is believed to have been written by a member of the British intelligence community, contains unverified allegations that Russian operatives have been “cultivating, supporting and assisting” Trump for years and have compromising information about him, and that Trump advisers met with high-level Russian officials in the months before the election. After CNN reported that President Obama and President-elect Trump were briefed on a two-page summary, BuzzFeed published the entire 35-page document, along with a warning that its contents were unverified.

·         Trump responded to the allegations with outrage. On Twitter he scolded intelligence officials for allowing the dossier to leak and asked: “Are we living in Nazi Germany?” Over 13 hours, he tweeted seven times, denying the claims and calling their publication “FAKE NEWS.” Trump is supposed to conduct his first press conference in 167 days at 11 a.m. today.

·         Multiple Russian officials denied the country’s involvement with Trump or his advisers. A Kremlin spokesman called the dossier “pulp fiction” while the former director of the FSB, Russia’s security service, told the Interfax news service that the Obama administration “has pulled all efforts to compromise the winner of the presidential race.”

·         One of the key players, Trump Organization attorney Michael Cohen, denied any involvement with Russian officials. The dossier claims Cohen traveled to Prague and secretly met with Russian officials in August. Cohen has since said he never visited Prague, and told The Atlantic that the dossier is “totally fake, totally inaccurate.” The Washingtonian reported that officials at the University of Southern California confirmed that Cohen visited the Los Angeles campus on Aug. 23–29 — though the dossier does not specify the day on which Cohen is alleged to have visited Prague. CNN’s Jake Tapper reported that it was a different Michael Cohen who visited Prague. Meanwhile, the metadata on Cohen’s Twitter account indicates that he was in the U.S. for the majority of August. The longest period where his tweets are dark are two consecutive days, Aug. 15 and 16.

·         At least one top Democrat has called for an investigation of the allegation. Sen. Dick Durbin said that dossier merits a congressional inquiry or a special commission, with the power to issue subpoenas, led by “people of integrity like General Colin Powell or Justice Sandra Day O’Connor.” Durbin said in a statement that he reviewed both classified and unclassified intelligence reports last week, before the publication of the dossier. It was not immediately clear whether the allegations would surface during today’s confirmation hearing of Sen. Jeff Sessions, who is being considered for attorney general.

·         Trump supporters started a misinformation campaign about the dossier, circulating images on 4chan and Reddit that include passages not contained in the original document. They claim the entire dossier is made up and that it was sent to a Republican strategist, Rick Wilson, last year. Wilson denied being the source of the leak. He has been involved in a long-running battle with Internet trolls after he called Trump supporters “childless single men who masturbate to anime” last January.

·         Some journalists criticized BuzzFeed News’ decision to publish the dossier. Kelly McBride, an ethicist at the nonprofit Poynter Institute for Media Studies, wrote that the “act of publishing the dossier in its entirety isn’t journalism” and said BuzzFeed News could have done more to fully vet the document and explain to readers the steps it took to verify the claims. Trump linked to a story on lifezette.com, which is edited by Laura Ingraham, a conservative radio host and Trump supporter, calling the publication of the dossier a “shocking breakdown of journalistic ethics.” Richard Tofel, the president of the nonprofit investigative site ProPublica, defended the decision and wrote on Twitter that “citizens should have evidence to consider for themselves.”

Anthony Cormier is an investigative reporter/editor for BuzzFeed News and is based in New York. While working for the Tampa Bay Times, Cormier won the 2016 Pulitzer Prize for Investigative Reporting.

Contact Anthony Cormier at anthony.cormier@buzzfeed.com.

https://www.buzzfeed.com/anthonycormier/what-you-need-to-know-about-the-secret-trump-dossier?utm_term=.uk0BmlwYY#.rapepmDww

Trump to CNN: You are fake news

NYTNS and Reuters

Donald Trump at the media conference in Manhattan. (Reuters) New York, Jan. 11: Memos with unsubstantiated contents so explosive that several mainstream newspapers refused to publish them in full have touched off a brawl between President-elect Donald Trump and a reporter at his first formal media conference since the November 8 election victory. The memos contain unproven claims that Russian officials tried to obtain influence over Trump by preparing to blackmail him with sex tapes and bribe him with business deals. Some are referring to the scandal as "Watersportsgate" because of a lurid claim in the memos that were drawn up by a retired British spy initially for Trump's Republican rivals and later for Democratic clients. The chiefs of America's intelligence agencies last week presented President Barack Obama with a two-page summary of the memos. CNN first reported that the summary had been attached to the intelligence report but the network did not include the specific allegations, saying that its journalists could not independently verify them. Since neither the intelligence agencies nor news organisations have been able to substantiate the claims, several newspapers such as The New York Times decided to briefly summarise the claims and not publish the document. But BuzzFeed, the social news and entertainment site, made the controversial decision to publish the memos in full, despite the fact that its reporters had not confirmed or disproved the claims. Tonight at his media conference, Trump angrily accused CNN of being "fake news" as he repeatedly refused to take a question from Jim Acosta, the network's reporter. In a testy exchange, Acosta repeatedly asked for a question in order to respond to the President-elect's accusations against the network. Trump said: "I am not going to give you a question. You are fake news." Trump also lashed out at BuzzFeed News, calling the news organisation a "failing pile of garbage" and saying that "I think they are going to suffer the consequences". CNN, the news division of Time Warner Inc, said after the media conference that its decision to publish "carefully sourced reporting" on the unverified intelligence documents was "vastly different than BuzzFeed's decision to publish unsubstantiated memos". A BuzzFeed spokesperson did not respond to a request for comment. https://www.telegraphindia.com/1170112/jsp/frontpage/story_129893.jsp#.WHbxHvl97IU

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Only PC, the genius financial expert knows, Vaidya.. Arun Jaitley is still coming to grips with nutty economics.

January 11, 2017, 8:50 pm

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Report on Black money more secret than black money

What is the mystery behind not releasing the report on Black money?

By R Vaidyanathan -

January 11, 2017

Finance Minister of India Arun Jaitley declared that there is “No estimation of black money either before or after Nov 8” according to Indian Express. Being a lawyer perhaps he is finding out that he is out of his comfort zone in the new Avatar of a Finance Minister (FM). He does not seem to have knowledge of history of work done by his own department.

Report of the Committee, Headed by Chairman, CBDT titled “Measures to Tackle Black Money in India and Abroad 2012” elaborates on the various estimates of black money by different experts.

Wanchoo Committee’s estimate

Direct Taxes Enquiry Committee followed the method adopted by Kaldor with suitable modifications. It estimated assessable non-salary income for the year 1961-62 at Rs. 2686 Crores ($393 million) and non-salary income actually assessed to tax to be of the order of Rs. 1875 Crores ($275 million).  Accordingly, the income, which escaped income tax, was of the order of Rs.811 Crores ($119 million). This estimate of tax-evaded income required some adjustments because of exemptions and deductions allowed under the Income Tax Act. After making the rough adjustments, Wanchoo Committee found that “the estimated income on which tax has been evaded (black income) would probably be Rs.700 crores ($103 million) and Rs.1000 crores ($146 million) for the years 1961-62 and 1965-66 respectively”. “Projecting this estimate further to 1968-69 on the basis of percentage increase in national income from 1961-62 to 1968-69, the income on which tax was evaded for 1968-69 can be estimated at a figure of Rs.1800 crores ($264 million).”

Rangnekar’s estimate

Dr. D.K. Rangnekar, a member of the Wanchoo Committee, dissented from the estimates made by the Wanchoo Committee. According to him, tax evaded income for 1961-62 was of the order of Rs.1 150 crores ($168 million), as compared to Wanchoo Committee’s estimate of Rs. 811 crores ($119 million). For 1965-66, it was Rs.2350 crores ($344 million), against Rs.1000 crores ($147 million) estimated by the Wanchoo Committee. The projections of ‘black’ income for 1968-69 and 1969-70 were Rs.2833 crores ($415 million) and Rs.3080 crores ($451 million) respectively.

Chopra’s estimate

Mr. O.P. Chopra, a noted Economist, published a series of papers on the subject of unaccounted income. He prepared a series of estimates of unaccounted income (black income) for a period of 17 years, i.e., 1960-61 to 1976-77. Chopra’s methodology marked a significant departure from the Wanchoo Committee approach and as a consequence, he found a larger divergence in the two series from 1973 onwards when the income above the exemption limit registered a significant increase. The broad underlying assumptions of his methodology are:

• Only non-salary income is concealed;
• Taxes other than income-tax are evaded and the study is restricted to only that part of income which is subject to income-tax. Thus, tax evasion which may be due to (a) non-payment or underpayment of excise duty, (b) sales-tax,(c) customs duties, or (d) substituting agricultural income for non-agricultural income, is not captured;
• The efficiency of the tax administration remains unchanged;
• The ratio of non-salary income above the exemption limit to total non-salary income has remained the same; and
• The ratio of non-salary income to total income accruing from various sectors of the economy remains the same.

The crucial finding of Chopra’s study is that after 1973-74, the ratio of unaccounted income to assessable non-salary income has gone up, whereas the Wanchoo Committee assumed this ratio to have remained constant. As a consequence, after 1973-74, there is wide divergence between the estimates of Wanchoo Committee and those of Chopra. Chopra also corroborates the hypotheses that tax evasion is more likely to be resorted to when the rate of tax is comparatively high. His findings also support the hypothesis that increase in prices leads to an increase in unaccounted income. Further, he has given a significant finding that funds are diverted to non-taxable agriculture sector, to convert unaccounted (black) income into legal (white) income. Chopra’s study estimated unaccounted income to have increased from Rs.916 crores ($134 million) in 1960-61, i.e. 6.5% of Gross National Product (GNP) at factor cost, to Rs.8098 crores ($1.19 billion) in 1976-77 (11.4% of GNP).

NIPFP Study on Black Economy in India

National Institute of Public Finance and Policy (NIPFP) conducted a study under the guidance of Dr.Acharya. The study defines ‘black’ money as aggregate of incomes which is taxable but which is not reported to tax authorities. The study, however, gives a broader definition of ‘black’ income and calls it as “unaccounted income” for purposes of clarity. As there is lack of sufficient data, the NIPFP study follows “the minimum estimate approach” that is to say, not being able to ascertain the most probable degree of under-declaration or leakage, the study uses a degree of under-declaration which could safely be regarded as the minimum in the relevant sector. In several cases the study has also made use of a range rather than a single figure of under-estimation. 4.14 While preparing the estimate of ‘black’ income, the study excludes incomes generated through illegal activities like smuggling, black market transactions, acceptance of bribes, kickbacks, etc. To prepare a global estimate of black income, the study confines itself briefly into six areas:

• factor incomes received either openly or covertly while participating in the production of goods and services;
• ‘black’ income generated in relation to capital receipts on sale of asset;
• ‘black’ income generated in fixed capital formation in the public sector;
• ‘black’ income generated in relation to private corporate sector;
• ‘black’ income generated in relation to export; and
• ‘black’ income generated through over-invoicing of imports by the Private sector and sale of import licenses.

After aggregating the different components of ‘black’ income the study quantified the extent of ‘black’ money for different years as under:

Table 1. NIPFP Estimate of Black Money in India 1975-1983

Year	Estimate for Black Money (Rs. in Crore)	Percent of GDP
1975-76	9,958 to 11,870	15 to 18
1980-81	20,362 to 23,678	18 to 21
1983-84	31,584 to 36,784	19 to 21

Source:http://www.incometaxindia.gov.in/Communications/Circular/910110000000000365.htm

The NIPFP study concluded that total black income generation of Rs.36,784 Crores ($5.4 billion) out of a total GDP at factor cost of Rs.1,73,420 Crores ($25.4 billion) was on the higher side, although it turns out to be less than 30 per cent of GDP as against some extravagant estimates placing it at 50 or even 100 per cent of GDP. The study suggested with some degree of confidence that black income generation in the Indian economy in 1983-84 was not less than 18 per cent of GDP at factor cost or 16 per cent of GDP at market prices.

While the NIPFP report estimated the ‘black’ economy (not counting smuggling and illegal activities) at about 20 per cent of the GDP for the year 1980-81, Suraj B. Gupta, economist, pointed out some erroneous assumptions in NIPFP study and estimated ‘black’ income at 42 per cent of GDP for the year 1980-81 and 51 per cent for the year 1987-88. Arun Kumar pointed out certain defects in Gupta’s method as well as in the NIPFP study. He estimated ‘black’ income to be about 35 per cent for the year 1990-91 and 40 per cent for the year 1995-96.

Agriculture black hole:

Believe it or not, income figures shared by the Income-Tax Department in response to an RTI application by a retired Indian Revenue Service official—Mr.Sharma– has revealed that agricultural income recorded an exponential increase from 2004 to 2013, touching a total of almost Rs.2000 lakh crores ($29.3 trillion) for individual assesses in 2011.

The agricultural income earned by the 6.57 lakh assessees who filed returns in 2011, at nearly Rs. 2000 lakh crores ($29.3 trillion), is over 20 times the country’s gross domestic product of over Rs. 84 lakh crores ($1.23 trillion) at the time, according to the Income Tax Department data shared under the RTI Act. Notably, agricultural earnings are exempt from Income Tax.

“The other possibility may be that illegal money or black money income is being laundered in a large scale and brought into the white economy. It requires deep investigation,” Mr. Sharma told The Hindu. He said the next date of hearing on his PIL plea was in April.

The earlier Government has requested NIPFP to conduct another study in 2012 about black money and that report too has not been released. But unofficial reports suggest that for the period 2008-09 to 2011-12 they have estimated that black money could constitute nearly 42% of total GDP or 71.5% of the “reported” GDP. They have indicated about mining /education sectors and also diversion of Kerosene etc. They have also looked at Fuel used for transport –reported and possibly actual.

But the most intriguing and interesting part comes now.

Black money assessment reports can’t be disclosed, say institutes that conducted study . Replying to an RTI query, NIPFP and NCAER said they were not authorised to share the reports.

The reports on the quantum of black money held by Indians in the country and abroad cannot be made public, country’s two premier institutes that conducted studies on the ill-gotten wealth on the Finance Ministry’s directive have said. The UPA government had in 2011 asked three institutes –Delhi-based National Institute of Public Finance and Policy (NIPFP), National Council of Applied Economic Research (NCAER) and National Institute of Financial Management (NIFM), Faridabad — to conduct studies on black money.

The study reports of NIPFP, NCAER and NIFM were received by the Ministry on December 30, 2013; July 18, 2014 and August 21, 2014 respectively.

Replying to an RTI query, NIPFP and NCAER said they were not authorised to share the reports.

“Under the Terms of Reference (ToR) with the Ministry of Finance, we are not authorised to share the report without their concurrence. Such concurrence is not forthcoming and our agreement with the Ministry of Finance prohibits us from disseminating this report,” the NIPFP said in reply to the RTI application.

The NCAER, in its response, said: “The primary repository of the report is Central Board of Direct Taxes (CBDT), Ministry of Finance” and the matter of sharing it should be dealt by the government.

No response has been received so far from the NIFM, which also conducted a study.

Earlier, the Finance Ministry had declined to share the reports submitted to it by the institutes about three years ago.

“Information is exempt from disclosure under Section 8 (1) (c) of the RTI Act, 2005 as the study reports received from the three institutes are under examination of the government and the same along with the government’s response on these reports are yet to be taken to Parliament through the Standing Committee on Finance,” the Ministry had said.

The Section bars disclosure of information “which would cause a breach of privilege of Parliament or State Legislature”.

There is at present no official assessment on the quantum of black money in the country and abroad.

“The issue of black money has attracted a lot of public and media attention in the recent past. So far, there are no reliable estimates of black money generated and held within

and outside the country,” the Finance Ministry had said while ordering the studies in 2011.

The different estimates on the quantum of black money range between USD 500 billion to USD 1,400 billion. A study by Global Financial Integrity estimated the illicit money outflow at USD 462 billion.

The Terms of Reference (ToR) for the studies included assessment or survey of unaccounted income and wealth and profiling the nature of activities engendering money laundering both within and outside the country.

The purpose of study was to identify, among others, important sectors of the economy in which unaccounted money is generated and examine the causes and conditions for it.

Source: [http://indianexpress.com/article/business/economy/black-money-assessment-reports-cant-be-disclosed-institutes-4464555/]

As usual our MPs are ignorant about any such studies and more interested in shouting.

The moot question is why is our FM so much worried about releasing the reports? Does it implicate any major leader of current dispensation or  worried that his assertion about “no estimation” of black money will be disproved?

Obviously the Nation wants to know.

Note:
1. The conversion rate used in this article is 1 USD = 68.27 Rupees.
2. Text in Blue points to additional data on the topic.

R Vaidyanathan

An expert in Finance and a two times Fulbright Scholar, Prof. R Vaidyanathan is a much sought after author, speaker and TV commentator on all items related to Money and Finance.

https://www.pgurus.com/report-on-black-money-more-secret-than-black-money/

Colonial 'Great Game' -- Russia, China, USA in Afghanistan

January 12, 2017, 2:25 pm

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The return of the great game in Afghanistan

• BRITTA PETERSEN.

A US Navy Corpsman searches for Taliban fighters in the spring of 2005.

Source Wikisource Wikipedia

It was a short report in the media, but it could be possibly a game changer in Afghanistan. Russia, China and Pakistan agreed last week at a meeting in Moscow to remove selected Taliban leaders from the UN sanctions list. The three countries had agreed on a “flexible approach to remove certain persons from the UN sanctions list in order to foster a peaceful dialogue between Kabul and the Taliban movement”, said the spokesperson of the Russian Foreign Ministry, Maria Sakharova.

The seemingly innocent sentence could well be the beginning of a new “Great Game” over dominance in Afghanistan. Especially since one of the parties for this “peaceful dialogue” had not even been asked: the Afghan government.  Not surprisingly, Kabul was not amused, although the group ensured their willingness to invite Afghanistan to their next meeting.

“Discussions about the situation in Afghanistan without the involvement of Afghans are not helpful and raise serious questions about the purpose of such meetings even if they are well-meaning”, said Ahmad Shakib Mostaghni, spokesman of the Afghan Foreign Ministry. He was not the only one to be concerned. For India, that has intensified its engagement in Afghanistan in the last years, it is bad news that even its long-standing friend Russia does not feel the need to consult with Delhi over bringing back the Islamic extremists into power in Kabul.

Not surprisingly, the Taliban welcomed the suggestions of the troika. Russia, China and Pakistan had understood that “the Taliban are a political and military force”.  “The proposal is positive step towards peace and security in Afghanistan”, says an official statement of the radical-Islamic group.

As the main reason for their suggestion, the trilateral working group that met in this constellation already for the third time cited “increased activities of extremist groups, among them the Afghan branch of the Islamic State” (IS, also known as Daesh in Afghanistan). A motive that is not totally unjustified, but many security experts doubt that the Islamic State has really grown in Afghanistan.

Interpreted negatively, one could suspect that Russia, that has been successfully trying to increase its international outreach by invading Crimea and supporting the Assad-regime in Syria, tries to use the power vacuum created by the withdrawl of American troops and insecurity over the future US policy in Afghanistan to spread its influence once again.

Shortly before the meeting, the Permanent Representative of Russia at the UN, Vitaly Churkin had emphasized that “the elimination of Taliban leader Mullah Mansoor” through an American drone attack this summer in Pakistan had worsened the situation in Afghanistan by strengthening the influence of “irreconcilable radicals”.

Churkin also quoted the Commander of the NATO troops in Afghanistan, US-General John Nicholson saying that the terror organisation IS tries to install a caliphate by the name of Khorasan in the region using fighters of the “Islamic Movement of Uzbekistan”.

Apparently Russia also wants to block the removal of the Hesb-e-Islami leader Gulbuddin Hekmatyar from the UN sanctions list. The Afghan government had signed a peace agreement with the warlord in September 2016, effectively ending years of insurgency of Hesb-e-Islami. One of the conditions of the agreement is to remove Hekmatyar’s name from the UN sanctions list.

Read Also | India should overcome hesitation to play greater role in Afghanistan

In the past decades Russia, that still remembers the ill-fated invasion of Afghanistan in 1979 by the USSR and the following civil war, had shown little interest in engaging there again. But this might well have changed. “Russia is questioning the US presence in its backyard again” writes Indian journalist and security analyst Suhasini Haidar.

The announcement from Moscow therefore triggered furious comments in Kabul.  “Considering the fact that they owe our nation ethically, politically and humanely, and also considering the fact that the destruction of Afghanistan goes back to the wrong policies of the former USSR, we hope that the Russians compensate that human tragedy instead of creating another tragedy and crisis”, said the former head of the National Directorate of Security (NDS), Amrullah Saleh.

The strong wording clearly shows what it at stake for India. The Afghan government counts on the country that has been emphasizing over and over again that it will not abandon Afghanistan. But moral support and financial aid are clearly not enough anymore. The question therefore arises what India can actually do.

Apparently India’s attempt to isolate Pakistan internationally has not only failed but even backfired. While it is clear that Islamabad favours a government in Kabul with a strong Taliban-representation, neither Russia nor China and also Iran are known as Taliban-lovers. For them, an arrangement with the radical-Islamic group might well look as the cheapest way to stabilise their backyard.

China had announced even earlier that it intends to engage stronger in Afghanistan because it fears increased terrorist activities in the province of Xinjiang. The IS sees the West of China, where about 20 million citizens are Muslims, as a part of its caliphate. But it has been rather unclear so far what Beijing really wants to do in Afghanistan.

Given this insecurity and obvious lack of strategy, it remains questionable if a new axis “Moscow-Beijing-Islamabad” will contribute to peace in the region. Pakistani participants of the meeting in Moscow indicated that Russia is interested in including Tehran in the talks. The director of the Pakistan-based think tank “Centre for Research and Security Studies” (CRSS), Imtiaz Gul rightly asks: “Is this the beginning of a new geo-political game with two obvious blocs (India-Afghanistan-USA and Moscow-Beijingt-Islamabad and Iran)?”

The US government has not officially commented on the developments.  It is also unclear what course the President-elect Donald Trump will embark on in Afghanistan.  The NATO spokesman in Afghanistan, US-Brigadier General Charles Cleveland told the Afghan station “Tolo TV”: ‘We are concerned about the Russian engagement with the Taliban because it gives them legitimacy. We believe that all our efforts in the region should aim at strengthening the Afghan government.” He added that he did not observe any increase in the activities of the Islamic State (IS) in Afghanistan.

India, that has been accusing its neighbour Pakistan of using the Taliban to install an Islamabad-friendly government in Kabul for a long time is clearly worried. The convener of the National Security Advisory Board (NSAB), P. S Raghavan writes in a newsletter of the think tank Ananta:  “Russia’s overtures to the Taliban in Afghanistan could create bilateral dissonance in an area of core importance to India.”

New Delhi has traditionally good relations with Moscow but also increased its cooperation with the USA in the past few years. This has already cooled off the warm relationship between the two countries to some extent. “In view of the currently limited communication between India and Russia, Russia’s behaviour could lead to a further drift of the countries”, warns Nandan Unnikrishnan, Russia-expert at the Observer Research Foundation (ORF) in Delhi.

Next to Pakistan’s increasing influence in Afghanistan, New Delhi is also worried about China’s growing activities in Pakistan in form of the “China-Pakistan-Economic-Corridor” (CPEC), that is seen as an extension of the ambitious “One-Belt-One-Road”(OBOR) initiative. The economic corridor that comprises of massive Chinese investments in infrastructure in Pakistan intends to connect the city of Kashgar in the Chinese province Xinjiang with the Pakistani port Gwadar. Apparently, at the trilateral meeting in Moscow a Russian involvement in the corridor was also discussed.

India reacted to the initiative already in summer 2016 by signing an agreement with Iran for the development of the Iranian Chabahar port, where India plans to invest about 500 million US-Dollars. The port shall provide a transit route for Indian goods to Central Asia, since Pakistan keeps on blocking the land-route to Afghanistan. This might give a hint of what strategy India should contemplate.

While a constructive Russian engagement in the region, as well as a Chinese one does not necessarily contradict India’s interest, bringing back the Taliban with the support of Islamabad surely does. New Delhi therefore urgently needs to beef up its diplomatic activity especially it’s communication with Moscow –  and also Tehran.

True, these countries are interested in reducing American influence in their backyard. But they are also interested in a stable Afghanistan that does not protect and nurture Islamic terrorists.  It should be not be too difficult to convince them, that ignoring the Afghan government is a fall-back into the colonial “Great Game” that has thrown the region into turmoil in the first place.

To believe that the Taliban are a good ally to overcome Islamic terrorism means setting a fox to keep the geese. Moscow and Beijing are well advised to learn from Pakistan’s disastrous engagement with radical groups to understand the meaning of the old Afghan saying that “those who keep snakes in their backyard, will sooner or later be bitten”.

While some kind of peace arrangement with the Taliban needs to be achieved at a certain point in time, Delhi should remind Moscow that there is no short-cut to stability by allowing the Taliban to dominate Afghanistan again. It can also remind Moscow that the USA are already on their way out and it is very unlikely that a President Trump will change direction in this regard.

Therefore, a security concept and guarantee for Afghanistan that reflects the will of the Afghan people and that includes Russia, Iran, China and India would be a great achievement for the region. With these major players on board, the Afghans could very well take care of the “state-building” and “nation-building” themselves.

(An earlier version of this article appeared in German in Swiss newspaper “Neue Zuericher Zeitung” (NZZ). It can be found here)

http://www.orfonline.org/expert-speaks/return-great-game-afghanistan/

Foreign varsity entry plan

January 12, 2017, 2:54 pm

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Foreign varsity entry plan

Basant Kumar Mohanty

New Delhi, Jan. 12: The Centre plans to let foreign universities open campuses in India and is working out the details, top government sources have told The Telegraph. Prime Minister Narendra Modi chaired a meeting on June 22 last year that discussed both legislative and executive routes to making this a possibility before referring the matter to the Niti Aayog, the sources said. They added that the Niti Aayog had suggested one executive and two legislative routes, which the human resource development ministry would soon examine to decide the best option. The executive route seems the likeliest choice. India now lacks a legal framework to allow foreign educational institutions to set up campuses. The University Grants Commission Act says that only universities set up by Parliament or a state legislature, and those declared deemed universities by the government, can award degrees. Among legislative measures, the Centre can have the UGC Act amended to allow foreign campuses that will operate as full-fledged universities in India, or introduce a new bill allowing them to function as deemed universities. The executive route involves getting the UGC to notify a regulation recognising campuses opened by foreign universities as deemed universities. The UPA government had made two unsuccessful attempts to allow foreign campuses in India. In 2010, then human resource development minister Kapil Sibal had introduced a bill in Parliament but a lack of consensus prevented its passage. A parliamentary standing committee had said the provision allowing only not-for-profit foreign institutions to set up campuses would deter the best institutions. Nevertheless, under the government's advice, the UGC had in 2013 notified rules allowing foreign universities to set up campuses as not-for-profit companies in India and award degrees. This time the law ministry raised objections, asking whether a foreign university could offer a degree without a specific law enacted by Parliament. A previous Congress government in 1995 too had introduced a similar bill that ran into political opposition. After Smriti Irani became the minister in 2014, her ministry prepared a bill for foreign campuses but it was not sent to the cabinet. Furqan Qamar, secretary-general of the Association of Indian Universities, which decides the recognition of foreign degrees, said the UGC Act does not distinguish between national and foreign institutions in the award of deemed university status. "There shouldn't be any problem in allowing foreign institutions to operate as deemed universities. But the existing UGC regulation on deemed universities needs modifications," Qamar said. The present regulation says that an institution registered as a society or a trust or a Section 8 Company (not-for-profit company) can be granted deemed university status. Qamar said global institutions might not want to register as a society or trust or a company in India to open a campus. "International institutions will prefer to come on the basis of their own strength and reputation, not as a newly formed society in India," he said. Qamar said the best institutions globally were not-for-profit institutions. He added that it did not seem advisable to allow for-profit foreign institutions to set up campuses in India.

https://www.telegraphindia.com/1170113/jsp/frontpage/story_130103.jsp#.WHgIxfl97IU

Pola festival is a Bharatiya millennial tradition. Jallikattu is part of the celebration, hugging the zebu, Bos Indicus, the wealth of Bharatam

January 12, 2017, 3:38 pm

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Toy animals made for the Pola festival especially celebrated by the Dhanoje Kunbis. (Bemrose, Colo. Derby - Russell, Robert Vane (1916). The Tribes and Castes of the Central Provinces of India: volume IV. Descriptive articles on the principal castes and tribes of the Central Provinces. London: Macmillan and Co., limited. p. 40).

Ox-drawn, Daimabad bronze chariot. c. 1500 BCE. 22X52X17.5 cm. ca. 1400 BCE

Indus Script seal

Banawali kammaṭa ayaskāṇḍa 'iron (metal) implements from mint. PLUS semantic determinant:  पोळा [ pōḷā ] rebus: पोळा [ pōḷā ] 'magnetite, Fe3O4' 

m1406 Hieroglyphs: thread of three stands + drummer + tumblers dhollu ‘drummer’ (Western Pahari) dolutsu 'tumble' Rebus: dul ‘cast metal’

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

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

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

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

Mokkhacika (m. or ˚ā f.) [see on attempt at etym. Morris in J.P.T.S. 1885, 49 who takes mokkha as fr. muc "tumbling"& cika="turning" fr. cak=cik. The word remains obscure, it must be a dialectical expression, distorted by popular analogy & taken perhaps from a designation of a place where these feats or toys had their origin. More probable than Morris' etym. is an analysis of the word (if it is Aryan) as mokkha= mokkha2, in meaning "head, top," so that it may mean "head over," top -- first"& we have to separate *mokkhac -- ika the ˚ika representing ˚iya "in the manner of, like"& -- ac being the adv. of direction as contained in Sk. prāñc=pra -- añc.] tumbling, turning somersaults, an acrobatic feat; in list of forbidden amusements at D i.6 (cp. DA i.86; samparivattaka -- kīḷanaŋ, i. e. playing with something that rolls along, continuously turning? The foll. sentence however seems to imply turning head over heels: "ākāse vā daṇḍaŋ gahetvā bhūmiyaŋ vā sīsaŋ ṭhapetvā heṭṭh -- upariya (so read!) -- bhāvena parivattana -- kīḷanaŋ"; i. e. trapeze -- performing. Cp. Dial.i.10 & Vin. Texts ii.184). The list re -- occurs at Vin ii.10 (˚āya: f.! kīḷanti); iii.180; M i.266≈and A v.203 (with important v. l. mokkhaṭika, which would imply mokkha& ending tiya, and not ˚cika at all. The Cy. on this passage expls as: daṇḍakaŋ gahetvā heṭṭh -- uppariya (sic. as DA i.86; correct to upariya?) -- bhāvena parivattana -- kīḷanaŋ). The word is found also at Vin i.275, where the boy of a Seṭṭhi in Bārāṇasī contracts injuries to his intestines by "mokkhacikāya kīḷanto," playing (with a) m. -- According to its use with kīḷati & in instr. mokkhacikena (Nd2 219) may be either a sort of game or an instrument (toy), with which children play.

mokkhacikāya kīḷanto, mokka 'tumbling' rebus: mukha 'copper''chief'

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

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

1.     kaṇḍa ‘arrow’ (Skt.) H. kãḍerā m. ʻ a caste of bow -- and arrow -- makers (CDIAL 3024). Or. kāṇḍa, kã̄ṛ ʻstalk, arrow ʼ(CDIAL 3023). ayaskāṇḍa ‘a quantity of iron, excellent  iron’ (Pāṇ.gaṇ)

2.     खांडा [ khāṇḍā ] m  A jag, notch, or indentation (as upon the edge of a tool or weapon). (Marathi) Rebus: khāṇḍā ‘tools, pots and pans, metal-ware’.

