Aryan Invasion Myth: How 21st Century Science Debunks 19th Century Indology -- Al Chavda

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New evidence comprehensively debunks the 19th century’s colonial Aryan Invasion Theory and its late 20th century refinement, the Indo-Aryan Migration theory.

A.L. Chavda  05-05-2017 

The Aryan Invasion Theory (AIT) needs no introduction. It is the bedrock upon which Indian history has been written. Its central thesis has three main components:

1. India’s original inhabitants were “dark-skinned” Dravidians, who built a peaceful, highly developed, near-utopian urban civilization in western India and present-day Pakistan: the so-called Harappan or Indus valley civilization.

2. India was invaded and conquered from the West by a nomadic people called the Indo-Aryans around 1500 BCE. These Indo-Aryans were of European origin (hence white-skinned), and spoke Vedic Sanskrit. They destroyed the indigenous Dravidian civilization, subjugated the natives, and forced them to migrate to India’s South.

3. The Indo-Aryans then composed the Vedas, and imposed Hinduism and the caste system upon the hapless Dravidians and other indigenous peoples of India.

First propounded by Max Müller, the AIT has been regarded as self-evident since the 19th century. In the late 20th century, it was refined into what is now known as the Indo-Aryan Migration theory (IAMT). According to this model, the Indo-Aryans migrated into India rather than invaded it, which nevertheless had the same effect on the indigenous peoples: their subjugation and the imposition of Indo-Aryan religion (Hinduism) and culture.

The opposing view: Indigenous Aryans

The opposing view, known variously as the Indigenous Aryans theory (IAT) and the Out of India theory (OIT), rejects the AIT/IAMT (henceforth AIT). It posits that the Indo-Aryan people and their languages originated in the Indian subcontinent and that the Indus valley civilization (Sindhu-Sarasvati civilization) was the Vedic civilization, not a Dravidian civilization as claimed in the AIT.

Proponents of this theory cite archaeological evidence of civilizational and cultural continuity, and Indian literary sources such as the Puranas, the Mahabharata and the Ramayana – which contain extensive genealogies of kings that date back thousands of years – and which mainstream scholars reject as mythology.

The question of the origin of the Indo-Aryans has become the most controversial, emotive, and polarizing debate in India today. It pits these two diametrically opposing narratives against one another.

Scientific inquiry is the only way forward

The scientific method requires researchers to take a theory seriously until it can be irrefutably demonstrated to be false using systematic observations, carefully controlled and replicable tests and experiments, scientific techniques, the application of logic, and hard evidence. Science is not concerned with narratives, ideologies, beliefs, dogma, or opinions. Science deals in empirical or measurable evidence and in hard facts. Conclusions are drawn based on scientific evidence, and can change in the face of new evidence.

While India’s history textbooks continue to teach antiquated and unscientific 19th century concepts and ideas well into the 21st century, the world has moved on.

The interrelated fields of population genetics, comparative genetics, archaeo-genetics, genomics, and genotyping have made it possible to gain an unprecedented insight into the nature of human genetic diversity. These are rapidly evolving disciplines, which, in the coming years and decades, will revolutionize our understanding of how our species evolved. These advances in genetics, as well as new archaeological investigations, have brought forth new evidence and presented us with new facts.

What is the new evidence? What new facts have emerged? Let us find out.

How old is Indian civilization? Archaeological evidence

Radiocarbon dating has demonstrated that Bhirrana, a site on the banks of the now-defunct Sarasvati River, existed in the 6th millennium BCE (8,000 years before present). A more recent study proves that Bhirrana and other settlements in the Sarasvati valley are at least 9,500 years old, and possibly older [1].

Bhirrana, the oldest known Harappan site, is at least 9,500 years old.

Sarkar et al’s study found that the Sarasvati was a mighty river along which Indian civilization’s earliest settlements were founded. It states that the monsoon declined monotonically after 5,000 BCE, gradually weakening the Sarasvati, which is known to have eventually dried out to a large extent around 1,500 BCE. The Harappan civilization thus gradually deurbanized due to declining monsoons, rather than collapsed abruptly. Smaller settlements continued, and eventually dispersed toward the Himalayan foothills, the Ganga-Yamuna plain, Gujarat, and Rajasthan.

These results were obtained by studying just one site on the Sarasvati’s dry paleo-channel. More than 500 such sites are known to exist along the ancient river’s course, and there may be many more. Investigating more sites will give a better idea of the age of the civilization and possibly demonstrate that it is even older.

The seasonal, intermittent Ghaggar-Hakra River is what is left of the once-mighty Sarasvati.

Dating the Rig Veda using Sarkar et al’s study

The Sarasvati is extensively mentioned in the Rig Veda, India’s foundational literary text. It is referred to as “greatest of rivers”, “glorious”, “loudly roaring”, and “mother of floods”. This clearly refers to a mighty river in its prime, not one in decline.

This falsifies the AIT account that the Rig Veda was composed after a purported Aryan invasion/migration circa 1,500 BCE, and indicates that it was composed closer to 5,000 BCE when the river was last in its prime per the results of Sarkar et al’s study. This raises serious questions about the AIT’s validity.

India’s “mainstream” historians dismiss the Rig Veda as mythology. This is a naive and subjective assumption that betrays an unscholarly bias on their part. If the Rig Veda is mythology, then so are Herodotus‘ fanciful and inaccurate Histories. Herodotus, however, continues to be cited as a reliable historian. This smacks of double standards. The Rig Veda is certainly less fanciful than Herodotus’ Histories. Moreover, it is a veritable treasure that gives us the earliest literary insight into human society and thought. As such, it must be taken seriously.

Archaeology demonstrates Indian civilization’s continuity

The renowned archaeologist Professor B. B. Lal, whose distinguished career spanned more than half a century, refutes the AIT, based on his extensive archaeological discoveries and research. He asserts that there is no evidence for warfare or invasion, and that the theory of Aryan migration too is a myth. He further states that “Vedic” and “Harappan” are respectively literary and material facets of the same civilization.

In his book “The Rigvedic People: Invaders? Immigrants? or Indigenous?”, Professor Lal gives extensive archaeological evidence that many of the traditions and customs prevalent in the Sindhu-Sarasvati civilization continue to exist in modern India [2]. He demonstrates that Yoga, the Shiva-linga-cum-yoni, the use of vermilion (sindura) in married women’s hair partition, the use of spiraled bangles among women in Haryana and Rajasthan, the folk tale of the thirsty crow, the Namaste greeting, Lord Shiva’s trident, and many other aspects of contemporary Hinduism and Indian culture originated in the Sindhu-Sarasvati civilization. Similar evidence is provided in Michel Danino’s seminal work “The Lost River: On The Trail of the Sarasvati” [3].

This refutes the theory that the Sindhu-Sarasvati civilization was destroyed and supplanted with a “foreign” Hindu culture and civilization, and proves that modern India is a continuation of that ancient civilization. Dr. Vasant Shinde, another internationally renowned archaeologist, concurs.

Nausharo, Baluchistan: Female figurines with vermilion at the parting of the hair, c. 2800 BCE.

Genetic evidence demolishes the Aryan Invasion Theory

The science of genetics has revolutionized the study of ancient history and given researchers an unprecedented ability to uncover the details of humanity’s past. India has lagged behind in genetic research, and the government of India has in the past prohibited foreign researchers from collecting genetic samples of Indians. This restriction has been removed of late, and, as a consequence, a new picture of Indian history is emerging.

Consider the following:

1. This research paper demonstrates the absence of any significant outside genetic influence in India for the past 10,000 – 15,000 years [4].

2. This research paper excludes any significant patrilineal gene flow from East Europe to Asia, including India, at least since the mid-Holocene period (7,000 to 5,000 years ago) [5].

3. This research paper rejects the possibility of an Aryan invasion/migration and concludes that Indian populations are genetically unique and harbor the second highest genetic diversity after Africans [6].

These three research papers demolish the AIT. They conclusively and irrefutably prove that there was no Aryan invasion circa 1500 BCE.

This is just the beginning of the revelations.

The family that conquered the world … originated in India

In genetic terminology, a “haplogroup” is a group of individuals that share a common ancestor with a particular genetic mutation. A haplogroup pertains to a single line of descent which typically dates back several thousand years. In other words, a haplogroup is a large, extended family or clan, all of whose members have a shared ancestry. There are two types of haplogroups: Y-chromosome (patrilineal) haplogroups, and mtDNA (matrilineal) haplogroups. Haplogroups are identified by letters of the alphabet (A, B, C, etc.) and sub-groups are denoted by letters and numbers (A1, A1a, etc.).

The Y-chromosomal (patrilineal) haplogroup R1a1a (also known as R-M17) is the world’s most successful extended family. Its members number in the high hundreds of millions, possibly over a billion. It is widespread across Eurasia, with high concentrations in Russia, Poland and Ukraine, as well as in the Indian subcontinent and the Tuva region of Asiatic Russia.

R1a1a is closely associated with the spread of Indo-European languages across Eurasia. In India, R1a1a is identified as the haplogroup that represents the Indo-Aryan people. It records an uninterrupted lineage of males, from father to son, all of whom have descended from one common male ancestor.

Distribution of haplogroup R1a1a (purple) in Eurasia.

This research paper demonstrates that the R1a1* haplogroup, which is found throughout Eurasia, originated in India [7]. Here, the * refers to all subgroups of the parent haplogroup R1a1.

The R1a* haplogroup which originated in India is at least 18,000 years old [7].

This more recent study published in 2015 confirms and refines the results of [7], demonstrating that the oldest examples of the haplogroup R1a are found in the Indian subcontinent and are approximately 15,450 years old [8].

This is a momentous discovery. It proves that:

1. The R1a haplogroup originated in India.

2. The Indo-Aryan people have lived in India for at least 15,450 years, which invalidates the theory that the Indo-Aryans invaded India 3,500 years ago.

3. The hundreds of millions of members (possibly over a billion) of the R1a family living across the world today – a very large fraction of humanity – are all descended from one single male ancestor who lived in India at least 15,450 years ago.

This discovery demonstrates the close genetic (and hence linguistic and cultural) affinity of Indians with the Russian and Polish people, the Vikings and Normans, and with the ancient Scythians and Tocharians, among many others.

This is irrefutable scientific proof that not only did the Indo-Aryan people originate in India over 15,450 years ago, but also that they expanded out of India and settled in lands far to the west in Europe. It thoroughly invalidates the AIT and IAMT.

Contextualizing contradictory genetic studies

While I have presented several research papers that invalidate the AIT, I would be remiss if I did not mention here that some other genetic studies claim that the AIT is correct. How does one interpret this?

The answer is simple: None of these other studies has been able to disprove the results of [7] and [8], namely, that the oldest examples of the haplogroup R1a are found in the Indian subcontinent and are at least 15,450 years old. None of them has been able to find older examples of R1a anywhere else in the world.

As long as the results of [7] and [8] stand, the AIT remains invalidated.

The myth of the Aryan-Dravidian divide and the ‘high caste’-‘low caste’ divide

The supposed Aryan-Dravidian divide is a myth. This Nature report, which cites three genetic studies, demonstrates that most Indians are genetically alike, belying the hypothesis of an Aryan-Dravidian dichotomy [9]. Other studies have also demonstrated that people in north India are no different from those in the south and that all share the same genetic lineage.

The R1a1a haplogroup is found in high frequencies in north Indians as well as south Indians, in tribal communities, and in ‘low castes’ as well as in ‘high castes’.

Claims that the Dravidians belong to a separate, non-Hindu civilization are also discredited by ancient Tamil Sangam literature, which dates back to c. 300 BCE. The Mahabharata is mentioned in the oldest Tamil Sangam literature. The Vedas and the Ramayana are also mentioned in Sangam literature. Sangam literature mentions the whole of India, starting from lands to “the north of the Himalayas”, which contradicts the claim that the Dravidians were confined to the south of India.

The above evidence, taken together, demonstrates the genetic and cultural continuity of India from the north to the south, and proves that the artificial concepts of the “Aryan-Dravidian divide” and the ‘high caste’-‘low caste’ divide have no basis in fact.

Literary Evidence for Westward Indo-Aryan expansion

Consider the Baudhayana Shrauta Sutra, a Vedic text. Baudhayana Shrauta Sutra 18:44 records:

“Amavasu migrated westward. His people are Gandhari, Parsu and Aratta.”

This refers to a Vedic king called Amavasu, whose people are the Gandhari (Gandhara – Afghanistan), the Parsu (Persians) and the Aratta, who are tentatively identified as living in the vicinity of Mt. Ararat, which is located in Turkey (eastern Anatolia) and Armenia.

Baudhayana Shrauta Sutra 18:44.

Afghanistan (Gandhara) was historically part of the Indian civilization until the Islamic invasions. The name “Persia” comes from the ancient Parshva people (an Aryan clan). The word “Parshva” is derived from the Sanskrit/Avestan (Old Persian) word “Parshu”, which means “battle-axe”. There are clear linguistic and cultural similarities between India and Persia.

The traditional Armenian name for Mt. Ararat is Masis. It is named after the legendary Armenian king Amasya. The name “Amasya” is linguistically related to the name “Amavasu” of the Indian king recorded in the Baudhayana Shrauta Sutra. This establishes literary evidence for the westward expansion of Indo-Aryans, via Afghanistan, to Persia, Armenia and Anatolia.

The German Indologist M. Witzel and the Marxist historian Romila Thapar have in the past misinterpreted this passage to mean that Amavasu migrated eastward, which caused a heated controversy.

Archaeological Evidence for Westward Indo-Aryan expansion

The ancient kingdom of Mitanni, located in present-day Syria and Anatolia, had an Indo-Aryan, Sanskrit-speaking ruling class. Mitanni kings had Indo-Aryan names.

The Mitanni kingdom, located in present-day Syria and Anatolia.

The oldest recorded (Vedic) Sanskrit words are found in a horse training manual by a Mitanni horse master named Kikkuli. Although the text is written in the Hittite language, it appears that Kikkuli was not familiar enough with that language to use technical terms, which made it necessary for him to use the terminology of his own language (Vedic Sanskrit) instead.

Horse master Kikkuli’s horse training manual, notable for its Vedic Sanskrit terminology.

Inscribed clay tablets discovered in Boğazkale, Anatolia (Turkey), record a royal treaty & invoke the Vedic gods Indra, Mitra, Nasatya & Varuna as witnesses. The Boğazkale clay tablets are dated to c. 1380 BCE. This is around the same time as Kikkuli’s horse training manual.

Hittite capital city Hattusa, near Boğazkale, where the clay tablets were found.

Mitanni king Tushratta (Sanskrit: DashaRatha)’s letter to Pharaoh Amenhotep III of Egypt.

The Mitanni belonged to the Indian-origin haplogroup R1a1a. This is clear evidence of a large-scale westward expansion of Sanskrit-speaking Indo-Aryans, and their presence as the ruling aristocracy in lands thousands of kilometers west of India. This quashes the asinine claim that the first speakers of Sanskrit were Syrians, a claim that would be laughable were it not portrayed as serious journalism in a mainstream publication.

Genetic Evidence for Westward Indo-Aryan expansion

Recent DNA evidence shows that Europe experienced a massive population influx from the east, beginning around 4,500 years from the present [10]. Several haplogroups were involved in this demic expansion, including the Indian-origin R1a1a. This was almost a total replacement event, which indicates that Indo-Aryans, among others, expanded westward into Europe and to a large extent replaced indigenous European males and their Y-chromosome strata.

This indicates military expansion. Conquest.

This genetic evidence indicates that several Y-chromosomal (patrilineal) lineages, one of which was the Indian-origin R1a1a, gave rise to the modern European population. Out of these lineages, R1a1a is the most widespread and numerous.

The children of Goddess Danu.

The primordial Rig Vedic river goddess Danu is the mother/progenitor of the Danava clan of Indo-Aryans. The Danavas revolted against the Devas, and were eventually defeated and banished. As it turns out, that was far from the end of their story.

The word dānu means “fluid, drop” in Rig Vedic Sanskrit. The Avestan (old Iranian) word for “river” is “dānu”. The Scythian (Saka/Shaka) & Sarmatian words for “river” are also “dānu”.

Now consider this: linguistically, the names of the European rivers Danube, Dnieper, Dniestr, Don, Donets, Dunajec, Dvina/Daugava, and Dysna are all derived from the Rig Vedic Sanskrit root word “dānu”. These rivers flow across eastern & central Europe. These rivers, all named after the Rig Vedic goddess Danu, seem to trace the gradual westward migration through Europe of the Danava clan of Rig Vedic Indo-Aryans.

So where did the Danavas eventually end up?

According to Irish & Celtic mythology, the Irish & Celtic people are descended from a mother goddess – a river goddess – called Danu. The ancient (mythological) people of Ireland are called the Tuatha Dé Danann (Old Irish: “The peoples of the goddess Danu”).

Is there genetic evidence to support this story? As it turns out, there is. The R1a1a haplogroup is rare in Ireland, at 2.5% of the population. This can be explained by the fact that Ireland has suffered many invasions since the Bronze Age, which would have led to the gradual replacement of the R1a1a haplogroup with those of the various invaders. The fact that R1a1a is still present in Ireland proves that people of Indo-Aryan origin settled there in the past.

What the mountain of new evidence indicates

It is clear that there is layer upon layer of archaeological, literary, linguistic, and, most importantly, genetic evidence that forms a consistent, repeated, and predictable pattern that debunks the Aryan Invasion Theory and supports the Indigenous Aryans Theory. These layers of evidence, taken together, paint a vast canvas and prove that:

1. The Indo-Aryan people and languages originated in the Indian subcontinent.

2. The Vedic civilization and the Indus valley civilization (Sindhu-Sarasvati civilization) are one and the same.

3. The Rig Veda was composed closer to c. 5,000 BCE when the river Sarasvati was last in its prime, than to c. 1,500 BCE when it dried out. This makes the Rig Veda a strong candidate for being the world’s oldest known literature.

4. Rather than being a religion of invaders, Hinduism is indigenous to India and has its origins in the very beginning of the Sindhu-Sarasvati civilization.

5. North Indians and South Indians are genetically and culturally alike. The Aryan-Dravidian divide is a myth; it has no basis in fact. The ‘high caste’-‘low caste’ divide also has no basis in fact.

6. Indian civilization is a continuous, unbroken tradition that dates back to the very beginning of the Sindhu-Sarasvati civilization, at least 9,500 years before present. This makes India not only the world’s oldest civilization, older than Mesopotamia and Egypt, but also the world’s oldest continuously existing civilization. This makes India the true Cradle of Civilization.

7. Indo-Aryans carrying R1a1a lineages expanded westward thousands of years ago, conquering and populating territories as far west as Europe. They were the most successful conquerors in human history. Their descendants are the Slavs (Russians, Ukrainians, Czechs, Poles, Slovaks, Serbs, Croats, Macedonians, etc.), the Scandinavians, and many others.

In other words, the new evidence comprehensively debunks the 19th century’s colonial Aryan Invasion Theory and its late 20th century refinement, the Indo-Aryan Migration theory.

Will the new evidence set the controversy to rest?

The question of the origin of the Indo-Aryans concerns the very idea of India. It pits two diametrically opposing narratives against one another.

The mainstream AIT/IAMT narrative, which portrays Indo-Aryan (Hindu) culture as hegemonic, racist, intolerant, rapacious, and inegalitarian, imposes an Indian version of “white guilt” on persons of Indo-Aryan ancestry, and engenders deep resentment and a desire to right historical wrongs among persons of Dravidian and “Dalit” ancestry – which manifests itself in various forms such as separatism and rejection of Hinduism and Indian culture, among others.

This makes the AIT a powerful political tool which dovetails perfectly with the leftist, ‘secular’, and ‘liberal’ political narrative, as well as with the agendas of Dravidian nationalists, Dalit supremacists, missionaries, separatists, and other “Breaking India” forces, internal as well as external. As such, it has long been used to neatly divide India into dichotomous categories such as North and South Indians, Aryans and Dravidians, the fair skinned and the dark skinned, ‘high castes’ and Dalits, the privileged and the oppressed.

It is difficult to overstate how much the AIT has strengthened the leftist narrative. The left/secular/liberal ecosystem derives much of its strength and power from its decades-old stranglehold on Indian academia, especially in the humanities (but also in other fields). Leftist academics staff or control most of India’s humanities departments. Leftist historians and academics monopolize academic discourse in India and marginalize dissenting voices. The leftist clique has ensured that every school, college, and university textbook teaches the AIT.

India’s education system discourages students from asking questions and thinking on their own. This conditioning makes them accept the leftist narrative without question. As a consequence, several generations of Indians have grown up and spent their lives hating, or, at the very least, feeling ashamed of their culture and heritage.

The AIT gives leftist academics the ideal rationale for denigrating Indian culture, exhorting ‘lower caste’ students to reject Hinduism and rebel against ‘the establishment’, encouraging female students to reject Hinduism for being patriarchal and misogynistic, calling into question India’s right to exist as a nation, and supporting anti-national and separatist movements, all on academic and scholarly grounds. This is the modus operandi by which several generations of unquestioning and impressionable students have been indoctrinated and recruited into the leftist movement.

The AIT also gives India’s ‘liberals’ and secularists the perfect justification for promoting hatred and intolerance toward Indian culture while at the same time claiming to be liberal and progressive.

The AIT is thus the academic premise underpinning the entire spectrum of methods the various “Breaking India” forces employ to attack India’s culture and undermine India’s integrity. It is their trump card. Take it away, and they have nothing else left.

It is therefore vitally important for them that this theory remains the dominant narrative in India. This is the reason why, instead of investigating the Indigenous Aryans Theory (IAT) using all means available, India’s leftist historians and academics have for decades dismissed it out of hand as “Hindutva”. This is why they decry any attempt to alter the status quo (such as modernizing history textbooks) as “fascism” and “historical revisionism”, and why they have marginalized scholars such as the distinguished archeologist B. B. Lal, whose immense body of work has never been allowed to make it to Indian textbooks.

I therefore expect India’s “eminent” leftist historians to either ignore the results of the research papers and studies cited herein (as they have largely done thus far), or to respond with cherry-picked data and flawed logic as has long been their wont.

Some attempts to raise questions about the validity of genetic studies have already been made. Consider this opinion piece, wherein Romila Thapar declaims that genetics and DNA analysis are “not of much help to social historians” as, according to her, “Aryan is a social construct and therefore genetic information is unlikely to be useful unless the parameters defining the groups for analysis undergo some rethinking” [11].

Her Eminence could not be more wrong. The term “Arya” (which is anglicized to “Aryan”) is an ethnic self-designation, not a “social construct”. It is one that both the ancient Indians and Persians used for themselves. Ethnicities are ideally suited for genetic investigation. If there is any confusion about the meaning of this term, it is because ideologues like Thapar have used their academic positions to systematically obfuscate its real meaning and give it political and ideological color.