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

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

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

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

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

मृदु mṛdu : (page 1287) A kind of iron.-कार्ष्णायसम्,-कृष्णायसम् soft-iron, lead. (Apte. Samskritam) This gloss could link with the variant lexis of Indian sprachbund with the semantics 'iron': Bj. <i>merhd</i>(Hunter) `iron'. Sa. <i>mE~R~hE~'d</i> `iron'.  ! <i>mE~RhE~d</i>(M).

.med 'copper' (Slavic languages)

Origin of the gloss med 'copper' in Uralic languages may be explained by the word meD (Ho.) of Munda family of Meluhha language stream:

Sa. <i>mE~R~hE~'d</i> `iron'.  ! <i>mE~RhE~d</i>(M).

Ma. <i>mErhE'd</i> `iron'.

Mu. <i>mERE'd</i> `iron'.

  ~ <i>mE~R~E~'d</i> `iron'.  ! <i>mENhEd</i>(M).

Ho <i>meD</i> `iron'.

Bj. <i>merhd</i>(Hunter) `iron'.

KW <i>mENhEd</i>

@(V168,M080)

http://www.ling.hawaii.edu/austroasiatic/AA/Munda/ETYM/Pinnow&Munda

— Slavic glosses for 'copper'

Мед [Med]Bulgarian

Bakar Bosnian

Медзь [medz']Belarusian

Měď Czech

Bakar Croatian

KòperKashubian

Бакар [Bakar]Macedonian

Miedź Polish

Медь [Med']Russian

Meď Slovak

BakerSlovenian

Бакар [Bakar]Serbian

Мідь [mid'] Ukrainian[unquote]

http://www.vanderkrogt.net/elements/element.php?sym=Cu 

Miedź, med' (Northern Slavic, Altaic) 'copper'.  

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

Buffalo attack scenes: a. bull attack scene, circular button seal, Mehrgarh (MR-17); b. buffalo attack scene, Mohenjo-daro (M-312); c. buffalo attack or bull-leaping scene, Banawali (after UMESAO 2000:88, cat. no. 335)

ṭhaṭera 'buffalo horns'. Rebus: ṭhaṭerā 'brass worker'

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

dolutsu 'tumble' Rebus: dul 'cast metal'

https://www.scribd.com/document/336413838/Jallikattu-Written-Arguements

Jallikattu Written Arguements by Srini Kalyanaraman on Scribd

Barack Obama surprises Joe Biden with top civilian honor, calls him an extraordinary man (Full video 37:08)

January 12, 2017, 5:31 pm

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Barack Obama surprises Joe Biden with top civilian honor, calls him an extraordinary man

AFP | Jan 13, 2017, 04.40 AM IST

WASHINGTON: Barack Obama awarded vice president Joe Biden America's highest civilian honor on Thursday, in an emotional surprise ceremony at the White House.

Biden was reduced to tears as the president in his last days in office surprised him by announcing he would be awarding the 74-year-old the Presidential Medal of Freedom.

Joe Biden wipes his eye after President Barack Obama presented him the Presidential Medal of Freedom. (Reuters photo)

In remarks billed as a joint farewell to family, friends and staff before they leave the White House next week, Obama described Biden as "the finest vice-president we have ever seen" and a "lion of American history."

"So, Joe, for your faith in your fellow Americans, for your love of country, and for your lifetime of service that will endure through the generations, I'd like to ask the military aid to join us on stage. For the final time as president, I am pleased to award our nation's highest civilian honor, the presidential medal of freedom."

Biden's jaw dropped, he rolled his head back and turned his face away from the audience to wipe away the tears.

After composing himself and receiving the medal, Biden stepped up to the dais and looked around the room in search of his chief of staff -- and fired him, in jest, for not giving him early warning.

"I had no inkling," Biden said.

"Mr President, I'm indebted to you. I'm indebted to your friendship. I'm indebted to your family," he said.

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Published on Jan 12, 2017

01/12/2017 President Obama Tribute to Vice President Joe Biden President Obama paid tribute to Vice President Joe Biden and surprised him with a Presidential Medal of Freedom. The vice president then delivered remarks and thanked his family and the president.

https://www.youtube.com/watch?annotation_id=annotation_627557749&feature=iv&src_vid=jZYprH64lwQ&v=VBtZzlrOj-A

Architects of Harappa Script, Meluhha language, Sarasvati Civilization, genetically identified Indo-European Bharatiya groups. Brilliant work by Gyaneshwer Chaubey et al.

January 12, 2017, 6:03 pm

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The genetic analysis of Gyaneshwer Chaubey et al, is consistent with the identity of Architects of Harappa Script, Meluhha language, Sarasvati Civilization as Bhāratam Janam (Rigveda 3.53.12), 'metalcaster folk', in Vedic cultural continuum. 

See: http://bharatkalyan97.blogspot.in/2015/11/tracing-roots-of-bharatam-janam-from.html

S.Kalyanaraman
Sarasvati Research Center
January 13, 2017


Abstract. The name of the Bhil population was mentioned in early literature of the Subcontinent, which suggests their presence in India since prehistoric times. Studies based on classical and genetic markers suggest a unique identity of the Bhil, who currently live in western and central Indian states. Our previous studies on two Bhil groups living in central and western Indian regions drew different conclusions on their origin. However, the first study on the Bhil of central India was based on haploid DNA and a few autosomal markers, whereas the second study on the western Bhil explored large number of autosomal SNPs. Therefore, in this study we have reconnoitered the inter-population and intra-population relationships of Bhil groups at four different geographical locations by using >95,000 autosomal SNPs. A combination of statistical analysis revealed that all Bhil populations are likely to have had a common source sharing a pan-Bhil ancestry. This common ancestry is clearly seen amongst the Bhil of Gujarat who turned out to show the lowest degree of admixture with their neighbours, whereas the Bhil of Rajasthan showed the highest diversity with extensive admixture with the surrounding populations. Both inter-population and intra-population comparison suggest a shared Bhil genome followed by chunks sharing with the Nihali population, a language community speaking a so-called language isolate.

Bhil 1 and 2 were closer to Indo-European groups, Bhil 3 and 4 were closer to Dravida groups:



Gyaneshwer Chaubey et al., 2015, Genome-wide analysis of the Bhils, the second largest tribal population of India, in: Man In India, 97 (1): 279–290

http://www.serialsjournals.com/serialjournalmanager/pdf/1482215949.pdf

https://www.scribd.com/document/336421855/Genome-Wide-Analysis-of-the-Bhils-the-second-largest-tribal-population-of-India-Gyaneshwer-Chaubey-et-al-2015

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4465503/

Genetic Affinity of the Bhil, Kol and Gond Mentioned in Epic Ramayana

Gyaneshwer Chaubey,1,* Anurag Kadian,2 Saroj Bala,3 and Vadlamudi Raghavendra Rao4

Kumarasamy Thangaraj, Academic Editor

Author information ► Article notes ► Copyright and License information ►

This article has been corrected. See PLoS One. 2015 July 24; 10(7): e0134200.

This article has been cited by other articles in PMC.

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Abstract

Kol, Bhil and Gond are some of the ancient tribal populations known from the Ramayana, one of the Great epics of India. Though there have been studies about their affinity based on classical and haploid genetic markers, the molecular insights of their relationship with other tribal and caste populations of extant India is expected to give more clarity about the the question of continuity vs. discontinuity. In this study, we scanned >97,000 of single nucleotide polymorphisms among three major ancient tribes mentioned in Ramayana, namely Bhil, Kol and Gond. The results obtained were then compared at inter and intra population levels with neighboring and other world populations. Using various statistical methods, our analysis suggested that the genetic architecture of these tribes (Kol and Gond) was largely similar to their surrounding tribal and caste populations, while Bhil showed closer affinity with Dravidian and Austroasiatic (Munda) speaking tribes. The haplotype based analysis revealed a massive amount of genome sharing among Bhil, Kol, Gond and with other ethnic groups of South Asian descent. On the basis of genetic component sharing among different populations, we anticipate their primary founding over the indigenous Ancestral South Indian (ASI) component has prevailed in the genepool over the last several thousand years.

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Introduction

Knowledge about the past comes through different disciplines where researchers look at history through different lenses. And in many cases, these interdisciplinary studies land on the same conclusions [1,2]. However, in case of India, investigations from different disciplines have historically been highly contrasting [3,4]. India, also known as a ‘land of spiritual heritage’, has a deep history of civilisation, which is embedded in to multiple oral, traditional and written records. Much of this knowledge is rooted in oldest scriptures, the Vedas, which are four in number, namely Rigveda, Yajurveda, Samaveda and Atharvaveda. Then, there are Puranas, Upanishads, Brahmanas and Aranyakas, of which Vedas are said to be the precursors [5]. There is no consensus among historians regarding the date of compilation of the Vedas as well as the historical dates for the various Puranas, Upanishads and epics [6–10]. A comperative analysis of such mythological sources may provide a concencus about the structuring of the ancient societies and rituals. More recently, some scholars have provided strong evidence about the chronology of these events hinting at a deep-rooted civilization, developing indigenously for over several thousand years [8,11–15].

Our survey on mythological sources has revealed detailed information about the ancient Indian society structure as well as relations of different tribal and caste groups and their rituals [10,11,16–18]. In many of these literary sources, names of various castes and tribal groups have been mentioned, including those of several surviving tribal groups (e.g. Bhil or Bheel, Kol, Gond, Savara, Oraon, Kirata, Ahirs, Nagas etc) [17–23]. It is already evident that during the Ramayana era, Indian society was well-stratified [16,17,21,23–26]. The Bhil, Kol and Gond are three major Indian tribes that have been widely acknowledged in the epic Ramayana, particularly in the portions known as the Ayodhyakanda, Aranyakanda and Kishkindhakanda [19,20,22–27]. It should be emphasised here that, Gond and Bhil are the top two tribal populations of modern India in terms of population size [28].

The Bhils are primarily from Central India and speak the Bhil language [28]. They have significant presence in states of Gujarat, Madhya Pradesh, Chhattisgarh, Maharashtra and Rajasthan as well as in the northeastern state of Tripura. Bhils are further divided into a number of endogamous territorial divisions, which in turn have a number of clans and lineages [22]. The Kol tribe in Uttar Pradesh is found mainly in the districts of Mirzapur, Varanasi, Banda and Allahabad [28]. It is the largest tribe found in the state Uttar Pradesh. They are said to have migrated from Central India some five centuries ago [28]. The Kol are further divided into a number of exogamous clans, such as the Rojaboria, Rautia, Thakuria, Monasi, Chero and Barawire. The Gond people are spread over the states of Madhya Pradesh, eastern Maharashtra (Vidarbha), Chhattisgarh, Uttar Pradesh and Telangana [28]. With over four million people, they are the largest tribe in Central India. They speak the Gondi language, which is related to present Dravidian language family [28,29].

More than 25 years of genetic research on Indian tribal and caste populations involving classical markers to mtDNA/Y chromosome and more recently autosomes, have indicated complex demographic history of the subcontinent [3,30–39]. Alongwith debate over initial peopling of the subcontinent, the major hot topic now shifted towards the population expansion and admixture during and after Neolithic times [37–40]. However, large number of individuals as well as genetic markers are required to reach any firm conclusions. Thus, the strict endogamy and social structure make South Asia much more complex, unlike to Europe, where genetic analysis of a population can predict the genetic structure of immediate neighbor with some confidence. In recent years, there has been an increase in the number of in-depth genetic studies focussing on the genetic structure of the populations of India [35,37,40–48], but none of them have related specific tribal populations mentioned in the traditional literatures.

Therefore, in the present study, we make an attempt to evaluate two schools of thought emerging from the current scenario. The first school suggests that the tribal people are the aboriginal inhabitants, while the later migrants, i.e., the Dravidians followed by the Aryans have pushed them back in to small pockets in South India [49–52]. According to this school, the caste system was established by the aforementioned later migrants [11,50,52,53]. The alternative hypothesis advocates that all the caste and tribal populations of India have Paleolithic roots and share a common origin [3,15,33,54–60]. The differentiation observed in modern South Asian populations is mainly derived by strict endogamy, long term isolation and several evolutionary forces. More specifically, relying on each other, first, we seek to investigate the continuity vs. discontinuity of the genetic thread connecting the different populations of India. Second, keeping in mind the pivotal information extracted from Ramayana, we look specifically into the question: whether and to what extent the three major tribes (Bhil, Kol and Gond) share their genetic ancestry among them as well as with other contemporary caste and tribal populations?

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Material and Methods

This study was performed using control samples collected, genotyped and published for various population studies conducted in the last few years (S1 Table) [37–39,46,61–63]. All the ethical guideline have been followed. The tribal and caste populations grouped according to their language group. We grouped populations in to “Transitional” who have known information of language change in recent time [64,65]. A check for closely related individuals was carried out within each population study by calculating average identity by state (IBS) scores for all pairs of individuals [66]. We used PLINK 1.07 [66] in order to filter our dataset to include only SNPs on the 22 autosomal chromosomes with minor allele frequency >1% and genotyping success >99%. As background linkage disequilibrium (LD) can affect both PCA [67] and ADMIXTURE [68], we thinned the dataset by removing one SNP of any pair, in strong LD r2>0.4, in a window of 200 SNPs (sliding the window by 25 SNPs at a time).

We performed PC analysis using smartpca programme (with default settings) of the EIGENSOFT package [67] in order to capture genetic variability described by the first 5 components. The fraction of the total variation described by a PC is the ratio of its eigenvalue to the sum of all eigenvalues. In the final settings, we ran Admixture with a random seed number generator on the LD-pruned dataset twenty-five times at K = 2 to K = 12. Since the top values of the resulting log-likelihood scores were stable (virtually identical) within the runs of each K from K = 2 to K = 10, we can claim that convergence at global maximum was achieved. Thus, we omitted runs at K = 11 to K = 12 from further analysis.

Mean pairwise differences between different population groups were computed using Fst distance measure by following the methods as described by Cockerham and Weir [69], Phylip [70] and MEGA [71] were used to construct the tree. The Plink software [66] was used to calculate the genetic diversity and to find the 25 nearest-neighbours for the Bhil, Kol and Gond individuals. To investigate the derived allele sharing of Bhil, Kol and Gond with the Eurasian populations, we computed f3 statistics [37], taking African as an outgroup. For haplotype-based analysis (fineSTRUCTURE) [72], we made two different runs—first by taking all the Eurasian populations and second exclusively on the Central Asian, Pakistani and Indian populations. For the fineSTRUCTURE analysis, first samples were phased with Beagle 3.3.2 [73]. A coancestry matrix was constructed using ChromoPainter [72], fineSTRUCTURE was used to perform an MCMC iteration using 10000000 burning runtime and 10000 MCMC samples. A tree was built using fineSTRUCTURE with the default settings. All these information are plotted for the Bhil, Kol and Gond as a recipient of number of chunks from one another as well as from other ethnic group.

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Results and Discussion

We combined hundreds of thousands of autosomal markers generated from different studies (S1 Table) [37–39,46,61–63] and specifically looked into the population structure of Indian groups mentioned in classical literature. To find out the population clustering, we first ran the Fst (population differentiation) algorithm [69] and drew a tree [70,71], rooting out the African populations (S1 Fig). All the Indian populations, except the present Tibeto-Burman speaking populations, are well separated from other continental populations and form a major cluster comprising present populations speaking Indo-European, Dravidian and Austroasiatic (Munda) languages (S1 Fig). The Pakistani populations are scattered in different clusters, where few of them (Sindhi, Pathan and Burusho) cluster loosely with Indians; Hazaras show an affinity toward Central Asians, and Balochi, Brahui and Makrani confirm an intermediate position because of shared recent African ancestry and gene flow [38,74,75]. The Bhil, Kol and Gond showed a closer affinity among them as well as with the extent Indo-European, Transitional and Munda speaking populations (Fig 1a and S1 Fig).

Fig 1

a) Regionwise population differentiation (Fst) analysis of Bhil, Kol Gond with the Indian and other regional populations b) PCA (Principle Component Analysis) of Eurasian populations showing the placement of Bhil, Kol and Gond populations over the South ...

To get more deeper insight, we have used PCA (principle component analysis)[67] and ADMIXTURE [68], analysis using the same parameters as in our previous studies [38,39,45]. These analyses strengthened the inferences drawn from the Fst analysis. The PCA on Eurasians placed Indian populations between East and West Eurasia (Fig 2a). The cline of Indian subcontinent ranges from Pakistani populations (closer to West Eurasians) to Indian Munda groups (closer to East Eurasians). Departing from its geographical position, Bhil was clustering together with Scheduled castes and Scheduled tribe populations of Uttar Pradesh (Harijan), Andhra Pradesh (Kamsali) and Karnataka (North Kannadi) states. Kol is joined with the neighbouring populations alongwith the Indian-cline, while Gond was deflating away from the Indian cline by uniting with the Munda speakers (Fig 1b). Further, we assessed the proportion of individual-wise ancestry drawn from a given number of inferred populations (K) using a maximum-likelihood based approach implemented in ADMIXTURE.

Fig 2

a) The number of chunks donated at inter and intra populations level for the Bhil, Kol and Gond with respect to the Indian, Central Asian and the Pakistani populations. b) Plot of 25 nearest neighbors of Bhil, Kol and Gond individuals. The match population ...

Consistent with previous observations [37,38], the South Asian populations’ genome are mainly made-up of two major components, which are distributed across the length and breadth of the subcontinent (Fig 1c). Alongnwith these two major components, there are four minor componets over the periphery of the subcontinent—the European and the Middle eastern components can be seen in Pakistani and northwest Indian populations, whilest the East/Southeast Asian components are present in nearby Munda and Tibeto-Burman speakers. (Fig 1c). The geographical distribution of the dark green component (ASI or Ancestral South Indian- unique to the subcontinent) was largely limited to the Indian subcontinent, and can be seen among all the populations of the subcontinent albeit in variable amount, whereas the second major component (light green: ANI or Ancestral North Indian (now ANE- Ancestral North Eurasian [76])) was shared with Central Asia, the Caucasus, Middle East and Europe (Fig 1c). The geographical origin of light green component (ANI or ANE) is so far unclear and more research is needed from unsampled area as well as from ancient DNA; however, the time of spread of this component from its origin place (either of any; the Caucasus, Near East, Indus Valley, or Central Asia) has happened more than 12.5 thousand years before [38], which is significantly earlier than the purported expansion of Dravidians and Aryans languages from outside the subcontinent. Notably, the Andaman Islanders are not the only population carrying the ASI component exclusively, as was suggested before [37]. Austroasiatic speakers (more precisely, the South Munda) of the subcontinent also seem to possess the ASI component in near unadulterated form (Fig 1c). More research with complete genome analysis would be required to clear the geographic center of the ANE component; however, it is evident from the present analysis that the dark green component (ASI) can be considered as a connecting thread for all the Indian populations (Fig 1c). Taken together, these results support the second hypothesis suggesting that all Indians, irrespective of their caste or tribal affiliations, share a common genetic ancestry, which is undoubtedly founded over the indigenous ASI component.

Our second question revolved around the three tribal populations mentioned in the ancient epic, their genome composition and affiliation with the surrounding caste and tribal populations. Based on information from Ramayana, we have considered these tribal populations to be ancient inhabitants of India, surviving from the times of the Stone Age [19,23]. If we assume that their genome carry the signature of peopling of ancient time, the assessment of their genomes and comparison with modern populations would test the scenario of continuity vs. discontinuity of prehistoric heritage. In case of continuity, we should see largely similar genome composition among contemporary caste and tribal populations of modern India. On the other hand, in case of discontinuity, these tribal populations should show a unique genome composition or they should emerge as an outliers in our cluster based analysis. Our extended analysis on Fst, PCA and ADMIXTURE showed similar genome composition of these tribal populations, carrying both the ANE and ASI components (Fig ​(Fig1a1a–1c, Table 1 and S1 Fig). We also calculated the genetic diversity of these populations with their neighbours (Table 2). The diversity of Kol, Bhil and Gond didn’t show any significant deviation from their neighbouring extent Indo-European, Dravidian and Munda speaking groups.

Table 1

The ANE and ASI admixture proportions of Bhil, Kol and Gond with respect to other South Asian groups.

Table 2

The genetic diversity calculations of Bhil, Kol and Gond with respect to other South Asian groups.

The shared drift statistics analysis (f3) suggested that most of the derived alleles of Bhil, Kol and Gond are overwhelmingly shared with Indian caste and tribal populations (S2 Fig). Gond, Dravidian tribes and Austroasiatic (Munda) groups shared the highest derived allele with Bhils. Indo-European castes, Gond and Dravidian tribes were closest with Kol. Whereas, Munda, transitional and Dravidian tribal groups shared the peak derived alleles with Gonds.

The haplotype based fineSTRUCTURE [72] analysis showed that the studied populations (Bhil, Kol and Gond) received nearly all of their chunks from the Indian closeby populations (Fig 2a and S3 Fig). Leaving out the number of chunks coming from the same population, chunk donors for Bhil and Kol were coming from all the major Indian ethnic groups, while for the Gond, Indian Transitional and Munda groups were the major chunk donors. More specifically the haplotype based sharing analysis is in congruent with the f3 statistics. The fineSTRUCTURE clustering analysis revealed 37 clusters when we have included Iranian, Central Asian, Pakistani, Indian and Cambodian populations (S4 Fig). Most of the Indian populations unite in Indian specific clusters except Kashmiri Pandits and few Gujarati individuals who fell together with the Sindhi and Pathan individuals in Pakistani specific clade. Our targeted populations are dispersed in various clades. All the Bhil individuals form a tight cluster with the individuals mainly from Dravidian caste, few Indo-European and Transitional individuals. Most of the Kol and Gond individuals show a higher level of variation by falling in to distinct clusters. To make an individual-wise comparison, we plotted top twenty five closest neighbours of studied populations (Fig 2b). It was expected that any population members would be closest to themselves and thereafter to members of other populations, which was also pertinent in the present study. Consistent with the above observations drawn from Fst, PCA, ADMIXTURE, f3 statistics and fineSTRUCTURE, there is no signature of large scale population replacement in the Indian subcontinent.

In conclusion, our high resolution analysis portraying the three ancient tribal populations, strongly rejects any incoming genetic signal of large scale recent (during the post-Neolithic) migration either of the present Dravidian or the Indo-European speaking populations to the subcontinent. We also concluded that the Indian populations preserve strong genetic signatures in support of a common ancestry. The studied tribal populations do share large number of genome among theselves as well as from o caste and tribal poulations. Notebly, the placement of various populations along the Indian cline is not solely governed by the geography, but also by the caste-tribe interaction and various other selectional forces. These patterns point to a complex demographic history of the subcontinent which has been shaped in-situ by admixture events at different time scale, as well as by intricate geographical heterogeneity and long term effect of several evolutionary forces.

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Supporting Information

S1 Fig

Neighbour Joining (NJ) tree world populations inferred from Fst distances of genomewide data.

In the inset, the heatmap showing the inter and intra regional genetic affinity of the three tribal populations under investigation.

(TIF)

Click here for additional data file.(671K, tif)

S2 Fig

The plot of shared drift obtained by the f3 = (Yoruba; Bhil/Kol/Gond, X).

The f3 values are plotted on Y axis against the X- targeted populations on X axis. C_Asia- Central Asia, IN_IE_Caste- Indian Indo-European Caste, IN_IE_Tribe—Indian Indo-European Tribe, IN_DRA_Caste- Indian Dravidian Caste, IN_DRA_Tribe—Indian Dravidian Tribe, IN_AA- Indian Austroasiatic (Munda).

(TIF)

Click here for additional data file.(392K, tif)

S3 Fig

Co-ancestry matrix plotted from fineSTRUTCURE analysis, showing the chunks donated by other Eurasian populations to the Bhil, Kol and Gond populations.

(TIF)

Click here for additional data file.(726K, tif)

S4 Fig

Placement of Kol, Bhil and Gond individuals over the 37 clades obtained from the fineSTRUCTURE analysis.

(TIF)

Click here for additional data file.(715K, tif)

S1 Table

The details of the populations (number of individuals and number of SNPs, used in the present study.

(XLSX)

Click here for additional data file.(14K, xlsx)

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Funding Statement

The authors received no specific funding for this work. GC is supported by Center of Excellence of Estonian Biocentre and Institutional Grant IUT24-1.

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Data Availability

Data have been deposited to Figshare: http://dx.doi.org/10.6084/m9.figshare.1391920. The data are also available at the data repository of the Estonian Biocentre: www.ebc.ee/free_data.

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Genome Wide Analysis of the Bhils, the second largest tribal population of India (Gyaneshwer Chaubey et al,... by Srini Kalyanaraman on Scribd

Talagunda inscription in Sanskrit and Kannada, 370 CE records land gift to Vaji Naga, boatman, Boygara family

January 12, 2017, 8:29 pm

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Kannada inscription at Talagunda may replace Halmidi as oldest

Jan 12, 2017, Shivamogga, DHNS

The stone inscription (dated 370 CE) found at Talagunda near Shiralakoppa in the taluk during excavation by the Archaeological Survey of India (ASI) in 2013-14 is now said to be the earliest Kannada inscription. This is indeed something to cheer about for people of the district in general and of Shikaripur taluk in particular. 
The Halmidi inscription - dated between 450 CE and 500 CE - was earlier believed to be the oldest-known Kannada inscription.

A review of Indian Archaeology-2013-14, published by the Director General of ASI in 2016, said the inscription found in the North side balustrade of the Pranaveshwara temple, in all probability, dates back to 370 CE. It is a seven-line slanted Brahmi script written left to right. The use of Kannada script along with Sanskrit makes it a dual-language inscription. The inscription records gifts of land to a boatman namely Vaji Naga, who belonged to the Boygara family, by a certain Halami of Pulindage.

Speaking to Deccan Herald, M Navin Kumar, president of the Shiralakoppa-based Kannada Research and Development Foundation, said there was a need to rewrite history books and mention that the Talagunda inscription was the oldest-known Kannada inscription and not Halmidi. 

“Keshava Sharma, an official who was part of the excavation team, had predicted that it could be older than Halmidi inscription. But there was no official communication then. Now, I am told that it has been officially declared as the earliest Kannada inscription.”

The trial excavation was carried out in 2013 under the direction of M Nambirajan of the ASI at the temple complex. Two sets of copper plates of the Kakatiya period and 13 gold coins of Ganga period were also found during the trial excavation. An undated, fragmented and worn-out inscription was found on the left side balustrade (Simhakatanjana) of the temple during the second excavation. 

The Archaeological Survey of India has reportedly directed Bengaluru circle officials to carry on excavation at Talagunda Shikaripur taluk for another five years.
http://www.deccanherald.com/content/591046/kannada-inscription-talagunda-may-replace.html

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January 13, 2017, 12:49 am

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1. কাঞ্চন গুপ্ত ‏@KanchanGupta  1h1 hour ago

   #RepublicOfBongstan changes 'Ramdhenu' (rainbow) to 'Rongdhenu' (colourbow) in school texts as 'Ram' is claimed to 'upset' Muslims. 1/n

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2. কাঞ্চন গুপ্ত ‏@KanchanGupta  1h1 hour ago

   When Ma died and we cremated her in #RepublicOfBongstan I chanted "Ram naam satya hai..." Ma believed Ram was Maryada Purushottam. 2/n

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3. কাঞ্চন গুপ্ত ‏@KanchanGupta  1h1 hour ago

   Baba also thinks Ram was great. When he dies will I have to chant "Rong naam satya hai..." lest I offend Muslims of #RepublicOfBongstan? 3/n

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4. কাঞ্চন গুপ্ত ‏@KanchanGupta  1h1 hour ago

   I'm truly amazed by resounding silence of liberal Muslims I know and on my TL on this travesty to feed #Islamism in #RepublicOfBongstan. 4/n

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5. কাঞ্চন গুপ্ত ‏@KanchanGupta  58m58 minutes ago

   Spare me the crap that Muslims don't need to speak up and speak out against perversion of secularism in their name. Silence won't do. 5/n

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6. কাঞ্চন গুপ্ত ‏@KanchanGupta  52m52 minutes ago

   As for neo Siraj-ud-Daullahs who now rule #RepublicOfBongstan read this if you can. It's in Hindi, but try. It's by Iqbal. Heard of him? 6/n

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7. কাঞ্চন গুপ্ত ‏@KanchanGupta  18m18 minutes ago

   I await a pompous column by Rong Guha in praise of boldness shown by rulers of #RepublicOfBongstan in restoring Nehruvian 'secularism'. 7/n

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কাঞ্চন গুপ্তVerified account‏@KanchanGupta

Meanwhile in Chennai Comrade N Rong has issued a memo to staffers that full editorial support should be extended to #RepublicOfBongstan. 8/n

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Rajesh Bala ‏@rbmhow  2m2 minutes ago
@KanchanGupta So shameful a move by WB, I am unable to even laugh at the sarcasm and funny comments. God save Bharat from secularists

Poetry in stone sculptures of unsurpassed beauty, by Bharatiya artists

January 13, 2017, 1:46 am

≫ Next: Book announcement: Codex Sarasvati, The Movie -- A Novel by S. Kalyanaraman

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1. 
   
2. OG Saffron ‏@OGSaffron  2h2 hours ago

   Art is emotion in form.

   
   
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4. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

   A figure of lady portraying Kesh Shrungara and wringing her hair. (The end)

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5. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

   A beautiful lady wearing a number of bangles and performing Gandharva dance.

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6. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

   A lady in conversation with her pet parrot which is seated on her forearm of left hand.

   
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8. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

   A dancing figure of Queen Shantaladevi inside the temple - these madanika figures are said to be inspired by the queen.

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9. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

   A lady dancing under a sala tree- the tree and women motif signifies fertility.

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10. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    A charming lady singing and playing cymbals.

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11. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    A lady on a swing holding aerial roots of a banyan tree. A maid is shown picking up her fallen ring.

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12. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    A lady with her hair tied into a knot and a mischievous monkey is pulling her dress.

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13. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    A figure known as fan dancer shows a lady with a small fan.

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14. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    A gypsy girl holding palm manuscripts representing a fortune teller(sakuna sarada).

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15. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    A beautifully dressed lady teaching dance to a student.

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16. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    A frightened lady shaking off a scorpion(bottom right) from her dress.

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17. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    Depiction of Bhasma Mohini dance story with intricate jewelry and canopy of creepers.

    
    
19. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    A lady returning from a hunt with her attendants carrying the hunted deer and duck.

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20. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    A lady dressed as a hunter and aiming at a bird.

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21. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    A lady with a violin.

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22. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    Lady in Tribhangi posture, also depicted is a lizard on the jack fruit tree above about to catch a fly.

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23. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    On the right the only male figure depicted in tribhanga form and playing a flute and to the left is a damaged singing lady.

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24. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    A graceful lady dancing with a drum held high above her head.

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25. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    The brackets are placed above the perforated screen of the navranga. A lady playing a drum on the left and a depiction of Bhairavi in center

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26. Deeptangan Pant ‏@cynicalpahadi  1h1 hour ago

    A lady wringing her hair after bath and her attendants are holding flowers and toiletry.

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27. Deeptangan Pant ‏@cynicalpahadi  2h2 hours ago

    A monkey(portraying the mischievous mind of a man) pulling the garment of a lady who is threatening it with a twig.

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28. Deeptangan Pant ‏@cynicalpahadi  2h2 hours ago

    Sukabhashini,Lady with a pet parrot conveying a message to her beloved through the parrot, a bird lyrically used to portray love of a couple

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29. Deeptangan Pant ‏@cynicalpahadi  2h2 hours ago

    Starting from main entrance & in clockwise direction first is a charming lady looking into a mirror(Darpan Sundari), an epitome of beauty.

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30. Deeptangan Pant ‏@cynicalpahadi  2h2 hours ago

    Series of tweets on female figures known as Salabhanjikas/Madanikas found in Chennakeshava Temple in Belur as brackets outside the temple.
32.  Deeptangan Pant Retweeted

    Smita MUKERJI ‏@SmitaMukerji  Jan 11

    Gnyana Saraswati sculpture at Sri Brihadeeswara Temple, Gangaikonda Cholapuram. (Notice the janeu. Female deities were depicted with it.)

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33. TheSignOfFive ‏@TheSignOfFive  25 May 2016

    Three angles, three different facets, of the same languid, voluptuous form Shyly awaiting | Satiated | Sleeping (2)

    
    

     
35. Lakshmana temple, Khajuraho 

Book announcement: Codex Sarasvati, The Movie -- A Novel by S. Kalyanaraman

January 14, 2017, 5:52 pm

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http://tinyurl.com/jy6lxgo 

Polymineral bhasma mystery and thriller

How far would a lady Artificial Intelligence expert go with a Movie script searching for her heart-throb, the twelve-year-old boy, inventor of Polymineral Bhasma?

The novel is in the genre of ākhyāna of narrating itihāsa which is a Veda tradition.

Śatapatha brāhmaṇa records that on day 8 and 9 of 36 ten-day prayers of Soma yāga, real life events of the past are narrated. Thus, these narratives continue for all 360 days of the year to protect dharma.

athāṣṭame’han…matsyaḥ sāmmado rājetyāha tasyodakecarā viśasta ima āsata iti

matsyāśca matsyahanaścopasametā bhavanti tānupadiśatītihāso vedaḥ so’yamiti kaṃciditihāsamācakṣīta…

…tārkṣyo vaipaśyato rājetyāha tasya vayāṃsi viśastānīmānyāsata iti

vayāṃsi ca vāyovidyikāścopasametā bhavanti tānupadiśati purāṇaṃ vedaḥ so’yamiti

kiṃcitpurāṇamācakṣīta…(ŚBr. 13.4.3.12-13)

Translation: Now on the eighth day… ‘matsya sāmmada the king (rāja)’, thus he says; ‘of him (matsya rāja), those moving within the waters (udakecarā: fish) are his people and here they are seated;’, thus [he says]. Fish and fish-killers (i.e. fishermen) have come thither: it is them he instructs; ‘the itihāsa is the veda: this it is;’ thus [saying], he says (ācakṣīta: more in the sense of “points out” or “introduces”) some (kaṃcid) itihāsa…

Now on the ninth day… ‘tārkṣya vaipaśyata the king’, thus he says; ‘of him, birds are his people and here they are seated;’, thus [he says]. Birds and fowlers have come thither: it is them he instructs; ‘the purāṇa is the veda: this it is;’ thus [saying], he says some purāṇa…

There are many narratives. One narrative explained vividly in Bhāgavata Purāṇa relates to  Bhasmāsura Praveena and Mohini (Vishnu Avatara).

Bhasmāsura knows how to create polymineral bhasma and thus create wealth.

This wealth, amrutam, has to be shared with all in the commonwealth. So, Mohini tries to resolve the mess created by Siva giving a boon to Bhasmāsura: when B places his palm on anyone's head, that person or thing will be reduced to ashes, bhasma. Mohini as a dancer entices B and makes him mimic her dance-steps, karana-s. B is enthralled and tries to beat Mohini in her challenge.

This narrative is so rivetting that Mohini Attam, becomes a celebrated dance medium in many parts of Bharatam.

Mohini in her breathtaking pace of dancing strikes a pose, with her palm on her head.

 B repeats the pose and gets reduced to ashes. So, Mohini gets hold of the Amrutam pot brought in by Dhanvantari and distributes it to the people of the Commonwealth.

In this genre, Codex Sarasvati narrates the adventures in a thriller of an IT Artificial Intelligence expert who tries to decode Indus Script. The narrative begins with a murder...

Curator Sharan of Sarasvati Museum is murdered. Citing examples from 8000 inscriptions, hieroglyph rebus Meluhha substitution of metalwork catalogues is demonstrated. Philosopher’s Stone is identified with Tablet of Destiny stolen by Anzu, taken to Himalayan mountain, Mushtagh Ata in Kyrgystan. Codex decodes the 13 plates (unlucky number) of Gundestrup Cauldron and proves that the missing 14th plate of the Cauldron is the Philosopher’s Stone. Anzu is identified with Soma.

Cosmic dance. CERN

Codex explains Bhasmasura Praveena and Mohini narrative of Purana-s as a historical anecdote of Polymineral Bhasma; Old Bible narrative of Sisera’s chariots in Book of Judges as simply metallurgical history of Bronze Age. The resolution of the age-old Philosopher’s Stone mystery in the present-day Mystery & Thriller, Science & Fantasy genres has stunned the academia. Her definitions of the substitution rebus methods to explain many bizarre images as wealth-creation activities are a paradigm shift in civilization studies. A unique fiction experience, yet a Civilizational Story, human, yet a cosmic dance.

The attempt to take the case for Bharat to restitute the colonial loot fails in ICJ (International Court of Justice). Codex appeals to the readers of her novel, the final judges who will order restitution.

Namaskaram.

Kalyanaraman

श्रीवत्सः Śrī-vatsa hypertext explained 'child of wealth', metalwork

January 15, 2017, 3:41 am

≫ Next: Vedic River Sarasvati mover of the nation's wealth (RV 10.125) flowed from Himalayas to Gujarat -- Expert Committee (Oct. 2016, Full Text of Report)

≪ Previous: Book announcement: Codex Sarasvati, The Movie -- A Novel by S. Kalyanaraman

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Mirror: http://tinyurl.com/jl8utdv

Executive Summary

श्रीवत्सः Śrī-vatsa hypertext explained 'child of wealth', metalworki. 

meḍhā  'curl' rebus mẽṛhẽt, meḍ ‘iron’, ayo'fish' rebus: ayas 'metal', khambhaṛāʻfin' rebus kammaṭa'coinage, coin, mint'

meḍhā 'endless knot' is an allograph, i.e.a hieroglyph which has the same plain text rendering as meḍhā 'curl, Śrivatsa' hieroglyph. Both hieroglyphs signify rebus: mēdhāˊमेधा 'dhanam, wealth.'

Evidence is organized in the following sections:

 

1.       1    Śrivatsa on the ear-rings worn by the cakravartin, Amaravati sculptures
2.   Evolution of Śrivatsa hypertext
3.   Links to Indus Script hieroglyph tradition
4.   Ancient Burmese metalwork, mintwork silver coins with Srivatsa metaphors
5.   Śrivatsa and Kaustubha
6.   Ancient Near East Parallels
7.   Resources for reconsctucting the Maritimje Tin Route

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, i.e. ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' PLUS khambhaṛā 'fish fin' rebus: kampaTTa 'mint' PLUS sippi 'shell' rebus: sippi 'artisan, sculptor, architect' meḍhā  'curl' rebus mẽṛhẽt, meḍ ‘iron’. kola 'tiger' rebus: kol 'working in iron' dula 'pair' rebus: dul 'metal casting'.

Hieroglyph composition of spathe+ molluscs (curls) flanked by elephants.

karabha, ibha 'elephant' rebus: karba, ib 'iron' PLUS meḍhā  'forked-stake' rebus mẽṛhẽt, meḍ ‘iron’ PLUS करडी [ karaḍī ] f  करडई) Safflower: also its seed. Rebus: karaḍa 'hard alloy' (Marathi

Lakshmi flanked by elephants. Divinity of wealth. Hieroglyphs: karabha, ibha 'elephant' rebus: karba, ib 'iron' (Santali) dula 'pair' rebus: dul 'cast metal'. Hence, dul ib 'cast iron'.

Hieroglyph: spathe, buds flanked by molluscs -- atop a ring flanked by two petas, dala 'petal'. DhALako 'ingot'

This monograph presents the evolution of the two hieroglyphs in Indus Script tradition.

 

A vivid example of Sanchi stupa hypertext with hieroglyphs: Pair of fish-fin, fish tied by S-shaped curls, palm spathe

Śrivatsa शिल्पकर्म [ śilpakarma ] is an Indus script hypertext which included meḍhā  'curl' hieroglyph which signifies meḍ'iron'. Other hieroglyph components in the hypertext signify, 'iron mintwork' : ayo 'fish' rebus: aya 'iron' ayas 'alloy metal'. khambhaṛā m. ʻ fin ʼrebus: kampaṭṭam, kammaṭa 'coinage, coin, mint'. dula 'pair' rebus: dul 'metal casting' दल dala 'petal' rebus: dhalako 'a large metal ingot (Gujarati) ḍhālakī = a metal heated and poured into a mould; a solid piece of metal; an ingot (Gujarati).sippi 'spathe of date palm' rebus: sippi 'artificer'. 

Dharma cakra. ariya sangha puja. This message is placed atop the ziggurat (dagoba, dhatugarbha) pedestal.Srivatsa atop Sanchi torana.

The architect carries a garland in his left hand. The gloss is dāma a wreath or garland of fls. J i.397 (Pali); rebus: dhamma. The entire architecture of the Sanchi monuments is an offering, a puja by the sāṅgtarāś sangha. In his right hand is held ukkā; (dhamm -- okkā); ii.401; iv.291; v.322; Vism 428; ThA 287; DA i.148; DhA i.42, 205; PvA 154. Esp. as tiṇ˚ firebrand of dry grass M i.128, 365; Nd2 40Ie; DhA i.126; Sdhp 573. -- 2. a furnace or forge of a smith A i.210, 257; J vi.437. Rebus: he is dhammika (adj.) [=Sk. dharmya, cp. dhammiya] lawful, according to the Dh. or the rule; proper, fit, right; permitted, legitimate, justified; righteous, honourable, of good character, just, esp. an attr. of a righteous King (rājā cakkavattī dhammiko dhammarājā) D i.86; ii.16; A i.109=iii.149; J i.262, 263; def. by Bdhgh as "dhammaŋ caratī ti dh." (DA i.237) & "dhammena caratī ti dh., ñāyena samena pavattalī ti" (ib. 249). <-> Vin iv.284; D i.103; S ii.280 (dhammikā kathā); iii.240 (āhāra); iv.203 (dhammikā devā, adh˚ asurā); A i.75; iii.277; Sn 404; DhA ii.86 (dohaḷa); iv.185 (˚lābha); PvA 25 (=suddha, manohara). Also as saha -- dh˚ (esp. in conn. w. pañha, a justified, reasonable, proper question: D i.94; S iv.299 in detail) Vin iv.141; D i.161; iii.115; A i.174. -- a˚ unjust, illegal etc. Vin iv.285; S iv.203; A iii.243. (Source for the photograph: http://imagesvr.library.upenn.edu/a/aiis/thumb/A36-60.JPG)

Sanchi Stupa Torana. sippi 'spathe of date palm' rebus: sippi 'artificer'. tāmarasa'lotus' rebus: tāmra'copper'. The lotus flanked by S-shaped curl pair: meḍhā  'curl' hieroglyph which signifies meḍ 'iron'; dula 'pair' rebus: dul'metal casting'.

I was stunned by the Bharhut and Sanchi toranas. The hieroglyphs which constituted proclamations on the gateways are recognizable as Indus Script hieroglyph-multiplexes (hypertexts).

Tatsama and tadbhava words in a comparative lexicon of Bharatiya languages (e.g. Indian Lexicon), establish the reality of Bharatiya sprachbund. It appears mlecchita vikalpa wass based on a artificer-lapidary-metalwork lexis of Prakrtam (i.e., vAk, spoken form of Samskrtam).

1. tAmarasa 'lotus' (tAmra); sippi 'palm spathe, mollusc' (s'ilpi 'sculptor'); eraka (arka 'copper, gold'); aya 'fish' (aya, ayas 'iron') khambhaṛā ʻfinʼ (kammaTa 'coiner, coinage, mint (Kannada); kariba 'trunk of elephant' ibha 'elephant' (ib 'iron' karba 'iron' (Kannada). Hence the proclamation as an advertisement hoardings by the Begram dantakara (ivory carvers) who moved to Bhilsa topes. There is an epigraph in Sanchi stupa which records the donations of dantakara to the dhAtugarbha (dagoba, stupa).

śilpin ʻ skilled in art ʼ, m. ʻ artificer ʼ Gaut., śilpika<-> ʻ skilled ʼ MBh. [śílpa -- ]
Pa. sippika -- m. ʻ craftsman ʼ, NiDoc. śilpiǵa, Pk. sippi -- , °ia -- m.; A. xipini ʻ woman clever at spinning and weaving ʼ; OAw. sīpī m. ʻ artizan ʼ; M. śĩpī m. ʻ a caste of tailors ʼ; Si. sipi -- yā ʻ craftsman ʼ.(CDIAL 12471) शिल्प [ śilpa ] n (S) A manual or mechanical art, any handicraft.शिल्पकर्म [ śilpakarma ] n (S) Mechanical or manual business, artisanship. शिल्पकार [ śilpakāra ] m or शिल्पी m (S) An artisan, artificer, mechanic. शिल्पविद्या [ śilpavidyā ] f (S) Handicraft or art: as disting. from science. शिल्पशाला [ śilpaśālā ] f (S) A manufactory or workshop. शिल्पशास्त्र [ śilpaśāstra ] n (S) A treatise on mechanics or any handicraft. शिल्पी [ śilpī ] a (S) Relating to a mechanical profession or art.(Marathi) శిల్పము [ śilpamu ] ṣilpamu. [Skt.] n. An art, any manual or mechanical art. చిత్తరువు వ్రాయడముమొదలైనపని. శిల్పి or శిల్పకారుడు ṣilpi. n. An artist, artisan, artificer, mechanic, handicraftsman. పనివాడు. A painter, ముచ్చి. A carpenter, వడ్లంగి. A weaver, సాలెవాడు. (Usually) a stonecutter, a sculptor, కాసెవాడు. శిల్పిశాస్త్రము ṣilpi-ṣāstramu. n. A mechanical science; the science of Architecture. చిత్రాదికర్మలనుగురించిన విధానము.(Telugu) சிப்பம்³ cippam, n. < šilpa. Architecture, statuary art, artistic fancy work; சிற்பம். கடிமலர்ச்சிப்பமும் (பெருங். உஞ்சைக். 34, 167).சிப்பியன் cippiyaṉ

,n. < šilpin. [T. cippevāḍu, K. cippiga, Tu. cippige.] 1. Fancy- worker, engraver; கம்மியன். (W.) 2. Tailor; தையற்காரன். (யாழ். அக.)சில்பி šilpi , n. < šilpin. See சிற்பி.சிலாவி³ cilāvi, n. prob. šilpin. Artisan; சிற்பி. சிற்பர் ciṟpar, n. < šilpa. Mechanics, artisans, stone-cutters; சிற்பிகள். (W.) சிற்பி ciṟpi, n. < šilpin. Mechanic, artisan, stone-cutter; கம்மியன். (சூடா.)  

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).

कर्मार [p= 259,3]m. an artisan , mechanic , artificer; a blacksmith &c RV. x , 72 , 2 AV. iii , 5 , 6 VS. Mn. iv , 215 &c

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.

The entire frieze is devoted to cataloguing metalwork is reinforced by the following hieroglyphs shown on adjacent frames: 1. signifying metal ingot (ox-hide type); and 2. blacksmith at work in a smithy. In the context of the tāmrapaṭṭī ताम्र-पट्टी, the flanking srivatsa hieroglyph multiplex can be read rebus: aya'fish' rebus: aya, ayas 'iron, metal'; xolA 'tail' rebus: kolle 'blacksmith', kol 'working in iron', kole.l'smithy'. The srivatsa is: aya kole.l 'metal smithy'.

Section of a coping rail. 30.5x122 cm. 2nd cent. BCE Sunga. Bharhut. The Indian sculptural tradition, which began during the Indus Valley period, continued to flourish under the patronage of the early historical dynasties and is closely associated with the development of Buddhism. The major Buddhist monument of the Shunga dynasty was the Bharhut stupa in Madhya Pradesh. Although it did not survive to our time, many sculptural fragments from Bharhut exist in different collections around the world, among which the Indian Museum in Calcutta is the leader. The Cleveland Museum of Art has two sculptures from Bharhut, this section of a stupa's coping rail and a crossbar decorated with a lotus medallion on each side.The winding lotus stalk divides the central portion of the coping into compartments that alternate everyday genre scenes with representation of jewels. The stalk symbolizes a wish-fulfilling creeper (kalpa-lata or kalpa-vrksa), and the jewels are the auspicious symbol of abundance and wealth. The necklace on the left is of particular interest and consists of a large bead with two side pendants. The plain center bead is flanked by two side pendants in the form of triratna (three-jewels), a very popular early Buddhist symbol. The second jewel, on the right, is a regular five-string bead necklace.The genre scenes, from left to right, show a man beside an architectural enclosure trying to catch a small animal climbing the lotus stalk. The second scene shows a man (sadhu or ascetic type, with an elaborate coiffure of matted hair) seated beside a wood hut. He attends a fire at an open hearth, surrounded by the baskets of chapati(s) (bread pancakes) that he is baking. It should be remembered that this early phase of Buddhism, frequently referred to as "anicomic," predates the representations of Buddha in anthropomorphic from and employs the language of various symbols and scenes based on daily life.The frieze below the center section of the coping is decorated with a row of bells suspended from crossed chains--a motif typical of Bharhut. The upper portion of the coping,now missing, was almost certainly decorated with a frieze of a step-merlon pattern alternating with a stylized palm tree--another standard motif on Bharhut copings.The style of sculpture is characteristic of Bharhut: a relatively deep relief, but on oneplane, without graduation in depth. The figures are charmingly naive, wear minimal clothing, and are adorned with heavy jewelry, turbans, or hairdos. Their gestures are somewhat angular yet successfully convey movement. It is obvious that the artist tookgreat delight in their portrayal. CMA 1972.366

These semantic clusters indicate that the skambha 'pillar' and skambha 'wing' are also hieroglyphs and so depicted in Indus Script Corpora. This leads to a reasonable inference that the Atharva Veda SkambhaSukta (AV X.7) -- 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.

Bharhut, Besnagar sculptural Makara hieroglyphs ayo kammaṭa 'iron mint' -- expression used in Mahavams'a validates Indus Script proclamation

Two pillars with capitals of Besnagar (ca. 2nd cent.BCE) signify two proclamations of services offered in the city workshop complex: ayo 'fish' rebus:" aya 'metal, iron' PLUS khambhaṛā 'fin' rebus: kammaTa 'mint'; hence, ayo kammaTa 'iron mint' and kāraṇikā 'pericarp of lotus' rebus: karaṇī 'scribe, supercargo'. Supercargo is a representative of the ship's owner on board a merchant ship, responsible for overseeing the cargo and its sale. Hieroglyphs as hypertexts on the two capitals: Capitl 1: kolom 'three' rebus: kolimi 'smithy' kāraṇikā 'pericarp of lotus' rebus: karaṇī 'scribe, supercargo', kañi-āra 'helmsman'. capital 2: ayo 'fish' rebus: aya 'iron' ayas 'metal' PLUS khambhaṛā 'fin' rebus: kammaTa 'mint, coiner, coinage' PLUS karA 'crocodile' rebus: khAr 'blacksmith'.

kammaTa is also a Pali word with the same meaning, attested by Mahavams'a.

Thus, these two pillars with hieroglyph hypertexts in Indus Script tradition, are two proclamations of services provided by artificers at the workshops of Besnagar. 

Confirmation for this decipherment is provided by Mahaavams'a, XXV, 28, which uses an expression: ayo-kammata-dvAra, translated as "iron studded gate" (of a city), but more accurately should translate as: iron mint gate. 

[quote] Ayas: not in the Dictionary. This word is always used for iron (see loha, below). Mahavamsa, XXV, 28, ayo-kammata-dvara, "iron studded gate " (of a city) ; ib., 30, ayo-gulath, " iron balls "; ib., XXIX, 8, ayo-jala, an iron trellis used in the foundations of a stfipa. Reference might have been made to the iron pillars at Delhi and Dhar, and the use of iron in building at Konarak. [unquote] (Ananda K. Coomaraswamy,  Indian Architectural terms, in: American Oriental Society, Vol. 48, 1928, pp.250-275).

The combined hypertext is signified by the expression, Śrivatsa, 'wealth, riches' in a metaphor as the "favourite of श्री, Divinity Lakshmi."

Thus, the hypertext atop the Sanchi Stupa torana with this combination of hieroglyphs signifies: iron alloy metalwork, mint artificer

Santali glosses

Sanchi stupa Northern Gateway Torana Hieroglyph multiplex, showing date palm spathes, hanging down the pair of sippi, 'shells'. The spathe of datepalm is also sippi, as a phonetic determinant of the word sippi which the artisan wants to convey through the hoarind on the torana welcoming prospective customers who want to acquire the metal and s'ankha artifacts made by the Sanchi artisans. The fins of fish are also hieroglyphs read rebus: .khambhaṛā 'fin', 'wing' Rebus: kammaṭa 'coiner, coinage, mint' . Thus the hieroglyph multiplex as hypertext signifies a mint and artificers' metalwork at the workshops of Sanchi.

Date palm spathe is called sippi. This Prakritam gloss yields the Indus Script cipher. The word signifies sippi 'artisan, craftsman'.(Old Awadhi). The hieroglyph of sippi, spathe of date palm adorns the signboard on Sanchi and Bharhut stupa toranas. The proclamation is to invite prospective buyers to witness the handicrafts of the Bronze Age sculpted, forged by the artisans of the Sarasvati_Sindhu civilizational continuum. 

Hieroglyph: khambhaṛā m. ʻ fin ʼ (Lahnda):*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: Ta. kampaṭṭam coinage, coin, mint Ma. kammaṭṭam, kammiṭṭam coinage, mint. Ka. kammaṭa id.; kammaṭi a coiner. (DEDR 1236)

The proclamation of śilpakarma on Sanchi torana is the emphatic signifier of metal sculptural work of Sanchi (Vidisha or Besnagar) artificers of 3rd-2nd century BCE. The auspicious symbol (hieroglyph) spans Hindu, Bauddha and Jaina traditions and extends into Arakan (Rakhine) state of Myanmar.

Inter-related phenomena

Tibetan Buddhists depict the shrivatsa as a triangular swirl or an endless knot. "The endless knot or eternal knot (Sanskrit: Shrivatsa; Tibetan དཔལ་བེའུ། dpal be'u; Mongolian Ulzii) is a symbolic knot and one of the Eight Auspicious Symbols. It is an important cultural marker in places significantly influenced by Tibetan Buddhism such as Tibet, Mongolia, Tuva, Kalmykia, and Buryatia." https://en.wikipedia.org/wiki/Endless_knot 

Variants of 'endless knot' occur on Indus Script corpora as hieroglyphs in the context of metalwork catalogues. Some examples are:

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

A3a and A3b

Hieroglyph: Endless knot

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

 मेढा [ mēḍhā ] A twist or tangle arising in thread or cord, a curl or snarl.(Marathi)(CDIAL 10312).L. meṛh f. ʻrope tying oxen to each other and to post on threshing floorʼ(CDIAL 10317) Rebus: meḍ'iron'. mẽṛhet ‘iron’ (Mu.Ho.) 

Thus, together, a strand and a curl, the hieroglyph-multiplex of endless-knot signifies iron mineral. mRdu dhAtu (iron mineral).

Endless knot: Yajna, Iron Mineral smelter cluster

C-49 a,b,c

+ hieroglyph in the middle with covering lines around/dots in corners poLa 'zebu' rebus: poLa 'magnetite'; dhAv 'strand' rebus: dhAv 'smelter'; kulA 'hooded snake' rebus: kolle 'blacksmith' kol 'working in iron' kolhe 'smelter'; kolmo 'three' koD 'horn' rebus: kolimi 'smithy' koD 'workshop'. tri-dhAtu 'three strands, threefold' rebus: tri-dhAv 'three mineral ores'.

mḗdha m. ʻ sacrificial oblation ʼ RV. Pa. mēdha -- m. ʻ sacrifice ʼ; Si. mehe, mē sb. ʻ eating ʼ ES 69.(CDIAL 10327).

 

Thus, mḗdha is a yajna.  गृहम् gṛham मेध a. 1 one who performs the domestic rites or sacrifices; गृह- मेधास आ गत मरुतो माप भूतन Rv.7.59.1.-2 connected with the duties of a householder. (-धः) 1 a householder. -2 a domestic sacrifice; मेधः 1 A sacrifice, as in नरमेध, अश्वमेध, एकविंशति- मेधान्ते Mb.14.29.18. (com. मेधो युद्धयज्ञः । 'यज्ञो वै मेधः'इति श्रुतेः ।). -2 A sacrificial animal or victim. -3 An offering, oblation. मेधा [मेध्-अञ्] (changed to मेधस् in Bah. comp. when preceded by सु, दुस् and the negative particle अ A sacrifice. -5 Strength, power (Ved.). मेध्य a. [मेध्-ण्यत्, मेधाय हितं यत् वा] 1 Fit for a sacrifice; अजाश्वयोर्मुखं मेध्यम् Y.1.194; Ms.5.54. -2 Relating to a sacrifice, sacrificial; मेध्येनाश्वेनेजे; R.13. 3; उषा वा अश्वस्य मेध्यस्य शिरः Bṛi. Up.1.1.1. -3 Pure, sacred, holy; भुवं कोष्णेन कुण्डोघ्नी मध्येनावमृथादपि R.1.84; 3.31;14.81 Mejjha (adj. -- nt.) [*medhya; fr. medha] 1. (adj.) [to medha1] fit for sacrifice, pure; neg. a˚ impure Sdhp 363. medha [Vedic medha, in aśva, go˚, puruṣa˚ etc.] sacrifice only in assa˚ horse -- sacrifice (Pali)

मेढा [ mēḍhā ]'twist, curl' rebus: meD 'iron, copper,metal‘ medha ‘yajna

Dhruva II Inscription Gujarat Rashtrakuta 884 CE (H. Sarkar & BM Pande)

A new copper plate of Dhruva II of the Gujarat Rashtrakuta branch, datedsaka 806 (AS Altekar, Epigraphia INdica, Vol. XXII, 1933-34, pp. 64-76).Note the signature of the king on line 69 in Kannada while the inscription is in Samskrtam.  After the signature and before the word लिखितं 'likhitam' is engraved an ornamental design. It is an Indus Script hieroglyph: 'endless knot' which occurs on a number of inscriptions which is deciphered in this monograph: .मेढा [mēḍhā] A twist or tangle arising in thread or cord, a curl or snarl (Marathi). Rebus: meḍ 'iron, copper' (Munda. Slavic) mẽṛhẽt, meḍ  'iron' (Munda). Rebus: medha 'yajna'.मेध [p= 832,3] an animal-sacrifice , offering , oblation , any sacrifice (esp. ifc.) ib. MBh. &c मेधाa symbolical N. of the letter ध् Up.= धन Naigh. ii , 10. any valued object , (esp.) wealth , riches , (movable) property , money , treasure , gift RV. &c.

Consistent with Naighantuka, the word medhA also means 'कविधानम्' according to s'abdakalpadruma: I assume that medhA = dhAnam means (in the context of the hieroglyph on Dhruva II inscription): धानम् dhānam नी nī धानम् नी [धा भावे-ल्युट्] 1 A receptacle, seat; as in मसीधानी, राजधानी, यमधानी; रविं दधाने$प्यरविन्दधाने Śi.4.12. -2 Nourishing, nourishment. -नी 1 The site of a habitation.

मेधा, स्त्री, (मेधते सङ्गच्छते अस्यामिति । मेध् + “षिद्भिदादिभ्योऽङ् ।” ३ । ३ । १०४ । इत्यङ् । टाप् ।) धारणावती बुद्धिः । इत्यमरः । १ । ५ । २॥ धारणाशक्तियुक्ता धीर्मेधा मेधते सङ्गच्छतेऽस्यां सर्व्वं बहुश्रुतं विषयीकरोति इति वा मेधा मेधृ-ञ सङ्गे मेधायां सेमक्तात् सरोरित्यः आपबहु- श्रुतविषयीकरणं धारणा यदुक्तं धारणा बुद्धे- र्गुणविशेषः इति ॥ इति भरतः ॥ * ॥ (यथा, मुण्डकोपनिषदि । ३ । २ । ३ । “नायमात्मा प्रवचनेनलभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्य- स्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥”) मेधाकरं औषधं यथा, -- “शङ्खपुष्पी वचासोमा ब्राह्मी ब्रह्मसुवर्च्चला । अभया च गुडूची च अटरूषकवाकुची । एतैरक्षसमैर्भागैर्घृतं प्रस्थं विपाचयेत् ॥ कण्टकार्य्या रस प्रस्थं बृहत्या चसमन्वितम् । एतद्ब्राह्मीघृतं नाम स्मृतिमेधाकरं परम् ॥”ति गारुडे १९८ अध्यायः ॥ * ॥ मेधाकरगणो यथा । सतताध्ययनम् । तत्त्व- ज्ञानकथा ।श्रेष्ठतन्त्रशास्त्रावलोकनम् । सद्द्वि- जाचार्य्यसेवा च । इति पुराणम् ॥ (दक्षप्रजा- पतिकन्याविशेषः । यथा, -- “कीर्त्तिलक्ष्मी र्धृतिर्मेघा पुष्टिः श्रद्धाक्रिया मतिः ॥” इति वह्निपुराणे गणभेदनामाध्याये ॥ धनम् । इति निघण्टुः । २ । १० ॥ “मिधृ मेधृ सङ्गमे च । चकारात् हिंसामेधयोश्च । मिधिः सङ्गत्यर्थः । इति माधवः । घज् । सङ्गच्छतेऽनेन सर्व्वं तद्बता हिंस्यते वा तद्वान् चौरादिभिः घ्नन्ति चैवार्थकारणात् इति महाभारतम् ॥ यद्वा, मतौधीयते अर्जयितव्यं रक्षितव्यं दातव्य- मिति धनवता बुद्धौ धनं धार्य्यते । तत्र मति- शब्द उपपदे धातोः घञर्थे कविधानम् इति कः । पृषोदरादित्वात्मतिशब्दस्य मेभावः ।” इति तद्भाष्ये देवराजयज्वा ॥)

https://sa.wikisource.org/wiki/शब्दकल्पद्रुमः/

The dAna referred in the grant signed by Dhruva II also includes dhana 'property, gift' signified by mēḍhā'twist' rebus: medhA, and hence, the use of the Indus Script hieroglyph. 

The earlier rebus rendering of the hieroglyph mēḍhā 'twist' is a commodity: med 'iron' med 'copper' (Slavic) and hence, its occurrence together with svastika hieroglyph which signifies: jasta, sattva, 'zinc' in the context of trade by seafaring merchants of Meluhha.

https://www.scribd.com/document/318189556/New-copper-plate-of-Dhruva-II-Gujarat-Rashtrakuta-AS-Altekar-in-Epigraphic-Indica-and-Record-of-ASI-Vol-XXII-1933-34-ed-NP-Chakrabarti

श्रीवत्सः śrī-vatsa1 an epithet of Viṣṇu. -2 a mark or curl of hair on the breast of Viṣṇu; प्रभानुलिप्त- श्रीवत्सं लक्ष्मीविभ्रमदर्पणम् R.1.1. 

श्री--वत्स [p= 1100,1] m. " favourite of श्री " N. of विष्णु L.a partic. mark or curl of hair on the breast of विष्णु or कृष्ण (and of other divine beings ; said to be white and represented in pictures by a symbol resembling a cruciform flower) MBh. Ka1v. &c; the emblem of the tenth जिन (or विष्णु's mark so used) L.