This article [11] is typical of India’s leftist academics: devoid of original research, based on other people’s work, presents a subjective opinion rather than hard results, and uses far-fetched and convoluted logic to make biased and untenable arguments that are unsupported by scientific evidence.

The way forward: India must take ownership of research

It is well-established that India’s population is genetically unique and harbors the second highest genetic diversity after that of Africa. Research into India’s genetics has not been given much importance and is still in its infancy. Much of it is authored by foreign authors and conducted from outside India. This must change. India must take ownership of the research into its past, the same way China has done for itself. In order to achieve this, India must do the following.

First, India must conceive and launch a large-scale project whose objectives are:

1. To establish a detailed catalog of the genetic variation in India’s population.

2. To correlate Indian genetics with those in other regions of Eurasia.

3. To map migration patterns in and out of India.

To do this, India needs to develop world-class genetics research groups and establish state-of-the-art genetic testing laboratories. At present, Indian researchers have to send genetic material abroad for testing.

Second, the DNA of skeletons found in Sindhu-Sarasvati civilization sites such as Rakhigarhi must be analyzed in order to determine their ancestry and genetics. Although there is undeniable evidence that the Sindhu-Sarasvati civilization is the same as the Vedic civilization, its genetics are the one missing piece of the puzzle. If the R1a1a haplogroup is detected in these skeletons, it will end the debate over the civilization’s origins and language, once and for all.

DNA from four such skeletons was extracted in 2015 and the material was sent to South Korea for DNA testing. The results were expected to be published in 2016, but have not yet seen the light of day. Research such as this must be prioritized and fast-tracked.

Third, the well-known technique of forensic facial reconstruction should be employed to recreate the faces of individuals whose skeletons have been found in various Sindhu-Sarasvati civilization sites, so that we may learn what our ancestors looked like. Many of these skeletons are kept in various museums throughout the country. Forensic facial reconstruction is a routine, straightforward and inexpensive technique which has existed for decades, and which was recently employed to reconstruct the face of Richard III of England. It is inexplicable that the ASI has not done this yet.

Fourth, Indian textbooks must be modernized. They must be expunged of the blatant leftist slant that has plagued them for decades. History textbooks especially need to be decontaminated. Education must be based upon hard facts and scientific evidence; it must not be allowed to be used as a political tool.

Finally, the leftist choke-hold on Indian academia must end. The leftist clique has succeeded in propagandizing generations of otherwise intelligent Indians, conditioning them to unquestioningly buy into their fringe narrative. Its institutionalized sophistry has indoctrinated countless students into supporting Pakistan’s stand on Kashmir and China’s stand on Tibet and Arunachal Pradesh, championing separatist and anarchist movements, and questioning India’s right to exist as a nation.

Education and academia must deal in knowledge, not narratives. Knowledge must remain pure, it must not be allowed to be influenced by ideology and politics. This requires large-scale systemic reforms, which is a topic for another article.

In Conclusion

There is now a mountain of scientific evidence that proves that the Aryan Invasion Theory or its migration version is a myth. It is fiction. It belongs in the big league of unscientific theories (which some still believe in), alongside creationism, anti-evolutionism, the myth of Noah’s ark, and flat earth theory.

The evidence shows that India is much more than a nation. It is the world’s oldest civilization.

India wasn’t born in 1947. Our great civilization was born at least nine and a half millennia ago according to archaeological evidence, and fifteen and a half millennia ago according to genetic evidence. The records of our great ancestors’ deeds are lost, destroyed in the fires and the depredations of the past millennium. The least we can do to honor our ancestors is to strive to rediscover the truth about them.

Who were the first Indians? When did they first arrive in India? Where from? What were their lives like? What was their society like? How did ancient Indian civilization evolve? What knowledge did they possess? What kind of science did they have? What discoveries did they make? What technologies did they develop? How did they build the largest ancient urban civilization the world has ever seen? What did they call their great cities? What language did they speak? Did they really develop a proto-democracy thousands of years before the Greeks? What kind of future did they envisage for India? What lessons can we learn from them?

These are the questions our “eminent” historians have not deigned to ask for the past seven decades. These are the answers we must seek, in order to rediscover our roots and understand who we really are.

The truth is out there. Its clues lie buried under our footsteps, scattered in our languages and our literature, and hidden deep in our DNA. Science is the key. We now possess the know-how and the technology to investigate and unravel the mystery. It is time to utilize it.

India’s rediscovery of its past has only begun. Exciting times are ahead.

References

1. Sarkar A. et al. Oxygen isotope in archaeological bioapatites from India: Implications to climate change and decline of Bronze Age Harappan civilization. Sci. Rep. 6, 26555; doi: 10.1038/srep26555 (2016).

2. Lal B. B. The Rigvedic People: Invaders? Immigrants? or Indigenous? Aryan Books International; First Edition (2015).

3. Danino M. The Lost River: On The Trail of the Sarasvati. Penguin Books (2010).

4. Sengupta S. et al. Polarity and temporality of high-resolution Y-chromosome distributions in India identify both indigenous and exogenous expansions and reveal minor genetic influence of Central Asian pastoralists. Am J Hum Genet. 2006;78:202–21.

5. Underhill P. A. et al. Separating the post-Glacial coancestry of European and Asian Y chromosomes within haplogroup R1a. Eur J Hum Genet. 2010;18:479–84. doi: 10.1038/ejhg.2009.194.

6. Tamang R., Thangaraj K. Genomic view on the peopling of India. Investig. Genet., 3, 20. (2012).

7. Sharma S. et al. The Indian origin of paternal haplogroup R1a1* substantiates the autochthonous origin of Brahmins and the caste system. Journal of Human Genetics (2009) 54, 47–55; doi:10.1038/jhg.2008.2

8. Lucotte G. (2015) The Major Y-Chromosome Haplotype XI – Haplogroup R1a in Eurasia. Hereditary Genet 4:150. doi: 10.4172/2161-1041.1000150

9. Dolgin E. Indian ancestry revealed (2009). doi:10.1038/news.2009.935

10. Haak W. et al. Massive migration from the steppe was a source for Indo-European languages in Europe. Nature. 2015;522(7555):207–11. doi: 10.1038/nature14317.

11. Thapar R. Can Genetics Help Us Understand Indian Social History? Cold Spring Harbor Perspectives in Biology. 2014;6(11):a008599. doi:10.1101/cshperspect.a008599.Satish N • 8 hours ago
    • First of all thanks to the author Sri. Chavda for coming up with this informational, persuasive article. The unfortunate life of Indians is that they were ruled by brown Sepoys even after 1947 and their accademia hijacked by Mao-Marx slaves. Our previous generation have done a great disservice for the nation by repeatedly electing these scoundrels And When we show some sense and elect a Nationalist Govt, they too succumb to "fear of perception" created by Media and Mao-Marx 'Intellectual' circuit that rants 'Hindutva' or "Secularism Khatre me hain". This propaganda is to prevent any sincere effort to rediscover our past!

      If our Leaders leave that fear and choose to be unabashed Bharatiya then more funds, more scientific research with all the wherewithal such projects require can be provided. Nationalists shall not loose heart and continue pursuing our Government, Leaders for undertaking it. Individually too, have we ever tried to find out our past say, 7-8 generations ? The same negligence transcended on our Leaders too!
    • Anirudh Vikram • 11 hours ago

      After a very long time we have an authoritative, scientifically based , & employing logical arguments article to demolish the crap that we have been served until now by the Leftist+British+W.European historians. I cannot thank the author enough for such a brilliant analysis, that it felt to me as if a veil has been lifted. I second the suggestion made in this comments section that the author needs to think hard about putting together all this (& maybe more if he has) material in a book form & publish it. This is very essential as in KaliYuga, propaganda is dished out as truth and can only be countered by wider dissemination.
    • R Nanjappa • 21 hours ago

      This article requires to be printed and published as a separate book-let, like the smaller version of Michel Danino's book " The Invasion That Never Was". It requires to be widely distributed among school and college students .
    • Comments continue after advertisement
    • Basavarajaiah Honnagangaiah • a day ago

      Scientifically researched history facts makes the historical events more trustworthy digest unlike the past manipulated and wrongly presented Aryan & Dravidian myths.The author of this blog Mr.A.L.Chavda needs to be commended for his extensive analysis of the subject and I am sharing the article.
    • चाणक्य my teacher • a day ago

      very informative articles unlike leftist rants which are based on assumptions. romilla tapar types are the examples of assumption BS JUST LIKE irfanhabib
    • Viswanath Venkataraman • a day ago

      Good well researched article.
    • Gagan Kumar • a day ago

      I do not have suitable words of gratitude to express it for this fantastic article which may help the humanity at large. Thanks a lot !
    • Sree • a day ago

      I agree there is a lot of propaganda going around for many decades with our schools still teaching colonial literature.

      At the same time, I have some questions regarding the author jumping to certain conclusions from certain facts. I am hoping someone reading this will kindly be able to answer / discuss.

      case 1. source [8] Lucotte G. (2015) 
      Fact: and I quote from that paper, words inside bracket are mine : "For Z93 (which is a subgroup of R1a), the 192 PakistanoIndians chosen for the estimation give an approximate TMRCA (the most recent common ancestor)=15,5 Kyears" and "all our South Asian populations are Z93, while almost all our European populations are Z280". 
      From this fact, our author concludes that R1a originated in India and all R1a holders in the world currently descended from him.

      How can one conclude that from this fact? First of all, Z93 is found outside India too. In fact, the current highest concentration of Z93 is not in india or pakistan. All it proves is that a very old gene is present in current Indians. That doesnt mean that gene originated in India. It could have originated outside and come to India in large numbers (Aryan Migration Theory).

      case 2. source [2] Lal B. B. (2015)
      Fact: Many traditions present in Indus Valley Civilization (IVC) are still present in modern India.
      Conclusion: This refutes the theory that the Sindhu-Sarasvati civilization was destroyed and supplanted with a “foreign” Hindu culture and civilization.

      Again, how? When Sarasvati dried up, IVC, moved elsewhere, east / south. Around the same time (4-5k years ago), Aryan arrived in India (not invaded, but just migrated or mingled). Hence we see both Aryan and IVC customs followed in India.

      I am here to learn about the origins of my countrymen. I am open to discuss any of this.

      see more
    • Jana krish • a day ago

      The best way to defeat the leftist propaganda is for Hindus to take up dissemination of this information independently without government support or recognition. Schools and colleges with better standard and indigenous curriculum must be started without government recognition. The truth will emerge over a period of time and recognition will then follow. That I think is the only way to defeat the leftist. Prof.vaidyanathan has already suggested this approach. It's high time Hindus start such an education system.
    • Subramaniam Narasimhan • 2 days ago

      Dear Sir,

      Mere words expressed in gratitude shall do no justice for such a well-researched article.

      In this context, I would like to request you and the august readers of this forum to refer to the tome by Professor Edward Pokoke titled India in Greece, way back in 1851 - 52. This English native had a deep knowledge of Greek, Latin, Arabic, Persian, Samskritam, Pali, etc. He discusses at length a continuous, several centuries – possibly millenia - long migration of the people of North Western Indian, Northern Indian and Central Indian communities to Europe, West Asia, Egypt and all the way to the Pacific, prior to the advent of the City States of Greece and the pre-Christian Roman Empire. He
      extensively uses comparative philology in support of his arguments, using Pali and Samskritam and relating them to ancient Greek and Latin terms.

      This was the topic of discussion in many a modern European University, in the departments of History and Anthropology, prior to the imposition of the fake Aryan Invasion Theory by the British-European Colonial and Christian Theological
      appointees; evidently the latter got established on the firmament due to the brute-force methods adopted by the Colonial Administration first and by the pliant leftist polity in the post-Independence times next, while the former stayed on bookshelves of old libraries in Europe and eventually went out of print.

      Another major reason for this sorry state of affairs we find ourselves in is the lack of interest, lack of encouragement and lack of funding into the studies of Humanities in India, especially in matters related to linguistics (Samskritam, Pali, Prakrutham, Old Tamizh, Old Telugu, Maithily, Bhojpuri, etc.) and ancient history, ancient agronomics, ancient politics, Epigraphy and Archeology expounded by our own ancient authors, pre-Colonial, non-Nehruvian and non-Communist authors.

      Lack of knowledge of those ancient languages of the land has cost us a lot more than any other factor. (And I admit that this applies to this correspondent too.)

      (Regarding the DNA evidence that traces the entire Western Civilization to a single family and one man, - from Tajikisthan – this correspondent watched a two part documentary on the Public Channel TV-13 in New York, about 10 years ago. They have not re-telecast this particular documentary. Nor was it available for purchase in any stores.)

      With Best Regards,
      Subramaniam Narasimhan
    • http://indiafacts.org/aryan-invasion-myth-21st-century-science-debunks-19th-century-indology/

---

Meluhha metalwork of Indus Script are paired śabda-jāti (word sounds), artha-jāti (wealth-repository words)

May 7, 2017, 10:34 pm

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śabda-jāti (word sounds), artha-jāti (wealth-repository words) of Meluhha metalwork are paired in Indus Script hypertexts and hieroglyphs.

This monograph demonstrates how animal hieroglyphs/hypertext expressions of Indus Script pair such śabda-jāti and artha-jāti words.

saṃghāṭa 'word cluster' (Pali) in śabda-jāti, artha-jāti pairs.

सांगडणें (p. 495) sāṅgaḍaṇēṃ v c (सांगड) To link, join, or unite together (boats, fruits, animals);  सांगड (p. 495) sāṅgaḍa m f (संघट्ट S) A float composed of two canoes or boats bound together: also a link of two pompions &c. to swim or float by. 2 f A body formed of two or more (fruits, animals, men) linked or joined together. 

An example of सांगड (p. 495) sāṅgaḍa'joined animals to form a body is a Dwaraka seal in turbinella pyrum.

This seal has a bovine body with  attached heads of antelope, one-horned young bull and an ox. Each animal head is a hieroglyph. 

barad, balad 'ox' rebus: bharata 'alloy of copper, pewter, tin'; 

ranku 'antelope' or melh 'goat' rebus: ranku 'tin' milakku, mleccha 'copper'; 

konda'young bull' rebus konda'engraver, sculptor'; खोंड (p. 216) [ khōṇḍa ] m A young bull, a bullcalf. Rebus: खोदणी (p. 216) [ khōdaṇī ] f (Verbal of खोदणें) Digging, engraving &c. 2 fig. An exacting of money by importunity. v लाव, मांड. 3 An instrument to scoop out and cut flowers and figures from paper. 4 A goldsmith's die.खोदणें (p. 216) [ khōdaṇēṃ ] v c & i ( H) To dig. 2 To engrave.खोदींव (p. 216) [ khōdīṃva ] p of खोदणें Dug. 2 Engraved, carved, sculptured. खोदणावळ (p. 216) [ khōdaṇāvaḷa ] f (खोदणें) The price or cost of sculpture or carving

Thus by the device of sāngaḍa'joined animal' rebus: sangara'trade' is signified in copper, tin and alloy metal of copper, pewter, tin.

Similarly, other animal hieroglyphs signify other sangara, 'trade' categories.

ayo 'fish' rebus: aya'iron'ayas'alloy metal' (Rigveda)

h976c

h976b

h976a

h976 Text of inscription

h728a

h728b kuṭhi'tree' rebus: kuṭhi'smelter'.

karibha, ibha'elephant' rebus: karba, ib 'iron'ibbo'merchant'.

Tell AsmarCylinder seal modern impression [elephant, rhinoceros and gharial (alligator) on the upper register] bibliography and image source: Frankfort, Henri: Stratified Cylinder Seals from the Diyala Region. Oriental Institute Publications 72. Chicago: University of Chicago Press, no. 642. Museum Number: IM14674 3.4 cm. high. Glazed steatite. ca. 2250 - 2200 BCE. ibha 'elephant' Rebus: ib 'iron'.gaṇḍa, kāṇḍā 'rhinoceros' Rebus: khāṇḍa ‘tools, pots and pans, and metal-ware’.  karā 'crocodile' Rebus: khar 'blacksmith' (Kashmiri) Alternative: ghariyal 'crocodile' karibha 'trunk of elephant' rebus: karb 'iron'.

m1486B Text 1711

Obverse: karibha 'trunk of elephant' ibha 'elephant' rebus: kariba 'iron' ib 'iron'  PLUS pattar 'trough' rebus: pattar 'guild, goldsmith guild'; rebus: pattharika'merchant'

Daimabad seal

. Sign 342 Hieroglyph: कर्ण [p= 256,2] the handle or ear of a vessel RV. viii , 72 , 12 S3Br. ix Ka1tyS3r. &c Rebus: कर्ण the helm or rudder of a ship R. कर्णी [p= 257,3] f. of °ण ifc. (e.g. अयस्-क्° and पयस्-क्°) Pa1n2. 8-3 , 46" N. of कंस's mother " , in comp. Rebus: karNI, 'Supercargo responsible for trading cargo of a vessel'.

rāngo ‘water buffalo bull’ (Ku.N.)(CDIAL 10559) Rebus: rango ‘pewter’. ranga, rang pewter is an alloy of tin, lead, and antimony (anjana) (Santali).  Hieroglyhph: buffalo: Ku. N. rã̄go ʻ buffalo bull ʼ (or < raṅku -- ?).(CDIAL 10538, 10559) Rebus: raṅga3 n. ʻ tin ʼ lex. [Cf. nāga -- 2, vaṅga -- 1] Pk. raṁga -- n. ʻ tin ʼ; P. rã̄g f., rã̄gā m. ʻ pewter, tin ʼ (← H.); Ku. rāṅ ʻ tin, solder ʼ, gng. rã̄k; N. rāṅ, rāṅo ʻ tin, solder ʼ, A. B. rāṅ; Or. rāṅga ʻ tin ʼ, rāṅgā ʻ solder, spelter ʼ, Bi. Mth. rã̄gā, OAw. rāṁga; H. rã̄g f., rã̄gā m. ʻ tin, pewter ʼ; Si. ran̆ga ʻ tin ʼ.(CDIAL 10562) B. rāṅ(g)tā ʻ tinsel, copper -- foil ʼ.(CDIAL 10567) తుత్తము [ tuttamu ] or తుత్తరము tuttamu. [Tel.] n.sulphate of zinc. మైలతుత్తము sulphate of copper, blue-stone.తుత్తినాగము [ tuttināgamu ] tutti-nāgamu. [Chinese.] n. Pewter. Zinc. లోహవిశేషము (Telugu)

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). 

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

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

h182A, h182B

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

Text of inscription: karã̄ n. pl. wristlets, bangles Rebus: khārखार् 'blacksmith' (Kashmiri) PLUS dula'two' rebus: dul'metal casting'. Thus, metalcaster blacksmith. PLUS karṇika 'rim of jar' rebus:  karṇika 'scribe, engraver'; helmsman, karṇī 'supercargo (merchant representative in charge of cargo of shipment)'.

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

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

S. Kalyanaraman
Sarasvati Research Center
May 8, 2017

Indus Script examples of paired śabda-jāti (word sounds), artha-jāti (wealth-repository words/hypertext expressions)

May 8, 2017, 12:16 am

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Below the rim of the Susa storage pot, the contents are described in Sarasvati Script hieroglyphs/hypertexts: 1. Flowing water; 2. fish with fin; 3. aquatic bird tied to a rope Rebus readings of these hieroglyphs/hypertexts signify metal implements from the Meluhha mint.

Clay storage pot discovered in Susa (Acropole mound), ca. 2500-2400 BCE (h. 20 ¼ in. or 51 cm). Musee du Louvre. Sb 2723 bis (vers 2450 avant J.C.)

The hieroglyphs and Meluhha rebus readings on this pot from Meluhha are: 1. kāṇḍa 'water' rebus: khāṇḍā 'metal equipment'; 2. aya, ayo 'fish' rebus: aya 'iron' ayas 'metal alloy'; khambhaṛā 'fish fin' rebus: kammaṭ a 'mint, coiner, coinage' 3.  करड m. a sort of duck -- f. a partic. kind of bird ; S. karaṛa -ḍhī˜gu m. a very large aquatic bird (CDIAL 2787) karaṇḍa‘duck’ (Samskrtam) rebus: karaḍā 'hard alloy'; PLUS 4. meṛh 'rope tying to post, pillar’ rebus meḍ‘iron’ med ‘copper’ (Slavic)

Susa pot is a ‘Rosetta stone’ for Sarasvati Script

Water (flow)

Fish fish-fin

aquatic bird on wave (indicating aquatic nature of the bird), tied to rope, water

kāṇḍa 'water'   rebus: kāṇḍa 'implements

The vase a la cachette, shown with its contents. Acropole mound, Susa.^[20]

It is a remarkable 'rosetta stone' because it validates the expression used by Panini: ayaskāṇḍa अयस्--काण्ड [p= 85,1] m. n. " a quantity of iron " or " excellent iron " , (g. कस्का*दि q.v.). The early semantics of this expression is likely to be 'metal implements compared with the Santali expression to signify iron implements: meď 'copper' (Slovāk), mẽṛhẽt,khaṇḍa (Santali)  मृदु mṛdu,’soft iron’ (Samskrtam).

Santali glosses.

Sarasvati Script hieroglyphs painted on the jar are: fish, quail and streams of water; 

aya 'fish' (Munda) rebus: aya 'iron' (Gujarati) ayas 'metal' (Rigveda) khambhaṛā 'fin' rebus: kammaṭa 'mint' Thus, together ayo kammaṭa, 'metals mint'

baṭa 'quail' Rebus: bhaṭa 'furnace'.

karaṇḍa 'duck' (Sanskrit) karaṛa 'a very large aquatic bird' (Sindhi) Rebus: करडा karaḍā 'Hard from alloy--iron, silver &c'. (Marathi) PLUS meRh 'tied rope' meṛh f. ʻ rope tying oxen to each other and to post on threshing floor ʼ (Lahnda)(CDIAL 10317) Rebus: mūhā mẽṛhẽt = iron smelted by the Kolhes and formeḍinto an equilateral lump a little pointed at each end;  mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.)

Thus, read together, the proclamation on the jar by the painted hieroglyphs is: baṭa meṛh karaḍā ayas kāṇḍa 'hard alloy iron metal implements out of the furnace (smithy)'.

This is a jar closed with a ducted bowl. The treasure called "vase in hiding" was initially grouped in two containers with lids. The second ceramic vessel was covered with a copper lid. It no longer exists leaving only one. Both pottery contained a variety of small objects form a treasure six seals, which range from Proto-Elamite period (3100-2750 BCE) to the oldest, the most recent being dated to 2450 BCE (First Dynasty of Ur).

Therefore it is possible to date these objects, this treasure. Everything included 29 vessels including 11 banded alabaster, mirror, tools and weapons made of copper and bronze, 5 pellets crucibles copper, 4 rings with three gold and a silver, a small figurine of a frog lapis lazuli, gold beads 9, 13 small stones and glazed shard.