śrī श्री f. [श्रि-क्विप् नि˚ Uṇ.2.57] 1 Wealth, riches, affluence, prosperity, plenty;  श्री N. of लक्ष्मी (as goddess of prosperity or beauty and wife of विष्णु , produced at the churning of the ocean , also as daughter of भृगु and as mother of दर्प) S3Br. &c; prosperity , welfare , good fortune , success , auspiciousness , wealth , treasure , riches (श्रिया , " according to fortune or wealth ") , high rank , power , might , majesty , royal dignity (or " Royal dignity " personified ; श्रियो भाजः , " possessors of dignity " , " people of high rank ") AV. &c

श्री [p= 1098,2] (= √1. श्रि) , to burn , flame , diffuse light RV. i , 68 , 1.f. (prob. to be connected with √1. श्रि and also with √1. श्री in the sense of " diffusing light or radiance " ; nom. श्र्/ईस्accord. to some also श्री) light , lustre , radiance , splendour , glory , beauty , grace , loveliness (श्रिय्/ए and श्रिय्/ऐ , " for splendour or beauty " , " beauteously " , " gloriously " cf. श्रिय्/असे ; du. श्रियौ , " beauty and prosperity " ; श्रिय आत्मजाः , " sons of beauty " i.e. horses [cf. श्री-पुत्र] ; श्रियः पुत्राः , " goats with auspicious marks ") RV. &c

श्री The three objects of human existence taken collectively (धर्म, अर्थ and काम);  The three Vedas (वेदत्रयी); श्रिया विहीनैरधनैर्नास्तिकैः संप्रवर्तितम् Mb.12.1.2. ('ऋचः सामानि यजूंषि । सा हि श्रीरमृता सताम्'इति श्रुतेः । com.).(The word श्री is often used as an honorific prefix to the names of deities and eminent persons; श्रीकृष्णः, श्रीरामः, श्रिवाल्मीकिः, श्रीजयदेवः; also cele- brated works, generally of a sacred character; श्रीभागवत, श्रीरामायण &c.; it is also used as an auspicious sign at the commencement of letters, manuscripts &c; Māgha has used this word in the last stanza of each canto of his Śiśupālavadha, as Bhāravi has used लक्ष्मी). 

khambhaṛā 'fish fin' (Lahnda) rebus: Ta. kampaṭṭam coinage, coin. 

Ma. kammaṭṭam, kammiṭṭam coinage, mint. Ka. kammaṭa id.; kammaṭi a coiner. (DEDR 1236)

*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)

*mēṇḍhī ʻ lock of hair, curl ʼ. [Cf. *mēṇḍha -- 1 s.v. *miḍḍa-] S. mī˜ḍhī f., 

°ḍho m. ʻ braid in a woman's hair ʼ, L. mē̃ḍhī f.; G. mĩḍlɔ, miḍ° m. ʻ braid of hair on a girl's forehead ʼ; M. meḍhā m. ʻ curl, snarl, twist or tangle in cord or thread ʼ  (CDIAL 10312) मेढा (p. 391) mēḍhā m A stake, esp. as forked. A twist or tangle arising in thread or cord, a curl or snarl. M. mẽḍhā m. ʻ crook or curved end (of a horn, stick, &c.)(CDIAL 10120)

meṛh f. ʻ rope tying oxen to each other and to post on threshing floor ʼ(Lahnda); mēthí m. ʻ pillar in threshing floor to which oxen are fastened, prop for supporting carriage shafts ʼ AV., °thī -- f. KātyŚr.com., mēdhī -- f. Divyāv. 2. mēṭhī -- f. PañcavBr.com., mēḍhī -- , mēṭī -- f. BhP.1. Pa. mēdhi -- f. ʻ post to tie cattle to, pillar, part of a stūpa ʼ; Pk. mēhi -- m. ʻ post on threshing floor ʼ, N. meh(e), miho, miyo, B. mei, Or. maï -- dāṇḍi, Bi. mẽh, mẽhā ʻ the post ʼ, (SMunger) mehā ʻ the bullock next the post ʼ, Mth. meh, mehā ʻ the post ʼ, (SBhagalpur) mīhã̄ ʻ the bullock next the post ʼ, (SETirhut) mẽhi bāṭi ʻ vessel with a projecting base ʼ.2. Pk. mēḍhi -- m. ʻ post on threshing floor ʼ, mēḍhaka<-> ʻ small stick ʼ; K. mīr, mīrü f. ʻ larger hole in ground which serves as a mark in pitching walnuts ʼ (for semantic relation of ʻ post -- hole ʼ see kūpa -- 2); P. mehṛ f., mehaṛ m. ʻ oxen on threshing floor, crowd ʼ; OA meṛha, mehra ʻ a circular construction, mound ʼ; Or. meṛhī, meri ʻ post on threshing floor ʼ; Bi. mẽṛ ʻ raised bank between irrigated beds ʼ, (Camparam) mẽṛhā ʻ bullock next the post ʼ, Mth. (SETirhut) mẽṛhā ʻ id. ʼ; M. meḍ(h), meḍhī f., meḍhā m. ʻ post, forked stake ʼ.(CDIAL 10317)

mḗdha m. ʻ sacrificial oblation ʼ RV.Pa. mēdha -- m. ʻ sacrifice ʼ; Si. mehe, 

mē sb. ʻ eating ʼ†mḗdhya -- ʻ full of vigour ʼ AV., ʻ fit for sacrifice ʼ Br. [mḗdha -- m. or mēdhāˊ -- f. ʻ mental vigour ʼ RV.]Pa. mejjha -- ʻ pure ʼ, Pk. mejjha -- , mijjha -- ; A. mezi ʻ a stack of straw for ceremonial burning ʼ.(CDIAL 10327) mēdhya मेध्य a. [मेध्-ण्यत्, मेधाय हितं यत् वा] 1 Fit for a sacrifice; अजाश्वयोर्मुखं मेध्यम् Y.1.194; Ms.5.54. -2 Relating to a sacrifice, sacrificial; मेध्येनाश्वेनेजे; R.13. 3; उषा वा अश्वस्य मेध्यस्य शिरः Bṛi. Up.1.1.1. -3 Pure, sacred, holy; भुवं कोष्णेन कुण्डोघ्नी मध्येनावमृथादपि R.1.84; 3.31;14.81. -4 Ved. Fresh, strong, vigorous. -5 Wise, intelligent. 

 mēdhāˊमेधा f. mental vigour or power , intelligence , prudence , wisdom (pl. products of intelligence , thoughts , opinions) RV. &c; = धन Naigh. ii , 10

ṭaṅka3 (a) ʻ *rod, spike ʼ, (b) m. ʻ leg ʼ lex. 2. ṭaṅga -- 3 m. ʻ leg ʼ lex. [Orig. ʻ stick ʼ? Cf. list s.v. *ḍakka -- 2] 1. (a) K. ṭang m. ʻ projecting spike which acts as a bolt at one corner of a door ʼ; N. ṭāṅo ʻ rod, fishing rod ʼ, °ṅi ʻ measuring rod ʼ; H. ṭã̄k f. ʻ iron pin, rivet ʼ (→ Ku. ṭã̄ki ʻ thin iron bar ʼ). (b) Pk. ṭaṁka -- m., °kā -- f. ʻ leg ʼ, S. ṭaṅga f., L. P. ṭaṅg f., Ku. ṭã̄g, N. ṭāṅ; Or. ṭāṅka ʻ leg, thigh ʼ, °ku ʻ thigh, buttock ʼ. 2. B. ṭāṅ, ṭeṅri ʻ leg, thigh ʼ; Mth. ṭã̄g, ṭãgri ʻ leg, foot ʼ; Bhoj. ṭāṅ, ṭaṅari ʻ leg ʼ, Aw. lakh. H. ṭã̄g f.; G. ṭã̄g f., °gɔ m. ʻ leg from hip to foot ʼ; M. ṭã̄g f. ʻ leg ʼ.*uṭṭaṅka -- 2, *uṭṭaṅga -- . ṭaṅka -- 4 ʻ peak, crag ʼ see *ṭakka -- 3.1(b): S.kcch. ṭaṅg(h) f. ʻ leg ʼ, WPah.kṭg. (kc.) ṭāṅg f. (obl. -- a) ʻ leg (from knee to foot) ʼ.2. ṭaṅga -- 3: A. ṭāṅī ʻ wedge ʼ (CDIAL 5428)

टङ्कणम् ṭaṅkaṇam (नम् nam)टङ्कणम् (नम्) 1 borax. -2 Binding, tying. ṭáṅkati 1, 

ṭaṅkáyati ʻties ʼ Dhātup. 2. *ṭañcati.1. S. ṭākaṇu ʻ to stitch ʼ, ṭã̄ko m. ʻ a stitch ʼ; Ku. ṭã̄ko ʻ sewing, joining, patch ʼ; N. ṭã̄knu ʻ to join, tack, button up ʼ, ṭã̄ko ʻ stitch, seam ʼ; A. ṭākiba ʻ to tie loosely ʼ; B.ṭã̄kā ʻ to stitch ʼ, Or. ṭāṅkibā, ṭāk ʻ hand -- stitching ʼ; Bhoj. ṭã̄kal ʻ to sew ʼ; H. ṭã̄knā ʻ to stitch, join, rivet, solder ʼ, ṭã̄kā m. ʻ stitch, join ʼ; G. ṭã̄kvũ ʻ to stitch ʼ, ṭã̄kɔm., M. ṭã̄kā, ṭākā m.2. G. ṭã̄cvũ ʻ to stitch ʼ, ṭã̄cṇī f. ʻ small pin ʼ; M. ṭã̄ċṇẽ, ṭāċ° ʻ to sew lightly ʼ, ṭã̄ċṇī, ṭāċ° f. ʻ pin ʼ.

टङ्कः ṭaṅkḥ ङ्कम् ṅkam टङ्कः ङ्कम् [टङ्क्-घञ् अच् वा] 1 A hatchet, an axe; a stone-cutter's chisel; टङ्कैर्मनःशिलगुहेव विदार्यमाणा Mk.1.2; R.12.8; Ki.9.22. -2 A sword. -3 The sheath of a sword. -4 A peak shaped like the edge of a hatchet; the slope or declivity of a hill; शिलाः सटङ्कशिखराः Bhāg.8.1.46;1.67.26; Rām.7.5.24. हिमाद्रिटङ्कादिव भान्ति यस्यां गङ्गाम्बुपातप्रतिमा गृहेभ्यः Bk.1. 8. -5 Anger. -6 Pride. -7 The leg. -8 A chasm, cleft. -9 The wood-apple tree. -1 Borax. -11 A weight of silver equal to four Māṣas; Śukra.4.179. -12 The fruit of the wood-apple (n.) -13 A stamped coin. -14 A spade, hoe. -15 Beauty, grace; L. D. B. -16 The ankle; टङ्को$स्त्री टङ्कणे गुल्फे काणान्तरखनित्रयोः । कोशे$- श्मदारणे$पि स्याज्जङ्घायां मासि कथ्यते ॥ Nm. -17 (in music) A kind of measure. -का The leg. -Comp. -पतिः the master of the mint. -शाला a mint.

*ṭaṅkati2 ʻ chisels ʼ. [ṭaṅka -- 2] Pa. ṭaṅkita -- mañca -- ʻ a stone (i.e. chiselled) platform ʼ; G. ṭã̄kvũ ʻ to chisel ʼ, M. ṭã̄kṇẽ. ṭaṅkaśālā -- , ṭaṅkakaś° f. ʻ mint ʼ lex. [ṭaṅka -- 1, śāˊlā -- ]N. ṭaksāl, °ār, B. ṭāksāl, ṭã̄k°, ṭek°, Bhoj. ṭaksār, H. ṭaksāl, °ār f., G. ṭãksāḷ f., M. ṭã̄ksāl, ṭāk°, ṭãk°, ṭak°. -- Deriv. G. ṭaksāḷī m. ʻ mint -- master ʼ, M. ṭāksāḷyā m. Brj. ṭaksāḷī, °sārī m. ʻ mint -- master ʼ.(CDIAL 5432-5434)

Read on...

1    Śrivatsa on the ear-rings worn by the cakravartin, Amaravati sculptures
2.   Evolution of Śrivatsa hypertext
3.   Links to Indus Script hieroglyph tradition
4.   Ancient Burmese metalwork, mintwork silver coins with Srivatsa metaphors
5.   Śrivatsa and Kaustubha
6.   Ancient Near East Parallels
7.   Resources for reconsctucting the Maritimje Tin Route

Read on...http://tinyurl.com/jl8utdv 

S. Kalyanaraman,
Sarasvati Research Center, January 15,2017

S. Kalyanaraman Sarasvati Research Center January 15, 2017

Vedic River Sarasvati mover of the nation's wealth (RV 10.125) flowed from Himalayas to Gujarat -- Expert Committee (Oct. 2016, Full Text of Report)

January 15, 2017, 6:27 pm

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अहम् राष्ट्री संगमनी वसूनाम् I am the mover of nation's wealth: देवता आत्मा, ऋषिका वाक् आम्भृणी (RV 10.125) 

1. I TRAVEL with the Rudras and the Vasus, with the Adityas and AllGods- I wander.

I hold aloft both Varuna and Mitra, Indra and Agni, and the Pair of Asvins.

2 I cherish and sustain highswelling- Soma, and Tvastar I support, Pusan, and Bhaga.

I load with wealth the zealous sdcrificer who pours the juice and offers his oblation

3 I am the Queen, the (mover) gathererup- of treasures, most thoughtful, first of those who merit worship.

Thus Gods have stablished me in many places with many homes to enter and abide in.

4 Through me alone all eat the food that feeds them, each man who sees, brewhes, hears the word

outspoken

They know it not, but yet they dwell beside me. Hear, one and all, the truth as I declare it.

5 1, verily, myself announce and utter the word that Gods and men alike shall welcome.

I make the man I love exceeding mighty, make him a sage, a Rsi, and a Brahman.

6 I bend the bow for Rudra that his arrow may strike and slay the hater of devotion.

I rouse and order battle for the people, and I have penetrated Earth and Heaven.

7 On the worlds' summit I bring forth the Father: my home is in the waters, in the ocean.

Thence I extend over all existing creatures, and touch even yonder heaven with my forehead.

8 I breathe a strong breath like the wind and tempest, the while I hold together all existence.

Beyond this wide earth and beyond the heavens I have become so mighty in my grandeur.

http://www.cgwb.gov.in/Ground-Water/Final%20print%20version_Palaeochannel%20Expert%20Committee_15thOct2016.pdf

CHAPTER 7 Recommendations 

This report has compiled all available information on palaeochannels in NW India in theform of maps and satellite images as well as the subsurface stratigraphic data. It is important to note that the available information is an outcome of several decades of research in this region using various sources of remotely sensed data as well as fieldbased investigations. The development of technology with time has enabled the improvements in resolution and scale of mapping. At the same time, the changes in landuse and landcover have obliterated the manifestations of palaeochannels on the surface. Therefore, it is important to appreciate the integration of various generations ofmaps presented in this report. The apparent differences in the trend and distribution of palaeochannels mapped at different times by different workers is primarily because of different resolution of dataset used and not necessarily a mismatch or misinterpretation. On the basis of detailed geological, geomorphological, geohydrological andarchaeological studies backed strongly by comprehensive remote-sensing investigations using latest technology, carried out in the last six decades, it is concluded that the Himalayan born Satluj  of the PAST that flowed

 through the channels of the present-day Ghaggar-Patialiwali rivulets represent the western branchof the ancient River Saraswati. The palaeochannel of the same ancient rivers is shownin the map. Further, the Markanda and the Sarsuti nadis provided pathways to the eastern branch of the Saraswati River, now known as the Tons-Yamuna Rivers. These two branches joined at Shatrana, 25 km south of Patiala, and flowed as a large river through the wide channel of the Ghaggar-Hakra-Nara before emptying itself in a gulf ofthe western sea, now represented by the Rann of Kachchh. The palaeochnnels of ancient mighty river Saraswati from Himalaya to Rann of Kachchh have been compiled and presented in the map. From groundwater development point of view, it would be ideal to first target those areas where the trends and distribution of the palaeochannels in the integrated mapsare converging. For other areas, it may be necessary to generate strategic sub-surface data in well-defined transects to confirm their existence in the stratigraphy. Keeping these issues in view and the compiled information presented in this report, the Committee recommends the following set of action points for CGWB.

1. Mission Databank on Palaeochannels

Developing a systematic database of all surface maps of palaeochannels and sub-surface stratigraphic data including geophysical surveys, borehole data, chemicalquality of ground water and isotopic composition of ground water in and around the  palaeochannels is of prime importance. Such database needs to be arranged andfiltered using a common protocol for further use by researchers as well as planners. Amap depicting all available data points linked to detailed lithologs in a GIS framework could be extremely beneficial for planning and development of groundwater resources from the palaeochannels.

2. Mission Aquifer Delineation and Development:

 A detailed sub-surface stratigraphy including their chronological frameworkneeds to be developed for understanding their geological evolution. For this, apart from using the available database on stratigraphy, new data may be necessary to fill thegaps and to confirm the sub-surface existence of several palaeochannels. The compilation of all available data on chronology as well as generation of new data are essential to understand the long-term development of these palaeochannels. Detailed stratigraphic framework will allow us to understand the geometry better and would facilitate more accurate estimation of our groundwater reserves.

3. Mission Palaeochannel Recharge:

Recharging as many well-identified palaeochannels as possible need to be an agenda of top priority. It is indeed a part of the mission to replenish our fast-depleting underground water reserves based on well-thought scientific methods. The recharge measures typically require (a) precise delineation in large-scale topographical map of a palaeochannel, (b) determination of the geometry of aquifer and its capacity to hold interstitial water, and (c) hydraulic conductivity of the aquifer system.In general, the recharge procedure induces surface water (rainwater,wastewater, floodwater) on a large scale, to percolate down to the aquifer bodies ofpalaochannels through tanks, trenches, pits and wells (including deep dug wells).Construction of check dams that hold water from going waste, would accomplish muchthe same objective. A much simpler way of recharging would be to allow floodwater andexcess water overflowing channels/drains to spread on the fields through which thepalaeochannel passes, and let fill depressions and furrows. Impoundment of flood waterbehind dams would likewise induce infiltration and resultantly replenish the undergroundwater.Taking into consideration the aggregate length of all palaeochannels in the basins of the Yamuna, the Ghaggar–Hakra, the Satluj and other rivers would be of the order of hundreds of kilometres, and therefore, the volume of water that can be storedand be available would be enormous. It is also desirable that ground water resource availability, both fresh and brackish/saline should be assessed at regular intervals. Thevedose zone volume should be worked out and source water requirement should beassessed. Considering low rainfall in the area, availability of non-committed runoffshould be worked out and plan of action for recharge, along with the artificial recharge structure should be ascertained.

4. Mission Heritage Development:

The rivers carrying life-supporting-sustaining water and the cultural creationslocated on their banks must be regarded as prized heritages of tremendous importance.The archaeological heritage along the palaeochannels of once great ancient river known as river Saraswati needs to be protected, preserved and properly safeguarded from modern developments. The most important among this heritage, such as Kalibangan, Banawali, Bhirrana, Baror, Binjor, to name a few, may be developed as centres of academic activities and research, facilitating people from all walks of life to visit all along the palaeochannel of ancient river Saraswati from Adibadri to Dholavira.Those spots where subsurface water has made spontaneous appearance, can then be developed the way the Sabarmati River Front in Ahmadabad has beendeveloped — with gardens, orchards (or sylvan patches) public conveniences andmuseums. The museums would trace the history and archaeology of the region, house archaeological artefacts from nearby excavated sites, historical documents, virtual walkthrough and have galleries of photographs and maps portraying the history of the river,of the people and their culture of the place. Souvenir shops at these places will displayreplicas of most important artefacts, ornaments, jewelry, ceramics, handicrafts, tospread the information of long bustling activity on these rivers.It may be emphasized that the palaeochannels should not be dredged to removethe sediments that fill them or widened to make very smooth facile passage for veryslowly moving underground water, as is being done in some places in the name ofrevival of a legendary river. Apart from causing great loss of the scarce water due toevaporation in the hot, dry land, the exposure of under-surface flowing water would leadto the kind of pollution that has converted the Yamuna and the Ganga into veritablegutters.

5. Framing Law and Regulations:

Considering the low rainfall in the area and reckless exploitation of fresh water from the palaeochannels for irrigation and other uses, possibilities of regulating ground water extraction in the palaeochannel region should be looked into by the Central Ground Water Authority by framing law and regulations. An accurate estimation of ground water extraction should be ascertained prior to that.

6. Formation of Specific Cell:

It is strongly recommended that a separate cell be created in CGWB for handling theactivities mentioned above in mission mode headed by a Regional Director. Dedicatedofficers may be involved in the study of palaeochannels for developing the plans fordevelopment of groundwater resources, and for regulating the groundwaterdevelopment.

(Pages 87 to 90) 

https://www.scribd.com/document/336644448/Report-on-Palaeo-Channel-of-North-West-India-Review-Assessment-by-Expert-Committee-Headed-by-Prof-K-S-Valdiya-October-2016

http://bharatkalyan97.blogspot.in/2016/10/government-constituted-expert-committee.html

Government-constituted expert committee finds Sarasvati river did exist -- CGWB. NaMo, create National Water Grid. 

Uma Bharti Releases Report on Palaeo Channel of North West India: Review & Assessment by Expert Committee Headed by Prof. K.S. Valdiya

Study Reveals That the Channels and Tributaries of a Big River Once Flowing From Adibadri to Kutch Gujrat was Saraswati- Uma Bharti 

The Union Minister for Water Resources, River Development and Ganga Rejuvenation, Sushri Uma Bharti addressing at the release of a Report on Palaeo Channel of North West India: Review & Assessment by Expert Committee headed by Prof. K.S. Valdiya, eminent Geologist, in New Delhi on October 15, 2016.
Photo ID :90777

Union Minister of Water Resources, River Development and Ganga Rejuvenation Sushri Uma Bharati released a Report on Palaeo Channel of North West India: Review & Assessment by Expert Committee here today. The committee was headed by Prof. K.S. Valdiya, eminent Geologist. This report is based on the study of the land texture of states of North-West India including- Rajasthan, Haryana and Punjab. It has also taken account of the geological changes that had occurred in the past

Speaking on the occasion the minister hailed the contribution and dedication of the scientists associated with the compilation and preparation of this report. She said, “The report is an assertion of the assumption that River Saraswati originated from Adibadri in Himalaya to culminate in the Arabian Sea through the Runn of Kutch. She pointed out that this river was once upon a time the lifeline of the north- western states of India and a vibrant series of civilizations from Mahabharat period to Harappa had flourished on the banks of this river”.

The Minister said, “The report has been prepared by a group of eminent geologists, who are experts and well-known across the world for revealing the hidden truths of land texture, rocks and mineral treasure so there is no doubt on this revelation”.

The Minister added that the report will be studied by the Central Ground Water Board as well as the Experts in her ministry for its optimum use. Sushri Uma Bharti said the report will be submitted before the Cabinet also for further action. She also said that in view of the increasing water demand proper management and recharge of water resources has become an issue of utmost importance. 

http://pib.nic.in/newsite/pmreleases.aspx?mincode=38

Expert panel says Sarasvati river did exist

NEW DELHI: Oct 16, 2016, DHNS

A high-level government panel on Saturday said the Sarasvati river, so far considered mythical, existed and it passed through Haryana, Rajasthan and North Gujarat.

The panel headed by eminent geologist Professor K S Valdiya, who handed over the report to Union Water Resources Minister Uma Bharti here, said, “We have reached a conclusion that river Sarasvati existed, it flowed. It originated in the Himalayas and met gulf at the western sea.” The minister said the government will submit the report to the Cabinet for further action. She also said the report will be studied by the Central Ground Water Board (CGWB).

According to a senior CGWB official, Sarasvati passed through Pakistan before meeting Western Sea through Rann of Kutch and was approximately 4,000 km in length.

One-third of the river stretch fell in present-day Pakistan. The longer, two-third stretch measuring nearly 3,000 km in length, fell in India, the official claimed.

The seven-member committee in its report stated that the river had two branches: western and eastern. The Himalayan-born Satluj “of the past”, which flowed through the channels of present-day Ghaggar-Patialiwali rivulets, represents the western branch of the ancient river.

On the other hand, it said, Markanda and Sarsuti (corruption of Sarasvati) represented the eastern branch of Sarasvati, known as Tons-Yamuna.

Valdiya, a Padma Bhushan awardee, said the committee, during its six-month research, studied piles of sediments, their shapes and features which appeared to have been brought by a “big river”.

The panel came across “an unique” palaeochannel (a path abandoned by river when it changes its course) relating to present Ghaggar, Sarsuti, Hakra and Nara rivers.

Historically, he stated, that around 1,700 small and big towns and villages were located around the palaeochannel concerned during the Harappa Civilisation.

While some towns were spread over more than 100 hectares and these colonies were there for 5,500 years, was it possible that these cities could live without water? Which river was the source of water for these towns. We studied it, he said.

In the report, the committee also observed that constituent minerals of the palaeochannels, at several spots, have come from catchment areas of Sutlej and Yamuna and from Greater and Lesser Himalayas.

http://www.deccanherald.com/content/576071/expert-panel-says-sarasvati-river.html

Yes, indeed. 

Also, the people who lived on the banks of Vedic River Sarasvati followed Vedic cultural traditions. So, we know also the identity of Sarasvati's children, Bhāratam Janam, 'metalcaster folk'.

A stunning evidence was found by students of Indian Archaeology Institute at a site called Binjor (4MSR). The yajna kunda had an octagonal pillar in accordance with the prescriptions of Rigveda, Satapatha Brāhmana and Taittiriya Samhita that a Soma Samsthā yāga should start with the proclamation of an ashtās'ri yupa, an octagonal pillar. 

So, we know the river existed, seafaring merchants navigated on this channel, we also know the people, their language Meluhha and writing system called Harappa Script. It is time to re-write the Itihāsa of Bhāratam Janam. It is also time to make Vedic River Sarasvati flow again in Bharat. 

This event unparalleled in human civilization should get replicated by moving flood waters of Brahmaputra to make every river of Bharat a jeevanadi, a perennial stream, using the glacial waters of the Great Water Tower of the globe, Himalayas. 

This will result in an additional 9 crore acres of wet land with assured command area of irrigation and make 45 crore new owners of land if the new wetland is distributed at the rate of 1 acre per family to 9 crore families (X 5 per family). This will be National Water Grid revolution, assuring 24x7 water to every farm, every home, freeing Bharat from the vagaries of the monsoon. 

NaMo, make this vision a reality. SC has already blessed in a landmark judgement of 2012 the project and commended the formation of a monitoring committee chaired by PM. Do it, now, NaMo. Create National Water Grid.

Dhanyosmi.

Kalyanaraman

Government-constituted expert committee finds Saraswati river did exist

According to a senior Central Ground Water Board (CGWB) official, Saraswati passed through Pakistan before meeting Western Sea through Rann of Kutch and was approximately 4,000 km in length.

By: PTI | New Delhi | Updated: October 15, 2016 9:48 pm

One-third of the river stretch fell in present-day Pakistan. . (Source: Express)

The Saraswati river, so far considered mythical, did exist, a government-constituted expert committee has found. Union Water Resources Minister Uma Bharti said the government will take action on the report, which according to her, “cannot be challenged”.

“We have reached a conclusion that river Saraswati existed, it flowed. It originated in the Himalayas and met gulf at the western sea,” Professor K S Valdiya, who led the panel, said while handing over the report to the government. Valdiya, an eminent geologist, said the river passed through Haryana, Rajasthan and North Gujarat, land texture of which was studied by the panel.

According to a senior Central Ground Water Board (CGWB) official, Saraswati passed through Pakistan before meeting Western Sea through Rann of Kutch and was approximately 4,000 km in length. One-third of the river stretch fell in present-day Pakistan. The longer, two-third stretch measuring nearly 3000 km in length fell in India, the official claimed.

In its report, the seven-member committee has stated that the river had two branches: western and eastern. The Himalayan-born Satluj “of the PAST”, which flowed through the channels of present-day Ghaggar-Patialiwali rivulets, represents the western branch of the ancient river.

On the other hand, it said, Markanda and Sarsuti (corruption of Saraswati) represented the western branch of Saraswati, known as Tons-Yamuna.

On his part, Valdiya, a Padma Bhushan awardee, said the committee, during its six-month research, came across “an unique” palaeochannel (a path abandoned by river when it changes its course) relating to present Ghaggar, Sarsuti, Hakra and Nara rivers. Historically, he stated, that around 1700 “small and big” towns and villages were located around the palaeochannel concerned during Harappa Civilisation.

“Some towns were spread over more than 100 hectares. These colonies were there for 5,500 years. Was it possible that these cities could live without water? No. It means that a flowing river provided water to the towns, villages. Which river it was? What was its name? We worked to find it out,” Valdiya said.

During its six-month research period, the committee studied piles of sediments, their shapes and features which appeared to have been brought by a “big river” and are reminiscent to ones found in present-day Ghaggar, Ganga and Yamuna.

http://indianexpress.com/article/india/india-news-india/goverment-constituted-expert-committee-finds-saraswati-river-did-exist-3084722/

Report on Palaeo Channel of North West India: Review & Assessment by Expert Committee Headed by Prof. K.S.... by Srini Kalyanaraman on Scribd

Is it protected brahma somāraṇya, 80 km long Great Wall of India? Resolve ancient mystery.

January 16, 2017, 5:53 am

≫ Next: Bharatam, our Bharatam, said the National Poet. Bharati, athisaya Manithar of Akkirakaram -- CN Annadurai.

≪ Previous: Vedic River Sarasvati mover of the nation's wealth (RV 10.125) flowed from Himalayas to Gujarat -- Expert Committee (Oct. 2016, Full Text of Report)

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There is an inscription which describes the ongoing metalwork along the wall. The inscription is a hieroglyph, it is entwined, endless knot on stone.

Two leads to unravel the creation of wealth of the nation in ancient times: 

1. Brahma somāraṇya is an expression mentioned by Kautilya in Arthaśāstra from which State got revenue.

2. Endless knot is an Indus Script hieroglyph read rebus in Meluhha: मेढा [mēḍhā] 'twist, curl' rebus: meḍ 'iron, copper,metal', med'copper' (Slavic languages) medhā, 'yajna, dhanam, धन Naigh. ii , 10.'

Kalyanaraman

Sarasvati Research Centre

Jan. 16, 2017

https://www.youtube.com/watch?v=4sEQHTdM8h4

The Great Wall of India: 80km ‘diwaal’ is an ancient mystery no one knew about

ART AND CULTURE Updated: Jan 16, 2017 12:13 IST

Rachel Lopez 
Hindustan Times

Amid MP’s forests, mountains, fields and villages stands Raisen’s wall, a structure that evokes more questions than answers. (Pratik Chorge/HT Photo)

It’s a whodunit, a jigsaw puzzle and a history lesson all in one. In the heart of Madhya Pradesh, at the very centre of India, stands a massive stone wall that’s odd, as walls go. It runs straight in parts, zig-zags wildly in others, stops or branches off where you least expect. Some sections tower at 15 feet; others are a just a low stretch of rubble .

History buffs are calling it the Great Wall of India, and if it does run for 80 kilometres as they suspect (many sections still need to be excavated), it may well be India’s longest fortification and, worldwide, second only to China’s. Locals however refer to it simply as ‘diwaal’, a structure that’s been at the back of their villages, and the back of their minds, for as long as anyone can remember.

The barrier stands halfway between Bhopal and Jabalpur, stretching from the tiny township of Gorakhpur-Deori to Chokigarh in Chainpur Bardi in the Raisen district. It cuts through Vindhya valleys, teak forests, langur domains and wheat fields. At one point, it is interrupted by a 20-year-old dam.

The wall zig-zags across the Vindhya mountains just north of the Bhopal Jabalpur Road in Raisen district, and alongside, a man-made pond has been discovered. (Pratik Chorge, Ashwin Patil/HT Photo)

Everywhere it goes, surprises follow. Discovered thus far are ruins of long-abandoned dwellings, debris from magnificent temples, fragments of statues, step wells, a pond with sandstone banks, compounds, stairs and strange snake insignias. Experts say we’ve only scratched the surface of its secrets.

History’s mystery

Pharmacist Rajiv Choubey, archaeologist Narayan Vyas and Raisen history buff Vinod Tiwari have been conducting informal surveys of the wall and the dilapidated structures within it. (Pratik Chorge/HT PHOTO)

Raisen pharmacist, Rajeev Chaubey, 57, has been fascinated by the wall ever since he heard about it in the 1980s. He recalls riding triple-seat on a motorbike for hours to reach the ruins, packing jam sandwiches so he and his friends could spend the day exploring.

Then, four years ago, a hermit walked into his chemist store. “He was from Gorakhpur,” Chaubey says. “I mentioned the wall and he said that one end ran by his dwelling at the jungle’s edge. He was keen to study it too.”

The 58-year-old hermit Sukhdev Maharaj hosted enthusiasts on overnight trips, allowing them to track the wall deeper into the forest. He also guided them, barefoot, to temple relics hidden under blankets of teak leaves.

“No seals or inscriptions have been found, so we can’t link the wall to a king or a period,” admits Narayan Vyas, who made several surveys of the wall after he retired from the Archaeological Survey of India a decade ago.

Look closely, the two snakes are not knotted up but artfully entwined, indicating that the artist took care over the design. The icon stands at one end of the wall, near Gorakhpur. (Pratik Chorge/HT PHOTO)

The structure itself offers a few clues. It’s made from large, evenly sized, local stones that interlock like Lego bricks, without mortar, indicating some kind of planning. At the points where steps have been found, they’ve been built, without exception, on the same side of the wall, indicating an ‘inside’ zone. Well-preserved sections show a flat top wide enough to walk on, lookout points, drainage and niches to hide men or weapons .

“It seems like a military rampart,” says Raghavendra Khare, 45, a Gorakhpur astrologer who joined Vyas on a survey last year. “What could they have been trying to keep out in a forest in the middle of nowhere?”

Pieces of the puzzle

Answers come easier when you consider that perhaps this wasn’t always a forest. Vyas estimates that the temple relics and the wall, date to the 10th or 11th century, when warrior clans ruled the heart of India.

“This could have been the border of the Parmar kingdom,” Vyas says, referring to the Rajputs that ruled west-central India between the 9th and 13th centuries. The wall would likely have marked their territory against the Kalachuris, a clan that established a capital close to today’s Jabalpur, 150 km away. “They fought a lot, and the wall was probably a Parmar effort to keep them out.”

In most Indian temples, elephant icons have been used at the base, their strength metaphorically holding up the stones. Could that have been the case with the temples inside Raisen’s wall too? (Pratik Chorge/HT PHOTO)

What they kept in was a distinctive style of architecture – a clue to its origins. While the fortification’s interlocked technique matches the Parmar-era Bhojeswar temple near Bhopal, the relics strewn about inside the forest tell rich tales. “Parmar kings followed the bhumija pattern for their temple spires,” Vyas says. “They were tapered, with rows of smaller spires, which show up among these ruins.” The layout, a platform for a central structure and small shrines in the corners, mirrors the plan of Omkareshwar, a Parmar temple in the south of the state.

“All we need is evidence to confirm what we suspect – that we’ve found the remnants of a 1,000-year-old realm,” Vyas says.

Read: A mystery in pictures. Raisen's wall has much to see and much to wonder about

On the fence

Some already disagree. Rahman Ali, a historian who has written a book on the Parmar temples of MP, visited the sites in 1975 and admits he didn’t study them closely. “But they don’t seem to be Parmar,” he says. “There is a tendency to ascribe everything old from this region to the Parmars, but the dynasty would have been crumbling in the 12th century, not building massive walls.”

The standardised stone barricades may be much younger, “perhaps even 17th-century British-made,” Ali says. “But these areas weren’t important to the Raj. Why would they build a long wall and abandon it?”

The questions resonate along the trail of stones. There’s reason to believe the wall, now in bits and pieces, was never finished in the first place. Chaubey notes that it displays various stages of completion, including spots where stones were heaped, but never assembled.

Some bits and pieces of the relics strewn within the wall have been relocated so they can be studied better, and perhaps saved from theft too. (Pratik Chorge/HT PHOTO)

Those looking to solve the puzzle face another challenge – several relics and stones have been stolen. Jamnabai Khare, who’s lived in Gorakhpur for 60 of her 80 years, recalls seeing a Sinhavahini, a goddess astride a lion, which is now missing. Chaubey has a photograph of an intact statue of Kal Bhairav, an incarnation of Shiva (others are missing heads or limbs). “The image is all that remains – the idol was stolen last year.”

The ASI has no plans to survey the area and chose not to contribute to this story. Official studies, when they begin, may be hampered as much of the wall is on forest land.

WESTERN WALL,
4 BC

The limestone wall in Jerusalem’s Old City is a small segment of a longer ancient wall still being made when King Herod died in 4 BC. The uppermost stones appear to be from the Ottoman period after the 1300s.

HADRIAN’S WALL,
122 AD

At just under 130 km, north England’s wall dates back to the reign of Hadrian, who ruled the Roman province of Britannia. Both base and wall are made of stone, with markers every few miles.

SAKSAYWAMAN,
 12OOs

Built to protect a city on the outskirts of Cusco, Peru, the capital of the Inca Empire, the wall is a line of gigantic stacked stones. They seem to have been cut precisely to fit and stay put without the use of mortar.

GREAT WALL OF CHINA, 1300s

China started building its famous fortification in the 7th century BC, using stone, brick, earth and wood. But much of the wall today comes from the Ming Dynasty of 300 to 700 years ago. It covers a staggering 21,196km.

KUMBALGARH,
1400s

India’s most famous wall is in Mewar, Rajasthan. At over 38 km, its fortifications make it the world’s second largest wall after the Great Wall of China. Until Raisen’s wall is officially surveyed, measured and restored.

For now, the mystery remains. Vyas says that wall has already revealed the preoccupations and skills of the people who built it. Raghavendra Khare sees it as a point of pride for locals.Raisen’s former collector, Lokesh Jatav, who visited the wall at the end of his term late last year, says the stone riddle is irresistible. “If developed, it could be a great stopover for tourists visiting nearby UNESCO sites like the prehistoric art at Bhimbetka and the Buddhist stupa at Sanchi.”http://www.hindustantimes.com/art-and-culture/a-mystery-in-middle-india-an-ancient-80-km-wall-no-one-knew-about/story-V5nn9bUMIhTUbfH5cbtiGO.html

Jan 16, 2017 at 16:44

The Newly Discovered ‘Great Wall Of India’ In MP May Be The Second Longest In The World

by Rakhi Bose  The sheer size and richness of Indian culture and history has spawned several hundred books, films and folklore. But even today, possibly large chunks of it remain buried in obscurity in all parts of India. The latest excavation to remind historians of these yet to be discovered fragments of history is that of a mysterious 80-120 km long wall that runs right through the heart of the country with no plausible excuse for existing. 

The Great Wall Of India

Many theories abound as to why the wall, which was first spotted by Bharatiya Itihas Sankalan Samiti, an NGO based in the Raisen district of Madhya Pradesh and is believed to date back to the 11th-12th century, though it might be older. Many historians have claimed that the wall could be a remnant of a Parmer fortification, which would prove the existence of a 1,000 year-old kingdom. The fortification, parts of which are yet to be excavated, may be the longest fortification in India, and the second longest in the world after the Great Wall of China.

The length of the wall, starting from Gorakhpur-Deori and going on till Chokigarh in Chainpur Bardi in the Raisen district, is  interrupted by more modern constructions such as a dam. But along its length, archaeologists have discovered several relics of temples and murals. While many argue that the Wall may have been built by the British, though the theory is unlikely, it is as yet unknown what the purpose of the wall was, whether to keep out invaders, or epidemics or even natural disasters.

But the fact that the structure has eluded attention till now even though it exists smack in the heart of the country makes one wonder how many other such historical wonders are hiding under the dusts of time. https://www.scoopwhoop.com/The-Newly-Discovered-Great-Wall-Of-India-In-MP-May-Be-The-Second-Longest-In-The-World-After-China/#.usg50euw4 

This 80KM Long 'Great Wall Of India' Runs Between Bhopal And Jabalpur And No One Knows About It

 ANJALI BISARIA 

JANUARY 15, 2017

The wall basically origins in Gorakhpur-Deori and continues to Chokigarh in Chainpur Bardi in the Raisen district. It passes valleys, forests, and wheat fields, and at one spot is also punctuated by a 20-year-old dam, reports Hindustan Times.

HT

According to Narayan Vyas, a historian who retired from the Archaeological Survey of India, the wall's beginnings couldn't be deciphered as it contained no inscriptions or insignia. The wall, however, is built of local stones and features areas that signify spaces used as looking points, hideouts, drainage, and armoury.

Vyas also believes that the wall dates back to the 10th or 11th century - the time period that witnessed warring kingdoms. 

There are many contradicting views concerning the origin and the story of this wall but no solid proof has yet been found. http://www.indiatimes.com/news/india/this-80km-long-great-wall-of-india-runs-between-bhopal-and-jabalpur-and-no-one-knows-about-it-269552.html

Bharatam, our Bharatam, said the National Poet. Bharati, athisaya Manithar of Akkirakaram -- CN Annadurai.

January 16, 2017, 4:56 pm

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Trans. A good nation in the globe, our Bharata nation.- Subramania Bharati

Bharati breathed and lived for Bharatam, the Rashtram.

"All of them, whether there was any warrant against them or not, were constantly being watched by British agents in Pondicherry. Bharathi was a convinced believer in constitutional agitation. Aurobindo had given up politics altogether... and Aiyar had arrived in their midst with all the halo of a dedicated revolutionary who believed in the cult of the bomb and in individual terrorism." (RS Padmanabhan, Biography of VVS Aiyar)

http://www.motherandsriaurobindo.in/_StaticContent/SriAurobindoAshram/-03%20The%20Ashram/Special%20Visitors/_images/1Subramania%20%20Bharathi.jpg

Bharati’s wife Chellamma (sitting third from left) and Thiruloga Seetharam (standing second from right)

http://www.chennaifirst.in/2016/01/01/documenting-writer-who-propagated-bharatis-works/

Cover page of the 1909 magazine Vijaya, published first from Madras and then from Pondicherry.

Dance of Shakthi

சக்திப் பேய் தான் தலையொடு தலைகள் முட்டிச்
சட்டச் சட சட சடவென்றுடைபடு தாளம் கொட்டி அங்கே
எத்திகினிலும் நின்விழி அனல் போய் எட்டித்
தானே எரியும் கோலம் கண்டே சாகும் காலம்
அன்னை அன்னை

ஆடுங்கூத்தை நாடச் செய்தாய் என்னை.

பட்டினில் உடையும் பஞ்சினில் ஆடையும்
பண்ணி மலைகளென வீதி குவிப்போம்
கட்டித் திரவியங்கள் கொண்டு வருவார்
காசினி வணிகருக்கு அவை கொடுப்போம்

We make Dresses from Silk and Cotton
In quantities as large as mountains
They bring lot of wealth
The traders around the world, to whom we give it(dresses)

சாதிகள் இல்லையடி பாப்பா!-குலத்
தாழ்ச்சி உயர்ச்சி சொல்லல் பாவம்;
நீதி உயர்ந்த மதி, கல்வி-அன்பு
நிறைய உடையவர்கள் மேலோர்."

There is no caste system.
It is a sin to divide people on caste basis.
The ones who are really of a superior class are the ones
excelling in being just, wise, educated and loving.
 (here he expresses the love between the human beings
where a man should not see their caste they should see
them as human beings
not only human beings they
should see them as their brothers and sisters
which means a well educated person knows to treat
them same and not by their caste)

Chinnaswami Subramanya Bharathi (Tamil: சின்னசுவாமி சுப்பிரமணிய பாரதி) (December 11, 1882 - September 11, 1921) 

http://www.motherandsriaurobindo.in/_StaticContent/SriAurobindoAshram/-03%20The%20Ashram/Special%20Visitors/Subramanya%20%20Bharathi.htm

Bharati's birth home at Ettayapuram

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

Another link to a site where Bharathiyar's songs are available.

Yet another link to Bharathiyar's songs.

 

Born	Subramanian 11 December 1882 Ettayapuram, Thoothukudi district, India
Died	12 September 1921 (aged 38) Madras (Chennai), India
Cause of death	Natural death
Monuments	No monuments
Residence	Triplicane, Chennai
Nationality	Indian
Other names	Bharathiar, Subbaiah, Sakthi Dasan, Mahakavi, Mundasu Kavignar
Occupation	journalist
Known for	Indian Independence activism, poetry, social reform
Notable work	Panchali Sapatham, Pappa Pattu, Kannan Pattu, Kuyil Pattu, etc.
Movement	Indian independence movement against British
Spouse(s)	Chellamma (m. 1896-1921; till his death)
Children	Thangammal Bharati (b. 1904), Shakuntala Bharati (b. 1908)
Parent(s)	Chinnaswami Subramania Iyer and Lakshmi Ammal
Signature

A new 98-year-old photo of an intense Bharati is revealed

B Kolappan

CHENNAI: JANUARY 17, 2017 00:50 IST

The new photograph of Subramania Bharati was discovered by Prof. Y. Manikandan.  

The studio image, which the patriot-poet had liked, was released at The Hindu Lit for Life fest

Mahakavi Subramania Bharati’s turbaned visage and intense gaze come back to life in a little-known photograph that was recently discovered, making it only one of six available images of the patriot-poet.

The photograph, discovered in New Delhi by Y. Manikandan, Professor at the Department of Tamil language of Madras University, was released at The Hindu Lit For Life fest on Monday. http://www.thehindu.com/news/national/A-new-98-year-old-photo-of-an-intense-Bharati-is-revealed/article17046941.ece?homepage=true

---

New colonisation. Harvard U Prof. creates hawa for UP elections with Nur Kushti 'Fixex wrestling match'

January 17, 2017, 4:23 pm

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Nur Kushti and Jarding hawa in UP elections

Harvard professor to design SP election campaign

TNN | Sep 19, 2016, 05.42 AM IST

LUCKNOW: After Congress's attempt to reclaim its position in the state through political strategist Prashant Kishor+ , the ruling SP has roped in world-renowned political consultant Steve Jarding of Harvard University to handle the election campaign for its attempt to win a second consecutive term. Jarding, a campaign manager and political consultant for the Democrats in the US, was already advising SP on various issues, but is now officially on board.

Jarding teaches public policy at Harvard Kennedy School. He has been a campaigner, manager, political consultant and strategist since 1980. His clients include US Democratic presidential nominee Hillary Clinton and former US vice-president Al Gore, and Spanish Prime Minister Mariano Rajoy.

On assuming command, the first thing Jarding did was redesign the publicity campaign for the SP government's welfare schemes+ , and actress Vidya Balan was roped in to endorse Samajwadi Pension Yojana. Talking exclusively to TOI in Lucknow, Jarding said: "Samajwadi Pension Scheme has reached far and wide, but the problem is that the beneficiaries don't know whether it is a state scheme or central. So I suggested to the chief minister that the publicity programmes and campaigns be redesigned."

Jarding, who is in the city with his team to finalise the micro-level management of electioneering for SP+ , claimed that CM Akhilesh Yadav had an "impressive connect with the youth + and people in rural areas, who see him as a person dedicated to development".

Talking about his strategy, he said that in UP -India's most populous state -one universal manifesto may not work. He said that the CM has to get feedback from every constituency on what is required at the local level. "For example, non-payment of cane arrears may be an issue in western UP, but it is a non-issue in Bundelkhand. So, he has to draw up different programmes for different regions," he said.

Jarding will also train SP candidates on how to communicate with constituents and address issues. His teams are camping in villages, getting feedback and sending it to the CM's office for urgent redressal. "The chief minister told me to stay in the house of the poorest of poor villagers, live with him for about a week, and then report. So I did, and sent my report. District officials addressed the issues within 24 hours," he added. From his primary survey, and from the feedback given to the CM, a clean image emerges of Akhilesh. "This could be the game-changer," remarked Jarding.

http://timesofindia.indiatimes.com/city/lucknow/Harvard-professor-to-design-SP-election-campaign/articleshow/54398990.cms

NUR KUSHTI ‘FIXED WRESTLING’ DRAMA IN LUCKNOW: MULAYAM TRANSFERS ASSETS, RETAINS LIABILITIESTuesday, 17 January 2017 5:08 PM 

What was threatening to turn into a fratricidal war similar to the battles at Kurukshetra that pitted kith versus kin and led to brothers spilling the blood of brothers for land and power, has ended with a whimper. Perhaps the conspiracy theorists were right — the raging feud in the reigning Yadav clan of Uttar Pradesh was no more than ‘nura kushti’, a fixed match, a pathetic meme of the ‘wrestling’ seen during WWF shows.

If that is indeed true, the months of theatrical denunciations and denouncements indulged in by Mulayam Singh Yadav, his confidant and brother Shiv Pal Singh Yadav, Akhilesh Yadav and his counsellor Ram  Gopal Yadav, who too is Mulayam’s brother were a scripted sham.

In heartland politics, or for that matter in politics anywhere else, ‘siddhant’ — principles, or ideals if you wish — are not consequential. If anything, they are on discount. Yet, nothing gives a politician a better makeover than his or her being perceived to have taken a principled stand.

So it could be argued that the ‘nura kushti’ we have been witness to was really to polish Akhilesh’s image, to cut him lose from the baggage that came to define his father Mulayam’s identity politics of utter cynicism, to enable the transfer of assets, including the Samajwadi Party’s electoral symbol, ‘Cycle’, without the liabilities that have accrued over the decades.

Hindus would remember Mulayam Singh Yadav as ‘Mullah Mulayam’, but they would not readily identify Akhilesh Yadav as ‘Mullah Akhilesh’. Muslims who may have considered drifting away from the Samajwadi Party will feel les impulsive to do so.  Mulayam has messaged them he still remains their patron and ‘protector’.

And to Akhilesh he has given a list of 38 names — his favourites and loyalists — that should be included in the official list of candidates for the coming State Assembly election. That list does not include Shiv Pal Yadav.

Politics is strange. It often turns out to be no more than the arena of a travelling circus.

http://www.abplive.in/blog/drama-in-lucknow-mulayam-transfers-assets-retains-liabilities

Bamboo (vamśi) Mamata is bent out of shape. Why blame Bengal Govt., Subhash?

January 17, 2017, 6:48 pm

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রাম (p. 912) rāma ). ̃ধনু, ̃ধনুক n. the rainbow. ̃

Maybe, Bamboo Mamata had read this entry in the Samsad Bengali-English Dictionary.
There is an elaborate entry in another dictionary: (p.279)

 ̃ধনু [মূ◦-ইন্দ্রধনুস্] বি, ইন্দ্রচাপ; শক্র- ধনু। 2 রামধনু rainbow. 

No, Subhash, Bamboo Mamata is not purging Samskrtam words, she is purging Bangla words. Rabindra Nath Tagore will NOT be happy, if he is around.

Kalyanaraman

17-01-2017 Mamata Banerjee’s purge of Sanskrit words makes her look ridiculous

Somebody in the West Bengal government has acted like a ramchagol !

SUBHASH KAK

 @subhashkak1

I just read an amusing report stating that the Mamata Banerjee-led West Bengal government has replaced certain "Hindu" words in school textbooks with more "syncretic" ones. Specifically, ramdhonu for rainbow has been replaced with rongdhonu and akash (ākāśa) for sky has been replaced with aasman.

Presumably, aasman is considered less Hindu since it is a common word for sky in Urdu. The Farsi root for this word is "asman" meaning “stone”, for the sky was viewed as a stone in the firmament.

But this is also one of the words for sky in Sanskrit where the word aśman means both stone and sky, exactly the same as in Farsi. This meaning is well recognised as in M Monier-William’s authoritative Sanskrit dictionary compiled more than a hundred years ago.

Mamata Banerjee has replaced one “Hindu” term “akash” with another, “aasman”. She would be horrified to know this.

Aasman as a stony firmament emphasises not the brightness or wisdom of the sky but rather just the physical appearance of it.

I acknowledge that there is slight difference of emphasis in the words akash and aasman. The word akash from the root "kash" for light (as in Kashi, the City of Light) implies brightness, both literally and figuratively.

The sky is from where light and wisdom descend. Aasman as a stony firmament emphasises not the brightness or wisdom of the sky but rather just the physical appearance of it.

It reminds me of how at the end of the Kashmir War of 1947-1948, Pakistan decided to rename the Kishanganga river, which flows through the region of Kashmir under its control, to Neelum. The motivation was that Kishan in the name was associated with Krishna, the teacher of Arjuna, and therefore it was “Hindu”.

Had the Pakistanis been better informed they would have seen that Kishan in Kishanganga has nothing to do with Krishna and in fact means the “Black Ganga”.

This brings us to the other word that has been purged by Mamata's government: ramdhenu. The prefix “ram” in Bengali can also mean “big”; hence, ramchagol translates to a big-goat or a very stupid person.

The rainbow is indeed the big bow whereas rongdhenu only means coloured bow, which is not quite accurate for the rainbow as a coloured bow need not be large.

I think ramdhonu’s original meaning is big bow and not Ram’s bow since the Bengalis would have simply kept the common Sanskrit term for it, which is Indra-dhanuśa or Indra’s bow.

Somebody in the West Bengal government has acted like a ramchagol!

Also read: Mamata Banerjee's mind, it seems, is full of Tagore

https://www.youtube.com/watch?v=dgHGsBxkSP0

http://www.dailyo.in/politics/mamata-banerjee-sanskrit-words-rongdhenu-ramdhenu/story/1/15145.html

Brexit bully shoots first, stalls later - Get out, Britain tells Calcuttans back home

January 17, 2017, 7:33 pm

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| Wednesday , January 18 , 2017 |

Brexit bully shoots first, stalls later - Get out, Britain tells Calcuttans back home

Chandrima S. Bhattacharya

SHUT OUT, LARRY? Larry, the Downing Street cat, sits outside the door of the official residence of British Prime Minister Theresa May in London on Monday. (AFP picture) Jan. 17: The terms of Brexit are yet to be finalised but its side-effects have already begun to be felt in distant Calcutta, if "threatening" emails from the UK home department to two regular visitors to Britain are anything to go by. Amlan Dasgupta, professor, department of English, Jadavpur University, received a mail from the UK home office earlier this month with the subject: "Notice: No right to remain in the UK". "YOUR VISA / LEAVE TO REMAIN IN THE UK EXPIRED ON 25 NOVEMBER 2016," it said in capital letters. "Our records show that you no longer have the right to remain in the UK. We believe you have not left the UK. You must now leave the country.... You could face penalties. For example: • you can be banned from returning to the UK for up to 10 years, which may make it difficult for you to do business here or visit family • you can be imprisoned for up to 6 months • you can be fined up to £5,000 (unlimited fine in England & Wales).... We will continue to monitor your case. If you do not leave the UK or take action to be in the UK legally, we will begin enforcement action against you. Thank you, Immigration Enforcement." The assumption by the UK home office that he was illegally prolonging his stay in Britain was false - Dasgupta was reading this letter, dated January 3, in Calcutta. Outraged by the false accusation and the tone of the letter, he sent a strongly worded reply to the home office. Clarifying that he arrived in London on November 15, 2016, on a BIVS (British-Irish Visa Scheme) visa, and left from Dublin for Mumbai on November 20 to reach India the next day, Dasgupta's letter concluded: "It appears to me that whatever lack of information may exist in your records is entirely owing to your immigration procedures.... I hope I will receive a word of explanation as to why such a peremptory and discourteous mail was sent to me." He received a reply asking him to wait for 20 days. When The Telegraph got in touch with the home office in the UK, there was a standard response. It said: • Individuals who receive an email of this kind have the option to reply saying they have left the UK. If they do so, we will contact them to inform them the case is closed once we have undertaken further checks. • Any issues with the email system that are flagged to us will be dealt with via our standard complaints procedure. • We do not routinely comment on individual cases. Dasgupta said: "I don't think that this is adequate at all. "I received a threatening and uncivil message for no apparent reason, and I would at least expect a message saying that it was a mistake on their part." Many feel that it is not a computer-generated error, but the vicious fallout of Britain's current turmoil: Brexit. Sources pointed out that people who received the letters have entered and exited the UK from different points. Since UK Border Control has done away with the practice of stamping passports upon exit, they often lose track of visitors. But the letters - insulting in their tone and assumption - are the fallout of Brexit. Sources said the home office has been actively rooting out immigrants. In the process, many people who have permission to stay in the UK have also received similar letters stating that even if one document among the many they were required to have was missing or incomplete, they should leave the country. Some home office personnel have apparently been offered incentives, such as M&S vouchers, to reject immigration applications on some ground and weed out visa violators. Another Calcuttan to receive "an offensive" letter is Semanti Ghosh, a journalist with Anandabazar Patrika in Calcutta. On December 2, she received the first warning mail from the UK home office, with the subject: "Notice: No right to remain in the UK". "YOUR VISA / LEAVE TO REMAIN IN THE UK EXPIRED ON 28 OCTOBER 2016.... You should now leave the country or contact us immediately.... Staying in the UK after your leave expires is a serious offence...You could face penalties." Ghosh was in Calcutta when she was being accused of being in the UK. A frequent visitor to the UK, for personal and professional reasons, she was in the UK in 2016 only for a few hours on May 28 at Heathrow airport on a visit-in-transit visa, from where she left for Delhi. She had arrived at Heathrow from the US with her family. She tried to complain, emailing to the UK home office and the British High Commission in Delhi, and only got auto-replies. But the same letter kept coming. Two more arrived in December and the fourth on January 6. Ghosh now does not know what such an attitude from the British government implies. She has got only one encouraging response: from the British deputy high commissioner in Calcutta, who has said he will look into the matter. The Guardian recently ran a story on how the UK Home Office is routinely targeting Europeans living legally in Britain. "The guiding Home Office principle seems to be reject first, ask questions later, and in the meantime hope the applicant does not have the connections or resources to appeal. Immigration lawyers have told me that officials were at one point being incentivised, on the basis of how many applications they rejected, with Marks & Spencer vouchers." https://www.telegraphindia.com/1170118/jsp/frontpage/story_130988.jsp#.WH7gmPl97IU

Monetisation of Hindu Rāṣṭram, from Vedic times

January 18, 2017, 11:52 pm

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Mirror: http://tinyurl.com/zztyzkf

Rāṣṭramvasu, dāmōdara, बहु--सुवर्णक, pre- & post-Mauryan wealth revealed by monetised Bhāratam ancient coins (321-185 BCE)

How vasu ‘wealth’ of rāṣṭram was created in Ancient Bhāratam

India has successfully cleaned up her monetary system thanks to demonetisation from Nov. 8, 2016. 

Monetisation refers to the conversion of an object, e.g. a plate of metal, into money, which means that the chosen object is accepted as a medium of exchange.

Such a substitution is called pratinidhi in Tantra Yukti research methodology of Bhāratam.

Metals monetized as coins are a remarkable episode in the story of civilizations narrated in the oldest human document, the Rigveda. Standardisation of the coins in weight and accepting the coins as money is a process which can be traced from ancient texts, Indus Script Corpora and ancient coins of Bhāratam Janam.

Ancient history of the nation offers many lessons on an idea of the wealth of the rāṣṭram.

Over 8000 inscriptions in Indus Script Corpora are metalwork catalogues. Many hypertexts and hieroglyphs which get punch-marked or impressed on tens of thousands of punch marked and cast coins of ancient Bhāratam are also metalwork catalogues. Both these types of catalogues are a way of documenting the artha, ‘wealth’ of the Rāṣṭram created by artisans and traders of the nation.

Tens of thousands of coins of a variety of metals of Ancient Bhāratam are representations of Pre- & Post-Mauryan wealth -- monetised Bhāratam ancient coins (321-185 BCE). 

These coins constitute the data mines of the wealth of the Rāṣṭram, detailing the wealth using hypertexts and hieroglyphs in the Indus Script tradition.

Indus Script tradition itself is a continuum of Veda cultural tradition which documents nigama, naigama (with two meanings: veda text; company of merchants); kārṣāpaṇá and s’atamāna  शत--मान [p= 1050,1] m. any object made of gold which weighs a hundred मानs S3Br. Ka1tyS3r.; m. n. a weight (or gift) of a hundred मानs in gold or silver ( -दक्षिण ) मानn. a partic. measure or weight (= कृष्णत or रक्तिका ; accord. to Sch. on TS. and Ka1tyS3r. 100 मानs = 5 पलs or पणs)

कृष्णल [p= 308,1] n. rarely ([ Ya1jn5. i , 362]) m. (g. सिध्मा*दि) the black berry of the plant Abrus precatorius used as a weight (the average weight being between one and two grains) Ka1t2h. TBr. Mn. Ya1jn5. Comm. on Ka1tyS3r. &c; a coin of the same weight Mn. Ya1jn5.; a piece of gold of the same weight TS. Kaus3. Nya1yam.; f. Abrus precatorius (a shrub bearing a small black and red berry = गुञ्जा , रक्तिका) L.

The story of a civilization, the monetisation of the wealthiest nation on the globe from ca. 8th millennium BCE has yet to be fully narrated. This is a start by collating the available resources made available by archaeology, numismatics and historical studies of the civilization.

This monograph demonstrates that the continuum of the monetary system is traceable from the evidence of Indus Script Corpora. Many hieroglyphs of the script continue to signify symbols on early monetary system (punch-marked and cast coins) managed by śreṇi guilds of Takshasila mints and hundreds of other mints of the nation.

शत--मान [p= 1050,1] m. any object made of gold which weighs a hundred मानs S3Br. Ka1tyS3r.; m. n. a weight (or gift) of a hundred मानs in gold or silver ( -दक्षिण mfn. Ka1tyS3r. ) ib. Mn. Ya1jn5. &c; weighing a hundred (रक्तिकाs Sch.) TS. Ka1t2h. S3Br. &c

दक्षिणा f. completion of any rite (प्र-तिष्ठा) L. f. a gift , donation (cf. अभय- , प्रा*ण-)

Mn. iii R. ii; f. (°णाम्आ- √ दिश् , " to thank " DivyA7v. vii , 104 ; Caus. " to earn thanks " , i); f. reward RV. viii , 24 , 21; f. Donation to the priest (personified along with ब्रह्मणस्-पति , इन्द्र , and सोम , i , 18 , 5 ; x , 103 , 8 ; authoress of x , 107 RAnukr. ; wife of Sacrifice [ Ragh. i , 31 BhP. ii , 7 , 21] , both being children of रुचि and आकूति , iv , l , 4 f. VP. i , 7 , 18 f.); f. a fee or present to the officiating priest (consisting originally of a cow cf. Ka1tyS3r. . xv La1t2y. viii , 1 , 2 ). RV. &c; f. (scil. गो) , " able to calve and give milk " , a prolific cow , good milch-cow RV. AV.; दक्षिण [p= 465,2] able , clever , dexterous Pa1n2. 1-1 , 34 Ka1s3. S3atr. (ifc.)

बहु--सुवर्णक [p= 726,1] mfn. costing or possessing much gold R.; m. N. of an अग्रहार on the Ganges Katha1s.

Dakshina gives horses, gives cows, gives gold and also silver, bestows food. Our spirit discriminating (all things) puts on dakshina for armour. (RV 10.107.7)

RV 8.24.21 Whose hero powers are measureless, whose bounty Never may be surpassed,
Whose liberality, like light, is over all.

RV 10.107

Griffith translation: Daksina (Guerdon = Reward or recompense)
āvír abhūn máhi mâghonam eṣāṃ is the incipit, a tribue to dakshina, ‘reward, Guerdon’.