"In the third millenium Sumerian texts list copper among the raw materials reaching Uruk from Aratta and all three of the regions Magan, Meluhha and Dilmun are associated with copper, but the latter only as an emporium. Gudea refers obliquely to receiving copper from Dilmun: 'He (Gudea) conferred with the divine Ninzaga (= Enzak of Dilmun), who transported copper like grain deliveries to the temple builder Gudea...' (Cylinder A: XV, 11-18, Englund 1983, 88, n.6). Magan was certainly a land producing the metal, since it is occasionally referred to as the 'mountain of copper'. It may also have been the source of finished bronze objects." 

"Susa... profound affinity between the Elamite people who migrated to Anshan and Susa and the Dilmunite people... Elam proper corresponded to the plateau of Fars with its capital at Anshan. We think, however that it probably extended further north into the Bakhtiari Mountains... likely that the chlorite and serpentine vases reached Susa by sea... From the victory proclamations of the kings of Akkad we also learn that the city of Anshan had been re-established, as the capital of a revitalised political ally: Elam itself... the import by Ur and Eshnunna of inscribed objects typical of the Harappan culture provides the first reliable chronological evidence. [C.J. Gadd, Seals of ancient style found at Ur, Proceedings of the British Academy, XVIII, 1932; Henry Frankfort, Tell Asmar, Khafaje and Khorsabad, OIC, 16, 1933, p. 50, fig. 22). It is certainly possible that writing developed in India before this time, but we have no real proof. Now Susa had received evidence of this same civilisation, admittedly not all dating from the Akkadian period, but apparently spanning all the closing years of the third millennium (L. Delaporte, Musee du Louvre. Catalogues des Cylindres Orientaux..., vol. I, 1920pl. 25(15), S.29. P. Amiet, Glyptique susienne,MDAI, 43, 1972, vol. II, pl. 153, no. 1643)... B. Buchanan has published a tablet dating from the reign of Gungunum of Larsa, in the twentieth century BC, which carries the impression of such a stamp seal. (B.Buchanan, Studies in honor of Benno Landsberger, Chicago, 1965, p. 204, s.). The date so revealed has been wholly confirmed by the impression of a stamp seal from the group, fig. 85, found on a Susa tablet of the same period. (P. Amiet, Antiquites du Desert de Lut, RA, 68, 1974, p. 109, fig. 16. Maurice Lambert, RA, 70, 1976, p. 71-72). It is in fact, a receipt of the kind in use at the beginning of the Isin-Larsa period, and mentions a certain Milhi-El, son of Tem-Enzag, who, from the name of his god, must be a Dilmunite. In these circumstances we may wonder if this document had not been drawn up at Dilmun and sent to Susa after sealing with a local stamp seal. This seal is decorated with six tightly-packed, crouching animals, characterised by vague shapes, with legs under their bodies, huge heads and necks sometimes striped obliquely. The impression of another seal of similar type, fig. 86, depicts in the centre a throned figure who seems to dominate the animals, continuing a tradition of which examples are known at the end of the Ubaid period in Assyria... Fig. 87 to 89 are Dilmun-type seals found at Susa. The boss is semi-spherical and decorated with a band across the centre and four incised circles. [Pierre Amiet, Susa and the Dilmun Culture, pp. 262-268].

See: http://tinyurl.com/kwshofn 

Meluhha metalwork of Indus Script are paired śabda-jāti (word sounds), artha-jāti (wealth-repository words). This monograph presented the framework for Mlecchita vikalpa (Meluhha cipher) with examples of animal hieroglyphs as rebus representations of metalwork wealth repository.

More examples of this cipher from Indus Script Corpora are presented.

Black drongo bird

A Black drongo in Rajasthan state, northern India

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

పసి (p. 730) pasi pasi. [from Skt. పశువు.] n. Cattle. పశుసమూహము, గోగణము. The smell of cattle, పశ్వాదులమీదిగాలి, వాసన. పసిపట్టు pasi-paṭṭu. To scent or follow by the nose, as a dog does a fox. పసిగొను to trace out or smell out. వాసనపట్టు. మొసలి కుక్కను పసిపట్టి when the crocodile scented the dog. పసులు pasulu. n. plu. Cattle, గోవులు. పసిగాపు pasi-gāpu. n. A herdsman, గోపకుడు పసితిండి pasi-tinḍi. n. A tiger, పెద్దపులి. పసులపోలిగాడు pasula-pōli-gāḍu. n. The Black Drongo or King crow, Dicrurusater. (F.B.I.) ఏట్రింత. Also, the Adjutant. తోకపసులపోలిగాడు the Raquet-tailed Drongo shrike. Jerdon. No. 55. 56. 59. కొండ పనులపోలిగాడు the White bellied Drongo, Dicrurus coerulescens. వెంటికపనుల పోలిగాడు the Hair-crested Drongo, Chibia hottentotta. టెంకిపనుల పోలిగాడు the larger Racket-tailed Drongo, Dissemurus paradiseus (F.B.I.) పసులవాడు pasula-vāḍu. n. A herdsman, గొల్లవాడు. 

"With short legs, they sit upright on thorny bushes, bare perches or electricity wires. They may also perch on grazing animals."(Whistler, Hugh (1949). Popular handbook of Indian birds (4th ed.). Gurney and Jackson, London. pp. 155–157.) https://en.wikipedia.org/wiki/Black_drongo

Hieroglyph: eagle పోలడు [ pōlaḍu ] , పోలిగాడు or దూడలపోలడు pōlaḍu. [Tel.] n. An eagle. పసులపోలిగాడు the bird called the Black Drongo. Dicrurus ater. (F.B.I.)(Telugu) पोळ pōḷa 'zebu'& pōlaḍu 'black drongo' signify polad 'steel

A zebu bull tied to a post; a bird above. Large painted storage jar discovered in burned rooms at Nausharo, ca. 2600 to 2500 BCE. पोळ pōḷa, 'Zebu, bos indicus' pōlaḍu, 'black drongo' rebus: pōlaḍ 'steel'; पोळ pōḷa, 'Zebu, bos indicus' of Sarasvati Script corpora is rebus:pōlāda'steel', pwlad (Russian), fuladh (Persian) folādī (Pashto) 
pōḷa 'zebu' rebus: pōḷa 'magnetite, ferrite ore) pōladu 'black drongo bird' rebus: pōḷad 'steel' The semantics of bull (zebu) PLUS black drongo bird are the reason why the terracotta bird is shown with a bull's head as a phonetic determinative to signify 'steel/magnetite ferrite ore'. పోలడు (p. 820) pōlaḍu , పోలిగాడు or దూడలపోలడు pōlaḍu. [Tel.] n. An eagle. పసులపోలిగాడు the bird called the Black Drongo. Dicrurus ater. (F.B.I.)  rebus: pōlaḍu 'steel' (Russian. Persian) PLUS

wings/plumage

m1118

kaṇḍa 'arrow' Rebus: khāṇḍa ‘tools, pots and pans, and metal-ware’. ayaskāṇḍa is a compounde word attested in Panini. The compound or glyphs of fish + arrow may denote metalware tools, pots and pans.
ayo 'fish' rebus: ayas 'alloy metal' PLUS khambhaṛā ʻfish-finʼ rebus: kammaṭi a coiner (Ka.); kampaṭṭam coinage, coin, mint (Ta.) kammaṭa = mint, gold furnace (Te.)

h1953A

h1953B

Jiroft artifact. Two zebu PLUS twisted cord mēḍhā 'twist' rebus: 'iron' PLUS पोळ pōḷa, 'Zebu, bos indicus' of Sarasvati Script corpora is rebus:pōlāda 'steel', pwlad (Russian), PLUS dula 'pair' rebus: dul 'metal casting'. Thus, पोळ pōḷa, 'iron, ferrite, magnetite' metal casting.

https://s-media-cache-ak0.pinimg.com/736x/b8/67/50/b867501368c6316a82a18bed4b1844e2.jpg

 पोळ pōḷa, 'Zebu, bos indicus' PLUS పోలడు [ pōlaḍu ] 'black drongo' PLUS dula 'two' rebus:pōlāda 'steel', pwlad (Russian) PLUS dul 'metal casting'. PLUS kanac 'corner' rebus: kancu 'bronze'. Thus, a dealer in bronze and steel castings.

https://s-media-cache-ak0.pinimg.com/236x/3c/b7/f4/3cb7f4ae7e203a66aa49f90ce546ad38.jpg
<ayu?>(A) {N} ``^fish’’. #1370. <yO>\\<AyO>(L) {N} ``^fish’’. #3612. <kukkulEyO>,,<kukkuli-yO>(LMD) {N} ``prawn’’. !Serango dialect. #32612. <sArjAjyO>,,<sArjAj>(D) {N} ``prawn’’. #32622. <magur-yO>(ZL) {N} ``a kind of ^fish’’. *Or.<>. #32632. <ur+Gol-Da-yO>(LL) {N} ``a kind of ^fish’’. #32642.<bal.bal-yO>(DL) {N} ``smoked fish’’. #15163.(Munda)

अयो (in comp. for अयस्) अयस् n. iron , metal RV. an iron weapon (as an axe , &c ) RV. vi , 3 ,5 and 47 , 10; gold Naigh.steel L. ; ([cf. Lat. aes , aer-is for as-is ; Goth. ais , Thema aisa ; Old Germ. e7r , iron; Goth. eisarn; Mod. Germ.  Eisen.])अयस्--काण्ड m. n. " a quantity of iron " or " excellent iron " , (g. कस्का*दि q.v.)(Monier-Williams, p. 85)

koḍe‘young bull’ (Telugu) खोंड [ khōṇḍa ] m A young bull, a bullcalf. Rebus: kõdā ‘to turn in a lathe’ (B.) कोंद kōnda ‘engraver, lapidary setting or infixing gems’ (Marathi) कोंडण [kōṇḍaṇa] f A fold or pen. (Marathi) PLUS barad, balad'ox' rebus: bharata 'alloy of pewter, copper, tin'.

Composite animal as a hypertext expression of composite artha-jāti (wealth-repository)

The composite animal is a breath-taking example of creating a repository of wealth of a variety of metalwork artifacts.

Mohenjodaro seal (m0302).

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

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

--ram or sheep (forelegs denote a bovine)

--neck-band, ring

--bos indicus (zebu)(the high horns denote a bos indicus)

--elephant (the elephant's trunk ligatured to human face)

--tiger (hind legs denote a tiger)

--serpent (tail denotes a serpent)

--human face

All these glyphic elements are decoded rebus:

meḍho a ram, a sheep (G.)(CDIAL 10120); 

kaḍum ‘neck-band, ring’ 

adar ḍangra ‘zebu’

ibha ‘elephant’ (Skt.); rebus: ib ‘iron’ (Ko.)

kolo ‘jackal’ (Kon.)

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

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

கோடு kōṭu : •நடுநிலை நீங்குகை. கோடிறீக் கூற் றம் (நாலடி, 5). 3. [K. kōḍu.] Tusk; யானை பன்றிகளின் தந்தம். மத்த யானையின் கோடும் (தேவா. 39, 1). 4. Horn; விலங்கின் கொம்பு. கோட்டிடை யாடினை கூத்து (திவ். இயற். திருவிருத். 21). 

Ta. kōṭu (in cpds. kōṭṭu-) horn, tusk, branch of tree, cluster, bunch, coil of hair, line, diagram, bank of stream or pool; kuvaṭu branch of a tree; kōṭṭāṉ, kōṭṭuvāṉ rock horned-owl (cf. 1657 Ta. kuṭiñai). Ko. kṛ (obl. kṭ-) horns (one horn is kob), half of hair on each side of parting, side in game, log, section of bamboo used as fuel, line marked out. To. kwṛ (obl. kwṭ-) horn, branch, path across stream in thicket. Ka. kōḍu horn, tusk, branch of a tree; kōr̤ horn. Tu. kōḍů, kōḍu horn. Te. kōḍu rivulet, branch of a river. Pa. kōḍ (pl. kōḍul) horn (DEDR 2200)

meḍ ‘iron’ (Ho.)

khāḍ ‘trench, firepit’

aduru ‘native metal’ (Ka.) ḍhangar ‘blacksmith’ (H.)

kol ‘furnace, forge’ (Kuwi) kol ‘alloy of five metals, pancaloha’ (Ta.)

mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.)

mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends (Santali)

koḍ = the place where artisans work (G.) 

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

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

S. Kalyanaraman

Sarasvati Research Center

May 8, 2017

2017 Buddha Purnima Special - Pics of Buddhist Holy Places across India, Lanka, Japan, Central Asia, Tibet and Articles

May 8, 2017, 1:19 am

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Maha Bodhi temple, Bodh Gaya.

May 10 is Buddha Purnima. These pics tell us how Buddha unites India with S.E. Asia and the Far East.

 

1. Buddha and his Message by Swami Vivekananda - http://www.esamskriti.com/essay-chapters/Buddha-and-His-Message-1.aspx

 

2. Bodh Gaya Temple – also see part 2 shows Cave where Buddha meditated. http://www.esamskriti.com/photo-detail/Bodh-Gaya-Temple.aspx

 

3. Sarnath is where Buddha gave sermons to his first five companions http://www.esamskriti.com/photo-detail/Sarnath.aspx

 

4. Wats of Bangkok - http://www.esamskriti.com/theme-detail/Wats-of-Bangkok.aspx

 

5. Harmonious blend of Hinduism, Buddhism and Shinto strains in Japan by Sanjay Rao - http://www.esamskriti.com/essay-chapters/Harmonious-blend-of-Hinduism,-Buddhism-and-Shinto-strains-in-Japan-1.aspx

 

5a. Benoy Bahl on Indian roots of Tibetan Buddhism http://www.esamskriti.com/essay-chapters/Benoy-Behl-on-Indian-Roots-of-Tibetan-Buddhism-1.aspx

 

6. King Ashoka’s daughter took a Bodhi tree sapling from Bodh Gaya to Anuradhapura in Sri Lanka. Anuradhapura by Vinita Agarwal -http://www.esamskriti.com/around-world/Anuradhapura.aspx

 

7. Introduction to Buddhism by Dr Satish Kapoor - http://www.esamskriti.com/essay-chapters/Introduction-to-Buddhism-1.aspx

 

8. Mcleodganj home of Dalai Lama - http://www.esamskriti.com/photo-detail/Mcleodganj.aspx

 

9. Sleeping Buddha in Ayutthaya, Thailand - http://www.esamskriti.com/theme-detail/Ayutthaya.aspx

 

10. Great Buddha Statue in Bodh Gaya - http://www.esamskriti.com/theme-detail/Great-Buddha-Statue.aspx

 

11. Sanchi by Gargi M - http://www.esamskriti.com/theme-detail/Sanchi.aspx 

 

12. Gautam Buddha points out to the weaknesses of Human Nature by Sanjay Rao  http://www.esamskriti.com/essay-chapters/Gautama-Buddha-points-to-the-weakness-of-human-nature-1.aspx

 

13. Devotees from S.E. Asia and Far East at Bodh Gaya  http://www.esamskriti.com/photo-detail/Bodh-Gaya-Temple-3.aspx

 

14. Why did Buddhism vanish from India? http://www.esamskriti.com/essay-chapters/Why-did-Buddhism-vanish-from-India-1.aspx

 

15. Pictures of Northern frontiers of Buddhism by Benoy Bahl http://www.esamskriti.com/essay-chapters/Pictures-of-Northern-Frontiers-of-Buddhism-1.aspx

 

16. Etymology of Samantabhadri, Prajaparamita, Palden Lahmo and Taras names and parallel Hindu Goddesses by Sanjay Raohttp://www.esamskriti.com/essay-chapters/Etymology-of-Samantabhadri,-Prajaparamita,-Palden-Lahmo-and-Taras-names-and-parallel-Hindu-Goddesses-1.aspx. The attempt of this article is to collate as many Buddhist Goddesses as I could and Hindu Goddesses that are identical and show the reader how similar both systems are at the core, almost identical, with very marginal visual and name variations.

 

17. Ambedkar erred, Buddha was a Hindu by Sandhya Jain http://www.esamskriti.com/essay-chapters/Ambedkar-erred,-Buddha-was-Hindu-1.aspx

Thanks to Shri Sanjeev Nayyar.

Kalyanaraman

Meluhha hieroglyph dāma 'rope' rebus dhama 'bellows', vernacular kammāra gaggarī 'blacksmith's bellows' is R̥gveda Sarasvatī

May 8, 2017, 8:32 am

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Mirror: http://tinyurl.com/kdn6jew

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Why is a tributary of Vedic river Sarasvati called Gaggar?

Blacksmith artificers blow gaggarī 'blacksmiths' bellows', the forge in over two thousand settlements along Sarasvatī river basin; hence vernacular name of river is kammāra gaggarī'blacksmith's bellows'. 

Working with bellows is the principal wealth-creation activity of the people of metalwork guild in the settlements.

Indus Script Corpora wich is Meluhha repository of metalwork along the riverbasin, justifies the name.

Gaggarī'blacksmith's bellows' may give the name gaggar to the river (Sarasvati) A synonym for this word is dhma, dhama. Dhamaka means a 'blacksmith blowing the forge'. धामन् [p= 514,3] site of the sacred fire and the सोम RV. &c; n. dwelling-place , house , abode , domain RV. &c &c (esp. seat of the gods cf. मध्यमं धाम विष्णोः S3ak. [ Pi. ?? iv , 5] 

Gaggara [Vedic gargara throat, whirlpool. *gṷer to sling down, to whirl, cp. Gr. ba/raqron, Lat. gurges, gurgulio, Ohg. querechela "kehle"] 1. roaring, only in f. gaggarī a blacksmith's bellows: kammāra˚, in simile M i.243; S i.106; Vism 287. -- 2. (nt.) cackling, cawing, in haŋsa˚ the sound of geese J v.96 (expl. by haŋsamadhurassara). (Pali) gárgara1 m. ʻ whirlpool ʼ AV., ʻ a musical instrument ʼ RV. (Sāy.) [Same as gargara -- 2?] Pa. gaggara -- n. ʻ cackling of geese ʼ, gaggaraka -- , °alaka -- m. ʻ whirlpool ʼ; Pk. gaggara -- ʻ making an inarticulate noise ʼ.(CDIAL 4042)  *gargarāyati ʻ roars ʼ. [gárgara -- 1: onom. cf. *gaṅ- garīti] Pa. gaggarāyati ʻ whirls, roars (of waves) ʼ; K. gagarāy f. ʻ thunder ʼ.(CDIAL 4045)

ध्म [p= 520,3] mfn. blowing , a blower (cf. तूण- , शङ्क-); धम [p= 509,3] mfn.
blowing , melting (ifc. ; cf. करं- , खरिं- , जलं- &c ); धमक [p= 509,3]m. " a blower " , blacksmith (as blowing the forge) Un2. ii , 35 Sch.(Monier-Williams) dama 5 m. a pair of bellows;  दमन्; 1 p.p. domu, to blow up a fire (with bellows or the mouth); as vb. impers. in past tenses (past domun द&above;मुन्), to roar (of wind or a blast of air on fire) (Gr.Gr. xxxviii); to roar (as a wild beast) (Śiv. 1854).(Kashmiri)

*dāmakara ʻ string -- maker ʼ. [dāˊman -- 1, kará -- 1] L. dāvur, dãvar, mult. ḍã̄var (Ju. ḍ̠ -- ) m. ʻ spider ʼ(CDIAL 6281)dāˊman1 ʻ rope ʼ RV. 2. *dāmana -- , dāmanī -- f. ʻ long rope to which calves are tethered ʼ Hariv. 3. *dāmara -- . [*dāmara -- is der. fr. n/r n. stem. -- √dā2] 1. Pa. dāma -- , inst. °mēna n. ʻ rope, fetter, garland ʼ, Pk. dāma -- n.; Wg. dām ʻ rope, thread, bandage ʼ; Tir. dām ʻ rope ʼ; Paš.lauṛ. dām ʻ thick thread ʼ, gul. dūm ʻ net snare ʼ (IIFL iii 3, 54 ← Ind. or Pers.); Shum. dām ʻ rope ʼ; Sh.gil. (Lor.) dōmo ʻ twine, short bit of goat's hair cord ʼ, gur. dōm m. ʻ thread ʼ (→ Ḍ. dōṅ ʻ thread ʼ); K. gu -- dômu m. ʻ cow's tethering rope ʼ; P. dã̄u, dāvã̄ m. ʻ hobble for a horse ʼ; WPah.bhad. daũ n. ʻ rope to tie cattle ʼ, bhal. daõ m., jaun. dã̄w; A. dāmā ʻ peg to tie a buffalo -- calf to ʼ; B. dām, dāmā ʻ cord ʼ; Or. duã̄ ʻ tether ʼ, dāĩ ʻ long tether to which many beasts are tied ʼ; H. dām m.f. ʻ rope, string, fetter ʼ, dāmā m. ʻ id., garland ʼ; G. dām n. ʻ tether ʼ, M. dāvẽ n.; Si. dama ʻ chain, rope ʼ, (SigGr) dam ʻ garland ʼ. -- Ext. in Paš.dar. damaṭāˊ, °ṭīˊ, nir. weg. damaṭék ʻ rope ʼ, Shum. ḍamaṭik, Woṭ. damṓṛ m., Sv. dåmoṛīˊ; -- with -- ll -- : N. dāmlo ʻ tether for cow ʼ, dã̄wali, dāũli, dāmli ʻ bird -- trap of string ʼ, dã̄wal, dāmal ʻ coeval ʼ (< ʻ tied together ʼ?); M. dã̄vlī f. ʻ small tie -- rope ʼ.2. Pk. dāvaṇa -- n., dāmaṇī -- f. ʻ tethering rope ʼ; S. ḍ̠āvaṇu, ḍ̠āṇu m. ʻ forefeet shackles ʼ, ḍ̠āviṇī, ḍ̠āṇī f. ʻ guard to support nose -- ring ʼ; L. ḍã̄vaṇ m., ḍã̄vaṇī, ḍāuṇī (Ju. ḍ̠ -- ) f. ʻ hobble ʼ, dāuṇī f. ʻ strip at foot of bed, triple cord of silk worn by women on head ʼ, awāṇ. dāvuṇ ʻ picket rope ʼ; P. dāuṇ, dauṇ, ludh. daun f. m. ʻ string for bedstead, hobble for horse ʼ, dāuṇī f. ʻ gold ornament worn on woman's forehead ʼ; Ku. dauṇo m., °ṇī f. ʻ peg for tying cattle to ʼ, gng. dɔ̃ṛ ʻ place for keeping cattle, bedding for cattle ʼ; A. dan ʻ long cord on which a net or screen is stretched, thong ʼ, danā ʻ bridle ʼ; B. dāmni ʻ rope ʼ; Or. daaṇa ʻ string at the fringe of a casting net on which pebbles are strung ʼ, dāuṇi ʻ rope for tying bullocks together when threshing ʼ; H. dāwan m. ʻ girdle ʼ, dāwanī f. ʻ rope ʼ, dã̄wanī f. ʻ a woman's orna<-ment ʼ; G. dāmaṇ, ḍā° n. ʻ tether, hobble ʼ, dāmṇũ n. ʻ thin rope, string ʼ, dāmṇī f. ʻ rope, woman's head -- ornament ʼ; M. dāvaṇ f. ʻ picket -- rope ʼ. -- Words denoting the act of driving animals to tread out corn are poss. nomina actionis from *dāmayati2.3. L. ḍãvarāvaṇ, (Ju.) ḍ̠ã̄v° ʻ to hobble ʼ; A. dāmri ʻ long rope for tying several buffalo -- calves together ʼ, Or. daũ̈rā, daürā ʻ rope ʼ; Bi. daũrī ʻ rope to which threshing bullocks are tied, the act of treading out the grain ʼ, Mth. dã̄mar, daũraṛ ʻ rope to which the bullocks are tied ʼ; H. dã̄wrī f. ʻ id., rope, string ʼ, dãwrī f. ʻ the act of driving bullocks round to tread out the corn ʼ. -- X *dhāgga<-> q.v.*dāmayati2; *dāmakara -- , *dāmadhāra -- ; uddāma -- , prōddāma -- ; *antadāmanī -- , *galadāman -- , *galadāmana -- , *gōḍḍadāman -- , *gōḍḍadāmana -- , *gōḍḍadāmara -- .dāmán -- 2 m. (f.?) ʻ gift ʼ RV. [√dā1]. See dāˊtu -- .*dāmana -- ʻ rope ʼ see dāˊman -- 1.Addenda: dāˊman -- 1. 1. Brj. dã̄u m. ʻ tying ʼ.3. *dāmara -- : Brj. dã̄wrī f. ʻ rope ʼ.(CDIAL 6283)

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

This is a semantic determinative of the hieroglyph dāma 'rope' (Prakrtam)

Both hieroglyphs -- young ungelt ox or calf and rope are signified on the votive bas relief of Dudu.

• Votive relief of Dudu, priest of Ningirsu, in the days of King Entemena of Lagash.
• Mésopotamie, room 1a: La Mésopotamie du Néolithique à l'époque des Dynasties archaïques de Sumer. Richelieu, ground floor.
  This work is part of the collections of the Louvre (Department of Near Eastern Antiquities).Louvre Museum1881: excavated by Ernest de Sarzec. Place: Girsu (modern city of Telloh, Iraq). Musée du Louvre, Atlas database: entry 11378 Votive relief of Dudu, priest of Ningirsu, in the days of King Entemena of Lagash. Oil shale, ca. 2400 BC. Found in Telloh, ancient city of Girsu. |H. 25 cm (9 ¾ in.), W. 23 cm (9 in.), D. 8 cm (3 in.) 

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

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

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

Twisted rope hieroglyph is vividly displayed on some Ancient Near East seals:

 First cylinder seal-impressed jar from Taip 1, Turkmenistan

(Photo: Kohl 1984: Pl. 15c; drawings after Collon 1987: nos. 600, 599. (After Fig. 5 Eric Olijdam, 2008, A possible central Asian origin for seal-impressed jar from the 'Temple Tower' at Failaka, in: Eric Olijdam and Richard H. Spoor, eds., 2008, Intercultural relations between south and southwest Asia, Studies in commemoration of ECL During Caspers (1934-1996), Society for Arabian Studies Monographs No. 7 [eds. D. Kennet & St J. Simpson], BAR International Series 1826 pp. 268-287). https://www.academia.edu/403945/A_Possible_Central_Asian_Origin_for_the_Seal-Impressed_Jar_from_the_Temple_Tower_at_Failaka 

Cylinder seal. Sumerian. 18th cent. BCE. Louvre AO 22366

http://www.bibliotecapleyades.net/sumer_anunnaki/anunnaki3a/Louvre%20Dec%201%202002%20181.html

Louvre AO7296

http://www.bibliotecapleyades.net/sumer_anunnaki/anunnaki3a/Louvre%20Dec%201%202002%20192.html ml

Hematite cylinder seal of Old Syria ca. 1820-1730 BCE

Period: Old Syrian

Date: ca. 1820–1730 B.C.E

Geography: Syria

Medium: Hematite

Dimensions: H. 1 1/16 in. (2.7 cm); Diam. 1/2 in. (1.2 cm)

Classification: Stone-Cylinder Seals

Credit Line: Gift of Nanette B. Kelekian, in memory of Charles Dikran and Beatrice Kelekian, 1999

Accession Number: 1999.325.142 Metmuseum

Hematite seal. Old Syria. ca. 1720-1650 BCE

Period: Old Syrian

Date: ca. 1720–1650 B.C.E

Geography: Syria

Medium: Hematite

Dimensions: H. 15/16 in. (2.4 cm); Diam. 3/8 in. (1 cm)

Classification: Stone-Cylinder Seals

Credit Line: Gift of Nanette B. Kelekian, in memory of Charles Dikran and Beatrice Kelekian, 1999

Accession Number: 1999.325.155 Metmuseum

Cylinder seal modern impression. Mitanni. 2nd millennium BCE

(male and griffin demon slaying animal; terminal: animal attack scenes, guilloche)

Period: Mitanni

Date: 2nd millennium B.C.E

Geography: Mesopotamia or Syria

Culture: Mitanni

Medium: Hematite

Dimensions: H. 13/16 in. (2 cm); Diam. 7/16 in. (1.1 cm)

Classification: Stone-Cylinder Seals

Credit Line: Gift of Nanette B. Kelekian, in memory of Charles Dikran and Beatrice Kelekian, 1999

Accession Number: 1999.325.165 Metmuseum

Cylinder seal modern impression. Old Syria. ca. 1720-1650 BCE 

(royal figures approaching weather god; divinities)

Period: Old Syrian

Date: ca. 1720–1650 B.C.E

Geography: Syria

Medium: Hematite

Dimensions: H, 1 1/8 in. (2.9 cm); Diam. 7/16 in. (1.1 cm)

Classification: Stone-Cylinder Seals

Credit Line: Gift of Nanette B. Kelekian, in memory of Charles Dikran and Beatrice Kelekian, 1999

Accession Number: 1999.325.147 Metmuseum

Cylinder seal. Mitanni. 2nd millennium BCE

Period: Mitanni

Date: ca. late 2nd millennium B.C.E

Geography: Mesopotamia or Syria

Culture: Mitanni

Medium: Hematite

Dimensions: H. 1 in. (2.6 cm); Diam. 1/2 in. (1.2 cm)

Classification: Stone-Cylinder Seals

Credit Line: Gift of Nanette B. Kelekian, in memory of Charles Dikran and Beatrice Kelekian, 1999

Accession Number: 1999.325.190 Metmuseum

Stone cylinder seal. Old Syria ca. 1720-1650 BCE

Period: Old Syrian

Date: ca. 1720–1650 B.C.

Geography: Syria

Medium: Stone

Dimensions: H. 1.9 cm x Diam. 1.1 cm

Classification: Stone-Cylinder Seals

Credit Line: Bequest of W. Gedney Beatty, 1941

Accession Number: 41.160.189 Metmuseum

Hematite cylinder seal. Old Syria. ca. early 2nd millennium BCE

Period: Old Syrian

Date: ca. early 2nd millennium B.C.E

Geography: Syria

Medium: Hematite

Dimensions: H. 11/16 in. (1.7 cm); Diam. 5/16 in. (0.8 cm)

Classification: Stone-Cylinder Seals

Credit Line: Gift of Nanette B. Kelekian, in memory of Charles Dikran and Beatrice Kelekian, 1999

Accession Number: 1999.325.161 Metmuseum

• 
  
• Fragment of an Iranian Chlorite Vase. 2500-2400 BCE
• Decorated with the lion headed eagle (Imdugud) found in the temple of Ishtar during the 1933 - 1934 fieldwork by Parrot. Dated 2500 - 2400 BCE. Louvre Museum collection AO 17553. 
• Shahdad standard: Meluhha smithy catalog of Shahdad, Marhashi 

  
  Location of Lagash. At the time of Hammurabi, Lagash was located near the shoreline of the gulf.

  
  
• Location of Shahdad
  Oldest standard in the world. Shahdad standard, 2400 BCE (Prof. Mahmoud Rexa Maheri, Prof. Dept. of Civil Engineering, Shiraz University, dates this to ca. 3000 BCE Oct. 15, 2015 "Following an archeological survey of the South-East Iran in 1930's by Sir Auriel Stein, in 1960's and 1970's a number of archeological expeditions spent a few seasons digging at different locations through theKerman province. Of these, three teams are worthy of mention; one team from Harvard University lead by Professor Lamberg-Karlovsky focused on different layers of the 7000 years old Tape-Yahya at Sogan valley; another team from Illinois University lead by Professor Joseph Caldwell worked on the remains of Tal-i-Iblis, another 7000 years old settlement and a third team by Iranian Department of Archaeology, lead by Mr Hakemi, dug the rich graveyards of the 6000 years old Shahdad near the great Lut desert. The wealth of discoveries though great, went almost unnoticed by the public in the pursuant academic research in the form of Doctorate theses and expedition reports and scientific journal papers. Little attempt was also made to correlate the findings at different sites." http://www.mrmaheri.com/page.php?id=1-5-1)
  

  Source: http://www.cais-soas.com/CAIS/Images2/Pre-Median/Shahdad_Standard.jpg "The discovered standard in Shahdad is consisted of a squared metal piece, 23.4 in 23.4 centimetres in size, mounted on a 128-centimeter metal axle which the flag can turn over it. An eagle with opened wings which is in a landing position can be seen on top of the axle. The flag is engraved with some designs which depicting requesting water from rein goddess, which reveal irrigation method which was practiced during the third and fourth millennia BCE in Shahdad." http://www.cais-soas.com/News/2007/May2007/14-05-iran.htm
  
  
  
  The upper section of the Shahdad Standard, grave No. 114, Object No. 1049 (p.24)

  
  

  Three pots are shown of three sizes in the context of kneeling adorants seated in front of the person seated on a stool. meṇḍā 'kneeling position' (Gondi) Rebus: meḍ 'iron' (Munda)

  
  

  eruvai 'kite' Rebus:eruvai 'copper'

  
  

  dula 'pair' Rebus: dul 'cast metal'

  
  

  arya 'lion' (Akkadian) Rebus: Ara 'brass'

  
  

  kul, kOla 'tiger' Rebus: kol 'working in iron'

  
  

  poLa 'zebu' Rebus: poLa 'magnetite'

  
  kōla = woman (Nahali) Rebus: kol ‘furnace, forge’ (Kuwi) kol ‘alloy of five 

  
  

  metals, pañcaloha’ (Tamil) kol ‘working in iron’ (Tamil)
  
  kaṇḍō a stool. Malt. Kanḍo stool, seat. (DEDR 1179) Rebus: kaṇḍ = a furnace, 

  
  

  altar (Santali)
  
  If the date palm denotes tamar (Hebrew language), ‘palm tree, date palm’ the rebus reading would be: tam(b)ra, ‘copper’ (Pkt.)

  
  

  
  kuṭi ‘tree’. Rebus: kuṭhi ‘smelter’ (Santali). The two trees are shown ligatured to 

  
  

  a rectangle with ten square divisions and a dot in each square. The dot may 

  
  

  denote an ingot in a furnace mould.

  
  

  Hieroglyph: BHSk. gaṇḍa -- m. ʻ piece, part ʼ(CDIAL 3791)

  
  

  Hieroglyph: Paš. lauṛ. khaṇḍā ʻ cultivated field ʼ, °ḍī ʻ small do. ʼ (→ Par. kheṇ ʻ field ʼ IIFL i 265); Gaw. khaṇḍa ʻ hill pasture ʼ (see also bel.)(CDIAL 3792)

  
  

  Rebus: khaṇḍa 'implements'

   Santali glosses
  
  
  

  Glyph of rectangle with divisions: baṭai = to divide, share (Santali) [Note the 

  
  

  glyphs of nine rectangles divided.] Rebus: bhaṭa = an oven, kiln, furnace 

  
  

  (Santali) 
  
  
  

  ḍāḷ= a branch of a tree (G.) Rebus: ḍhāḷako = a large ingot (G.) ḍhāḷakī = a metal heated and poured into a mould; a solid piece of metal; an ingot (G.)

  
  Three sets of entwined 'glyphs (like twisted ropes) are shown around the entire narrative of the  Shahdad standard.
  
  
  
  Twisted rope as hieroglyph:
  
  
  Rebus: dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ Mn.Pk. dhāu -- m. ʻ metal, red chalk ʼ; N. dhāu ʻ ore (esp. of copper) ʼ; Or. ḍhāu ʻ red chalk, red ochre ʼ (whence ḍhāuā ʻ reddish ʼ; M. dhāū, dhāv m.f. ʻ a partic. soft red stone ʼ (whence dhā̆vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻ composed of or relating to iron ʼ)(CDIAL 6773).
  
  
• Hieroglyph: endless knot motif
  

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

  
  

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

  
  

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

  
  

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

m1406 Seal using three-stranded rope: dhAtu Rebus: iron ore.

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

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

See: http://bharatkalyan97.blogspot.in/2016/10/three-strands-of-twisted-rope-medhi.html 

Three strands of twisted rope, meḍhi 'plait' meḍ ‘iron’ dhā̆vaḍ 'smelter' Harappa Script hieroglyph continues on Punch-marked coins of Gandhara 

S. Kalyanaraman

Sarasvati Research Center

May 8, 2017

Five Meluhha hieroglyphs of Indus Script are allographs to signify dul mẽṛhẽt 'cast iron', मेधा 'wealth, dhanam'

May 8, 2017, 5:12 pm

≫ Next: Meluhha Indus Script hieroglyphs mēḍa 'platform, hillock' rebus meḍ ‘iron’

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An allograph is a smaller fragment of writing, that is a letter or a group of letters, which represents a particular sound. A number of rebus representations of the expressions such as dul'to cast in a mould'; dul mẽṛhẽt, dul meṛeḍ, 'cast iron' are a number of Meluhha hieroglyphs of Indus Script.

1. Plait of hair

2. Polar star
3. Forked stake, crook
4. Ram
5. Endless knot motif

All these hieroglyphs are rebus signifiers of Meluhha word meḍ 'iron'. That five pairs of homonyms relate to one wealth category, iron, is significant and constitutes conclusive evidence for 1. Meluhha of Indian sprachbund is the parole, lingua franca of Sarasvati-Sindhu civilization; and 2.the principal life-activities of people of the civilization related to wealth-creation byśreṇi guilds for the nation, janapada..

Hieroglyph: S. mī˜ḍhī f., °ḍho m. ʻ braid in a woman's hair ʼ,L. mē̃ḍhī f.; G. mĩḍlɔ, miḍ° m. ʻbraid of hair on a girl's forehead ʼ (CDIAL 10312). meḍ (Ho.); mẽṛhet 'iron' (Munda.Ho.Santali).मृदु mṛdu 'iron' (Samskrtam) 
 Santali glosses Rebus: मृदु mṛdu, mẽṛhẽt, meḍ 'metal' (Samskrtam. Santali.Mu.Ho).Rebus: medha 'yajña, nidhi'.

Deśīnāmamālā Glossary, p. 71

Allographs: 1. Or. meṭṭā ʻ hillock ʼ. 2. Or. meṇḍā ʻ lump, clot ʼ.(CDIAL 10308)M. meḍ(h), meḍhī f., meḍhā m. ʻ post, forked stake ʼ.(CDIAL 10317) 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.मेढा [ mēḍhā ] meṇḍa A twist or tangle arising in thread or cord, a curl or snarl. (Marathi) (CDIAL 10312). meḍhi, miḍhī, meṇḍhī = a plait in a woman’s hair; a plaited or twisted strand of hair (P.)(CDIAL 10312)]. 

A. semantics 'iron': meḍ ‘iron’ (Ho)meṛed (Mundari);mẽṛed iron; enga meṛed soft iron; sanḍi meṛed hard iron; ispāt meṛed steel; dul meṛed cast iron; i meṛed rusty iron, also the iron of which weights are cast; bica meṛed iron extracted from stone ore; bali meṛed iron extracted from sand ore; meṛed-bica = iron stone ore, in contrast to bali-bica, iron sand ore (Mnda)

1. Plait of hair

Exterior plate f, with torc-wearing head

Votive figure from Altyn-Depe (the Golden Hill), Turkmenistan. Altyn-Depe is an ancient settlement of the Bronze Age (3,000 - 2,000 B.C.E.) on the territory of ancient Abiver. It's known locally as the "Turkmen Stonehenge". União Soviética.

Two hair strands signify: dula 'pair' rebus: dul 'metal casting' PLUS Hieroglyph strand (of hair): dhāˊtu  *strand of rope ʼ (cf. tridhāˊtu -- ʻ threefold ʼ RV.,ayugdhātu -- ʻ having an uneven number of strands ʼ KātyŚr.). [√dhā]S. dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twisted ʼ, L. dhāī˜ f. (CDIAL 6773)

Rebus: dhāvḍī  'iron smelting': Shgh. ċīw, ċōw, ċū ʻ single hair ʼ ; Ash. dro ʻ woman's hair ʼ, Kt. drū, Wg.drū, drū̃; Pr. ḍui ʻ a hair ʼ; Kho. dro(h) ʻ hair ʼ, (Lor.) ʻ hair (of animal), body hair (human) ʼ: → Orm. dra, drī IIFL i 392 (semant. cf. Psht. pal ʻ fringe of hair over forehead ʼ < *pata -- (CDIAL 6623) drava द्रव [p= 500,3] flowing , fluid , dropping , dripping , trickling or overflowing with (comp.) Ka1t2h. Mn.MBh. Ka1v. fused , liquefied , melted W. m. distilling , trickling , fluidity Bha1sha1p. dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ Pa. dhātu -- m. ʻ element, ashes of the dead, relic ʼ; KharI. dhatu ʻ relic ʼ; Pk. dhāu -- m. ʻ metal, red chalk ʼ; N. dhāu ʻ ore (esp. of copper) ʼ; Or. ḍhāu ʻ red chalk, red ochre ʼ (whence ḍhāuā ʻ reddish ʼ; M. dhāū, dhāv m.f. ʻ a partic. soft red stone ʼ (whence dhā̆vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻ composed of or relating to iron ʼ)(CDIAL 6773)

2. Polar star

मेढ (p. 662) [ mēḍha ] 'polar' star' Rebus: mẽṛhẽt, meḍ 'iron' (Ho.Munda)मेढ (p. 662) [ mēḍha ] The polar star मेढेमत (p. 665) [ mēḍhēmata ]  n (मेढ Polar star, मत Dogma or sect.)(Marathi) 

A persuasion or an order or a set of tenets and notions amongst the Shúdra-people. Founded upon certain astrological calculations proceeding upon the North star. Hence मेढेजोशी or डौरीजोशी.(Marathi). Rebus: mẽṛhẽt, meḍ 'iron' (Mu.Ho.)

Seal impression, Ur (Upenn; U.16747); dia. 2.6, ht. 0.9 cm.; Gadd, PBA 18 (1932), pp. 11-12, pl. II, no. 12; Porada 1971: pl.9, fig.5; Parpola, 1994, p. 183; water carrier with a skin (or pot?) hung on each end of the yoke across his shoulders and another one below the crook of his left arm; the vessel on the right end of his yoke is over a receptacle for the water; a star on either side of the head (denoting supernatural?). The whole object is enclosed by 'parenthesis' marks. The parenthesis is perhaps a way of splitting of the ellipse (Hunter, G.R., JRAS, 1932, 476). An unmistakable example of an 'hieroglyphic' seal. kuṭi ‘water-carrier’ (Telugu); Rebus: kuṭhi ‘smelter furnace’ (Santali) kuṛī f. ‘fireplace’ (H.); krvṛI f. ‘granary (WPah.); kuṛī, kuṛo house, building’(Ku.)(CDIAL 3232) kuṭi ‘hut made of boughs’ (Skt.) guḍi temple (Telugu) मेढ (p. 662) [ mēḍha ] 'polar' star' Rebus: mẽṛhẽt, meḍ 'iron' (Ho.Munda)

Cylinder seal. Water flowing from the shoulder. Stars.

Santali glosses. Lexis.

meḍha 'polar star' (Marathi). meḍ 'iron' (Ho.Mu.) lo 'pot to overflow' kāṇḍa 'water'. Rebus: lokhaṇḍ Thus, meḍ or me~r.he~t khaNDa 'iron metal implements'. (See the Santali gloss with semantics: iron implements).

Mohenjo-daro seal m 305 (DK 3884. 

He also has scarf as a pigtail, is horned with two stars shown within the horn-curves.

kuThi 'twig' Rebus: kuThi 'smelter' karA 'arm with bangles' Rebus: khAr 'blacksmith' dhatu 'scarf' Rebus: dhatu 'mineral'; taTThAr 'buffalo horn' Rebus: taTTAr 'brass worker' meDhA 'polar star' Rebus: meD 'iron' (Mu.Ho.) gaNda 'four' Rebus: khaNDa 'metal imlements' aya 'fish' Rebus: aya 'iron' ayas 'metal' (Rigveda) See: http://tinyurl.com/ozyobnc

kamaḍha 'penance' (Pkt.) Rebus: kampaṭṭam ‘mint’ (Ta.) Kur. kaṇḍō a stool. Malt. kanḍo stool, seat. (DEDR 1179) Rebus: kaṇḍ = a furnace, altar (Santali)

ḍato = claws of crab (Santali); dhātu = mineral (Skt.), dhatu id. (Santali) 

kūdī, kūṭī bunch of twigs (Skt.lex.) kūdī (also written as kūṭī in manuscripts) occurs in the Atharvaveda (AV 5.19.12) and Kauśika Sūtra (Bloomsfield's ed.n, xliv. cf. Bloomsfield, American Journal of Philology, 11, 355; 12,416; Roth, Festgruss an Bohtlingk, 98) denotes it as a twig. This is identified as that of Badarī, the jujube tied to the body of the dead to efface their traces. (See Vedic Index, I, p. 177). Rebus: kuṭhi 'smelting furnace‘ (Santali) koṭe ‘forged (metal) (Santali)

mēḍha The polar star. (Marathi) Rebus: meḍ ‘iron’ (Ho.)

ḍabe, ḍabea ‘large horns, with a sweeping upward curve, applied to buffaloes’ (Santali) Rebus: ḍab, ḍhimba, ḍhompo ‘lump (ingot?)’, clot, make a lump or clot, coagulate, fuse, melt together (Santali)

Thus, the entire glyphic composition of the seated, horned person is decoded rebus: meḍ dhatu kampaṭṭa ḍab kuṭhi kaṇḍ iron, mineral, mint (copper casting, forging workshop)furnace.

The text of the inscription shows two types of 'fish' glyphs: one fish + fish with scaled circumscribed by four short-strokes: aya 'fish' (Mu.); rebus: aya 'metal' (Samskritam)

gaṇḍa set of four (Santali) kaṇḍa ‘fire-altar’ cf. ayaskāṇḍa a quantity of iron, excellent iron (Pāṇ.gaṇ) The reading is consistent with the entire glyphic composition related to the mineral, mint forge.