1.      THESE mens' great bounty hath been manifested, and the whole world of life set free from
darkness.
Great light hath come, vouchsafed us by the Fathers: apparent is the spacious path of Guerdon.
2 High up in heaven abide the Guerdon givers-: they who give steeds dwell with the Sun for ever.
They who give gold are blest with life eternal. they who give robes prolong their lives, O Soma.
3 Not from the niggards for- they give not fireely comes- Meed at sacrifice, Gods satisfaction:
Yea, many men with hands stretched out with Guerdon present their gifts because they dread
dishonour.
4 These who observe mankind regard oblation as streamy Vayu and light finding- Arka.
They satisfy and give their gifts in synod, and pour in streams the seven mothered- Guerdon.
5 He who brings Guerdon comes as first invited: chief of the hamlet comes the Guerdon bearer-.
Him I account the ruler of the people who was the first to introduce the Guerdon.
6 They call him Rsi, Brahman, Sama chanter-, reciter of the laud, leader of worship.
The brightlyshining- Gods' three forms he knoweth who first bestowed the sacrificial Guerdon.
7 Guerdon bestows the horse, bestows the bullock, Guerdon bestows, moreover, gold that Rsisters.
Guerdon gives food which is our life and spirit. He who is wise takes Guerdon for his armour.
8 The liberal die not, never are they ruined: the liberal suffer neither harm nor trouble.
The light of heaven, the universe about us, all this doth sacrificial Guerdon give them.
9 First have the liberal gained a fragrant dwelling, and got themselves a bride in fair apparel.
The liberal have obtained their draught of liquor, and conquered those who, unprovoked, assailed
them.
10 They deck the fleet steed for the bounteous giver: the maid adorns herself and waits to meet
him.
His home is like a lake with lotus blossoms, like the Gods palaces adorned and splendid.
11 Steeds good at draught convey the liberal giver, and lightly rolling moves the car of Guerdon.
Assist, ye Gods, the liberal man in battles: the liberal giver conquers foes in combat.

Wilson’s translation:

10.107.01 The great (splendour) of Maghavan has become manifest (for the rites) of these (worshippers); all life has been extricated from darkness, the vast light bestowed by the progenitors has arrived, a spacious path for the daks.in.a_ has been displayed. (I Maghavan: Maghavan = the sun, at whose rising and at midday the daks.in.a_ is to be given, not at sunset; cf. RV. 5.77.2].
10.107.02 The donors of the daks.in.a_ have mounted high in heaven, those who are givers of horses dwell with the sun; the givers of gold obtain immortality, the givers of raiment, O Soma, prolong their life. [Raiment: the givers of clothing (abide with you) Soma; (they all) prolong their life].
10.107.03 The divine nourishing Daks.in.a_, which is part of the sacrifice to the gods, is not for those who go wrong, for they do not gratify (the gods with worship), but many men through fear of incurring sin liberally extending the daks.in.a_ gratify the gods.
10.107.04 They see (the offering of) the oblation to Va_yu, of the hundred streams, to the all-conscious sun, to the men-beholding (deities); they who  please (the gods) and offer (oblations at the festival, let flow the daks.in.a_, the mother of seven. [Mother of seven: i.e., which has the seven sam.stha_s as in children, the agnis.t.oma etc., or that which has seven mothers as regulators (nirma_tarah), the Hota_ and other priests].
10.107.05 Summoned (by the priests) first advances the daks.in.a_-bearing (sacrificer); the head of the village bearing the daks.in.a_ goes in the front. I regard him as a king among men who first introduced the daks.in.a_.
10.107.06 They call him the r.s.i, the Bra_hman.a, the leader of the sacrifice, the chanter of the hymn, the reciter of the prayer, he knows the three forms of light who first worshipped with the daks.in.a_/ [The leader of the sacrifice: the last three epithets denote the Adhvaryu, the Udga_ta_, and the Hota_; three forms of light: i.e., Agni, Va_yu and A_ditya].
10.107.07 Daks.in.a_ gives horses, daks.in.a_ gives cows, daks.in.a_ gives gold and also silver, Daks.in.a_ bestows food. Our spirit discriminating (all things) puts on daks.in.a_ for armour.
10.107.08 The givers of enjoyment do not die, they do not go to destruction, they suffer no injury, the givers of enjoyment suffer no pain. Daks.in.a_ gives them all this world and the entire heaven.
10.107.09 The givers of enjoyment first won the cow the source (of food), the givers of enjoyment have won a bride who was beautifully attired, the givers of enjoyment have won deep potations of wine, the givers of enjoyment have conquered those who without being challenged advance to meet them.
10.107.10 For the giver of enjoyment they deck out a fleet horse, to the giver of enjoyment is presented a maiden beautifully adorned, to the giver of enjoyment belongs this dwelling, adorned like a lake full of lotus flowers, delightful as a dwelling of the gods.
10.107.11 Horses capable of bearing heavy burdens bear the giver of enjoyment, a well-constructed chariot rolls along (for the giver) of the daks.in.a_; O gods, protect the giver of enjoyment in combats; may the giver of enjoyment be the victor over his foes in battles.

नि-° गम [p= 545,3] the वेद or the Vedic text Hariv. Pa1n2. Pur. &c; any work auxiliary to and explanatory of the वेदs Mn. iv , 19 ( Kull. ) = परिशिष्ट; नै--गम[p= 569,3] mf(ई)n. relating to the वेद or Vedic words or quotations (a N. given to the collection of 278 separate words occurring in the निगम or वेद and commented on by यास्क ; they are arranged in one chapter of three sections) , Vedic Nir. BhP.; m. an interpreter of the sacred writings Pa1n2. 5-4 , 118 Pat. 

नि-° गम  a town , city , market-place A1past. Car. Lalit. a caravan or company of merchants (ifc. f(आ).) R. Das3.; नै--गम m. a trader , merchant Ya1jn5. MBh. R. &c

https://archive.org/details/lecturesonancien00bhaniala Lectures on Ancient Indian Numismatics delivered by D.R. Bhandarkar, Carmichael Professor of Ancient Indian History and Culture,  Calcutta University. The archive contains full text of the five lectures delivered in 1921.

Lecture I. Importance of the Study of Numismatics ... 1-36

II. Antiquity of Coinage in India ... ... 37-75

III. Karshapana : its Nature and Antiquity ... 76-123

IV. Science of Coinage in Ancient India ... 124-166

V. History of Coinage in Ancient India ... 167-212

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. kahāwan, kāhan, kahān m.; OSi. (brāhmī) kahavaṇa, Si.kahavuṇa, °vaṇuva ʻa partic. weightʼ. kāˊrṣāpaṇika ʻ worth or bought for a kārṣāpaṇa ʼ Pāṇ. [kārṣāpaṇá -- ]Pa. kāhāpaṇika -- , Or. kāhāṇiã̄.(CDIAL 3080-3081) कार्षा* पण[p= 276,3] mn. (g. अर्धर्चा*दि ; cf. कर्ष्) " weighing a कर्ष " , a coin or weight of different values (if of gold , = 16 माषs »कर्ष ; if of silver , = 16 पणs or 1280 Kowries , commonly termed a Kahan ; if of copper , = 80 रक्तिकाs or about 176 grains ; but accord. to some = only 1 पण of Kowries or 80 Kowries) Mn. viii , 136 ; 336 ; ix , 282; (ifc.) worth so many कार्षापणs Pa1n2. 5-1 , 29; n. money , gold and silver L.

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. niṣkapardika ʻ without cowries ʼ. [kaparda -- ]
B. nikaṛiyā ʻ penniless ʼ, Or. nikauṛīā, H. nikauṛiyā; -- Bi. Mth. nikauriyā Grierson BPL 1070 ← H. with a false H. Bi. equivalence of ṛ ~ r? (CDIAL 7470, 7472) निष्क[p= 562,2] mn. (rarely n.) ( Un2. iii , 45 g. अर्धर्चा*दि) a golden ornament for the nec; later a partic. coin varying in value at different times (= 1 दीनार of 32 small or 16 large Rettis , = 1 कर्ष orसुवर्ण of 16 माषs , = 1 पल of 4 or 5 सु-वर्णs , = 1 larger पल or दीनार variously reckoned at 108 or 150 सु-वर्णs , = 4 माषs , = 16 द्रम्मs ; also a weight of silver of 4 सु-वर्णs)k or breast (also used as money)RV. &c

“…three types of Collegiate Sovereignty denoted by the terms Gana, Naigama and Janapada. Gana, I then told you, was an oligarchy and was thus a distinct political form of government. This conclusion was in the main based upon Chapter 107 of the Santiparvan of the Mahabharata, but received corroboration from what we knew from numismatics. At least three types of coins have been brought to light which were issued by three different Ganas, viz., the Malavas, Yaudheyas and Vrishnis. That all of them wee Ganas was already known to us from inscriptions and Kautilya’s Arthasastra. And it may, therefore, perhaps be argued that these coins teach us nothing new. Nevertheless, it must be acknowledged that tghey possess great corroborative value, which cannot be ignored in a subject connected with Administrative History, which is still in its infancy…one type of coins found in the Punjab on the obverse of which you find the word Negama, i.e. NaigamAh, and on the reverse such names as Dojaka, Talimata, Atakataka and so forth…they were really the civic coins struck by the peoples of these cities.” (ibid., pp.5-6))

On the antiquity of coinage in ancient Bharat, Bhandarkar notes: “And somewhat startling as it may appear, we notice that Panini refers to at least seven kinds of coins. Not only does he speak of the Karshapanas, but also of Nishkas, Satamanas and so forth…And if seven different types of metallic currency were prevalent in India about 550 BCE, the beginning of the beginning of coin-making in this country must be placed earlier than 700 BCE…we read of at least three classes of gold coinage in the Jataka literature…(Vessangtara Jataka) the Nishkas here specified must…represent the highest order of gold coins… (Story of a snake-king called Champeyya) In this Jataka we find two classes of coins specified, viz., the Karshapanas and Nishkas. The first evidently are the silver and the second the gold money of the country of Kasi…(Bhuridatta Jataka).At the very first performance that he (sane-charmer dancer) gave in a village, the people, we are told, were so pleased that they heaped on him hiranya, suvarna, vastra, alamkara and the like…the word suvarna means merely gold bullion of this weight…I have been able to trace at least two references to a type of gold coins called Suvarna-Mashaka…”Masha is a unit in the weight system of Indian coinage which differs in weight according as the coin is of gold,silveror copper…in ancient India of the sixth or perhaps of the seventh century BCE no less than three types of gold coins were current. Of the lowest value was the Mashaka, of a higher denomination was the Suvarna and of a still higher denomination, the Nishka.” (pp.45-53)…

On textual evidence for coins in Veda literature, Bhandarkar observes: “Katyayana’s Srautasutra contains a reference to a coin called Satamana…in the chapter entitled the Rajasuya-nirupanam, refers to the Satamana coin in three consecutive sutras…Nishka…occurs thrice in Chandogya…But if we correctly interpret the passage of this Upanishad, the word nishka in them must be taken to signify ‘a necklace’ and not ‘a coin’…(Sata;patha Brahmana) in the Kanda dealing with Rajasuya we have a section which treats of the Rathavimochaniya oblations. And in connection therewith we are told that behind the right-hind wheel of the car-stand, the king fastens two ROUND satamanas, which he has afterwards to give to the Brahman priests as his fee for this ceremony….Satamana may, however, have been one hundred manas or gunja berries in weight as explained by Sayana…but as it is spoken of as vritta or ROUND in shape in the first of the two instances just adduced, it must stand for coined money and not mere bullion weighing one hundred gunjas. (Another class of coins) The first passage is: Suvarnam hiranyam bhavati rupasy evavaruddhyai satamanam bhavati satayur vai purushah. The second is: hiranyam dakshina suvarnam satamanam tasy oktam. It will be seen that here Suvarna is associated with satamana, and both are called hiranya or gold. As Suvarna is thus distinguished from hiranya, Suvarna must, like Satamana, denote a coin, and not simply ‘gold’…Two passages of similar import are noticeable also in the Taittiriya Brahmana, which specify the reason by Satamana is given as a sacrificial fee. Here I shall cite one only, viz. Satamanam bhavati satayuh purushah satendriyah ayushyevendriye pratitishthathi. Nay, the very same passage is traceable in the Taittiriya Samita, which you are all aware forms the Samhita text of the Black Yajur Veda. This means that the Satamana type of coin was knowto the Aryan India not only in the Brahmana but also in the Samhita period.” (p.55-58)

“What about Nishka in the Vedic period?...We see that in this period three types of gold coins were known, viz., Suvarna, Satamana and Krishnala. We hear about  them also in the post-Vedic period upto at least the decline and fall of the Gupta empire. But then in this later period we read about the Nishka coins also. Were they, however, known in the earlier Vedic period…? We have a passage in Atharva Veda where Kaurama, the liberal king of the Rushamas, bestows upon a Rishi along with other things a hundred Nishkas, which can here mean Nishka coin only, and not necklaces…Similarly, in the first Mandala of the Rigveda we have a hymn in which the poet-priest Kakshivat praises the munificence of his patron, King Bhavayavya… (RV 1.126.2)

“A hundred Nishkas from the king, beseeching, a hundred gift-steeds I at once accepted…”

“In hymn 33 of Mandala II of Rigveda, there is a line:

Here divinity Rudra, to whom this hymn is addressed, is described as wearing a nishka or golden chain or necklace. But be it noted that this nishka is called visvarupa. What can visarupa mean? Does it signify ‘omniform’? If so, what is meant by saying that Rudra’s necklace was omniform?...A good sense of the term visvarupa it is possible to fix upon, only if we admit that nishka means a necklace, originally at any rate, consisting of Nishka coins. The rupa in visvarupa can at once be recognized to be a word technical to the old Indian science of numismatics and denoting the symbol or figure on a coin which for that reason is styled rupya.The term is met with in this technical sense not only in the early Brahmanical but also in the Buddhist literature…rupa signifies a symbol or figure on a coin, and this enables us at once to pereceive the significance of visarupa. What the seer, or rather the composer of the hymn, means is that the necklace worn by the deity Rudra was composed of Nishka coins and that just because these Nishka coins bore various rupas or figures on them, the necklace was naturally visvarupa. The earliest of coins found in India are the punch-marked coins, and we know that no less than three hundred different devices or rupas have been marked on them. No wonder if the necklace of Rudra which was made of Nishka coins is described as visvarupa, i.e. covered with manifold rupas or figures…In RV VI.47.23, a panegyric by the Rishi Garga of the King Divodas, son of Srinjaya…giftgs bestowed by this king on the poet-priest…mention is made of dasa hiranyapinda…appear…to be buttons of gold which passed as unstamped money in the Rigvedic period.” (ibid., pp. 63-70)

Karshapana of Magadha Janapada

A remarkably lucid account in a forum for numismatics (SG Prabhu’s webpage) provides a summary of the incipient ideas of monetization of an economy.

“It is evident that the first coins were minted in India just before 5^th century BCE. Few scholars/historians have suggested that India had her coinage in the 8^thcentury BCE (much earlier than Lydia/Ionia). The archaeological evidenc reveals that Indians invented coins around 500 to 400 BCE. Panini (500 BCE), in his treatise Ashtadhyayi has written about coins and its fractions: Satamana (sata = 100, mana = units), Nishkas, Sana, Vimsatika, Karshapana. Each unit was called ‘Ratti’ weighing 0.11 gram, a mass of Gunja seed (black tipped bright red seed). Satamana typically weighed 11 gms and Karshapana weighed 32 rattis. It is in 500-600 BCE, silver became abundantly available of which most of it came from Afghanistan and Persia as a result of international trade. Silver for coins were available in three types, namely Tuthatat of Tutha mountain, Gandika from Burma and Kambu from Afghanistan’s Kamboja. Kambu silver was used for earlier coins more than the other two types. Certain small ingots of silver whose mark is three circular dots, often known as pulley, represents possibly the earliest form. The heavy bent bars of silver and copper with heptha radiated symbol stamped on the two ends of concave surface seems to be the next in order. These two categories are computed to  have been in circulation as coins at least as early as 600 BCE. On the other hand, from every ancient Indian sites, from Kabul till the modern Tamilnadu, thousands of pieces of silver alloys have been recovered and they are numismatically known as Punchmarked coins due to the manufacturing techniques used in them. These coins were made of much alloyed silver, not of gold or electrum that were used in Lydian and Ionian coins. The silver in the form of thin sheets were clipped to adjust them into proper weights. These rectangular, square, oval and sometimes curious shaped sheets were then impressed with one to six symbols by means of separate punches mostly on one side. Of these symbols, sun and six-armed wheel are most consistent which leads us to believe that they are the descendants of Surya dynasty (Surya Vamsi). The other varying symbols were probably to guarantee the weight and purity. Until 19^thcentury, they did not draw much attention, it is only during 1890, when W. Theobald took a special attention in analyzing the symbols, it was understood to have varieties of forms such as hill, animal, reptile, human figures and other objects. Two well-known numismatists, DR Bhandarkar and Dr. DB Spooner put forward their theory saying that punching of various symbols followed a definite pattern and these were the royal issues. They further sparked later investigations into the fabric, mass, area, period of circulation, metrology etc. Yet, due to lack of inscriptions, punch marked coins are not clearly assigned to a particular king/dynasty. Perhaps, the punchmarked coinage is conjectured as a natural development like that of Paper Hundi or note of hand, originally struck by guilds or private merchants and subsequently passed under royal control. The origin of symbols which are found on the punch marked coins could be traced back to the culture since prehistoric times. Only drawings conveyed meanings those days. A simple representation of cow or bull on a precious metal of cow’s worth probably has made their trade much easier than physically exchanging cow with other essential commodities. The prominent symbols such as SUN, six armed wheel explains why royal authorities punched them to transform into a newer unit of wealth. It is apparent that these punch marked coins belonged to two distinct periods – the coins of the first period contain one to four symbols and they are characterized by a specific weight though the symbol varied significantly from type to type. These coins belonged to a period when India had many janapadas and few Mahajanapadas (Small and large states). Janapadas namely Uttara Pancala, Rohilkhand, Dakshina Panchala, Doab, Saurashtra, Mala, Kamboja and Kuntala had only one symbol in their coinage. Gandhara produced the curious bent silver bar with heptha radiated symbols on its both ends on the obverse. Janapadas such as Kashi, Magadha, Koshala, Sadanira, Chedi, Avanti, Dakshina Koshala, Ashmaka, Vanga and Prachya produced four-symbol coinage. Between mid sixth and fourth century BCE, the Janapadas and Mahajanapadas were gradually absorbed into the rising Magadha empire, and coinage further evolved into five symbol form but in conceivable shapes. During Ashoka’s reign, the empire covered most of the country and coins also spread with imperial Maurya expansion. These coins were termed by numismatists as Imperial series of punch marked coins. The Imperial series coins weighed 32 rattis in weight and termed as Karshapanas. The coins are pieces of silver metal sheet of varying thickness, but they weighed almost the same (50 to 52 grains) except for varying shape and size. They can be as broad as 30 mm and as small as 8 to 10 mm. The thickness varies from fraction of mm to 2 mm. In the new system, the coins were grouped based on the symbol grouping. A symbol SUN is almost present in all symbol groups and hence coins bearing sun are assumed to have issued without break. The second more complex symbol – six armed wheel places several varieties in the same group. The third symbol in the classification table shows strong affinities among themselves, and they are formed of hill, animal, taurine etc. They have seven such categories and are termed as class symbol. The fourth place is assigned to symbols within the above class. The fifth varied largely and there are more than one group with whom they are associated. They represented a hide and seek pattern and are the largest. The coins hence may be assigned with a series number based on the fabric. The series one and two hence takes thin fabrics. Medium fabrics occupies second and third series. The series five is occupied by both medium and thick fabric. The series six and seven are entirely of thick fabric. The first four series have either minute reverse punch marks or just blank. The series five has minute as well as bold punch mark. The series six and seven reverse have bold punch marks.”

https://www.forumancientcoins.com/india/earliest/punchmrk.html

Triratna? on Taxila coin 185-168 BCE detail http://www.cngcoins.com

https://commons.wikimedia.org/wiki/File:Triratna_on_Taxila_coin_185-168_BCE_detail.jpg#/media/File:Triratna_on_Taxila_coin_185-168_BCE_detail.jpg

This is an Indus Script hypertext. ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (Rigveda) khambhaṛā 'fish-fin' Rebus: kammaṭi a coiner (Ka.); kampaṭṭam coinage, coin, mint (Ta.) kammaṭa = mint, gold furnace (Te.)  kamaṭa = portable furnace for melting precious metals (Telugu) PLUS gōṭā  m A roundish stone or pebble. 2 A marble (of stone, lac, wood &c.) 2 A marble. 3 A large lifting stone Rebus: khoTa 'ingot' PLUS dula 'two' rebus: dul 'metal casting' PLUS dala 'petal' Rebus: ḍhāḷako = a large ingot (G.) ḍhāḷakī = a metal heated and poured into a mould; a solid piece of metal; an ingot (G.) 

When śrivatsa (child of Lakshmi, wealth) hypertext is ligatured to a mountain-range, the reading is a semantic determinative: dhanga 'mountain range' Rebus: dhangar 'blacksmith' at work in an ancient mint, as in Takshasila. Such a hypertext occurs together with another hieroglyph: sattva 'svastika' rebus: jasta 'zinc' -- an important mineral additive to copper, to create alloys of brass -- implements, pots and pans, for which Bhāratam of ancient times was world-renowned.

Taxila (local coinage). Circa 185-168 BC. A Karshapana (24mm, 9.42 g, 4h). Plant and hill with hollow cross and standard Rev Srivatsa and hill above Nandipada and SwastikaHoard of mostly Maurya Empire coins. “Coins provide not only evidence of art and economy, but also a wisdom for understanding the history and politics of a nation. As a means of communication, they speak to the political and religious ideologies that underpinned a ruler's or state's claim to power. Coinage of India, issued by Imperial dynasties and Middle kingdoms began anywhere between 6th century BCE to 1st millennium BCE, and consisted mainly of copper and silver coins in its initial stage.^[1] Scholars remain divided over the origins of Indian coinage. Cowry shells was first used in India as commodity money.^[3] In recent discoveries punched mark 'Mudras' (Coins) of stone have been found in lost city of Dwaraka, which is said to be existed at least 5,000 years ago.” https://en.wikipedia.org/wiki/Coinage_of_India

Taxila coin with wheel and Buddhist symbols. Wheel/pacaladamma type. Wheel; above, crescent above triple-arched hill / Swastika flanked by nandipadas; Kharosthi legend below. 185-168 BCE

Silver coin of a "King Vrishni" of the Audumbaras.Alexander Cunningham's Coins of Ancient India: From the Earliest Times Down to the Seventh Century (1891) p.70 

A Vrishni silver coin, cropped from File:Raja_vrishni_coins.PNG

For a decipherment of hypertexts on this Vrishni coin, in Indus Script tradition, see:

Vrishni Janapada coin with hieroglyphs of iron mint and cakra. Harappa Script hieroglyphs on coins from Ancient Bharata mints. Unraveling pāradān 'mercury traders'& śrivatsa metaphor on coins and Bharhut/Sanchi sculptural friezes.

Mirror: http://tinyurl.com/z57vd89

Sri Krishna is a historical reality like the Vrishni janapada coins. QED Harappa Script & Language.

Mirror: http://tinyurl.com/hk887gf

Read on...
https://www.academia.edu/30988743/Monetisation_of_Hindu_R%C4%81%E1%B9%A3%E1%B9%ADram_from_Vedic_times

Mirror: http://tinyurl.com/zztyzkf

S. Kalyanaraman
Sarasvati Research Center
January 19, 2017

Tvaṣṭā, Tvaṣṭṛ ancestor of Meluhha artificers = Tuisco, Tuisto, ancestor of Germanic people. Emerges from Viśvakarma (Purusha suktam)

January 19, 2017, 7:10 pm

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Tvaṣṭā, Tvaṣṭṛ, ancestor of Meluhha artificers = Tuisco, Tuisto, ancestor of Germanic people. Emerges from Viśvakarma (Puruṣa sūktam)

This concordance may explain the presence of Proto-Indo-European words in Meluhha speech. A Meluhha speaker is signified on an Akkadian cylinder seal of Shu-ilishu, interpreter.

Akkadian. Cylinder seal Impression. Inscription records that it belongs to ‘S’u-ilis’u, Meluhha interpreter’, i.e., translator of the Meluhhan language (EME.BAL.ME.LUH.HA.KI) The Meluhhan being introduced carries an goat on his arm. Musee du Louvre. Ao 22 310, Collection De Clercq 3^rd millennium BCE. The Meluhhan is accompanied by a lady carrying a kamaṇḍalu.

tvakṣ त्वक्ष् 1 P. (त्वक्षति, त्वष्ट) 1 To pare, hew, peel -2 To make thin. -3 To cover. tvakṣas त्वक्षस् a. Strength, might, power; उदावता त्वक्षसा पन्यसा च Rv.6.18.9. tvaṣṭa त्वष्ट p. p. Made thin, pared, peeled &c.त्वष्टिः tvaṣṭiḥ त्वष्टिः f. Carpentry. -m. N. of a mixed tribe (?).त्वाष्ट्र tvāṣṭra त्वाष्ट्र a. [त्वष्टा देवता अस्य अण्] Belonging to Tvaṣṭṛi; U.6.3. (v. l.). -ष्ट्री 1 The asterism चित्रा. -2 A small car. -ष्ट्रम् The creative power. त्वष्टृ [p= 464,1] m. a carpenter , maker of carriages (= त्/अष्टृ) AV. xii , 3 , 33; 

" creator of living beings " , the heavenly builder , N. of a god (called सु-क्/ऋत् , -पाण्/इ , -ग्/अभस्ति , -ज्/अनिमन् , स्व्-/अपस् , अप्/असाम् अप्/अस्तम , विश्व्/अ-रूप &c RV. ; maker of divine implements , esp. of इन्द्र's thunderbolt and teacher of the ऋभुs i , iv-vi , x Hariv. 12146 f. R. ii , 91 , 12 ; former of the bodies of men and animals , hence called " firstborn " and invoked for the sake of offspring , esp. in the आप्री hymns RV. AV. &c MBh. iv , 1178 Hariv. 587 ff. Ragh. vi , 32 ; associated with the similar deities धातृ , सवितृ , प्रजा-पति , पूषन् , and surrounded by divine females [ग्न्/आस् , जन्/अयस् , देव्/आनाम् प्/अत्नीस् ; cf. त्व्/अष्टा-व्/अरूत्री] recipients of his generative energy RV. S3Br. i Ka1tyS3r. iii ; supposed author of RV. x , 184 with the epithet गर्भ-पति RAnukr. ; father of सरण्यू [सु-रेणु Hariv. ; स्व-रेणु L. ] whose double twin-children by विवस्वत् [or वायु ? RV. viii , 26 , 21 f.] are यमयमी and the अश्विन्s x , 17 , 1 f. Nir. xii , 10 Br2ih. Hariv. 545 ff. VP. ; also father of त्रि-शिरस् or विश्वरूप ib. ; overpowered by इन्द्र who recovers the सोम [ RV. iii f. ] concealed by him because इन्द्र had killed his son विश्व-रूप TS. ii S3Br. i , v , xii ; regent of the नक्षत्रचित्रा TBr. S3a1n3khGr2. S3a1ntik. VarBr2S. iic , 4 ; of the 5th cycle of Jupiter viii , 23 ; of an eclipse iii , 6 ; त्वष्टुर् आतिथ्य N. of a सामन् A1rshBr. ); a form of the sun MBh. iii , 46 Hariv. 13143 BhP. iii , 6 , 15 त्वक्ष् [p= 463,2](= √ तक्ष् and related to 2. त्व्/अच्) cl.1. °क्षति , to create , produce Nir. viii , 13  ;  to pare Dha1tup.  ; to skin ib.  ; to cover ib.  ; ([cf. प्र-त्वक्षाण्/अ ; Zd. thwakhsh , Ï„Ï κ , Ï„Ï χ.])

About Germanic tribes, Tacitus (56-120 CE), senator and historian of Roman Empire, wrote in Germania (in De origine et situ Germanorum): 

The Germans themselves I should regard as aboriginal, and not mixed at all with other races through immigration or intercourse. For, in former times, it was not by land but on shipboard that those who sought to emigrate would arrive; and the boundless and, so to speak, hostile ocean beyond us, is seldom entered by a sail from our world. And, beside the perils of rough and unknown seas, who would leave Asia, or Africa, or Italy for Germany, with its wild country, its inclement skies, its sullen manners and aspect, unless indeed it were his home?In their ancient songs, their only way of remembering or recording the past, they celebrate an earth-born god, Tuisco, and his son Mannus, as the origin of their race, as their founders. To Mannus they assign three sons, from whose names, they say, the coast tribes are called Ingævones; those of the interior, Herminones; all the rest, Istævones. (Complete Works of Tacitus. Tacitus. Alfred John Church. William Jackson Brodribb. Lisa Cerrato. edited for Perseus. New York. : Random House, Inc. Random House, Inc. reprinted 1942, p.2). http://www.perseus.tufts.edu/hopper/text 

"In ancient days, their only type of historical tradition, they celebrate Tuisto, a god brought forth from the earth. They attribute to him a son, Mannus, the source and founder of their people, and to Mannus three sons, from whose names those nearest the Ocean are called Ingvaeones, those in the middle Herminones, and the rest Istvaeones. Some people, inasmuch as antiquity gives free rein to speculation, maintain that there were more sons born from the god and hence more tribal designations—Marsi, Gambrivii, Suebi, and Vandilii—and that those names are genuine and ancient." (Germania, chapter 2;Tales of the Barbarians: Ethnography and Empire in the Roman West, p. 40, Greg Woolf, John Wiley & Sons; loc. cit. https://en.wikipedia.org/wiki/Mannus).

Tuesday (n.) third day of the week, Old English tiwesdæg, from Tiwes, genitive of Tiw "Tiu," from Proto-Germanic *Tiwaz "god of the sky," the original supreme deity of ancient Germanic mythology, differentiated specifically as Tiu, ancient Germanic god of war, from PIE *deiwos "god," from root *dyeu- "to shine" (see diurnal). Compare Old Frisian tiesdei, Old Norse tysdagr, Swedish tisdag, Old High German ziestag. http://etymonline.com/index.php

It is significant that, according to Tacitus, the Germanic peoples celebrate the earth-born god, Tuisco (variant Tuisto), a name derived from Rigveda, Tvaṣṭā, Tvaṣṭṛ, the divine artificer, born of  Viśvakarma, the divine architect, artisan.

Tuisco e Moni (divinità germaniche) From Manusk, 1774 book.

Tuisco from Promptuarii Iconum Insigniorum cf. Proto-Indo-European Society of ca. 2000 BCE (Simek, Rudolf (2007) translated by Angela Hall. Dictionary of Northern Mythology. D.S. Brewer)

Tuiscon (Tuisto) as depicted in a German broadside by Nikolaus Stör c. 1543, with a caption by Burkard Waldis. 

Tuisto. First German. Ancestor of Germanic People. God. Tuisco Tuesday After Figure 1 shows a seventeenth-century imagining of the Germanic god Tuisco. Many in the seventeenth century believed that the Germans and their language (Deutsch, then often spelled Teutsch) were named after this supposed Germanic god. Tower of Babel in the background.  https://blogs.nottingham.ac.uk/clas/2013/08/16/germania-remembered/   Germania Remembered 1500–2009. Commemorating and Inventing a Germanic Past, co-edited byDr Nicola McLelland (German) and Dr Christina Lee (English)Narrating the history of events in an extensive area of Eurasia ca. 3rd millennium BCE is a challenge. Many words undergo phonetic changes, e.g. Tvastr, Taksa as Tyr, Teshub, Tuisco, Tuisto. The narratives related to such persons however is related to their contributions in metallurgy and making of armour of the Bronze Age. It is possible to reasonably reconstruct the narrative out of the Tower of Babel thanks to decipherment of Indus Script Corpora as catalogus catalogorum of metalwork.Mirror: http://tinyurl.com/q2h4k7t "The Sanskrit Manu (both the name and the common noun for "man"), has given, in particular, the Germanic Mannus (-nn- from *-nw- regularly), mythical ancestor of the Germans." (Georges Dumézil, 1939, Mitra-Varuna, An Essay on Two Indo-European Representations of Sovereignty, New York, Zone books, p. 87; 1988 edition. Translated by Derek Coltman).

https://archive.org/details/Mitra-varunaAnEssayOnTwoIndo-europeanRepresentationsOfSovereignty

Visvakarman. 81

1. HE who sate down as Hotarpriest-, the Rsi, our Father, offering up all things existing,
He, seeking through his wish a great possession, came among men on earth as archetypal.
2 What was the place whereon he took his station? What was it that supported him? How was it?
Whence Visvakarman, seeing all, producing the earth, with mighty power disclosed the heavens.
3 He who hath eyes on all sides round about him, a mouth on all sides, arms and feet on all sides,
He, the Sole God, producing earth and heaven, weldeth them, with his arms as wings, together.
4 What was the tree, what wood in sooth produced it, from which they fashioned out the earth and
heaven?
Ye thoughtful men inquire within your spirit whereon he stood when he established all things.
5 Nine highest, lowest, sacrificial natures, and these thy midmost- here, O Visvakarman,
Teach thou thy friends at sacrifice, O Blessed, and come thyself, exalted, to our worship.
6 Bring thou thyself, exalted with oblation, O Visvakarman, Earth and Heaven to worship.
Let other men around us live in folly here let us have a rich and liberal patron.
7 Let us invoke today-, to aid our labour, the Lord of Speech, the thoughtswift- Visvakarman.
May he hear kindly all our invocations who gives all bliss for aid, whose works are righteous.