3. Forked stake, crook

मेढ (p. 662) [ mēḍha ] the polar star (Phonetic determinant); meḍ(h), meḍhī f.,  meḍhā m. ʻpost, forked stakeʼ Rebus 1: meD'iron' (Ho.); med 'copper' Rebus 2: medha  'yajña'

Crook on the hands of the chariot-driver: मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron'

4. Ram

*mēṇḍharūpa ʻ like a ram ʼ. [mēṇḍha -- 2, rūpá -- ]Bi. mẽṛhwā ʻ a bullock with curved horns like a ram's ʼ; M. mẽḍhrū̃ n. ʻ sheep ʼ.(CDIAL 10311)mēṣá m. ʻ ram ʼ, °ṣīˊ -- f. ʻ ewe ʼ RV. 2. mēha -- 2, miha- m. lex. [mēha -- 2 infl. by mḗhati ʻ emits semen ʼ as poss. mēḍhra -- 2 ʻ ram ʼ (~ mēṇḍha -- 2) by mḗḍhra -- 1 ʻ penis ʼ?]1. Pk. mēsa -- m. ʻ sheep ʼ, Ash. mišalá; Kt. məṣe/l ʻ ram ʼ; Pr. məṣé ʻ ram, oorial ʼ; Kal. meṣ, meṣalák ʻ ram ʼ, H. mes m.; -- X bhēḍra -- q.v.

2. K. myã̄ -- pūtu m. ʻ the young of sheep or goats ʼ; WPah.bhal. me\i f. ʻ wild goat ʼ; H. meh m. ʻ ram ʼ. (CDIAL 10334)*mēṣakuṭī -- ʻ hut for sheep ʼ [mēṣá -- , kuṭī -- ] or †*mēṣamaṭha -- ʻ fold for sheep ʼ. [mēṣá -- , maṭha -- 1]WPah.kṭg. mhōˋṛ m. ʻ shed for sheep at high altitudes ʼ or poss. rather < maṭha -- (CDIAL 10334a) meṣam (Skt.) miṇḍāl ‘markhor’ (Tōrwālī) meḍho a ram, a sheep (G.)(CDIAL 10120) miṇḍ ‘ram’ (Pktl.); mẽḍha (G.) cf. mēṣa = goat (Skt.lex.) மேடம்¹ mēṭam, n. < mēṣa. 1. Sheep, ram; ஆடு. (பிங்.) 2. Aries of the zodiac; ராசிமண்டலத்தின் முதற்பகுதி. (பிங்.) 3. The first solar month. See சித்திரை¹, 2. மேடமாமதி (கம்பரா. திருவவதா. 110) ēḍika. [Tel. of Tam ఆడు.] n. A ram (Telugu) मेंढा [ mēṇḍhā ] m (मेष S through H) A male sheep, a ram or tup. (Marathi) meṇḍa The Ved. (Sk.) word for ram is meṣa] 1. a ram D i.9; J iv.250, 353 (˚visāṇa -- dhanu, a bow consisting of a ram's horn). -- ˚patha Npl. "ram's road" Nd1 155=415. -- ˚yuddha ram fight D i.6. -- मेष [p= 833, Monier-Williams]m. ( √2. मिष्) a ram , sheep (in the older language applied also to a fleece or anything woollen) RV. &c. मेढ्रः [मिह्-ष्ट्रन्], मेढ्रकः mēḍhrakḥ, मेण्ढः mēṇḍhḥ मेण्ढकः mēṇḍhakḥ A ram (Apte.lexicon)bhēḍa1 m. ʻ sheep ʼ, bhaiḍaka -- ʻ of sheep ʼ lex. [bhēḍra- X ēḍa -- ?] Ash. biar ʻ she -- goat ʼ, Pr. byär, Bshk. bür; Tor. birāṭh ʻ he -- goat ʼ, Phal. bhīṛo: all with AO viii 300 doubtful. (CDIAL 9604). bhēḍra -- , bhēṇḍa -- m. ʻ ram ʼ lex. Ḍ. bēḍa f. ʻ sheep ʼ, K.ḍoḍ. bhĕḍă pl., L. bheḍ̠ f., awāṇ. bheḍ, bhiḍ, P. bheḍ, °ḍī f., °ḍā m.; WPah.bhal. (LSI) ḍhleḍḍ, (S. Varma) bheṛ, pl. °ṛã f. ʻ sheep and goats ʼ, bhad. bheḍḍ, cur. bhraḍḍ, bhēḍḍū, cam. bhēṛ, khaś. bhiḍṛu n. ʻ lamb ʼ; Ku. N. bheṛo ʻ ram ʼ, bheṛi ʻ ewe ʼ; A. bherā, bhẽrā ʻ sheep ʼ; B. bheṛ ʻ ram ʼ, °ṛā ʻ sheep ʼ, °ṛi ʻ ewe ʼ, Or. bheṛā, °ṛi, bhẽṛi; Bi. bhẽṛ ʻ sheep ʼ, °ṛā ʻ ram ʼ; Mth. bhẽṛo, °ṛī; Bhoj. bheṛā ʻ ram ʼ; Aw.lakh. bhẽṛī ʻ sheep ʼ; H. bheṛ, °ṛī f., °ṛā m., G. bheṛi f.; -- X mēṣá -- : Kho. beṣ ʻ young ewe ʼ BelvalkarVol 88. bhēḍra -- : WPah.kṭg. (kc.) bhèṛ m. ʻ sheep ʼ, bhèṛi f., J. bheḍ m. (CDIAL 9606) Note: It may not be mere coincidence that a temple of the ram-god was found in Mendes (ca. 4th millennium BCE). The word, Mendes is read as: mend + ayo (ram + fish) rebus: iron (metal) merchant. Worshipping ancestors, the Mendes might have signified the memory of the metalwork and trade in metalwork of ancestors. See more on Mendes: http://www.personal.psu.edu/users/d/b/dbr3/mendes.htmlExcavations at Tel er-Rub'a (Ancient Mendes)

http://en.wikipedia.org/wiki/MendesOn the ram deity of Mendes: 'The chief deities of Mendes were the ram deity Banebdjedet (lit. Ba of the Lord of Djedet), who was the Ba of Osiris, and his consort, the fish goddess Hatmehit. With their child Har-pa-khered ("Horus the Child"), they formed the triad of Mendes. The ram deity of Mendes was described by Herodotus in his History[1] as being represented with the head and fleece of a goat: “...whereas anyone with a sanctuary of Mendes or who comes from the province of Mendes, will have nothing to do with (sacrificing) goats, but uses sheep as his sacrificial animals... They say that Heracles’ overriding desire was to see Zeus, but Zeus was refusing to let him do so. Eventually, as a result of Heracles’ pleading, Zeus came up with a plan. He skinned a ram and cut off his head, then he held the head in front of himself, wore the fleece, and showed himself to Heracles like that. That is why the Egyptian statues of Zeus have a ram’s head, is why rams are sacred to the Thebans, and they do not use them as sacrificial animals. However there is just one day of the year—the day of the festival of Zeus--when they chop up a single ram, skin it, dress the statue of Zeus in the way mentioned, and then bring the statue of Heracles up close to the statue of Zeus. Then everyone around the sanctuary mourns the death of the ram and finally they bury it in a sacred tomb.” Presumably following Herodotus' description, the occultist Eliphas Levi in his Dogme et Rituel de la Haute Magie (1855) called his goat-headed conception of Baphomet the "Baphomet of Mendes"'

The 'ram' is distinct orthographically with curved horns and can be distinguished from a 'goat or antelope' of the type carried by the Meluhha merchant on the Shu-Ilishu cylinder seal with Akkadian inscription.

In Mahadevan corpus, three types of representations of goat (ram) are categorised as 'field symbols': Goat-antelope, ox-antelope, ligatured animal (with features of ram) -- each appearing, respectively, on 37, 26 and 41 inscribed objects. 

Another view is to orthographically distinguish two types of 'sheep': sheep with short horns (which is equated with mlekh 'goat' (Brahui); sheep with curved and long horns (thrown backward) -- which is equated with meḍh 'ram'.

Harappa seal (h350B)

Harappa seal (h330)

m0488C Tablet.

m1186A Seal.

A document titled 'Glyptic art and glyptic writing in contact areas of Indus script hieroglyphs' (with a few embedded documents) provides some instances of 'ram' orthography (with curved/long horns) distinguished from 'goat' orthography (with short horns). This document includes a reference to 'Indus script gulf type seals': Steffen Terp Laursen (2010) detailing the westward transmission of Indus valley sealing technology: origin and development of 'Gulf type' seal and other administrative technologies in early Dilmun, ca. 2100-2000 BCE (Published in Arabian Archaeology and Epigraphy 2010: vol. 21: 96-134). See decoding of Gulf type Indus script inscriptions at: http://www.docstoc.com/docs/89750961/Decoding-Gulf-Type-Seals

It is likely that the Meluhhan traders who interacted with 'Gulf' interaction area and created the 'Gulf type' seals carried with them the rebus reading of the 'goat' or 'ram' glyphs and provided such a reading on the seals. mlekh 'goat' connoted, read rebus 'copper'; meḍh 'ram', connoted, read rebus 'merchant'. A clear identifying calling card of the commodity described by the inscription (identified by the glyph: goat) and the professional status of the trader (identified by the glyph: ram).

The 'ram' glyph shows the animal with curved, long horns and sometimes also gets ligatured with a human face on some Indus script inscriptions. The human face is also read rebus in mleccha (meluhha): mũhe ‘face’ (Santali); rebus: mũh ingot (Santali); opening or hole (in a stove for stoking (Bi.)

mũhã̄ = the quantity of iron produced at one time in a native smelting furnace of the Kolhes; iron produced by the Kolhes and formed like a four-cornered piece a little pointed at each end; mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends; kolhe tehen mẽṛhẽt ko mūhā akata = the Kolhes have to-day produced pig iron (Santali.lex.) kaula mengro ‘blacksmith’ (Gypsy) mleccha-mukha (Skt.) = milakkhu ‘copper’ (Pali) The Sanskrit loss mleccha-mukha should literally mean: copper-ingot absorbing the Santali gloss, mu~h, as a suffix. See used in cmpds. (Telugu): మ్లేచ్ఛముఖము mlēchha-mukhamu. n. Copper, రాగి. మ్లేచ్ఛము mlēchhamu. n. Cinnabar. ఇంగిలీకము.

Thus, a 'ram' glyph ligatured with 'human face' glyph reads: mũh meḍh 'ram face'; rebus: (metal) ingot merchant. It is notable that meḍ, meḍho has two rebus meanings: 1. iron (metal); 2. merchant.

5. Endless knot motif

मेधा a 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 सर्व्वंबहुश्रुतं विषयीकरोति इति वा मेधा मेधृ-ञ सङ्गे मेधायां सेमक्तात् सरोरित्यः आपबहु- श्रुतविषयीकरणंधारणा यदुक्तं धारणा बुद्धे- र्गुणविशेषः इति ॥ इति भरतः ॥ * ॥ (यथा, मुण्डकोपनिषदि । ३ । २ । ३ ।“नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्य- स्तस्यैष आत्मा विवृणुतेतनूं स्वाम् ॥”) मेधाकरं औषधं यथा, -- “शङ्खपुष्पी वचा सोमा ब्राह्मी ब्रह्मसुवर्च्चला । अभया च गुडूचीच अटरूषकवाकुची । एतैरक्षसमैर्भागैर्घृतं प्रस्थं विपाचयेत् ॥ कण्टकार्य्या रस प्रस्थं बृहत्या च समन्वितम्। 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 श्रद्धा क्रिया मतिः ॥” इति वह्निपुराणेगणभेदनामाध्याये ॥ धनम् । इति निघण्टुः । २ । १० ॥ “मिधृ मेधृ सङ्गमे च । चकारात् हिंसामेधयोश्च ।मिधिः सङ्गत्यर्थः । इति माधवः । घज् । सङ्गच्छतेऽनेन सर्व्वं तद्बता हिंस्यते वा तद्वान् चौरादिभिः घ्नन्तिचैवार्थकारणात् इति महाभारतम् ॥ यद्वा, मतौ धीयते अर्जयितव्यं रक्षितव्यं दातव्य- मिति धनवता बुद्धौधनं धार्य्यते । तत्र मति- शब्द उपपदे धातोः घञर्थे कविधानम् इति कः । पृषोदरादित्वात् मतिशब्दस्यमेभावः ।” इति तद्भाष्ये देवराजयज्वा ॥)

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

The dAna referred in the grant signed by Dhruva II also includesdhana '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: 

m1356 Copper plate

The endless knot is deciphered as: med 'iron' med 'copper' (Slavic languages).

The svastika is deciphered as: sattva, jasta 'zinc, sphalerite'.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.

m478a tablet The hieroglyph may be a variant of a twisted rope.

dhāu 'rope' rebus: dhāu 'metal' PLUS  मेढा [ mēḍhā ] 'a curl or snarl; twist in thread' rebus: mẽṛhẽt, meḍ ‘iron’. Thus, metallic ore.

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

Fatehpur Sikri (1569-1584 CE cf. RS Bisht

Dhruva II Inscription Gujarat Rashtrakuta 884 CE [H. Sarkar & BM Pande, 1999, Symbols and Graphic Representations in Indian Inscriptions, Delhi: Aryan,] 

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).

m1457B Copper plate with 'twist' hieroglyph hāu 'rope' rebus: dhāu 'metal' PLUS  मेढा [ mēḍhā ] 'a curl or snarl; twist in thread' rebus: mẽṛhẽt, meḍ ‘iron’.

S. Kalyanaraman

Sarasvati Research Center

May 9, 2017

Meluhha Indus Script hieroglyphs mēḍa 'platform, hillock' rebus meḍ ‘iron’

May 8, 2017, 7:34 pm

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மேடை mēṭai , n. [Telugu. mēḍa] 1. Platform, raised floor; தளமுயர்ந்த இடப்பகுதி. 2. Artificial mound; செய்குன்று. (W.) 3. cf. mēṭa. Storey; terraced house or palace; மாடி. விண்ணார் நிலவுதவழ் மேடை (தாயு. பைங்கிளி. 54).మేడ (p. 1028) mēḍa mēḍa. [Tel.] n. A mansion or large house: an upper chamber, a storey, హర్మ్యము, సౌధము. मेंड (p. 390) mēṇḍa m ( H) Edge, margin, or border of a field, esp. as raised: also a ridge or raised edge more generally. (Marathi) Ta. meṭṭu mound, heap of earth; mēṭu height, eminence, hillock; muṭṭu rising ground, high ground, heap. Ma. mēṭu rising ground, hillock; māṭu hillock, raised ground; miṭṭāl rising ground, an alluvial bank; (Tiyya) maṭṭa hill. Ka. mēḍu height, rising ground, hillock; miṭṭu rising or high ground, hill; miṭṭe state of being high, rising ground, hill, mass, a large number; (Hav.) muṭṭe heap (as of straw). Tu. miṭṭè prominent, protruding; muṭṭe heap. 
Te. meṭṭa raised or high ground, hill; (K.) meṭṭu mound; miṭṭa high ground, hillock, mound; high, elevated, raised, projecting; (VPK) mēṭu, mēṭa, mēṭi stack of hay; (Inscr.) meṇṭa-cēnu dry field (cf. meṭṭu-nēla, meṭṭu-vari). Kol. (SR.) meṭṭā hill; (Kin.) meṭṭ, (Hislop) met mountain. Nk. meṭṭ hill, mountain. Ga. (S.3, LSB 20.3) meṭṭa high land. Go. (Tr. W. Ph.) maṭṭā, (Mu.) maṭṭa mountain; (M. L.) meṭāid., hill; (A. D. Ko.) meṭṭa, (Y. Ma. M.) meṭa hill; (SR.) meṭṭā hillock Konḍa meṭa id. 
Kuwi (S.) metta hill; (Isr.) meṭa sand hill.(DEDR 5058). Rebus: meḍ ‘iron’ (Ho.Munda)mẽṛhet iron (metal), meD 'iron' (Ho.) med 'copper' (Slavic)


Ganweriwala tablet. Ganeriwala or Ganweriwala (Urdu: گنےریوالا‎ Punjabi: گنیریوالا) is a Sarasvati-Sindhu civilization site in Cholistan, Punjab, Pakistan. Glyphs on a broken molded tablet, Ganweriwala. The reverse includes the 'rim-of-jar' glyph in a 3-glyph text. Observe shows a  person seated on a stool and a kneeling adorant below.

Glyph of ‘rim of jar’: kárṇaka m. ʻ projection on the side of a vessel, handle ʼ ŚBr. [kárṇa -- ]Pa. kaṇṇaka -- ʻ having ears or corners ʼ; (CDIAL 2831) kaṇḍa kanka; Rebus: furnace account (scribe). kaṇḍ = fire-altar (Santali); kan = copper (Tamil) khanaka m. one who digs , digger , excavator Rebus: karanikamu. Clerkship: the office of a Karanam or clerk. (Telugu) káraṇa n. ʻ act, deed ʼ RV. [√kr̥1] Pa. karaṇa -- n. ʻdoingʼ; NiDoc. karana,  kaṁraṁna ʻworkʼ; Pk. karaṇa -- n. ʻinstrumentʼ(CDIAL 2790)

kuṭila ‘bent’; rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) [cf. āra-kūṭa, ‘brass’ (Skt.) (CDIAL 3230) 

khareḍo = a currycomb (G.) Rebus: kharādī ‘ turner’ (G.) 

bhaTa 'worshipper' Rebus: bhaTa 'furnace' baTa 'iron' (Gujarati)

Canopy: Ku. pāl ʻ canopy ʼ; N. pāl ʻ tent ʼ; A. pāl ʻ sail, large sheet of cloth, palanquin ʼ; B. pāl ʻ sail ʼ, pāil ʻ sail, awning ʼ-- P. H. pallā m. ʻ cloth spread out for grain ʼ poss. < palya -- . Addenda: *palla -- 3: S.kcch. pāl m. ʻ big jute cloth ʼ.(CDIAL 7967).

phala2 n. ʻ point of arrow ʼ Kauś., ʻ blade of knife ʼ MBh. 2. *phara -- 1. [i.e. ʻ splitting ʼ ~ phala -- 3 ʻ what is split ʼ. -- √phal]1. Pa. phala -- n. ʻ point of arrow or sword ʼ, Pk. phala<-> n. ʻ point of arrow ʼ; K. phal ʻ tip of arrow, blade of mattock ʼ; S. pharu m. ʻ blade, arrowhead ʼ; L.awāṇ. P. N. phal ʻ blade ʼ, B. phal, °lā; Or. phaḷā ʻ blade ʼ, phaḷī ʻ arrowhead ʼ; H. phal m. ʻ blade ʼ, G. M. phaḷ n.; M. phaḷẽ n. ʻ spear -- head ʼ.2. P. pharhā m. ʻ blade, nib ʼ.Addenda: phala -- 2. 1. Md. fali ʻ oar ʼ or < *phāla -- 2?(CDIAL 9052)

Hieroglyph: kamadha 'penance' Rebus: kammata 'coiner, mint'.

Prakritam gloss: kamad.ha, kamat.ha, kamad.haka, kamad.haga, kamad.haya= a type of penance. Allograph: Pictorial motif 69 (Mahadevan concordance). Tortoise. kamaṭha'turtle' rebus: kammata 'coiner, mint'.కమఠము [ kamaṭhamu ] kamaṭhamu. [Skt.] n. A tortoise. 
Rebus: కమటము [ kamaṭamu ] kamaṭamu. [Tel.] n. A portable furnace for melting the precious metals. అగసాలెవాని కుంపటి. Allograph: कमटा or ठा [ kamaṭā or ṭhā ] m (कमठ S) A bow (esp. of bamboo or horn) (Marathi). Allograph 2: kamaḍha ‘penance’ (Pkt.)  

  Signs 45, 46 Mahadevan Concordance. In Sign 46, Sign 45 is ligatured with a pot held by the adoring hands of the kneeling adorant wearing a scarf-type pigtail. I suggest that the rimless pot held on Sign 46 is a phonetic determinant: baTa 'rimless pot' Rebus: bhaTa 'furnace'. So, is the kneeling adorant, a worshippper of a person seated in penance,  a bhaTa 'worshipper in a temple' Rebus: bhaTa 'furnace'. For him the kole.l 'temple' is kole.l 'smithy, forge' (Kota language).

 

Heulandite. H. 1 3/8 in. (3.4 cm); dia. 1 in. (2.4 cm) Proto-Elamite period, ca 3100-2900 BCE Sb 2675 Comment by Holly Pittman on Rutten, (Ed.), 1935-36, Encyclopedie photographique de l’art, Paris: “Although the tree on the mountain is undoubtedly a landscape element, tree, mountain, and the combination of the two are distinct script signs as well.” (After Fig. 45, Prudence O Harper et al, opcit., p.74).

 loa = a species of fig tree, ficus glomerata, the fruit of ficus glomerata (Santali) Rebus: lo‘iron’ (Assamese, Bengali); loa‘iron’ (Gypsy)

dula 'pair, two' Rebus: dul 'cast metal'

Thus, together, loh 'copper' PLUS dul 'cast metal' PLUS kuṭhi '(copper)metal smelter'

Similarly, two antelopes signify by rebus-metonymy layer: dul 'cast metal' PLUS milakkhu 'copper' ORranku 'tin'.

Similarly, two wild goats signify by rebus-metonymy layer: dul 'cast metal' PLUS mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.) OR med 'copper' (Slavic languages).

Медь [Med'] (Russian, Slavic) 'copper' gloss is cognate with mē̃ḍ 'iron' (Munda) meḍ 'iron' (Ho.) . The early semantics of the Meluhha word meḍ is likely to be 'copper metal'. Rebus: मेढ meḍh 'helper of merchant'. Seafaring merchants of Meluhha ! 

Miedź, med' (Northern Slavic).

Corruptions from the German "Schmied", "Geschmeide" = jewelry.
Used in most of the Slavic and Altaic languages.

— Slavic

Мед [Med] Bulgarian
Bakar Bosnian
Медзь [medz'] Belarusian
Měď Czech
Bakar Croatian
Kòper Kashubian
Бакар [Bakar] Macedonian
Miedź Polish
Медь [Med'] Russian
Meď Slovak
Baker Slovenian
Бакар [Bakar] Serbian
Мідь [mid'] Ukrainian

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

This hieroglyph-multiplex has three hieroglyph components: mountain, two bunches of twigs, ficus glomerata leaf (NOT a tree).