 Visvakarman. 82

1. THE Father of the eye, the Wise in spirit, created both these worlds submerged in fatness.
Then when the eastern ends were firmly fastened, the heavens and the earth were far extended.
2 Mighty in mind and power is Visvakarman, Maker, Disposer, and most lofty Presence.
Their offerings joy in rich juice where they value One, only One, beyond the Seven Rsis.
3 Father who made us, he who, as Disposer, knoweth all races and all things existing,
Even he alone, the Deities' narnegiverhim-, other beings seek for information.
4 To him in sacrifice they offered treasures, Rsis of old, in numerous troops, as singers,
Who, in the distant, near, and lower region, made ready all these things that have existence.
5 That which is earlier than this earth and heaven, before the Asuras and Gods had being,
What was the germ primeval which the waters received where all the Gods were seen together?
6 The waters, they received that germ primeval wherein the Gods were gathefed all together.
It rested set upon the Unborns' navel, that One wherein abide all things existing.
7 Ye will not find him who produced these creatures: another thing hath risen up among you.
Enwrapt in misty cloud, with lips that stammer, hymnchanters- wander and are discontented.

rvs.10.81

Whence Visvakarman, seeing all, producing the earth, with mighty power disclosed the heavens.

rvs.10.81

5 Nine highest, lowest, sacrificial natures, and these thy midmost- here, O Visvakarman,

rvs.10.81

6 Bring thou thyself, exalted with oblation, O Visvakarman, Earth and Heaven to worship.

rvs.10.81

7 Let us invoke today-, to aid our labour, the Lord of Speech, the thoughtswift- Visvakarman.

rvs.10.82

HYMN LXXXII. Visvakarman. 82

rvs.10.82

2 Mighty in mind and power is Visvakarman, Maker, Disposer, and most lofty Presence.

Tvastar

rvs.1.1310 Tvastar I call, the earliest born, the wearer of all forms at will:

rvs.1.22And Tvastar, to the Soma draught. 

rvs.1.322 He slew the Dragon lying on the mountain: his heavenly bolt of thunder Tvastar fashioned.rvs.1.52Tvastar gave yet more force to thine appropriate strength, and forged thy thunderbolt of

rvs.1.616 Even for him hath Tvastar forged the thunder, most deftly wrought, celestial, for the battle,rvs.1.80even Tvastar trembled at thy wrath and quaked with fear because of thee, lauding thine own

rvs.1.859 When Tvastar deft of hand had turned the thunderbolt, golden, with thousand edges, fashionedrvs.1.14210 May Tvastar send us genial dew abundant, wondrous, rich in gifts,

rvs.1.142For increase and for growth of wealth, Tvastar our kinsman and our Friend.rvs.1.161Then Tvastar, when he viewed the four wrought chalices, concealed himself among the Consorts of

rvs.1.1615 As Tvastar thus had spoken, Let us slay these men who have reviled the chalice, drinkingcup- ofrvs.1.162While Tvastar sends him forward with the Charger, acceptable for sacrifice, to glory.

rvs.1.1866 Moreover Tvastar also shall approach us, oneminded- with the princes at his visit.

rvs.1.1889 Tvastar the Lord hath made all forms and all the cattle of the fieldrvs.2.15 Thou givest strength, as Tvastar, to the worshipper: thou wielding Mitras' power hast kinship

rvs.2.3May Tvastar lengthen our line and kindred, and may they reach the place which Gods inhabit.rvs.2.2317 For Tvastar, he who knows each sacred song, brought thee to life, preeminent over all the

rvs.2.314 Or may this Tvastar, God who rules the world with power, oneminded- with the Goddesses speedrvs.2.36And, Tvastar, wellcontent- be joyful in the juice with Gods and Goddesses in gladsome company.

rvs.3.49 Well pleased with us do thou O God, O Tvastar, give ready issue to our procreant vigour,rvs.3.74 Strengthgiving- streams bear hither him eternal, fain to support the mighty work. of Tvastar.

rvs.3.48even from his birthtime- Indra conquered Tvastar, bore off the Soma and in beakers drank it.rvs.3.5412 Deft worker, skifulhanded-, helpful, holy, may Tvastar, God, give us these things to aid us,

rvs.3.5519 Tvastar the God, the omniform. Creator, begets and feeds mankind in various manner.

rvs.4.33Four beakers let us make, thus spoke the youngest. Tvastar approved this rede of yours, O Rbhus.rvs.4.33And Tvastar, when he looked on the four beakers resplendent as the day, was moved with envy.

rvs.4.42These the two worldhalves- have I, even as Tvastar knowing all beings, joined and held together.rvs.5.59 Rich in all plenty, Tvastar, come auspicious of thine own accord

rvs.5.314. Anus have wrought a chariot for thy Courser, and Tvastar, Muchinvoked-! thy bolt that glitters.

rvs.5.418 You I extol, the nourishers of heroes bringing you gifts, Vastospati and Tvastar-

rvs.5.46And may the Rbhus and the Asvins, Tvastar and Vibhvan remember us so that we may have wealth.rvs.6.1710 Yea, Strong One! Tvastar turned for thee, the Mighty, the bolt with thousand spikes and hundred

rvs.6.4719 Here Tvastar, yoking to the car the Bay Steeds, hath extended sway.

rvs.6.499 May Herald Agni, fulgent, bring for worship Tvastar adored, in homes and swift to listen,rvs.6.50And, with the Gods and Dames accordant, Tvastar; Dyaus with the Gods and Prthivi with oceans.

rvs.6.5211 May Indra, with the Marut host, with Tvastar, Mitra, Aryaman,

rvs.7.29 Well pleased with us do thou, O God, O Tvastar, give ready issue to our procreant vigour,

rvs.7.3420 What time our wives draw near to us, may he, lefthanded- Tvastar, give us hero sons.

rvs.7.3421 May Tvastar find our hymn acceptable, and may Aramati, seeking wealth, be ours.

rvs.7.34May he, with the Varutris, be our refuge, may bountiful Tvastar give us store of riches.

rvs.7.35Kind, with the Rudras, be the Healer Rudra, and, with the Dames, may Tvastar kindly listen.

rvs.8.918 That through this famed Ones' power, he may stand by us even as Tvastar comes

rvs.9.59 1 summon Tvastar hither, our protector, champion, earliestborn-,

rvs.9.81The Maruts, Asvins, Vayu, and Brhaspati, Savitar, Tvastar, tractable Sarasvati.

rvs.10.27 Thou whom the Heaven and Earth, thou whom the Waters, and Tvastar, maker of fair things, created,

rvs.10.8Then Trita slew the foe sevenrayed-, threeheaded-, and freed the cattle of the Son of Tvastar.rvs.10.8He smote his three heads from his body, seizing the cattle of the oniniform Son of Tvastar.

rvs.10.105 Even in the womb God Tvastar, Vivifier, shaping all forms, Creator, made us consorts.

rvs.10.18May Tvastar, maker of fair things, be gracious and lengthen out the days of your existence.rvs.10.469 That Agni, him whom Heaven and Earth engendered, the Waters. Tvastar, and with might, the Bhrgus,

rvs.10.483 For me hath Tvastar forged the iron thunderbolt: in me the Gods have centred intellectual power.

rvs.10.539 Tvastar, most deft of workmen, knew each magic art, bringing most blessed bowls that hold thervs.10.6410 And let Brhaddiva, the Mother, hear our call, and Tvastar, Father, with the Goddesses and Dames.

rvs.10.6510 Tvastar and Vayu, those who count as Rbhus, both celestial Hotarpriests-, and Dawn for

rvs.10.66May the God Rudra with the Rudras favour us, and Tvastar with the Dames further us to success.rvs.10.709 Since thou, God Tvastar, hast made beauty perfect, since hou hast been the Angirases' Companion,

rvs.10.92God Tvastar Wealthbestower-, the Rbhuksanas, Rodasi, Maruts, Visnu, claim and merit praise.rvs.10.1109 Hotar more skilled in sacrifice, bring hither with speed today- God Tvastar, thou who knowest.

rvs.10.1252 I cherish and sustain highswelling- Soma, and Tvastar I support, Pusan, and Bhaga.

rvs.10.1841. MAY Visnu form and mould the womb, may Tvastar duly shape the forms,

Griffith translation: Visvakarman. 82

1. THE Father of the eye, the Wise in spirit, created both these worlds submerged in fatness.
Then when the eastern ends were firmly fastened, the heavens and the earth were far extended.
2 Mighty in mind and power is Visvakarman, Maker, Disposer, and most lofty Presence.
Their offerings joy in rich juice where they value One, only One, beyond the Seven Rsis.
3 Father who made us, he who, as Disposer, knoweth all races and all things existing,
Even he alone, the Deities' narnegiverhim-, other beings seek for information.
4 To him in sacrifice they offered treasures, Rsis of old, in numerous troops, as singers,
Who, in the distant, near, and lower region, made ready all these things that have existence.
5 That which is earlier than this earth and heaven, before the Asuras and Gods had being,
What was the germ primeval which the waters received where all the Gods were seen together?
6 The waters, they received that germ primeval wherein the Gods were gathefed all together.
It rested set upon the Unborns' navel, that One wherein abide all things existing.
7 Ye will not find him who produced these creatures: another thing hath risen up among you.
Enwrapt in misty cloud, with lips that stammer, hymnchanters- wander and are discontented.

Tvaṣṭā, is the heavenly builder, the maker of divine implements, especially Indra's Vajra and the guardian of Soma. 

Tvaṣṭṛ is mentioned 65 times in the Ṛgveda

Macdonell, Arthur Anthony (1995). "Abstract Gods". Vedic mythology. Vedas. Motilal Banarsidass Publ. pp. 116–118.

Map showing the approximate locations of the major Germanic tribes in and around the geographical region of Germania as mentioned in Tacitus' work, the Germania. Tuisto (Tuisco) is the ancestor of the Germanic People according to Tacitus (98 CE).

Tuisco from Promptuarii Iconum Insigniorum

Celestial Creator in Art Thought and Literature

By Choodamani Nandagopal

“Visvakarma, the Lord of the arts, master of a thousand handicrafts,

carpenter of the gods and builder of their palaces divine, fashioner

of every jewel, first of craftsmen, by whose art men live, and whom,

a great and deathless god, they continually worship.”

– Mahabharata

Rig Veda, tenth Mandalasuktas 81 and 82[i] RV carries two suktas in the name of Vishvakarma so also of Indra, Agni and Maruts. The citation goes as Rishi Vishvakarma Bhauvana, the Creator Vishvakarma, the maker of all that exist in the world manifested, who executes the process of creation on the earth and heaven as a Designer. Vishvakarma in sukta 82 is addressed as the father of vision, wise in spirit, originator of the two worlds, rich in light, having the comprehensive mind. He is the Disposer, Ordained and the highest Seer. He knows all the worlds and domains and He alone assigns the names to the Gods.

[i]R.L.Kashyap,Rig Veda Samhita Mandala 10, Sri Aurobindo Kapali Shastry Institute of Vedic Culture,

2012, p 254 to 259

Portrayal of Vishvakarma in Vedas

Lord Sri Vishvakarma is the origin of all sculptures, the creator of the varied architecture of this universe and the source of all forms, names and actions. He existed even before creation and is the cause of not only the cycle of creation, sustenance and destruction but even the condemnation and grace later on.Hekeeps Mother Gayatriin his heart and has provided refuge at His feet for Saraswati, the Goddess of Knowledge. Preoccupied with the dharma of their duties, Vishnu, Shiva, Brahma and other Gods rely on Him for their powers and are His instruments.

He is beyond description (nirguna) and formless (niraakaara). He is as high as the Meru Mountain and is seated on an effulgent seat. He is adorned with bracelet, armlet, gem-studded garlands, a crown decked with divine gems, earrings and yellow clothing. He shines like lightning and dazzles all the eyes that try to see Him. He is also known as Prajapati and Hiranyagarbha. The clouds are his vehicle.

Through a yajna he created the universe and is the first yajnakartru.He is like the divine kalpavriksha and fulfils the desires of devotees who surrender unto Him.He is everlasting and is the ultimate truth.He is called the Lord of speech by Vedarshis. He is the ocean of origin for all the vedaagamas. He is said to be equally versatile in jnana and karma yogas and can be considered to be the tattvic origin of all divine forms.He is the priest who makes offerings to the sacrificial fire, the father who created everything and the one who protects and nurtures everything. He is the cause for all the worlds to be glowing with prosperity and the one in whom all the worlds converge just the way all the spokes of a chariot wheel converge at the centre. The closing of His eyelids signify the end of the world and His auspicious glance is the cause of creation.

The SvayambhuVishvakarma is honoured not only for creation of the universe but also for having initiated sacrifice and then given the example by sacrificing himself.  In later times when he assumes the form of Tvastra Brahma, and in this new position of hierarchy his role is relegated to an architect of the gods. He built the heavens and palaces to gods, such as Indra’s Vyjayanta, Kubera’s and then Ravana’s  Lanka, Pandavas palace at Indraprastha. As Tvashtri, he created many of the chariots, including that of Pushpaka of Kubera. He takes pride in preparing suitable and appropriate weapons to gods that included the thunderbolt of Indra, the lance of Kartikeya, the trident of Siva and the discus of Vishnu. It is believed that when the part of Surya’s substance fell blazing, Vishvakarma put on the lathe and created the strongest weapon synonyms to the power of these gods. Varahamihira, in Brhat Samhita, while introducing a chapter on architecture mentions about the thee architects namely, Visvakarma, Maya and Kama, who have given the architectural vision of dwelling places for gods, kings, Brahmanas, Kshatriyas and Shudras. The temple is built in the likeness of universe and is reduced image. The architect of this world image, the temple, is looked upon as descended from, and in his sphere alike to,

Further, Stella Kramrisch adds, that ‘with regard to the making of universe, Visvakarma is the working, Brahma the thinking aspect of the Supreme Principle’. Varahamihira in the chapter on the Glory of Indra’s Banner, describes the jewels offered by the Gods to decorate the Indra Dhvaja. Amongst all the gods, the first to offer an ornament red like the Asoka flowers and of quadrangular form was  Visvakarma, the celestial architect and followed by Siva, Indra, Yama, Varuna, Vayu, Skanda, Agni, Surya, Tvasta, Visve-Devas, Guru, Shukra and other sages. These ornaments are taken as the celestials are presided before the Indra-Dhvaja.  This establishes the supreme place of Visvakarma in the order and cadre of the deities worshipped in any of the auspicious occasions or temple festivals.

Veronica Ions, Indian Mythology,Newnes Books, 1983  P 83

M. Ramakrishna Bhat, Varahamihira’s  Brhat SamhitaChapter LIII – p460 – 470

Stella Kramrisch, The Hindu Temple VolI, Motilal Banarsidass Publ., 1996, p 11

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There are quite a number of historical inscriptions in the temples, where the mentioning of the historical architect in comparison with the celestial architect Visvakarma. One such inscription found on the mantapa of the Purana Mahadeo Temple, Sikar Rajputana states, “The architect (Sutradhara) of this temple of Siva (Sankarabhavana) was Candasiva, the famed son of Virabhadra, omniscient like Visvakarman in the science of architecture” The Visvakarma tradition in temple building is of greater significance and many of the texts have been compiled and working manuals were created from time to time by the master artisans on the basis of the science and art of architecture and iconography of the Visvakarma lineage. The icon of Visvakarma Panchami Brahma has the five faces representing Sadyojaata, Vaamadeva, Aghora, Tatpurusha, Eeshaana aspects and ten hands holding on right side trishula, chakra, bana, sarpa and akshamala, while on left side holding dhamaru, sankha, dhanus, vina and kumuda pushpa, signifying the attributes of the trimurti namely, Brahma, Vishnu and Mahesha.

The Dhyanashlokas to be meditated on the different forms of Vishvakarma with reference to the Kashyapa Shilpa text:

श्रीवाण्याश्रित पादपद्म युगळम् विद्युत्प्रभा भासुरम्

गायत्रीयुतमव्ययम् दशभुजम् मेर्वग्र पीठोज्ज्वलम्

देवर्षिस्तुत पञ्चवक्त्रमभवम् मन्दस्मितास्यम् शिवम्

वन्दे शिल्पसहस्र मूलपुरुषम् श्री विश्वकर्म प्रभुम् ||1||

केयूरैः कटकैर्विभूषितकरम् हारावळी सम्युतम्

दीव्यद्रत्न किरीटकुण्डलधरम् पीताम्बरालङ्कृतम्

सृष्ट्यादि त्रय हेतुमूलवपुषम् मेघाधिरूढोज्ज्वलम्

सर्वाभीष्ट वर प्रदायकमहम् वन्दे तमीशम् सदा ||2||

येन च होत्रा पित्रा भर्त्रा विलसन्ति सकल भुवनानि

यन्नाभा वरपटलम् तम् वन्दे विश्वकर्माणम् ||4||

यस्य निमेषः प्रळयो जगतामुदयश्च यच्छुभोन्मेषः

यद्रूपम् जगदखिलम् तम् वन्दे विश्वकर्माणम् ||5||

हरिहर हिरण्यगर्भ प्रमुखादेवा स्वकर्म परतन्त्राः

अङ्गानि यस्य महसस्तम् वन्दे विश्वकर्माणम् ||6||

1. Lord Sri Vishvakarma, who is the origin of all sculptures, the creator of the varied architecture of this universe, the source of all forms, names and actions, has provided refuge at His feet for Saraswati, the Goddess of Knowledge and is called the Lord of speech by Vedarshis. He is the ocean of origin for all the vedaagamas, shines like lightning and is dazzling all the eyes that try to see Him. He, who is nurturing all creatures by keeping Mother Gayatri, protective armour of the whole of creation, in his heart, who is as high as the Meru Mountain, is seated on an effulgent seat and fulfils the desires of devotees who surrender unto Him, like the divine kalpavriksh

2. I salute the Lord of the world, Sri Vishvakarma, who is the cause of not only the cycle of creation, sustenance and destruction but even the condemnation and grace later on, who is adorned with bracelet, armlet, stone-studded garlands, a crown decked with divine gems, earrings, yellow cloth and having the clouds as vehicle and who fulfils the wishes of His devotees.

4. I bow to Lord Vishvakarma who is the priest who makes offerings to the sacrificial fire, the father who created everything, the one who protects and nurtures everything, the cause for all the worlds to be glowing with prosperity and the one in whom all the worlds converge just the way all the spokes of a chariot wheel converge at the centre.

5. I prostrate to Lord Vishvakarma, the closing of whose eyelids signify the end of the world and whose auspicious glance is the cause of creation.

6. I bow to Lord Vishvakarma in whom, preoccupied with the dharma of their duties, Vishnu, Shiva, Brahma and other Gods rely on for their powers and whose instruments they are.

Pancha Brahmas

Vishvakarma has the form of Shuddha (pure) Brahma and is effulgent with five faces. These five faces are called Sadyojaata, Vaamadeva, Aghora, Tatpurusha, Eeshaana. The five Vedas originate from these five faces. The five Brahmas namely Saanaga, Sanaatana, Ahabhoovana, Pratna and Suparna were born from these five faces.

श्री पञ्चास्य विराजितम् तदुदय तत्पञ्च वेद प्रभुम्

पञ्चब्रह्म निदानमाद्यमलम् तद्विश्वकर्मात्मकम्

शुद्ध ब्रह्म समप्रपञ्चक जनिस्थित्यन्त हेतुम् विभुम्

स्वान्ते नित्यमुपास्महेति सकलाभिष्टार्थ संसिद्धये ||3||

1. I constantly prostrate to the Shuddha (pure) Brahma, the form of Vishvakarma, who is effulgent with five faces, who is the reason for the five Vedas originating from these five faces, who effected the birth of the five Brahmas namely Saanaga, Sanaatana, Ahabhoovana, Pratna, Suparna, who existed even before creation and is the reason for creation, sustenance, destruction and the condemnation and grace later on, is everlasting and is the ultimate truth, for the fulfilment of all my desires.

Manu Brahma- Lord of iron sculpture Lord of Rock Sculpture emerged from the Sadyojata face of Vishvakarma

The first among the pancha brahmas was born out of the face Sadyojaata and is called Manu Brahma. He has the colour of a pure Sphatika flower (white). He is companion to Adishakti and is the epitome of peace. He is the lord of the Rigveda and is the founder of Rig shaakha. He is also known as Saanaga and Rudra and is the lord of the sacrificial altar having three corners. He is the founder of iron sculpture. Dark clouds are his vehicle. He is the lord of the eastern direction.

.

सद्योजात मुखाज्जातम् शुद्ध स्फटिक सन्निभम्

आदिशक्तियुतम् शान्तम् ऋग्वेदस्याधिनायकम्

त्रिकोणकुण्ड होतारम् कालमेघोपरिस्थितम्

लोहकृन्मूल पुरुषम् मनुम् ध्यात्वाऽर्चयाम्यहम् ||10||

Lord Vishvakarma has five faces called Sadyojaata, Vaamadeva, Aghora, Tatpurusha, Eeshaana. The one who was born out of the face Sadyojaata was the first among the pancha brahmas and is called Manu Brahma. He has the colour of a pure Sphatika flower (white), is companion to Adishakti and is the epitome of peace. He is the lord of the Rigveda and is the founder of Rig shaakha. He is also known as Saanaga and Rudra and is the lord of the sacrificial altar having three corners. He is the founder of iron sculpture, the first of the five brahmas and has dark clouds as his vehicle. He is the lord of the East. I meditate upon and worship Him.

Maya Brahma- Lord of sculpture in wood and boat-making

The second among the five brahmas, Maya Brahma, was born out of the face Vaamadeva. He is blue in colour. He is one with Paraashakti and is protecting and nurturing all the worlds. He has given rise to Yajurveda and is its founder. He is the lord of sacrifices in the four-cornered sacrificial altar. He is also called Sanaatana and Vishnu. He is the founder of Daarushilpa (sculpture in wood) and Naukaashilpa (Dheemaan). He is the lord of the southern direction.

वामदेव मुखोद्भूतः मेघवर्णो महाद्युतिः

पराशक्तियुतो देवो यजुर्वेदाधिनायकः

धीमान् चतुष्कोणकुण्ड होता नीलाभ्रवाहनः

दारुकृन्मूल पुरुषः पातुमाम् सर्वदा मयः ||11||

The second among the five brahmas, Maya Brahma, born out of the face Vaamadeva is blue in colour, one with Paraashakti and is nurturing all the worlds. He has given us the Yajurveda and is its founder. He is the lord of sacrifices in the four-cornered sacrificial altar. He is also called Sanaatana and Vishnu. He is the founder of Daarushilpa (sculpture in wood) and Naukaashilpa (Dheemaan) and is protecting all the worlds. He is the lord of the southern direction. May He protect us always

Tvashtru Brahma- Lord of Brass and Bronze Sculpture

The third among the five brahmas is Tvashtru Brahma. He was born out of the Aghora face of Lord Vishvakarma. He is blood-red in colour and is the lord of Saama Veda. He is the lord of the circular sacrificial altar. He is the consociate of Icchaashakti. He is also called Ahabhoona and Brahma. He is the lord of the western direction. He has given birth to Saamaveda and is its founder. He is the founder of Kaamsya (brass) and Taamra (bronze) forms of sculpture.

अघोर मुख सञ्जातम् महामाणिक्य सन्निभम्

इच्छाशक्तियुतम् वृत्तकुण्ड होतारमव्ययम्

सामवेदाधिपम् रक्त मेघवाहन सम्स्थितम्

ताम्रकृन्मूल पुरुषम् त्वष्टारम् पूजयाम्यहम् ||12||

The third among the five brahmas is Tvashtru Brahma. He was born out of the Aghora face of Lord Vishvakarma. He is blood-red in colour and is the lord of Saama Veda. He is the lord of the circular sacrificial altar and is one with Icchaashakti. He is also called Ahabhoona and Brahma. He is the lord of the western direction. He has given the Saamaveda and is its founder. He is the founder of Kaamsya (brass) and Taamra (bronze) forms of sculpture. I meditate upon and worship Him.

Shilpi Brahma- emerged from the Tatpurusha face of Vishvakarma

Shilpi Brahma was born from the Tatpurusha face of Vishvakarma and is the fourth of the pancha brahmas. He is of the colour of smoke and is also called Pratna and Indra. He is the lord of the sacrificial altar with six corners and is associated with Kriyaashakti. He is the lord of the northern direction. He is the founder of Atharva Veda and rock sculpture.

तत्पुरुष मुखज्जातम् श्याम वर्णम् महौजसम्

षट्कोणकुण्ड होतारम् क्रियाशक्तियुत प्रभुम्

अथर्वाम्नाय नेतारम् श्वेतमेघोपरिस्थितम्

शिलाकृन्मूल पुरुषम् शिल्पिनम् प्रणमाम्यहम् ||13||

Shilpi Brahma was born from the Tatpurusha face of Vishvakarma and is the fourth of the pancha brahmas. He is of the colour of smoke and is also called Pratna and Indra. He is the lord of the sacrificial altar with six corners and is associated with Kriyaashakti. He is the lord of the northern direction. He is the founder of Atharva Veda and rock sculpture. I salute Him.

Vishvajna Brahma emerged from the Eeshana face of Vishvakarma

Vishvajna Brahma is the fifth among the five brahmas and was born from the Eeshaana face of Vishvakarma. He glows with the colour of gold. He is the lord of the upward direction and is also known as Suparna and Soorya. He is seated on a yellow cloud and has brought Pranava Veda. He is the companion of Jnaanashakti and is the lord of the sacrificial altar with eight corners. He is the founder of sculpture in gold (svarna shilpa).

ईशानमुख सञ्जातः तप्तकाञ्चन सन्निभः

ज्ञानशक्तियुतः पीत मेघ पृष्ठो परिस्थितः

प्रणव शृतीशाष्टास्र कुण्ड होता महामतिः

स्वर्णकृन्मूल पुरुषो विश्वज्ञः पातु माम् सदा ||14||

Vishvajna Brahma was born from the Eeshaana face of Vishvakarma, is the fifth among the five brahmas and glows with the colour of gold. He is the lord of the upward direction and is also known as Suparna and Soorya. He is seated on a yellow cloud and has brought Pranava Veda. He is the companion of Jnaanashakti and is the lord of the sacrificial altar with eight corners. May he, the founder of sculpture in gold (svarna shilpa), protect us always.

Conclusion:

Vishvakarma, the Celestial architect is not just a mythical persona but the legendary figure of a living tradition of Indian art and architecture. The traditional craftsmen and artists were come to be designated as the Vishvakarma Brahmins in course of time and they considered themselves as analogy of the divine architect Vishvakarma. The Rigveda, Mandala ten two sets of suktas are chants describing the creative power of Vishvakarma. The ancient text Vishvakarmiyam is believed to be the direct form of science and art of vastushilpa rendered by Vishvakarma. In some of the regions the vishvakarma tradition of iconography and iconometry are followed even today and the traditional sculptors of Karnataka are the true representatives of the cultural heritage of vishvakarma .

I acknowledge the support of Mr. Naresh, master craftsperson, Artisan Centre, Canara Bank Bidadi for the drawings of Vishvakarma and Sanskrit rendering Miss. Madhuvanti, Research Scholar Jain University. Sources for writing this part of text- Jnanananda, G. Kashyapa Shilpa Shastra (Uttarardha). Karnataka Shilpakala Academy. 1998:Bangalore.

http://ancientindianwisdom.com/culture-overview/lord-vishvakarma

Cave 10 Visvakarma cave, Ellora

Two views of Mitanni Storm Divinity, Teshub. Axe (paras'u) in his upraised right hand and a vajra (thunderbolt) in his left hand. The trident is also pictured in Mitanni seals. He wears a short fringed tunic with a wide belt. His horned helmet is reminiscent of the bull figures often associated with him. The photo on the left is from the Hittite capital in Turkey. 

Teshub was the divinity of the sky, weather and storms (Hurrian).

How Tvaṣṭr̥ armourer, forged discus of Viṣṇu, Triśūla of Śiva and other weapons of divinities from solar disc, Sun divinity 

Links with metalwork are clear from the meanings provided in Samskritam which extend from workman to copper to creative power:  tvāṣṭra त्वाष्ट्र a. Belonging or coming from त्वष्टृ; त्वाष्ट्रं यद् दस्रावपिकक्ष्यं वाम् Rv.1.117.22. -ष्ट्रः Vṛitra; येनावृता इमे लोकास्तमसा त्वाष्ट्रमूर्तिना । स वै वृत्र इति प्रोक्तः पापः परमदारुणः ॥ Bhāg.6.9.18;11.12.5. -ष्ट्री 1 The asterism Chitra. -2 A small car. -ष्ट्रम् 1 Creative power; तपःसारमयं त्वाष्ट्रं वृत्रो येन विपाटितः Bhāg.8.11.35. -2 Copper. tvaṣṭṛ त्वष्टृ m. [त्वक्ष्-तृच्] 1 A carpenter, builder, workman, त्वष्ट्रेव विहितं यन्त्रम् Mb.12.33.22. -2 Viśvakarman, the architect of the gods. [Tvaṣtṛi is the Vulcan of the Hindu mythology. He had a son named Triśiras and a daughter called संज्ञा, who was given in marriage to the sun. But she was unable to bear the severe light of her husband, and therefore Tvaṣtṛi mounted the sun upon his lathe, and carefully trimmed off a part of his bright disc; cf. आरोप्य चक्रभ्रमिमुष्णतेजास्त्वष्ट्रेव यत्नो- ल्लिखितो विभाति R.6.32. The part trimmed off is said to have been used by him in forming the discus of Viṣṇu, the Triśūla of Śiva, and some other weapons of the gods.] पर्वतं चापि जग्राह क्रुद्धस्त्वष्टा महाबलः Mb.1.227. 34. -3 Prajāpati (the creator); यां चकार स्वयं त्वष्टा रामस्य महिषीं प्रियाम् Mb.3.274.9. -4 Āditya, a form of the sun; निर्भिन्ने अक्षिणी त्वष्टा लोकपालो$विशद्विभोः Bhāg.3.6.15. आदित्य a. [अदितेरपत्यं ण्य P.IV.1.85.] A son of Aditi; a god, divinity in general. (The number of Ādityas appears to have been originally seven, of whom Varuṇa is the head, and the name Āditya was restricted to them (देवा आदित्या ये सप्त Rv.9.114.3.). In the time of the Brāhmaṇas, however, the number of Ādityas rose to 12, representing the sun in the 12 months of the year; धाता मित्रो$र्यमा रुद्रो वरुणः सूर्य एव च । भगो विवस्वान् पूषा च सविता दशमः स्मृतः ॥ एकादशस्तथा त्वष्टा विष्णुर्द्वादश उच्यते ।); आदित्यानामहं विष्णुः Bg.1.21; Ku. 2.24. (These 12 suns are supposed to shine only at the destruction of the universe; cf. Ve.3.8; दग्धुं विश्वं दहनकिरणैर्नोदिता द्वादशार्काः).(Samskritam. Apte)

"King Shaushtatar (ruled c. 1430) extended the boundaries of Mitanni through the conquest of Alalakh, Nuzi, Assur, and Kizzuwatna. Egypt, under Tuthmosis III (1479-1425 BCE), defeated the Mitanni at Aleppo after a long period of contention over control of the region of Syria. Later Egyptian dynasties entered into pacts and treaties with Mitanni and the daughter of the Mitanni King Tushratta, the princess Taduhepa, was given in marriage to Amenhotep III (1391-1353 BCE) as part of a treaty which balanced power between the two nations.This treaty was put to the test during a power struggle in Washukanni between Tushratta and a relative of the previous king, Shuttarna, known as Artatama II. Egypt backed Tushratta in this conflict while the Hittite king Suppiluliuma I backed Artatama II. Tushratta seemed poised to succeed when Egypt, fearing the growing power of the Hittites, withdrew its support. Suppiluliuma I, tired of diplomacy and now free to do as he pleased without fear of Egyptian reprisal, led his forces on Washukanni and sacked it. Tushratta was assassinated by his son, perhaps in an effort to save the city. Following this conquest, Mitanni was ruled by Hittite kings."http://www.ancient.eu/Mitanni/ The name Tushratta may also be a phonetic variant of Tvaṣṭr̥, Tuisto.                                                  Indo-Aryan superstrate in Mitanni is postulated. 