Hieroglyph: bunch of twigs: कूटी [p= 299,3] v.l. for कूद्/ई.  कूदी [p= 300,1] f. a bunch of twigs , bunch (v.l. कूट्/ई) AV. v , 19 , 12 Kaus3.accord. to Kaus3. , Sch. = बदरी, "Christ's thorn". (Samskritam)

Hieroglyph: mountain: कुठि [p= 289,1] m. a tree L. m. a mountain L.(Samskritam)

Rebus:kuṭhi ‘a furnace for smelting iron ore, to smelt iron’;koṭe ‘forged (metal)(Santali) kuṭhi ‘a furnace for smelting iron ore to smelt iron’; kolheko kuṭhieda koles smelt iron (Santali) kuṭhi, kuṭi (Or.; Sad. koṭhi) (1) the smelting furnace of the blacksmith; kuṭire bica duljad.ko talkena, they were feeding the furnace with ore; (2) the name of ēkuṭi has been given to the fire which, in lac factories, warms the water bath for softening the lac so that it can be spread into sheets; to make a smelting furnace; kuṭhi-o of a smelting furnace, to be made; the smelting furnace of the blacksmith is made of mud, cone-shaped, 2’ 6” dia. At the base and 1’ 6” at the top. The hole in the centre, into which the mixture of charcoal and iron ore is poured, is about 6” to 7” in dia. At the base it has two holes, a smaller one into which the nozzle of the bellow is inserted, as seen in fig. 1, and a larger one on the opposite side through which the molten iron flows out into a cavity (Mundari) kuṭhi = a factory; lil kuṭhi = an indigo factory (koṭhi - Hindi) (Santali.Bodding) kuṭhi = an earthen furnace for smelting iron; make do., smelt iron; kolheko do kuṭhi benaokate baliko dhukana, the Kolhes build an earthen furnace and smelt iron-ore, blowing the bellows; tehen:ko kuṭhi yet kana, they are working (or building) the furnace to-day (H. koṭhī ) (Santali. Bodding)  kuṭṭhita = hot, sweltering; molten (of tamba, cp. uttatta)(Pali.lex.) uttatta (ut + tapta) = heated, of metals: molten, refined; shining, splendid, pure (Pali.lex.) kuṭṭakam, kuṭṭukam  = cauldron (Ma.); kuṭṭuva = big copper pot for heating water (Kod.)(DEDR 1668). gudgā to blaze; gud.va flame (Man.d); gudva, gūdūvwa, guduwa id. (Kuwi)(DEDR 1715). dāntar-kuṭha = fireplace (Sv.); kōti wooden vessel for mixing yeast (Sh.); kōlhā house with mud roof and walls, granary (P.); kuṭhī factory (A.); koṭhābrick-built house (B.); kuṭhī bank, granary (B.); koṭho jar in which indigo is stored, warehouse (G.); koṭhīlare earthen jar, factory (G.); kuṭhī granary, factory (M.)(CDIAL 3546). koṭho = a warehouse; a revenue office, in which dues are paid and collected; koṭhī a store-room; a factory (Gujarat) koḍ = the place where artisans work (Gujarati) 

I suggest that two types of caprids are orthographically delineated: Section A. a wild goat (say, markhor) with curved horns and Section B. a goat or antelope.

Section A. Wild goat: Tor. miṇḍāˊl
ʻmarkhorʼ. Rebus: med 'copper' (Slavic languages)

British Museum 120466 Proto-Elamite administrative tablet (4.4x5.7x1.8 cm) with a cylinder seal impression cf. Walker, CBF, 1980, Elamite Inscriptions in the British Museum in: Iran Vol. 18 (1980), pp. 75-81. Indus Script hieroglyphs on this seal impression are: markhor, ficus glomerata, twig.

With the emphasis on curled, curved horns, the semantics are related to the set of glosses: *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)

Rebus: mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.)

Since Proto-Elamite has NOT so far been deciphered, I have no comment to make on the possible decipherment of this sign in Proto-Elamite texts. There is a possibility that the sign may have been read as a Meluhha word, 'kanda' meaning 'smelter or furnace' as a continuum of the Meluhha metalwork tradition in Elam. (See appended not on Elam).

Orthographically, this is a fire-french with four distinct arms of four pits (four is a semantic determinative or reinforcement of the substantive message): gaNDa 'four' Rebus: kanda 'fire-trench'.

Substantive message:
Pe. kanda fire trench. Kui kanda small trench for fireplace. Malt. kandri a pit. Tu. kandůka, kandaka ditch, trench. Te. kandakamu id. Konḍa kanda trench made as a fireplace during weddings.(DEDR 1214)


An expression लोखंड [lōkhaṇḍa ] 'metal implements' gets 

signified by adding in hypertext, the following hieroglyphs:


a ficus glomerata (loa)

AND a mountain (kaNDa).

WPah.kṭg. (kc.) kaṇḍɔ m. ʻ thorn, mountain peak ʼ(CDIAL 2668)Pk. kaṁṭī -- f. ʻ space near a village, ground near a mountain, neighbourhood ʼ(CDIAL 2669) Pk. kaṁṭha -- m. ʻ border, edge ʼ; L. awāṇ. kaḍḍhā ʻ bank ʼ; P. kaṇḍhā m. ʻ bank, shore ʼ, °ḍhī f. ʻ land bordering on a mountain ʼ; WPah. cam. kaṇḍhā ʻ edge, border ʼ; N. kānlo, kã̄llo ʻ boundary line of stones dividing two fields ʼ, kã̄ṭh ʻ outskirts of a town ʼ ← a Mth. or H. dial.; H. kã̄ṭhā ʻ near ʼ; OMarw. kāṭha m. (= kã̄°?) ʻ bank of a river ʼ; G. kã̄ṭhɔ m. ʻ bank, coast, limit, margin of a well ʼ; M. kāṭh, kã̄ṭh, °ṭhā m. ʻ coast, edge, border ʼ, kã̄ṭhẽ n. ʻ arable land near the edge of a hill. ʼ -- L. P. kaṇḍh f. ʻ wall ʼ perh. infl. in meaning by kanthā (CDIAL 2680)

loa ‘ficus glomerata’ Rebus: loh ‘iron, copper’ (Sanskrit) PLUS unique ligatures: लोखंड [lōkhaṇḍa ] n (लोह S) Iron. लोखंडाचे चणे  खावविणें or चारणें To oppress grievously.लोखंडकाम [ lōkhaṇḍakāma

] n Iron work; that portion (of a building, machine &c.) which 

consists of iron.  The business of an ironsmith.लोखंडी [ lōkhaṇḍī
] a (लोखंड) Composed of iron; relating to iron. (Marathi)loa ‘ficus glomerata’ Rebus: loh ‘iron, copper’ (Sanskrit) PLUS unique ligatures: लोखंड [lōkhaṇḍa ] n (लोह S) Iron. लोखंडाचे चणे खावविणें or चारणें To oppress grievously.लोखंडकाम [ lōkhaṇḍakāma

] n Iron work; that portion (of a building, machine &c.) which 

consists of iron.  The business of an ironsmith.लोखंडी [ lōkhaṇḍī
] a (लोखंड) Composed of iron; relating to iron. (Marathi)

  
Text on obverse of the tablet m453A: Text 1629. m453BC Seated in penance, the person is flanked on either side by a kneeling adorant, offering a pot and a hooded serpent rearing up. 

Glyph: kaṇḍo ‘stool’. Rebus; kaṇḍ ‘furnace’. Vikalpa: kaṇḍ ‘stone (ore) metal’.  Rebus: kamaḍha ‘penance’. Rebus 1: kaṇḍ ‘stone ore’. Rebus 2: kampaṭṭa ‘mint’. Glyph: ‘serpent hood’: paṭa. Rebus: pata ‘sharpness (of knife), tempered (metal). padm ‘tempered iron’ (Ko.) Glyph: rimless pot: baṭa. Rebus: bhaṭa ‘smelter, furnace’. It appears that the message of the glyphics is about a mint  or metal workshop which produces sharpened, tempered iron (stone ore) using a furnace.

Rebus readings of glyphs on text of inscription:

koṇḍa bend (Ko.); Tu. Kōḍi  corner; kōṇṭu angle, corner, crook. Nk. Kōnṭa corner (DEDR 2054b)  G. khū̃ṭṛī  f. ʻangleʼRebus: kõdā ‘to turn in a lathe’(B.) कोंद kōnda ‘engraver, lapidary setting or infixing gems’ (Marathi) koḍ ‘artisan’s workshop’ (Kuwi) koḍ  = place where artisans work (G.) ācāri koṭṭya ‘smithy’ (Tu.) कोंडण [kōṇḍaṇa] f A fold or pen. (Marathi) B. kõdā ‘to turn in a lathe’; Or.kū̆nda ‘lathe’, kũdibā, kū̃d ‘to turn’ (→ Drav. Kur. Kū̃d ’ lathe’) (CDIAL 3295)  

aṭar ‘a splinter’ (Ma.) aṭaruka ‘to burst, crack, sli off,fly open; aṭarcca ’ splitting, a crack’; aṭarttuka ‘to split, tear off, open (an oyster) (Ma.); aḍaruni ‘to crack’ (Tu.) (DEDR 66) Rebus: aduru ‘native, unsmelted metal’ (Kannada) 

ãs = scales of fish (Santali); rebus: aya ‘metal, iron’ (Gujarati.) cf. cognate to amśu 'soma' in Rigveda: ancu 'iron' (Tocharian)

G.karã̄ n. pl. ‘wristlets, bangles’; S. karāī f. ’wrist’ (CDIAL 2779).  Rebus: khār खार् ‘blacksmith’ (Kashmiri)

dula ‘pair’; rebus dul ‘cast (metal)’

Glyph of ‘rim of jar’: kárṇaka m. ʻ projection on the side of a vessel, handle ʼ ŚBr. [kárṇa -- ]Pa. kaṇṇaka -- ʻ having ears or corners ʼ; (CDIAL 2831) kaṇḍa kanka; Rebus: furnace account (scribe). kaṇḍ = fire-altar (Santali); kan = copper (Tamil) khanaka m. one who digs , digger , excavator Rebus: karanikamu. Clerkship: the office of a Karanam or clerk. (Telugu) káraṇa n. ʻ act, deed ʼ RV. [√kr̥1] Pa. karaṇa -- n. ʻdoingʼ; NiDoc. karana,  kaṁraṁna ʻworkʼ; Pk. karaṇa -- n. ʻinstrumentʼ(CDIAL 2790)

The suggested rebus readings indicate that the Indus writing served the purpose of artisans/traders to create metalware, stoneware, mineral catalogs -- products with which they carried on their life-activities in an evolving Bronze Age.

Mohenjo-daro. Sealing.  Surrounded by fishes, lizard and snakes, a horned person sits in 'yoga' on a throne with hoofed legs. One side of a triangular terracotta amulet (Md 013); surface find at Mohenjo-daro in 1936, Dept. of Eastern Art, Ashmolean Museum, Oxford. [seated person penance, crocodile?] Brief memoranda: kamaḍha ‘penance’ Rebus: kammaṭa ‘mint, coiner’; kaṇḍo ‘stool, seat’ Rebus: kāṇḍa  ‘metalware’ kaṇḍa  ‘fire-altar’.

kAru 'crocodile' Rebus: kAru 'artisan'.

Hieroglyphs (allographs): 

kamaḍha 'penance' (Prakriam) 

kamḍa, khamḍa 'copulation' (Santali)

kamaṭha crab (Skt.)

kamaṛkom = fig leaf (Santali.lex.) kamarmaṛā (Has.), kamaṛkom (Nag.); the petiole or stalk of a leaf (Mundari.lex.)  kamat.ha = fig leaf, religiosa (Sanskrit) kamaḍha = ficus religiosa (Sanskrit)

kamāṭhiyo = archer; kāmaṭhum = a bow; kāmaḍ, kāmaḍum = a chip of bamboo (G.) kāmaṭhiyo a bowman; an archer (Sanskrit) 

Rebus: kammaṭi a coiner (Ka.); kampaṭṭam coinage, coin, mint (Ta.) kammaṭa = mint, gold furnace (Te.)  kamaṭa = portable furnace for melting precious metals (Telugu); kampaṭṭam = mint (Tamil)

Glyph: meD 'to dance' (F.)[reduplicated from me-]; me id. (M.) in Remo (Munda)(Source: D. Stampe's Munda etyma) meṭṭu to tread, trample, crush under foot, tread or place the foot upon (Te.); meṭṭu step (Ga.); mettunga steps (Ga.). maḍye to trample, tread (Malt.)(DEDR 5057) మెట్టు (p. 1027) [ meṭṭu ] meṭṭu. [Tel.] v. a. &n. To step, walk, tread. అడుగుపెట్టు, నడుచు, త్రొక్కు. "మెల్ల మెల్లన మెట్టుచుదొలగి అల్లనల్లనతలుపులండకు జేరి." BD iv. 1523. To tread on, to trample on. To kick, to thrust with the foot.మెట్టిక meṭṭika. n. A step , మెట్టు, సోపానము (Telugu)

Rebus: meD 'iron' (Mundari. Remo.)

Kalibangan seal. hill PLUS ficus. loa 'ficus' rebus: loh 'copper, metal' PLUS meṭṭa 'raised or high ground, hill' rebus: meḍ ‘iron’ (Ho.Munda)mẽṛhet iron (metal), meD 'iron' (Ho.) med 'copper' (Slavic)

Punch-marked coin symbols

 Zebu over a hill: Ta. meṭṭu mound, heap of earth; mēṭu height, eminence, hillock; muṭṭu rising ground, high ground, heap. Ma. mēṭu rising ground, hillock; māṭu hillock, raised ground; miṭṭāl 

rising ground, an alluvial bank; (Tiyya) maṭṭa hill. Ka. mēḍu height, rising ground, hillock; miṭṭu rising or high ground, hill; miṭṭe state of being high, rising ground, hill, mass, a large number; (Hav.) muṭṭe heap (as of straw). Tu. miṭṭè prominent, protruding; muṭṭe heap. Te. meṭṭa raised or high ground, hill; Rebus: mẽṛhẽt, meḍ 'iron' (Mu. Ho.) mRdu id. (Samskrtam) Thus the nature of the ferrous ore is reinforced phonetically, as a ferrous (iron) ore.

पोळ pōḷa 'zebu' rebus: पोळ pōḷa 'magnetite (ferrite ore)'

S. Kalyanaraman Sarasvati Research Center May 9, 2017

A Thin Red Line of Intellectuals By Wg Cdr Rajesh Khosla

May 8, 2017, 8:15 pm

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A Thin Red Line of Intellectuals

By Wg Cdr Rajesh Khosla (May 2017)

In a move that could have far reaching consequences, the Welham Boys' School in Dehradun has taken the initiative to introduce regular classes on India's military history. The school, which is working with filmmaker/author Shiv Kunal Verma, held the first three sessions between 20 and 22 April. 'We have to expand the horizons of our students... we cannot just be limited by what is there or not there in the curriculum. Unfortunately, our military history has been a subject that just hasn't been given its due,' says Gunmeet Bindra, the principal of Welham Boys'.

"History taught in schools completely bypasses crucial events that have shaped India," says Darshan Singh, the Chairman of the Welham Boys' School Board of Governors, "we just feel it's vital to expand the canvas. As educationists, it is our job to place the entire Canvas before our children even if it means stretching ourselves to find the extra time to create the slots."

Air Marshal JS Kler, PVSM, VM, the commandant of the National Defence Academy in Pune, commended the move: 'Excellent, this is yeomen service which is extremely important for our young generation to appreciate the courage and committment of our men in uniform. This will enable them to particapate instead of being bystanders... eventually the young generation, the students are the change...bash on!"

Shiv Kunal Verma, who has authored the pathbreaking book on the Indo-China conflict - 1962: The War That Wasn't (Aleph) and the Long Road to Siachen - The Question Why (Rupa & co.) and also made some of the most outstanding films on the Armed Forces, was delighted with the response of the students: "I had earlier spoken to the Welham Boys' and the Doon School and quite a few others after my 1962 book was released... the response was always terrific. The questions they asked were extremely perceptive and it's a privilege to work with young minds."

In the inaugural session, while addressing the Welham Boys', Verma spoke about the raison de etre behind the initiative: "As you grow older, go to college, you will develop your own ideas... some of you will be leftists... some rightists... some liberals... some perhaps will be indifferent... some will join the Army and the Police... only time will tell what path you choose... but it is our endeavour to open this equally important window for you as well. Be it 1947-48, 1962, 1965 or 71... Siachen, Sri Lanka or Kargil... the situation in Kashmir or Manipur... our objective is for you to be informed individuals with opinions."

Adds Lieutenant General Atta Hassnain: "The military history paper of an important promotion examination was temporarily suspended in the Army two decades ago on grounds that its study was no longer relevant. The Army hurriedly restored it after the realization that military intellectual faculties without knowledge of military history  remain unfulfilled. Shiv Kunal Verma's pioneering effort to bring military history to public schools is a most exciting development for those of us who know how much intellect goes into soldiering."

Srikanth Rajagopalan who teaches mathematics and is incharge of Student Development in the School, and Deepali Singh who teaches English and is the Middle School Coordinator, were tasked by Darshan Singh and Gunmeet Bindra to create the slots every month. In the packed curriculum of a public School, this is often easier said than done. "The Focus this time was on the J&K Operations of 1947-48", says Verma, "the challenge is to now follow up in a systematic manner to further fuel the interest levels. The Srinagar Airlift... 1 Sikh pushing towards Baramula, even losing their CO, Lt Col Dewan Ranjit Rai... the Battle of Bagdam where Major Som Nath Sharma was killed... Shallateng... Poonch.... Mirpur.... Jhankar.... Skardu.... the Battle of Zojila... these are just names I've put before them... we now need to give the boys reading material, source films, point them towards existing literature... that's part of the challenge. Both Srikanth, Deepali and other staff members will have to play a role here."

"The canvas expands automatically", adds Srikanth Rajagopalan. "Already by introducing the boys to the J&K Ops, they are asking some fundamental questions pertaining to Independence and Partition. Interestingly, some amazing nuggets of information also emerges from them... one of the boys, Yugav Bhatia from CLass VII the next day told me how Kalaamb - which is on the Dehradun-Ambala highway - got its name... there was apparently so much blood shed during the third Battle of Panipat, all the mangoes growing on the trees turned black." 

"Not just contemporary military history," says Gunmeet Bindra, "after listening to the introductory session, I realised there were basic things about Babur's first Battle of Panipat that I didn't know... however, military history is such a vast subject, the challenge for Kunal will be to fire the interest levels. Towards that end, we have decided to start with the post Independence Wars first... then we will work them backwards... the World Wars... the British Raj and the First War of Independence... Medieval and then finally Ancient history. It's all very exciting, but at the same time it cannot become an information overload."

Shernaz Cama from the English Department at Lady Shri Ram who also heads the Parzor Foundation that made the film on Field Marshal Sam Manekshaw's life, says she is thrilled with the step taken by Welham Boys. The daughter of Lieutenant General Adi Sethna, she had a ringside view for two decades as Kunal and his wife Dipti Bhalla worked with her father and produced some of the bench mark films on the Indian Air Force, the Navy and the Army. Salt of the Earth, commissioned by Air Chief Marshal NC Suri in 1992, had set the bar and this was followed by various films, each one being critically acclaimed. The Standard Bearers on the National Defence Academy and the Making of a Warrior on the Indian Military Academy are both considered classics. "The fact that Kunal shot the Kargil War and has flown and sailed with the Air Force and Navy extensively in addition to operating in virtually all parts of the country place him in a unique position," says Cama, adding: "I would be delighted to share the Manekshaw film produced under the Parzor banner with any School or educational institution."

Agreeing with Cama, Lieutenant General Ajai Singh, the former Governor of Assam, who is also a product of Mayo College adds: "Any one who has read Kunal's 1962 book will endorse the fact that his depth of knowledge and understanding of military matters is at a completely different level altogether. Unlike a lot of retired officers who are asked to speak about the Armed Forces and tend to be a bit bombastic, Kunal has the ability to hold a mirror to our faces. Military history is not just about victories and shooting down of enemy planes, or reproducing citations that extol the fighting virtues of gallantry award winners... it's the ability to also put before us the whole picture. I am simply thrilled to hear that Welham Boys' School has taken this vital step."

"It's early days yet," says Kunal Verma, "we've only just begun. It also works both ways, for its as much a learning curve for me as it is for the students. The Q&A session and the intensity of the questions do give you a vital feedback. In Welham Boys', every time I've interacted with the boys, it's been Top Draw." 

"We are also aware of the fact that just one or two schools are not enough... the resource material one is putting together, especially the power point presentations that support each talk, I'd be delighted to share with retired officers and others who have grown up in the Armed Forces so that they can reach out to schools and educational institutions in their areas... similarly, stories they'd like to share of their comrades in arms, if they are sent to us we can pass them on to the students."

In a country where history has been coloured and even suppressed to suit political and other agendas, the Welham Boys' initiative could well be a major watershed. What could be a greater tribute to the fallen who have died defending the country over not just the last seven decades, but also over the centuries, to be remembered by the very generation's who carry their imprint in their DNA.

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Ayodhya case -- A Surya Prakash. Moral imperative of Sri Ram Mandir is Peoples' sovereignty, not an issue of Jus in bello.

May 8, 2017, 9:25 pm

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A moral claim for mandir for Sri Ram is both jus ad bellum, jus in bello

A moral claim for mandir for Sri Ram is both jus ad bellum, jus in bello 

Demolition of a political structure is a political act, comparable to an act of war.

Czars had built an Orthodox Church in the heart of Warsaw during their occupation of Poland. When Poland gained independence in 1918, the Polish Government pulled down the Orthodox Church. 

About this pulling down, the judgement of a historian, Arnold Toynbee was this: "I do not greatly blame the Polish Government for having pulled down that Russian Church. The purpose for which the Russians had built it had not been religious but political, and the purpose had also been intentionally offensive." (Azad Memorial Lecture: One World and India, 1960).

I wonder why the Babri issue or a mandir for Sri Ram is being litigated in the courts. A political act of constructing the Masjid has been undone by another political act of tearing the structure down.



How does this political act become a subject of judicial adjudication? I suggest that the judicial institutions should not interfere in the time-barred Babri case and leave it to the judgement of history. One offensive act (building a Masjid) has been undone by another offensive act (bringing it down). Both are political acts, not subject to adjudication by the justice system.

I cite the doctrine of  jus bellum iustum which justifies offensive action as morally justifiable. Morality justifies demolishing a structure which is a product of war. I think the courts err in invoking a doctrine of jus in bello (just conduct in war) because even under this doctrine, bringing down the offensive structure is NOT the worst option. Didn't Rousseau argue for insurrection against oppressive rule?

The issue is about land use. State should exercise its sovereign jurisdiction and decide on how the land should be used. If the State decides to use the Ayodhya land (where Masjid stood) to build a temple for Sri Ram, it is a political act in facets of both just bellum justum and jus in bello (just war and justice in war). There is no cause for action in any court of law because the courts are unlikely to arrive at justice in determining if the act of constructing a Masjid in the first place was a just act (by Babar or whoever). 

An act of political offense is non-justiciable, since the rules of insurrection go beyond the framework of Rule of Law and hence, beyond the jurisdiction of the justice system -- even for determining the proportionality of the original offence and the counter-offence.

The key requirements of Just War Theory -- jus ad bellum (the right to go to war), and jus in bello (right conduct within war) are satisfied in the case for mandir for Sri Ram. The reasons for going to war are just and the reasons for the particular conduct of the war are also just -- by the touchstone of inalienable human rights.

To summarise, what the State decides is just.

Kalyanaraman May 2, 2017

Ayodhya case: the Answers are out there

By A Surya Prakash  |   Published: 09th May 2017 04:00 AM  |  

Last Updated: 09th May 2017 02:46 AM  |     

Some weeks ago, the Chief Justice of India J S Khehar urged all parties to the Ayodhya dispute to work towards an amicable settlement and even offered his good offices to moderate an out-of-court settlement. Describing the issue as a matter that concerned “sentiments and religion”, the Chief Justice asked all parties to “give a bit, take a bit ... make an effort to sort it out”. In his view, the court should come into the picture only if such a settlement is not possible.

Given the sensitivity of the issue, it would be ideal for all parties to move away from the court room and resolve the issue via negotiations as suggested by the Chief Justice. However, many things have happened both within and outside the courts during the life of this seemingly intractable dispute, which are indeed non-negotiable. One such is the sovereign commitment made by the Government of India in the Supreme Court in September, 1994, that if it was established that a Hindu temple or religious structure existed before the Babri Masjid, it would hand over the site to the Hindus.

A five judge Bench of the Supreme Court delivered its judgement in the Faruqui Case (Dr M Ismail Faruqui and Others vs. Union of India and Others) in October, 1994. While doing so, it simultaneously disposed off the Presidential Reference that had been made the previous year under Article 143(1) of the Constitution. In that reference the president asked the court the following question: “Whether a Hindu temple or any Hindu religious structure existed prior to the construction of the Ram Janma Bhumi-Babri Masjid (including the premises of the inner and outer courtyards of such structure) in the area on which the structure stood”. The court declined to answer this question. It said the question posed by the president was “superfluous and unnecessary and does not require to be answered”.

In the Faruqui Case, the constitutional validity of Acquisition of Certain Areas at Ayodhya Act, 1993 was challenged. The court upheld the Act but declared Section 4(3) of the Act, which provided for abatement of all pending suits and legal proceedings pertaining to the disputed structure, to be invalid. This resulted in the revival of all pending suits and legal proceedings before the Allahabad High Court.
The Presidential Reference said a dispute has arisen whether a Hindu temple or a Hindu religious structure existed prior to the construction of the masjid and that the government proposed to settle the dispute “after obtaining the opinion of the Supreme Court of India”. Those representing Muslim interests said the reference was purely academic and served no constitutional purpose.

The SC asked the Solicitor General to respond to these arguments. The Solicitor General made a written statement on behalf of the Government of India on September 14, 1994, in response to the court’s query. He said the government would treat the court’s opinion as “final and binding”.  Further, the government was confident that the SC’s opinion “will have a salutary effect on the attitudes of the communities and they will no longer take conflicting positions on the factual issue settled by the Supreme Court”.
More significantly, the Solicitor General told the court that if efforts at a negotiated settlement do not succeed, the government is committed to enforce the solution in the light of the Supreme Court’s opinion and consistent with it. The government’s action will be even handed in respect of both communities. “If the question referred is answered in the affirmative, namely, that a Hindu temple/structure did exist prior to the construction of the demolished structure, government action will be in support of the wishes of the Hindu community. If, on the other hand, the question is answered in the negative, namely, that no such Hindu temple/structure existed at the relevant time, then government action will be in support of the wishes of the Muslim Community”. The Solicitor General’s statement formed a part of the record and was taken into account by the court.

The Narasimha Rao government gave this commitment because Muslim leaders said they would voluntarily hand over the site to the Hindus if the existence of a temple below the masjid was established. The Centre felt everything would fall in place, once this pivotal question was answered.

However, while the Supreme Court declined to answer the question, the Allahabad High Court ordered the Archaeological Survey of India (ASI) to excavate the site. The ASI conducted investigations and said: “Viewing in totality and taking into account the archaeological evidence of a massive structure just below the disputed structure and evidence of continuity in structural phases from the Tenth century onwards up to the construction of the disputed structure along with the yield of stone and decorated bricks as well as mutilated sculpture of divine couple ... are indicative of the remains which are distinctive features found associated with the temples of North India”.

In other words, the ASI's findings conclusively answered the question raised in the Presidential Reference. Following this evidence, all the three judges on the Lucknow Bench of the Allahabad High Court which heard the Ayodhya Case relied on the ASI’s report and concluded that a Hindu temple existed below the disputed structure.
The government’s solemn assurance before the Supreme Court, the overwhelming scientific evidence presented before the Allahabad High Court on the existence of a temple below the disputed structure and the opinion of all the three judges of that court are all facts which just cannot be wished away. They will have to be central to an eventual settlement, but as Chief Justice J S Khehar has suggested, a negotiated out-of-court settlement will be ideal.

A Surya Prakash
Chairman, Prasar Bharati
Email: suryamedia@gmail.com

http://www.newindianexpress.com/opinions/2017/may/09/ayodhya-case-the-answers-are-out-there-1602744--2.html

Aus, NZ trying to corner India in Oceania -- Cleo Paskal

May 8, 2017, 9:44 pm

≫ Next: India’s Ancient Maritime History -- Stephen Knapp (May, 2017)

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Aus, NZ trying to corner India in Oceania

By CLEO PASKAL | London | 7 May, 2017

One of Prime Minister Narendra Modi’s most insightful, if low key, foreign policy initiatives was to work to deepen relations with more than a dozen island nations of Oceania.

One of Prime Minister Narendra Modi’s most insightful, if low key, foreign policy initiatives was to work to deepen relations with more than a dozen island nations of Oceania. He met with regional leaders in Fiji soon after he was elected, and invited regional leaders to India the following year.

There are many reasons for the engagement. Oceania has age-old ties to India, covers about 1/6th of the planet’s surface, is increasingly strategic, has a lot of votes in international platform, substantial resources, a largely educated population, and is culturally and economically compatible with India. However, ever since the colonial period, Australia and New Zealand have considered much of the region to be “theirs”. Even India has bowed to their lead. During the most recent coup in Fiji, they told India to stay out of it, and India did. It was like India taking Spain’s advice on how to deal with South America.

China, of course, followed its own path. As a result, it has become highly influential in the region, including in Australia and New Zealand themselves. As others, including India, started to realise that perhaps Australia and New Zealand were advancing their own agenda, they started to try to develop direct relations with the region. Modi was a leader in this area.

In turn, as Australia and New Zealand saw their primary position threatened, they began to tighten their grip. The most prominent form that has emerged is the Pacific Agreement on Closer Economic Relations Plus (PACER Plus) trade agreement. Australia and New Zealand have been pushing for PACER Plus for over a decade. There was little appetite for it in the Pacific Island Countries (PICs). Most already have duty free and quota free access to Australia and New Zealand for their goods, and the only labour mobility they are likely to get (and have already anyway) is to work seasonally for low wages, in difficult conditions, on Australian and New Zealand farms.

The PICs on the other hand will have to open up their fragile economies to Australia and New Zealand, dropping tariffs, rewriting their regulations, getting rid of policies that protect domestic innovation, and potentially undermining their possibilities of creating new bilateral relationships with, for example, India. PACER Plus, for example, might make it very difficult for the PICs to buy much needed, low cost Indian pharmaceuticals. What the PICs get in exchange for opening themselves up to what amounts to economic regime change is very unclear.

So why did the Cook Islands, Federated States of Micronesia, Nauru, Kiribati, Niue, Palau, Republic of Marshall Islands, Samoa, Solomon Islands, Tonga, Tuvalu, and Vanuatu, agree to sign PACER Plus in June? One reason is that, while Australia and New Zealand have large dedicated teams (including from their own business sectors) to negotiate PACER Plus, most PICs have very few trade negotiators. To “resolve” that problem, Australia, New Zealand, and a few others funded an organisation to negotiate on behalf of Pacific Island Countries. The organisation’s Chief Trade Advisor, the man supposed to be advising Pacific Island countries, is not from the Pacific. He is from Ghana. Pacific Island Countries are socially and economically complex. It is difficult to know how someone who hasn’t lived the intricate social capital constructs of the region can, even with the best of intension, design a trade system that will protect food security, social stability and healthy family life in Oceania.  The Australians were clear about their goals from the start. In 2002 an Australian official said: “A practical or economic interest of ours was to ensure that, whatever trade liberalisation occurred between the island countries, if it were extended to other states such as the United States, Japan or the EU, it did not disadvantage our trading position.”

Since then, Australia and New Zealand have used what Pacific Network on Globalisation has called “bullying and cheque-book diplomacy” to push through what is essentially an old style neo-liberal agreement they probably think will enhance their own position in the region, but is more likely to open the door to Chinese companies registered in Australia and New Zealand.  The process of the negotiations has been problematic. Qualified, honest senior civil servants in at least one PIC were moved out of their jobs at the insistence of the larger countries due to their objections to the deal. While Australia and New Zealand regularly extol the virtues of accountability and transparency in the region, they have negotiated the agreement in secret and even now, a month before the signing, are not releasing the official text.

The two countries in the region self-confident enough to stand up to Canberra and Wellington are not signing. Papua New Guinea pulled out early on, saying the deal was completely in Australia and New Zealand’s favour. And Fiji claims it was excluded from the final meeting in part because of its objections over the “very restrictive” third party most favoured nation clause (MFN), a clause that seriously risks affecting Indian engagement in the region.

New Zealand Member of Parliament Barry Coates says of PACER Plus: “Typically trade rules have been preferential for developing countries but in this case Australia and New Zealand, as developed countries are requiring treatment at least as favourable. The MFN clause also sits uncomfortably with the “look North” approach adopted by PNG and Fiji. This will restrict the scope for future trade agreements with India and others.”

Now is the time for Indian trade negotiators to take a close look at PACER Plus not only to see what it might mean for India but also, in conjunction with their colleagues in the PICs, to help make sure this agreement will actually help the region to become stronger, not weaker, in the difficult times ahead.

Cleo Paskal is The Sunday Guardian’s Special Correspondent.

http://www.sundayguardianlive.com/news/9342-aus-nz-trying-corner-india-oceania

India’s Ancient Maritime History -- Stephen Knapp (May, 2017)

May 9, 2017, 5:15 am

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The maritime history of India is recounted in numerous literary texts, showcasing its navigational expertise and resultant trade with several countries.                                                                                                            India's hold on maritime trade greatly benefited numerous kingdoms, but with the arrival of the British, its shipping industry declined drastically.

by Stephen Knapp

Posted On: 03 May 2017

Stephen Knapp(Sri Nandanandana Dasa) grew up in a Christian family, during which time he seriously studied the Bible to understand its teachings. In his late teenage years, however, he began to search through other religions and philosophies from around the world and started to find the answers for which he was looking. He also studied a variety of occult sciences, ancient mythology, mysticism, yoga, and the spiritual teachings of the East. He continued his study of Vedic knowledge and spiritual practice under the guidance of a spiritual master, His Divine Grace A. C. Bhaktivedanta Swami Prabhupada.

We should first take into account that ancient India, which was centered around the Indus Valley years ago, and was already well developed before 3200 BCE, stretched from Afghanistan to the Indian Ocean and points farther east and north, the largest empire in the world at the time. But its influence spread much farther than that. During its peak developments, it had organized cities, multistory brick buildings, vast irrigation networks, sewer systems, the most advanced metalwork in the world, and a maritime trade network that incorporated the use of compasses, planked ships, and trained navigators that reached parts of western Asia, Mesopotamia, Africa, and other ports far beyond their borders. ¹ So they were certainly capable of ocean-going trips that could have reached even to the Americas.

Prakash Charan Prasad explains in his book, Foreign Trade and Commerce in Ancient India (p. 131): "Big ships were built. They could carry anywhere upwards from 500 men on the high seas. The Yuktialpataru classifies ships according to their sizes and shapes. The Rajavalliya says that the ship in which King Sinhaba of Bengal (ca. sixth century BCE] sent Prince Vijaya, accommodated full 700 passengers, and the ship in which Vijaya’s Pandyan bride was brought over to Lanka carried 800 passengers on board. The ship in which the Buddha in the Supparaka Bodhisat incarnation made his voyages from Bharukachha (Broach) to the ‘sea of the seven gems’ [Sri Lanka], carried 700 merchants besides himself. The Samuddha Vanija Jakarta mentions a ship that accommodated one thousand carpenters."

Marco Polo also related how, "An Indian ship could carry crews between 100 and 300. Out of regard for passenger convenience and comfort, the ships were well furnished and decorated in gold, silver, copper, and compounds of all these substances were generally used for ornamentation and decoration." ²

Because of the Vedic civilization’s great reach, Aurel Stein (1862-1943), a Hungarian researcher also related: "The vast extent of Indian cultural influences, from Central Asia in the North to tropical Indonesia in the South, and from the borderlands of Persia to China and Japan, has shown that ancient India was a radiating center of a civilization, which by its religious thought, its art and literature, was destined to leave its deep mark on the races wholly diverse and scattered over the greater part of Asia." ³

In this regard, Philip Rawson, in The Art of Southeast Asia (1993, p. 7), further praises India’s gift of its civilizing affect on all other cultures. "The culture of India has been one of the world’s most powerful civilizing forces. Countries of the Far East, including China, Korea, Japan, Tibet, and Mongolia owe much of what is best in their own cultures to the inspiration of ideas imported from India. The West, too, has its own debts... No conquest or invasion, nor forced conversion [was ever] imposed."

And this is the basis for the mystery of the widespread nature of the ancient Vedic empire, which in many ways still exists today. It was this subtle spiritual dimension that spread all over the world.

Indian Maritime Trade Route

Advanced East Indian sailing in the Vedic texts

As Gunnar Thompson also explains, regarding the capability of Indian ships: "Extensive maritime trade between India and the islands of Indonesia is well documented and illustrated. A 1^st century Hindu manuscript, the Periplus, mentions two-mates ships with dual rudders mounted on the sides in the fashion of ancient Mediterranean vessels. The ships are portrayed in 2^nd century Indian murals. Chinese chronicles of the same era describe seven-masted Hindu vessels 160 feet in length carrying 700 passengers and 1000 metric tons of merchandise. Buddhist records of a 5^th century pilgrimage from Ceylon to Java report vessels large enough to carry 200 passengers." ⁴

As we look at other cultures, what is often left out is the advanced nature of the ancient Indian civilization. As we look over this information, it becomes clear that ancient India had the means for sailing over great expanses of water, and also had a thriving trade industry based on shipping.

The fact is that the ancient Vedic texts, such as the Rig Veda, Shatapatha Brahmana, and others refer to the undertaking of naval expeditions and travel to distant places by sea-routes that were well-known at the time. For example, the Rig Veda (1.25.7) talks of how Varuna has full knowledge of all the sea routes that were followed by ships. Then (2.48.3) we find wherein merchants would also send out ships for foreign trade. ⁵

Another verse (1.56.2) speaks of merchants going everywhere and frequently to every part of the sea. Another verse (7.88.3-4) relates that there was a voyage by Vasistha and Varuna in a ship skillfully fitted for the trip. Then there is a verse (1.116.3) that tells of an expedition on which Tugra, the Rishi king, sent his son Bhujya against some of his enemies in the distant islands. However, Bhujya becomes ship wrecked by a storm, with all of his followers on the ocean, "Where there is no support, or rest for the foot or hand." From this he is rescued by the twin Ashvins in their hundred oared galley. Similarly, the Atharva Veda mentions boats which are spacious, well constructed and comfortable.

We should keep in mind that the Rig Veda is said to go back to around 3000 BCE, which means the sailing capacity for the Vedic civilization of ancient India was well under way by that time.

An assortment of other books also referred to sea voyages of the ancient mariners. Of course, we know that the epics, such as the Ramayana and Mahabharata referred to ships and sea travel, but the Puranas also had stories of sea voyages, such as in the Matsya, Varaha, and Markandeya Puranas. Other works of Classical Sanskrit included them as well, such as Raghuvamsha, Ratnavali, Dashakumaracharita, Kathasaritsagara, Panchatantra, Rajatarangini, etc.

Actually, ships have been mentioned in numerous verses through the Vedic literature, such as in the Vedas, Brahmanas, Ramayana, Mahabharata, Puranas, and so on. For example, in the Ayodhya Kand of Valmiki’s Ramayana, you can find the description of such big ships that could hold hundreds of warriors: "Hundreds of oarsmen inspire five hundred ships carrying hundreds of ready warriors."

In the Ramayana, in the Kishkindha Kand, Sugriva gives directions to the Vanar leaders for going to the cities and mountains in the islands of the sea, mainly Yavadvipa (Java) and Suvarna Dvipa (Sumatra) in the quest to find Sita. The Ramayana also talks of how merchants traveled beyond the sea and would bring presents to the kings.

In the Mahabharata (Sabha Parva), Sahadeva is mentioned as going to several islands in the sea to defeat the kings. In the Karna Parva, the soldiers of the Kauravas are described as merchants, "whose ships have come to grief in the midst of the unfathomable deep." And in the same Parva, a verse describes how the sons of Draupadi rescued their maternal uncles by supplying them with chariots, "As ship wrecked merchants are rescued by means of boats." However, another verse therein relates how the Pandavas escaped from the destruction planned for them with the help of a ship that was secretly and especially constructed for the purpose under the orders of the kind hearted Vidura.

Also, in Kautilya’s Arthashastra we find information of the complete arrangements of boats maintained by the navy and the state. It also contains information on the duties of the various personnel on a ship. For example, the Navadhyaksha is the superintendent of the ship, Niyamaka is the steerman, and Datragrahaka is the holder of the needle, or the compass. Differences in ships are also described regarding the location of the cabins and the purpose of the ship itself. ⁶

In the Brihat Samhita by Varahamihir of the 5^th century, and in the Sanskrit text Yukti Kalpataru by Narapati Raja Bhoj of the 11^th century, you can find information about an assortment of ships, sizes, and materials with which they were built, and the process of manufacturing them. For example, one quote explains, "Ships made of timbers of different classes possess different properties. Ships built of inferior wood do not last long and rot quickly. Such ships are liable to split with a slight shock." ⁷

It also gives further details on how to furnish a ship for accommodating the comfort of passengers, or for transporting goods, animals, or royal artifacts. The ships of three different sizes were the Sarvamandira, Madhyamarmandira, and the Agramandira.

The Sangam works of the Tamils have numerous references to the shipping activities that went on in that region, along with the ports, articles of trade, etc. Such texts included Shilappadikaram Manimekalai, Pattinappalai, Maduraikhanji, Ahananuru, Purananuru, etc. ⁸

Ancient Indians traveled to various parts of the world not only for purposes of trade, but to also propagate their culture. This is how the Vedic influence spread around the world. For example, Kaundinya crossed the ocean and reached south-east Asia. From there, evidence shows that rock inscriptions in the Sun Temple at Jawayuko in the Yukatan province of Mexico mentions the arrival of the great sailor Vusulin in Shaka Samvat 854, or the year 932. In the excavations in Lothal in Gujarat, it seems that trade with countries like Egypt was carried out from that port around 2540 BCE. Then from 2350 BCE, small boats docked here, which necessitated the construction of the harbor for big ships, which was followed by the city that was built around it. ⁹

In the period of 984-1042 CE, the Chola kings dispatched great naval expeditions which occupied parts of Burma, Malaya and Sumatra, while suppressing the piratical activities of the Sumatra warlords.

In 1292 CE, when Marco Polo came to India, he described Indian ships as "built of fir timber, having a sheath of boards laid over the planking in every part, caulked with iron nails. The bottoms were smeared with a preparation of quicklime and hemp, pounded together and mixed with oil from a certain tree which is a better material than pitch."

He further writes: "Ships had double boards which were joined together. They were made strong with iron nails and the crevices were filled with a special kind of gum. These ships were so huge that about 300 boatmen were needed to row them. About 3000-4000 gunny bags could be loaded in each ship. They had many small rooms for people to live in. These rooms had arrangements for all kinds of comfort. Then when the bottom or the base started to get spoiled, a new layer would be added on. Sometimes, a boat would have even six layers, one on top of another."

A fourteenth century description of an Indian ship credits it with a carrying capacity of over 700 people giving a fair idea of both ship building skills and maritime ability of seamen who could successfully man such large vessels.

Another account of the early fifteenth century describes Indian ships as being built in compartments so that even if one part was shattered, the next remained intact, thus enabling the ship to complete her voyage. This was perhaps a forerunner of the modern day subdivision of ships into watertight compartments, a concept then totally alien to the Europeans.

Another traveler named Nicolo Conti came to India in the 15^th century. He wrote: "The Indian ships are much bigger than our ships. Their bases are made of three boards in such a way that they can face formidable storms. Some ships are made in such a way that if one part becomes useless, the rest of the parts can do the work."

Another visitor to India named Bertham writes: "The wooden boards are joined in such a way that not even a drop of water can go through it. Sometimes, the masts of cotton are placed in such a way that a lot of air can be filled in. The anchors were sometimes made of heavy stones. It would take a ship eight days to come from Iran to Cape Comorin (Kanyakumari)." ¹⁰

The famous archeologist Padmashri Dr. Vishnu Shridhar Wakankar says, "I had gone to England for studies, I was told about Vasco da Gama’s diary available in a museum in which he has described how he came to India." He writes that when his ship came near Zanzibar in Africa, he saw a ship three times bigger than the size of his ship. He took an African interpreter to meet the owner of that ship who was a Gujarati trader named Chandan who used to bring pine wood and teak from India along with spices and take back diamonds to the port of Cochin. When Vasco da Gama went to meet him, Chandan was sitting in ordinary attire, on a cot. When the trader asked Vasco where he was going, the latter said that he was going to visit India. At this, the trader said that he was going back to India the very next day and if he wanted, he could follow him. So, Vasco da Gama came to India following him. ¹¹

Sir William Jones, in The Journal of the Royal Asiatic Society–1901, relates how the Hindus, "must have been navigators in the age of Manu, because bottomry is mentioned in it. In the Ramayana, practice of bottomry is distinctly noticed."

Bottomry is the lending of insurance money for marine activities. ¹²

In this way, Indians excelled in the art of ship-building, and even the English found Indian models of ships far superior of their own and worth copying. The Indian vessels united elegance and utility and fine workmanship. Sir John Malcom observed: "Indian vessels are so admirably adapted to the purpose for which they are required that, notwithstanding their superior stance, Europeans were unable during an intercourse with India for two centuries, to suggest or to bring into successful practice one improvement." ¹³

Mexican archeologist Rama Mena points out in his book, Mexican Archeology, that Mayan physical features are like those of India. He also mentions how Nahuatl, Zapotecan, and Mayan languages had Hindu-European affinities.