"In a treaty between the Hittites and the Mitanni (between Suppiluliuma and Shattiwaza, ca. 1380 BC), the deities Mitra, Varuna, Indra, and Nasatya (Ashvins) are invoked.Kikkuli's horse training text (circa 1400 BC) includes technical terms such as aika (Vedic Sanskrit eka, one), tera (tri, three), panza (pañca, five), satta (sapta, seven), na (nava, nine), vartana (vartana, round). The numeral aika "one" is of particular importance because it places the superstrate in the vicinity of Indo-Aryan proper (Vedic Sanskrit eka, with regular contraction of /ai/ to [eː]) as opposed to Indo-Iranian or early Iranian (which has *aiva; compare Vedic eva "only") in general. Another text has babru(-nnu) (babhru, brown), parita(-nnu) (palita, grey), and pinkara(-nnu) (pingala, red). Another text has babru(-nnu) (babhru, brown), parita(-nnu) (palita, grey), and pinkara(-nnu) (pingala, red). Their chief festival was the celebration of the solstice (vishuva) which was common in most cultures in the ancient world. The Mitanni warriors were called marya (Hurrian: maria-nnu), the term for (young) warrior in Sanskrit as well;^[1] note mišta-nnu (= miẓḍha,~ Sanskrit mīḍha) "payment (for catching a fugitive)" (Mayrhofer II 358). Sanskritic interpretations of Mitanni names render Artashumara (artaššumara) as Arta-smara "who thinks of Arta/Ṛta" (Mayrhofer II 780), Biridashva (biridašṷa, biriiašṷa) as Prītāśva "whose horse is dear" (Mayrhofer II 182), Priyamazda (priiamazda) as Priyamedha "whose wisdom is dear" (Mayrhofer II 189, II378), Citrarata as citraratha "whose chariot is shining" (Mayrhofer I 553), Indaruda/Endaruta as Indrota "helped by Indra" (Mayrhofer I 134), Shativaza (šattiṷaza) as Sātivāja "winning the race price" (Mayrhofer II 540, 696), Šubandhu as Subandhu 'having good relatives" (a name in Palestine, Mayrhofer II 209, 735), Tushratta (tṷišeratta, tušratta, etc.) as *tṷaišaratha, Vedic Tveṣaratha "whose chariot is vehement" (Mayrhofer I 686, I 736). https://en.wikipedia.org/wiki/Indo-Aryan_superstrate_in_Mitanni

See: http://bharatkalyan97.blogspot.in/2015/06/tvastr-is-metaphor-for-veneration-of.html Tvaṣṭr̥ is a metaphor for veneration of metalwork artificers, Bhāratam Janam, in Rigveda  

Tvaṣṭṛ is sometimes associated or identified with deities,such as Savitṛ, Prajāpatī, Viśvakarman and Puṣan. He is the father of Saraṇyū, who twice bears twins to Vivasvat (RV 10.17.1), Yama and Yami, also identified as the first humans to be born on Earth. He is also the father of Viśvarūpa or Triśiras who was killed by Indra, in revenge Tvaṣṭṛ created Vrtra a fearsome dragon. Tvaṣṭṛ is a solar deity in the epic of Mahābhārata and the Harivaṃśa. He is mentioned as the son of Kāśyapa and Aditi, and is said to have made the three worlds with pieces of the Sun god Surya.  https://en.wikipedia.org/wiki/Tvastar  

Invocation to Tvaṣṭr̥.

RV 1.113.10 I invoke the chief and multiform Tvas.t.r. (= Vis'vakarma_); may he be solely ours. Sayana explains: Tvas.t.a_ = Vis'vakarma_, artificer of the gods, the fabricator of the original sacrificial vase or ladle. tvas.t.a_ vai pas'u_na_m mithuna_na_m ru_kakr.t---iti s'ruteh (Taittiri_ya.Sam.hita_ 6.1.8.5): Tvas.t.a_ forms in animals in pairs. This remarkable elucidation seems to anticipate the characteristic hieroglyphic multiplex forms -- particularly antithetical, pairs -- of composite animals used repeatedly in Indus Script Corpora. This characteristic pairing seems to be reflected in the explanation for the cognate word Tuisto in Germania -- as derived from tvai 'two':

Tvastar, Tuisto, Ymir. According to Tacitus's Germania (98 CE), Tuisto is the divine ancestor of the Germanic peoples...Tuisto, is commonly connected to the Proto-Germanic root tvai ("two") and its derivative tvis ("twice"; "doubled")...Jacob argues that the Germanic Tuisto (assuming a connection with Tvastr) must originally have been the grandfather of Ymir (cognate to Yama). Incidentally, Indian mythology also places Manu (cognate to Germanic Mannus), the Vedic progenitor of mankind, as a son of Vivaswān, thus making him the brother of Yama/Ymir.(Jacob, Alexander (2005). Ātman: A Reconstruction of the Solar Cosmology of the Indo-Europeans. Georg Olms Verlag., p.232)...According to Rives (1999), the fact that the ancient Germanic peoples claimed descent from an earth-born god was used by Tacitus to support his contention that they were an indigenous population: the Latin word indigena was often used in the same sense as the Greek autochthonos, meaning literally '[born from] the earth itself' (from χθών – chthōn "earth").(Rives, J. B. (1999) (Trans.) Tacitus' Germania. Oxford University Press, pp. 111-112.) https://en.wikipedia.org/wiki/Tuisto Surya with consorts Saranyu (Sanjna) and Chhaya. Saranyu is the daughter of Tvastar

Saranya (Saraṇyū) or Saraniya (also known as Saranya, Sanjna, or Sangya) is the consort of Surya, and the divinity of clouds in Hindu tradition. She marries Vivasvat and is mother of Revanta, the twin Asvins, Manu, the twins Yama and Yami. Saraṇyū is the female form of the adjective saraṇyú, meaning "quick, fleet, nimble", used for rivers and wind in the Rigveda. https://en.wikipedia.org/wiki/Saranyu

RV 10.17.1-2: 

Tvastar prepares the bridal of his Daughter: all the world hears the tidings and assembles.

But Yama's Mother, Spouse of great Vivasvat, vanished as she was carried to her dwelling.

From mortal men they hid the Immortal Lady, made one like her and gave her to Vivasvat.

Saranyu brought to him the Asvin brothers, and then deserted both twinned pairs of children.

10.017.01 Tvas.t.a_ celebrates the marriage of his daughter; therefore, the whole world is assembled; but the mother of Yama, the newly-married wife of the mighty Vivasvat, disappeared. [Deity Saran.yu_: The legend: Saran.yu_, the daughter of Tvas.t.a_, was given in marriage to Vivasvat, and had by him Yama and Yami_. Intimidated by his ardour, she substituted another female, her shadow, Cha_ya_, for herself, and going to Uttarakuru, changed herself to a mare. Vivasvat begot Manu by Cha_ya_, when, finding his error, he set off to look for his wife. Discovering her disguise, he transformed himself to a horse, and had by his wife the two As'vins].
10.017.02 The gods concealing the immortal (Sarn.yu_) for th esake of mortals and having formed her, gave her to Vivasvat. She bore the two As'vins when this had happened and then Saran.yu_ gave birth to two twins. [For the sake of mortals: maryebhyah = manus.yebhyas tadutpattyartham, for men, i.e. that men might be born. Manu was the offspring of Vivasvat and the woman resembling Saran.yu_ and all men are descended from Manu; the two twins: Yama and Yami_, but dva_ mithuna_, may mean two pairs of twins, Yama and Yami_,  the first pair and the As'vins the second].
10.017.03 May the discriminating Pu_s.an, whose cattle are never lost, the protector of all beings, transfer you hence (to a better world); may he give you to these Pitr.s; may Agni (give) you to the beneficent gods. [This and the following three r.cas are to be recited at the funeral rites of a man who has been duly initiated, di_ks.ita].
10.017.04 May the all-pervading Va_yu protect you, may Pu_s.an (preserve) you, (going) first on the excellent path (to heaven); may the divine Savita_ place you, where the virtuous abide, whither they have gone. [a_yu = Va_yu].
10.017.05 Pu_s.an knows all these regions severally; met him conduct us by (the path) that is most free from peril; let him precede us, who is the giver of prosperity, endowed with radiance, accompanied by all pious men, ever vigilant, and knowing our (deserts).
10.017.06 Pu_s.an has been born on the best path of paths, on the best path of heaven on the best path of earth, he goes forward and backward over both (worlds), the assemblies longed for by all, discriminating (the merits of the dead). [Pu_s.an has been born: i.e., manifested in order to conduct men after death to their destination, according to their merits; he goes forward: i.e., favourably to the virtuous to show the fruit of good owrks, backward, i.e., he walks adversely to the wicked; discriminating the merits: i.e., he walks adversely to the wicked].
10.017.07 The devout invoke Sarasvati_; they worship Sarasvati_ at the strewn sacrifice; the virtuous call upon Sarasvati_; may Sarasvati_ bestow blessings upon the donor (of the oblation).
10.017.08 Divine Sarasvati_, who rides in the same chariot with the Pitr.s, and delighted (along with them) by the (sacrificial) viands, seated on the sacred grass gratified (by our offering, and grant us wholesome food.
10.017.09 Sarasvati_, whom the Pitr.s invoke when circumambulating sacrifice on the right, bestow upon the worshippers at this sacrifice a portion of food fit for thousands, and increase of riches.
10.017.10 May the maternal waters, purify us; may the shedders of water purify us with the effusion; for the divine (waters) bear away all sin; I come away from them purified (to heaven).  [Shedders of water...with effusion: ghr.tena no ghr.tapvah punantu: waters which purify others by water; ghr.ta = effused water; ghr.tapvah = divinities presiding over effused water; or, ghr.ta = oiled butter (Yajus. 4.2); udemi = I go to heaven (S'atapatha Bra_hman.a 3.1.2.11)].
10.017.11 The Soma has risen to the earthly and heavenly (worlds), both this visible world, and that which (existed) before (it); I offer that Soma flowing through the common region (of heaven and earth) after the sacrifice (offered by the) seven (officiating priests). [drapsam = a name of the Sun (S'atapatha Bra_hman.a: 8.4.1.20); hotra_h = ditah, which are seven: zenith, nadir, centre and four cardinal points].
10.017.12 Soma, which escapes (from the hide), your filaments which let fall from the hands (of the priest escape) from the vicinity of the planks (of the press), or (from the hand) of the Adhvaryu, or from the filter; I offer it all with my mind (to Agni) with the word vas.at.
10.017.13 Your juice and your filaments, (Soma), which escape, and which fall from the ladle on this side or on that; may this divine Br.haspati sprinkle it for our enrichment.
10.017.14 (Waters)! the plants flourish by means of water my prayer is effectual through water; the essence of water is vigorous through water; purify me with it. [payasvat = having water; or, sa_ravat, having pith or vigour; being vigorous b\y means of water in the shape of rain].

 List_of_languages_by_first_written_accounts 

c. 2900 BC Sumerian "proto-literate" period from about 3500 BC 

c. 2700 BC Egyptian "proto-hieroglyphic" from about 3300 BC (2nd Dynasty, Narmer Palette)

c. 2400 BC Akkadian from about 2800 BC.[probably the 1st extensive use of writing]

c. 2400 BC Eblaite - They love not commenting this 1. [Proto-Ugaric, Hittite, Canaanite-ish]

c. 2250 BC Elamite - [Most closely related to Indo-Iranian group, developed east of mesopotamia in Susa] 

c. 2000 BC Hurrian - fragmentary, known only from a few glosses in Hittite texts

c. 1800 BC Luwian - hieroglyphs [closely tied to Hittite]

c. 1700's BC Minoan archival documents written in Cretan hieroglyphs c. 1625 BC: 

c. 1650 BC Hittite Various cuneiform texts and Palace Chronicles written during the reign of Hattusili I

c. 1500 BC Canaanite-Proto-Sinaitic alphabet

Map of the Near East ca. 1400 BCE showing the Mitanni kingdom at its greatest extent https://en.wiki2.org/wiki/Mitanni

Meyer considers Tuisto and  Tvaṣṭṛ  of Rigveda to be identical. [Meyer (1907) sees the connection as so strong, that he considers the two to be identical.( Meyer (1907): referenced in : North, Richard (1997). Heathen Gods in Old English Literature. Cambridge University Press.(p.269)] Tuisto is described as being "celebrated" (celebrant) by the early Germanic peoples in song, with Tacitus reporting nothing negative about Tuisto. (Lindow, John. (2001) Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs, p. 296).

Tacitus' reference to Mannus as the son of Tuisto is instructive and jibes with the Indian tradition of Manu as a form of Tvasta together with Maya, Silpi and Visvajna. Vishvakarma [ God ] created five prajapathies — from his five faces such as Sadyojāta,Vāmadeva, Aghora,Tatpuruṣha,Īsāna.[11] They are Manu, Maya, Tvasta, Silpi, Visvajna. These memories among the people is so strong that the narrative of Tacitus about Tuisto may indeed be a recollected memory of  Tvaṣṭṛ and also Visvakarma of Rigveda  It is no mere accident that both  Tvaṣṭṛ and Visvakarma of Rigveda are related as the divinities venerated by artisans, artificers, smiths who make vajra, the thunderbolt and other weapons and metal implements.

These narratives are  evidence validating Indus Script Corpora as catalogus catalogorumof metalwork, together with archaeometallurgical evidences, say, recovered from Chanhu-daro.

These narratives together with the evidence of Gundestrup Cauldron with Indus Script hieroglyphs may be evidence of migrations of Bharatam Janam into Europe establishing contacts with Germanic peoples described in Tacitus'Germania.

The links of Mleccha (Meluhha) with Germanic people of Germania date to ca. 3rd millennium BCE.
A ‘Sheffield of Ancient India’: Chanhu-Daro’s Metal working Industry. Illustrated London News 1936 – November 21^st, p.909. 10 x photos of copper knives, spears , razors, axes and dishes..http://bharatkalyan97.blogspot.in/2015/06/tvastr-as-visvakarma-karu-smith-cire_17.html

Tuisto was Tvaṣṭṛ of Rigveda who produced the metal weapon: vajra, the thunderbolt. The divinity Tvaṣṭṛ is mentioned in the Mitanni treaty, which establishes him as a Proto-Indo-Iranian divinity. Tvaṣṭr is Śukrācārya's son, Śukrācārya (the weapons' mentor of the asura) is Bhṛgu's grandson and Vāruṇibhṛgu's son. Tvaṣṭr is the father of ViŚvarupa.

See: http://bharatkalyan97.blogspot.in/2015/06/tvasta-metal-artificer-was-meluhha.html This includes RV 10.90  which identifies Tvaṣṭṛ (Sanskrit: त्वष्टृ) is the first born creator of the universe. Also included is RV 10.82 which venerates Visvakarman n associations with Vr̥tra and Dadhici, episodes later elaborated in Bhagavata Purana. See: http://bharatkalyan97.blogspot.com/2015/06/tvastr-is-metaphor-for-veneration-of.html Tvaṣṭr̥ is a metaphor for veneration of metalwork artificers, Bhāratam Janam, in Rigveda. RV 1.80.16 refers to Dadhyanc, son of Atharvan; RV 1.80.1 refers to Indra wielding the metal vajra thunderbolt weapon against VRtra. RV 1.85.9 refers to Indra slaying VRtra using the vajra made by TvaSTA and releasing the water of oceans. RV 1.32.1, RV 1.32.5 to 14, RV 1.52.2 to 15, RV 1.61.6 to 12, RV 1.80.3 to 5, RV 1.80, 3 to 13, RV 1.85.9, RV 1.86.6, RV 2.1.11, RV 3.54.15, RV 4.42.7, RV 6.47.2, RV 10.48.8, RV 10.65.2, RV 10.65.10, RV 10.66.8 also refers to Indra's battle against VRtra and as the slayer of VRtra. The gloss vRTrhA of RV 2.1.11 is also explained by Sayana as 'destroyer of sin'.

These references reinforce the role of Tvaṣṭā as a metal artificer who made metallic weapons. This gets elaborated in a narrative in the Bhagavata Purana related to a son of Tvaṣṭā called Vis'varupa who was killed in battle. 

There is a remarkable episode of mispronunciation by Tvaṣṭā, making him a mleccha. This mispronunciation with a wrong accent on the phrase: Indra-śatro resulted in the birth of Vr̥tra who, instead of becoming a slayer of Indra, gets killed in battle by Indra.

"The sagas, which are the sole record of their past history, say that the God Tuisto (Or Tuisco, the deity that gives its name to Tuesday)sprang from the earth, and that he and his son Mannus were the authors and founders of the race. To Mannus they ascribe three sons, whose names are borne respectively by the Ingaevones ["Grimm's identification of the Ingaevones with the Saxons, of the Iscaevones with the Franks, and of the Herminones with the Thuringians is convenient " (Stubbs, Const. Hist., i. 38]next to the ocean, the Herminones in the middle of the countiy, and the Iscaevones in the rest of it. Others, with true mythological license, give the deity several more sons, from whom are derived more tribal names, such as Marsians, Gambrivians, Suabians, and Vandals ; and these names are both genuine and ancient. The name Germany, however, is new and of recent application, owing to the fact that the first of these peoples to cross the Rhine and dispossess the Gauls, a tribe now known as the Tungrians, then got the name of "Germans". Thus what was originally a name given to a tribe and not that of a race gradually came to be accepted, so that all men of the race were called Germans, by the victorious tribe first as a name of fear, and by themselves afterwards when the name  had once been coined. "(The Agricola and Germania of Tacitus, 1894, Tr. KB Townshend, Methuen & CO.Aberdeen Univ. Press,pp.54-55) https://archive.org/stream/tacitusagricolag00taciiala/tacitusagricolag00taciiala_djvu.txt

Srimad Bhagavatam 6.9.11

http://vedabase.net/sb/6/9/11/en2 

http://prabhupadabooks.com/pdf/SB6.2.pdf

"While the gods Indra and Agni stood for Power and Wisdom, the gods PUSan and Bhaga, Rbhus, TvaSTA and Vis'vakarman presided over the economic activities of the people. The technical and the ritual aspects of productive activity were closely united just as the forms of wealth were conceived in close connection with the favour of the gods...All rUpas are of TvaSTA (the divine fashioner). TvaSTA inherited them from Agni or, as Aitareya has it, TvaSTA is nothing but speech. In other words, all forms are originally contained in divine wisdom, the ultimate illuminer. It is from there that the artificing and fashioning mind derives them. Reality is conceived as a luminous powere which creates things or forms out of itself. The human mind is capable of responding to the Light and apperceiving the forms in which it expresses itself. The forms which man perceives, thus, are not phantasms produced by the senses or the mind but created things rooted in reality."(Pande, GC, 1990, Foundations of Indian culture: spiritual vision and symbolic forms, Delhi, Motilal Banarsidass, p.61, p.344)

"According to the Bhagavat Purana, he chanted: “Indra-satro vivardhasva ma ciram jahi vidvisam” (“O enemy of Indra, flourish to kill your enemy without delay”). (Bhagavat Purana 6.9.11). Tvasta intended to chant the word indra-satro, meaning, “O enemy of Indra.” Instead of chanting those words short, Tvasta chanted it long, and its meaning changed from “the enemy of Indra” to “Indra, who is an enemy.” Consequently, instead of a son who would kill the king of the gods, he had a son who would die at Indra’s hands. The smallest mistake in pronunciation led to his plans being foiled." -- Nimai Agarwalhttp://kidspiritonline.com/2014/12/the-power-of-words-in-my-tradition/

[quote]hata-putras tatas tvasta

juhdvendraya satrave 
indra-satro vivardhasva 
ma ciramjahi vidvisam 

TRANSLATION 

After Visvarupa was killed, his father, Tvasta, performed ritualistic ceremonies to kill Indra. He offered oblations in the sacrificial fire, saying, "O enemy of Indra, flourish to kill your enemy without delay."

PURPORT 

There was some defect in Tvasta's chanting of the mantra because he chanted it long instead of short, and therefore the meaning changed. Tvasta intended to chant the word indra-satro, meaning, "O enemy of Indra." In this mantra, the word indra is in the possessive case (sasthi), and the word indra-satro is called a tat-purusa compound (tatpurusa-samasa) . Unfortunately, instead of chanting the mantra short, Tvasta chanted it long, and its meaning changed from "the enemy of Indra" to "Indra, who is an enemy." Consequently instead of an enemy of Indra's, there emerged the body of Vrtrasura, of whom Indra was the enemy. 

Bhag. 6.9.11 

In the compound word indra-satro, the ending of the word satro is uttered short when it is in the possessive case (sasthi) and long when it is in the vocative case (sambodhana) . Tvasta mistakenly uttered it long. He expected "Indra's killer" to be born from the sacrifice, but the mantra he uttered meant "Indra is the killer of the person to be born."

In the above scenario, "long" and "short" do not denote dirgha and hrasva (see section 2.4.2 on vowels), but long (udatta) and short (anudatta) pitch accents on vowels (also in 2.4.2). Tvasta spoke Vedic Sanskrit (vaidika bhasa or vaidika samskrta), in which the word meaning can change depending on the pitch in which a vowel is accented. Vedic Sanskrit occurs only in the sruti-sastra, the four Vedas, and it is also called srauta bhasa. The rest of Sanskrit literature is written in classical Sanskrit (laukika bhasa or laukika samskrta), which is not altered by vowel pitch accents. 

The commentaries by Sridhara Svami and Varhsidhara on Bhagavatam 6.9.11 explain this incident in more detail. They say that the version of the mantra given in 6.9.11 is different from the mantra used by Tvasta. The mantra given in the Vedas and described by Sridhara Svami and Vamsidhar was indra-satrur vardhasva, and their explanations of the mistake are based on this. It was customary to change a Vedic mantra a bit when mentioning sruti texts in writing because the audience did not necessarily have qualifications (adhikara) in sruti. Hence the mantra from the Veda was changed in 6.9.11. Or it was changed owing to considerations of the verse meter. Hence we see that there is no actual vocative in the Vedic mantra. Sridhara Svami mentions that the mistake was in the svaras, vowel pitch accents. As far as the letters were concerned, they were accurately chanted. The mistake in the svaras (vowel pitch accents) was that he chanted "indra" with the udatta accent, which changed it from what was intended (a tatpurusa meaning "Indra's enemy") to something else (a bahuvrihi) meaning  Tndra is the killer of the person to be born." [unquote] 

https://archive.org/stream/Samskrtoccharanam.LS/samskrtoccharanam.%20LS_djvu.txt

Vritra is also mentioned in the Rig Veda, where he is the demon of drought, who imprisons all the strom clouds and causes drought. Indra slays him with his thunder-bolt (Vajra) and frees the strom-clouds, bring bountiful rain to end the famine.

Slaying of Vritra

---

This story is taken from B.P. and Bhagavata Purana (Canto 6, Chapter 7-13).
Brihaspati was the Guru of the Devas. He was very learned and was first among the Brahmanas. Everyone used to respect him. It so happened, that when he visited the court of Indra, the King of the Gods was busy watching his beautiful Apsaras sing and dance, saw his Guru arrive. However, in his arrogance, he did not rise from his throne, nor did he utter the customary words of welcome and worship.

The sage felt insulted. He resolved that he will no longer grace the councils of the Devas, and went away to perform penance. Too late, Indra realized his mistake. H searched high and low for his perceptor, but could not find him. Without their Guru to guide them, the Devas could not survive for long. Besides, their traditional foes, the Asuras, will seek to exploit this opportunity to and cash in on their weakened state.

Acting on the advice of Lord Brahma, the Devas installed Vishwarupa, the son of the God Tvashta as their new Guru. He was also a Brahmana renowned for his learning and yogic power. As time progressed, Vishwarupa started to notice that Indra and the Devas spent an inordinate amount of time in pursuit of pleasure. Besides, his mother was aAsura woman, and his loyalty was divided. Secretly, he started giving a portion of the sacrificial oblations (Havis) to the Asuras. As a result, their strength increased.

When Indra came to know of this treachery, he became very angry. Without pausing to think the consequences of his actions, he struck off the three heads of Vishwarupa. The first head, that was used for drinking Soma, became a francolin partridge, the second head, used for drinking wine turned into a sparrow and the third, used for eating, turned into a partridge. the head of his teacher with his sword. Since he had killed a Brahmana, that too his Guru, he became guilty of the sin of Brahma-Hatya. However, he escaped his punishment by distributing the sin among the land, water, and women. (Other accounts say that his lusture diminished and he had to regain it by doing penance, during which time he was exiled from heaven.) In return for ridding Indra of the sin, earth got water to fill its empty holes, trees got re-growth of cut branches, waters became purifying, and women obtained undiminished sexual desire. As a result of their share of the sin, earth has wastelands, trees have sap, waters have froth, and women have menstruation.

Now, Tvashta wanted revenge for the murder of his son. He began arrangements for a sacrifice that would give him a son who could slay Indra. The sacrifice was duly performed, but there was a small problem. When it was time for the final incantations, Tvashta ought to have said, "May this son of mine be the slayer of Indra", but he stressed the wrong syllables in the Mantra, and the meaning changed to "May Indra be the slayer of this son of mine."
From the sacrificial fire, there rose a terrible Asura. He was named Vritra, 'the encloser'. He immediately grew immensely big and was as large as the largest mountain. His hair was like molten copper, he had a mustache and beard of the same color and had eyes blazing like the midday sun. He was armed with a magical trident. He derived his immense strength from the incantations chanted at the sacrifice. His father then ordered him to go and slayIndra. Obedient to the command, the demon began to seek the slayer of his elder brother.

Some time before this, the Asuras had been thoroughly defeated by the Devas in battle. Peace reigned for a while. The Devas needed a place to store their weapons safely, for they feared treachery. They then remembered that the Asuras dared not approach the hermitage of the sage Dadhichi, such was the yogic power of the hermit. They entrusted all their weapons to his safekeeping.

When Dadhichi's wife Lopamudra came to know about this, she was not pleased. She said to her husband, "An ascetic should not take sides in a war. Now the Asuras will think that you are their enemy and seek to harm you. Besides, the Gods have not mentioned how long you are to take care of their weapons. If something were to happen to them in your custody, will they not blame you. We have renounced all worldly possessions and attachments, you were wrong to have taken this responsibility."

Dadhichi saw the force of her arguments. He said, "What you say certainly makes sense. However, I have given my word. It is important to stand by ones promise. Besides, the Asuras were always the enemies of us sages, so the question of neutrality does not arise. What is fated will happen, and no one prevent it."

Years passed, and Dadhichi was alarmed to note that the lusture of the divine weapons was beginning to diminish. Their power was slowly dissolving in air. The sage then used his yogic power to dissolve all the weapons in water and then he drank it all up. Their power was then lodged in his bones.

Now, with Vritra threatening at their doorsteps, the Devas wanted their weapons back. Dadhichi said, "I have bad news for you. Your weapons are no longer there. Their power now resides in my bones. I shall give up my life. You can then have new weapons made from my bones."

The Gods naturally balked at the thought of the Rishi's death. However, no other choice was available, for they needed the weapons to battle Vritra. Dadhichi gave up his life. Vishwakarma made Indra the weapon Vajra from the back bone of the hermit. This weapon was the most powerful weapon of all.

The armies of the Devas and Asuras met in the battlefield. From the furious onslaught of the Asura army, theDevas were initially driven back, but they redoubled their efforts and slowly gained the upper hand.

Seeing his forces retreating, Vritra was extremely angry. He charged ahead and stopped the advance of the Devas single-handedly. He let out a mighty roar, which caused many of the Devas to faint. Under his purposeful tread, the heavens began to shake. He picked up his immense mace and struck Iyravata with it. Indra revived his mount with a touch of Amrit.

At this point, angry words were exchanged between Vritra and Indra. 

The Asura taunted Indra for having slain his brother, a defenseless Brahmana. 

Angered, Indra struck off one hand of Vritra with his sword. In retaliation, theAsura made his mouth immensely huge and swallowed Indra whole.

Though he was swallowed by the Asura, Indra did not die, for he was protected by the grace of Vishnu. He judged it to be time to use his Vajra. He used the great weapon and sliced open the abdomen of the demon, and emerged victorious.

However, having slain the creature emerged from a holy sacrifice, he was once again weighed down with sin. Unlike before, he could not get rid of it easily. He retired to the banks of Manasarovar and performed a penance for thousand years to expiate his sins and to regain his lusture.

http://web.archive.org/web/20070105054802/http://members.cox.net/apamnapat/articles/SlayingOfVritra.html

Portrait of Tuisco (or Tuisto), identified by Tacitus as the ancestor of the Germans, after an illustration in Wolfgang Lazius' De aliquot gentium migrationibus.https://www.flickr.com/photos/58558794@N07/7725732342

Tacitus wrote:"In ancient lays, their only type of historical tradition, they celebrate Tuisto, a god brought forth from the earth. They attribute to him a son, Mannus, the source and founder of their people, and to Mannus three sons, from whose names those nearest the Ocean are called Ingvaeones, those in the middle Herminones, and the rest Istvaeones. Some people, inasmuch as antiquity gives free reign to speculation, maintain that there were more sons born from the god and hence more tribal designations- Marsi, Gambrivii, Suebi, and Vandilii- and that those names are genuine and ancient." (2.2) loc. cit. http://celto-germanic.blogspot.in/2014/04/tuisto-god-tiwaz.html

Richard North notes that tuisto may be 'two-standing' or 'standing twice'. Mannu is the son of Tuisto who is 'born from the earth'. (North, Richard, 1997, Heathen gods in old English literature, Cambridge University Press, pp.27, 270). 

Týr (/ˈtɪr/; Old Norse: Týr [tyːr]) is a god associated with law and heroic glory in Norse mythology... If a warrior carved the rune Tîwaz on his weapon he would be dedicating it to Týr and strengthen the outcome of a battle to be in his favor. After a warrior has dedicated his weapon to Týr he should not lose it or break it.  https://en.wikipedia.org/wiki/T%C3%BDr

Bas-relief of Phnom Kulen in Cambodia, IX century.Indra holds double-vajra, seated on a column.

The fashioner of the vajra, thunderbolt weapon, is the artificer, Tvaṣṭā.

Yamantaka, Fear-Striking Vajra, Lord of Death (Tibetan: Gshin-rje-gshed), multiheaded, holding vajra, rope, dagger, riding a water buffalo, statue of a guardian, enormous strength, Tibetan Esoteric Buddhism, Art Institute, Chicago, Illinois, USA.