In this line of thinking, some American tribes have traditions of having ancestral homelands across the Pacific. A legend of Guatemala speaks of an ancient migration from across the Pacific to the city of Tulan. A tribe from Peru and Tucano of Columbia also relate in their traditions how ancestors sailed across the Pacific to South America. Tales of trade over the Pacific were also related to the earliest of Spanish explorers in Central America. ¹⁴

Georgia anthropologist Joseph Mahan, author of The Secret (1983), has identified intriguing similarities between the Yueh-chic tribes of India-Pakistan and the Yuchi tribe of North America’s Eastern Woodlands. The Yuchi tradition also tells of a foreign homeland from across the sea–presumably in India. ¹⁵

This information makes it clear that ancient India had the means to reach and in fact did sail to many parts of the world, including the ancient Americas, long before most countries. This is further corroborated by information in the chapter of Vedic culture in America in Proof of Vedic Culture’s Global Existence, for those of you who would like more information on this.

References

1. Lehrburger, Carl, Secrets of Ancient America: Archaeoastronomy and the Legacy of the Phoenicians, Celts, and Other Forgotten Explorers, Bear & Company, Rochester, Vermont, 2015, p.209.

2. Kuppuram, G., India Through the Ages, pp 65..527-31.

3. Ibid., pp.527-31.

4. Thompson, Gunnar, American Discovery: Our Multicultural Heritage, Hayriver Press, Colfax, Wisconsin, 2012, p.216.

5. Rao, S. R., Shipping in Ancient India, in India’s Contribution to World Thought and Culture, Published by Vivekananda Kendra Prakashan, Chennai, 1970, p. 83.

6. Science and Technology in Ancient India, by Editorial Board of Vijnan Bharati, Mumbai, August, 2002, p. 105.

7. Ibid., pp. 108-09.

8. Ramachandran, K. S., Ancient Indian Maritime Adventures, in India’s Contribution to World Thought and Culture, Published by Vivekananda Kendra Prakashan, Chennai, 1970, p. 74.

9. Soni, Suresh, India’s Glorious Scientific Tradition, Ocean Books Pvt. Ltd., New Delhi, 2010, p. 68.

10. Ibid., p. 72.

11. Ibid., p. 73.

12. Shah, Niranjan, Little Known Facts About Shipping Activity in Ancient India, in India Tribune, January 8, 2006.

13. Journal of the Royal Asiatic Society, Vol. 1) (Singhal, D. P., Red Indians or Asiomericans–Indian Settlers in Middle and South America, India’s Contribution to World Thought and Culture, Vivekananda Kendra Prakashan Trust, Chennai, India 1970, p.644.

14. Thompson, Gunnar, American Discovery: Our Multicultural Heritage, Hayriver Press, Colfax, Wisconsin, 2012, p.223.

15. Thompson, Gunnar, American Discovery: Our Multicultural Heritage, Hayriver Press, 

Colfax, Wisconsin, 2012, p.235.

Ancient India's maritime trade

Further evidence shows that shipping from Bharatvarsha was a national enterprise and the country was a leader in world trade relations amongst such people as the Phoenicians, Jews, Assyrians, Greeks, and Romans in ancient times, and more recently with Egyptians, Romans, Turks, Portuguese, Dutch, and English.

The simple fact is that India’s maritime history predates the birth of Western civilization. The world’s first tidal dock is believed to have been built at Lothal around 2300 BCE during the Harappan civilization, near the present day Mangrol harbor on the Gujarat coast.

The earliest portrayal of an Indian ship is found on an Indus Valley seal from about 3000 BCE. The ship is shown being elevated at both bow and stern, with a cabin in the center. It is likely to have been a simple river boat since it is lacking a mast. Another drawing found at Mohendjodaro on a potsherd shows a boat with a single mast and two men sitting at the far end away from the mast. Another painting of the landing of Vijaya Simha in Ceylon (543 BCE) with many ships is found amongst the Ajanta caves.

That India had a vast maritime trade, even with Greece, is shown by the coins of the Trojans (98-117 CE) and Hadrians (117-138 CE) found on the eastern coast of India, near Pondicherry. This is evidence that Greek traders had to have visited and traded in the port cities of that area.

Kamlesh Kapur explains more about this in Portraits of a Nation: History of India:

"Recent archeological excavations at Pattanam in Ernakulum district of Kerala by the Kerala council for Historical Research (KCHR) indicate that there was thriving naval trade around 500 B.C.

According to the Director of KCHR,

‘The artifacts recovered from the excavation site suggest that Pattanam, with a hinterland port and a multicultural settlement, may have had links with the Mediterranean, the Red Sea, the Arabian Sea, and the South China Sea rims since the Early Historic Period of South India.’

KCHR has been getting charcoal samples examined through C-14 and other modern methods to determine the age of these relics. These artifacts were from the Iron Age layer. The archeologists also recovered some parts of a wooden canoe and bollards (stakes used to secure canoes and boats) from a waterlogged area at the site.

"The radiocarbon dating from Pattanam will aid in understanding the Iron Age chronology of Kerala. So far, testing done by C-14 method to determine the ages of the charcoal samples from the lowermost sand deposits in the trenches at Pattanam suggests that their calibrated dates range from 1300 B.C. to 200 B.C. and 2500 B.C. to 100 A.D. Thus there is strong evidence that Kerala had sea trade with several countries in Western Asia and Eastern Europe from the second millennia B.C. onwards." ¹

The influence of the sea on Indian Kingdoms continued to grow with the passage of time. North-west India came under the influence of Alexander the great, who built a harbor at Patala where the Indus branches into two, just before entering the Arabian sea. His army returned to Mesopotamia in ships built in Sindh. Records show that in the period after his conquest, Chandragupta Maurya established an admiralty division under a Superintendent of ships as part of his war office, with a charter including responsibility for navigation on the seas, oceans, lakes and rivers. History records that Indian ships traded with countries as far as Java and Sumatra, and available evidence indicates that they were also trading with other countries in the Pacific, and Indian Ocean. Even before Alexander, there were references to India in Greek works and India had a flourishing trade with Rome. Roman writer Pliny speaks of Indian traders carrying away large quantity of gold from Rome, in payment for much sought exports such as precious stones, skins, clothes, spices, sandalwood, perfumes, herbs, and indigo.

The port cities included such places as Nagapattinam, Arikamedu (near Pondicherry), Udipi, Kollam, Tuticorin, Mamallapuram, Mangalore, Kannur, Thane, and others, which facilitated trade with many foreign areas, such as Indonesia, China, Arabia, Rome, and countries in Africa. Many other inland towns and cities contributed to this trade, such as Madurai, Thanjavur, Tiruchirapalli, Ellora, Melkote, Nasik, and so on, which became large centers of trade. Silk, cotton, sandalwood, woodwork, and various types of produce were the main items of trade.

Trades of this volume could not have been conducted over the countries without appropriate navigational skills. Two Indian astronomers of repute, Aryabhatta and Varahamihira, having accurately mapped the positions of celestial bodies, developed a method of computing a ship’s position from the stars. A crude forerunner of the modern magnetic compass called Matsyayantra was being used around the fourth or fifth century CE. Between the fifth and tenth centuries CE, the Vijayanagara and Kalinga kingdoms of southern and eastern India had established their rules over Malaya, Sumatra and Western Java. The Andaman and Nicobar Islands then served as an important midway for trade between the Indian peninsula and these kingdoms, as also with China. The daily revenue from the western regions in the period 844-848 CE was estimated to be 200 maunds (eight tons) of gold.

Not only was there trade from ancient times, going to many areas of the globe, but other countries may have also been going to India. It is reported that marine archaeologists have found a stone anchor in the Gulf of Khambhat with a design similar to the ones used by Chinese and Japanese ships in the 12th-14th century CE, giving the first offshore evidence indicating India’s trade relations with the two Asian countries. The stone anchor was found during an exploration headed by two marine archaeologists, A. S. Gaur and B. K. Bhatt, from the National Institute of Oceanography (NIO). Mr. Gaur stated

"Though there are a lot of references and Chinese pottery (found from coastal sites) indicating trade relations between the two Asian nations (China and Japan) in the past, but this anchor from the offshore region is the first evidence from Indian waters. Similar type of anchors have been found from Chinese and Japanese waters," ²

Furthermore, another recent finding that shows the ancient advancement of Indian maritime capabilities is the evidence that Indian traders may have gone to South America long before Columbus discovered America. Investigation of botanical remains from an ancient site, Tokwa at the confluence of Belan and Adwa rivers, Mirzapur District, Uttar Pradesh (UP), has brought to light the agriculture-based subsistence economy during the Neolithic culture (3^rd-2^nd millennium BCE). They subsisted on various cereals, supplemented by leguminous seeds. Evidence of oil-yielding crops has been documented by recovery of seeds of Linum usitatissimum and Brassica juncea. Fortuitously, an important find among the botanical remains is the seeds of South American custard apple, regarded to have been introduced by the Portuguese in the 16^th century. The remains of custard apple as fruit coat and seeds have also been recorded from other sites in the Indian archaeological context, during the Kushana Period (CE 100-300) in Punjab and Early Iron Age (1300-700 BCE) in UP. The factual remains of custard apple, along with other stray finds, favor a group of specialists to support with diverse arguments the reasoning of Asian-American contacts way before the discovery of America by Columbus in 1498. ³

The Indian navy and sea power

In the south especially there was an established navy in many coastal areas. The long coastline with many ports for trade for sending out ships and receiving traders from foreign countries necessitated a navy to protect the ships and ports from enemies. According to records, the Pallavas, Cholas, Pandyas, and the Cheras had large naval fleets of ocean bound ships because these rulers also led expeditions against other places, such as Malayasia, Bali, and Ceylon.

The decline of Indian maritime power commenced in the thirteenth century, and Indian sea power had almost disappeared when the Portuguese arrived in India. They later imposed a system of license for trade, and set upon all Asian vessels not holding permits from them.

The piratical activities of the Portuguese were challenged by the Zamorins of Calicut when Vasco da Gama, after obtaining permission to trade, refused to pay the customs levy. Two major engagements were fought during this period. First, the battle of Cochin in 1503, clearly revealed the weakness of Indian navies and indicated to the Europeans an opportunity for building a naval empire. The second engagement off Diu in 1509 gave the Portuguese mastery over Indian seas and laid the foundation of European control over Indian waters for the next 400 years.

Indian maritime interests witnessed a remarkable resurgence in the late seventeenth century, when the Siddhis of Janjira allied with the Moghuls to become a major power on the West Coast. This led the Maratha King Shivaji to create his own fleet, which was commanded by able admirals like Sidhoji Gujar and Kanhoji Angre. The Maratha Fleet along with the legendary Kanhoji Angre held sway over the entire Konkan Coast keeping the English, Dutch and Portuguese at bay. The death of Angre in 1729 left a vacuum and resulted in the decline of Maratha sea power. Despite the eclipse of Indian kingdoms with the advent of western domination, Indian shipbuilders continued to hold their own well into the nineteenth century. The Bombay Dock completed in July 1735 is in use even today. Ships displacing 800 to 1000 tons were built of teak at Daman and were superior to their British counterparts both in design and durability. This so agitated British shipbuilders on the River Thames that they protested against the use of Indian built ships to carry trade from England. Consequently, active measures were adopted to cripple the Indian shipbuilding industries. Nevertheless, many Indian ships were inducted into the Royal Navy, such as HMS Hindostan in 1795, the frigate Cornwallis in 1800, HMS Camel in 1801, and HMS Ceylon in 1808. HMS Asia carried the flag of Admiral Codrington at the battle of Navarino in 1827, the last major sea battle to be fought entirely under sail.

Two Indian built ships witnessed history in the making. The Treaty of Nanking, ceding Hong Kong to the British, was signed onboard HMS Cornwallis in 1842. The "Star Spangled Banner" national anthem of the USA was composed by Francis Scott Key onboard HMS Minden when the ship was on a visit to Baltimore. Numerous other ships were also constructed, the most famous being HMS Trincomalee, which was launched on 19 October, 1817, carrying 86 guns and displacing 1065 tons. This ship was latter renamed Foudroyant.

The period of 4000 years between Lothal and Bombay Dock, therefore, offers tangible evidence of seafaring skills the nation possessed in the days of sail. In the early seventeenth century, when British naval ships came to India, they discovered the existence of considerable shipbuilding and repair skills, as well as seafaring people. An ideal combination was thus available for supporting a fighting force in India. ⁴

How the British killed the maritime industry in India

When the westerners made contact with India, they were amazed to see their ships. Until the 17^th century, European ships were a maximum of 600 tonnes. But in India, they saw such big ships as the Gogha, which was more than 1500 tonnes. The European companies started using these ships and opened many new factories to make Indian artisans manufacture ships. In 1811, Lt. Walker writes, "The ships in the British fleet had to be repaired every 12^th year. But the Indian ships made of teak would function for more than 50 years without any repair." The East India Company had a ship called Dariya Daulat which worked for 87 years without any repairs. Durable woods like rosewood, sal and teak were used for this purpose.

British East India Company ships at dock in Calcutta.

 

The French traveler Waltzer Salvins writes in his book Le Hindu, in 1811,

"Hindus were in the forefront of ship-building and even today they can teach a lesson or two to the Europeans. The British, who were very apt at learning the arts, learnt a lot of things about ship building from the Hindus. There is a very good blend of beauty and utility in Indian ships and they are examples of Indian handicrafts and their patience."

Between 1736 and 1863, 300 ships were built at factories in Mumbai. Many of them were included in the Royal Fleet. Of these, the ship called Asia was 2289 tonnes and had 84 cannons. Ship building factories were set up in Hoogly, Sihat, Chittagong, Dacca, etc. In the period between 1781 to 1821, in Hoogly alone 272 ships were manufactured which together weighed 122,693 tonnes.

In this connection, Suresh Soni, in his book India’s Glorious Scientific Tradition, explains how India was deprived of its marine industry, but also from any notation in its ancient history of its ship-building ability. He writes:

"The shipping magnates of Britain could not tolerate the Indian art of ship manufacturing and they started compelling the East India Company not to use Indian ships. Investigations were frequently carried out in this regard. In 1811, Col. Walker gave statistics to prove that it was much cheaper to make Indian ships and that they were very sturdy. If only Indian ships were included in the British fleet, it would lead to great savings. This pinched the British shipbuilders and the traders."

Dr. Taylor writes,

‘When the Indian ships laden with Indian goods reached the port of London, it created such a panic amongst the British traders as would not have been created, had they seen the enemy fleet of ships on the River Thames, ready for attack.’

"The workers at the London Port were among the first to make hue and cry and said that ‘all our work will be ruined and families will starve to death.’ The Board of Directors of East India Company wrote that ‘all the fear and respect that the Indian seamen had towards European behavior was lost when they saw our social life once they came here. When they return to their country, they will propagate bad things about us amongst the Asians and we will lose our superiority and the effect will be harmful.’ At this, the British Parliament set up a committee under the chairmanship of Sir Robert Peel.

"Despite disagreement amongst the members of the committee on the basis of this report, a law was passed in 1814 according to which the Indians lost the right to become British sailors and it became compulsory to employ at least three-fourth British sailors on British ships. No ship which did not have a British master was allowed to enter London Port and a rule was made that only ships made by the British in England could bring goods to England. For many reasons, there was laxity in enforcing these rules, but from 1863 they were observed strictly. Such rules which would end the ancient art of ship-building, were formulated in India also. Tax on goods brought in Indian ships was raised and efforts were made to isolate them from trade. Sir William Digby has rightly written, ‘This way, the Queen of the western world killed the Queen of the eastern oceans.’ In short, this is the story about the destruction of the Indian art of ship-building." ⁵

Of course, let us not forget that not only was commerce between ancient India and other countries made through maritime capabilities, but also through land routes that extended to China, Turkistan, Persia, Babylon, and also to Egypt, Greece, and Rome, which continued to prosper.

These days, India is still very much in the ship building business, mostly in small and medium size ships. As of 2009 there were 27 major shipyards, primarily in Mumbai, Goa, Vishakhapatnam, and Cochin.

Conclusion

In conclusion, the fact is that the ancient Vedic civilization had a strong connection with the sea, and maritime abilities. Even in their language of Vedic Sanskrit, words such as samudra, salil, sagar, and sindhu indicated the sea or large rivers. The word sindhuka also meant sailor, which became the name Sindbad for the sailor in Arabian Nights. Also, the English word navigation actually originates from the Sanskrit word Navagati.

Further evidence has been shown, such as that presented at a 1994 conference on seafaring in Delhi where papers had been presented that shows how Indian cotton was exported to South and Central America back in 2500 BCE. Another report suggested Indian cotton reached Mexico as far back as 4000 BCE, back to the Rig Vedic period. According to Sean McGrail, a marine archeologist at Oxford University, seagoing ships called ‘clinkers’ that were thought to be of Viking origin, were known in India a good deal earlier. Thus, India’s maritime trade actually flourished many years ago, along with many other of its advancements that are hardly recognized or accounted for today. ⁶

This helps reveal that India’s maritime trade actually flourished more and far earlier than most people realize. This was one of the ways Vedic culture had spread to so many areas around the world. Though the talents and capabilities that came out of ancient India’s Vedic civilization have often remained unrecognized or even demeaned when discussed, nonetheless, the Vedic people were far more advanced in culture and developments then many people seem to care to admit, and it is time to recognize it for what it was.

References

1. Kapur, Kamlesh, Portraits of a Nation: History of India, Sterling Publishers, Private Limited, 2010, pp. 414-15.

2. http://www.hindu.com/thehindu/holnus/000200903151560.htm.

3. http://www.ias. ac.in/currsci/ jan252008/ 248.pdf.

4. http://indiannavy.nic.in/maritime_history.htm.

5. Soni, Suresh, India’s Glorious Scientific Tradition, Ocean Books Pvt. Ltd., New Delhi, 2010, p. 74-75.

6. Frawley, Dr. David, and Dr. Navaratna S. Rajaram, Hidden Horizons, Unearthing 10,000 Years of Indian Culture, Swaminarayan Aksharpith, Ahmedabad, India, 2006, p. 79.

http://www.pragyata.com/mag/indias-ancient-maritime-history-part-1-352
http://www.pragyata.com/mag/indias-ancient-maritime-history-part-2-353

Meluhha samhitā pāṭha of Hariyūpiyā (h) inscriptions with anvaya (logical connection of words) & artha, 'meaning, wealth'

May 9, 2017, 8:19 pm

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Background

Indus Script Corpora is artha samgraha, 'metalwork catalogues' of meluhha (mleccha) 'copper' artisans. This is demonstrated as Meluhha samhitā using Hariyūpiyā (Harappa) inscriptions of the Corpora. Background  In the following readings, an abbreviation h refers to Harappa. 

https://independent.academia.edu/SriniKalyanaraman presents over 800 monographs explaining the form and functions of Meluhha Indus Script cipher and archaeo-metallurgical contexts dealing with thousands of inscriptions of the civilization from an extensive area extending from Hanoi (Vietnam) to Haifa (Israel) and with evidences from texts/inscriptions of ca. 4th millennium BCE. Using these mongraph resources, this Meluhha samhitā pāṭha is presented, starting with of a set of Harappa inscriptions h1 to h11.

pāṭha m. ʻ text of a book ʼ ŚrS., ʻ study ʼ Kāv. [√paṭh] Pa. pāṭha -- m. ʻ reading, passage from a text ʼ; Pk. pāḍha -- m. ʻ reading ʼ.(CDIAL 8035) Thus, Meluhha samhitā pāṭha is the reading (of inscriptions).

सं-हित mfn. ( √1. धा) 'put together , joined , attached' RV. &c; सं-हिता 'a text treated according to euphonic rules (esp. the real continuous text of the वेदs as formed out of the पदs or separate words by proper phonetic changes [according to various schools ; cf. IW. 152]: beside the संहिताs of the ऋग्- , साम- , and अथर्ववेद there is the वाजसनेयि-संहिता belonging to the White यजुर्-वेद , and five other संहिताs belonging to the black यजुर्-वेद , viz. the तैत्तिरीय-संहिता , the संहिता of the आत्रेयs [known only by its अनुक्रमणी] , the संहिता of the कठs , the कपिष्ठल-कठ-संहिता , and the संहिता of the मैत्रायणीयs or मैत्रायणी-संहिता) Nir. Pra1t. &c'

The common expression in these seals of Harappa is "Trade of kōnda sangara metalwork engraver (in) " signified by the pictorial motif of young bull PLUS lathe-furnace device.

 

hieroglyph, hypertext expression most commonly signifies on inscriptions of Indus Script Corpora signifies: supercargo, 'a representative of the ship's owner on board a merchant ship, responsible for overseeing the cargo and its sale.' kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo' 

कर्णिक [p= 257,2] 'steersman, helmsman'.

h1

h1   anvaya

sãgaḍ 'lathe, portable furnace' rebus: sangara 'trade', samgraha, samgaha 'arranger, manager'. कोंद kōnda 'young bull' rebus: कोंद kōnda 'engraver, script'

āra'spokes' rebus: āra 'brass'; ranku 'liquid measure' rebus: ranku'tin'; koḍa'sluice'; Rebus: koḍ 'artisan's workshop (Kuwi);.dāṭu'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā'to send out, pour out, cast (metal)' (CDIAL 6771). 

h1   artha Trade of kōnda sangara 'metalwork engraver' (in) brass, tin, mineral, metal castings, metal artisan's workshop.

h2

h2 anvaya 

dula 'two' rebus: dul'metal casting'

BHSk. gaṇḍa -- m. ʻ piece, part ʼ(CDIAL 3791) rebus: khaṇḍa 'implements'

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' 

kanka, karṇika 'rim of jar' rebus: karṇī'supercargo' PLUS kolmo'three' rebus: kolimi'smithy, forge'

baraḍo'spine, backbone' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

kanka, karṇika 'rim of jar' rebus: karṇī'supercargo' कर्णिक 'steersman, helmsman'.

gaṇḍa'four' rebus: khaṇḍa 'implements' PLUS ayo'fish' rebus: aya'iron'ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' 

h2   artha Trade of kōnda sangara 'metalwork engraver' (in) supercargo (of) iron, smithy/forge (products), copper-zinc-tin alloy (products), metal implements, metal ingots.

h3

h3   anvaya

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa'furnace' PLUS kolmo'three' rebus: kolimi'smithy, forge'.

gaṇḍa -- m. ʻ piece, part ʼ(CDIAL 3791) rebus: khaṇḍa 'implements'

dāmāʻ peg to tie a buffalo -- calf to ʼ (Assamese)(CDIAL 6283) rebus: dhama'bellows' PLUS sal'splinter' rebus: sal 'workshop'

gaṇḍa'four'  rebus: khaṇḍa 'implements' PLUS kolmo 'three' rebus: kolimi 'smithy, forge'. Together, smithy,forge (for) implements

koḍa 'sluice'; Rebus: koḍ 'artisan's workshop (Kuwi)

kanka, karṇika 'rim of jar' rebus: karṇī 'supercargo' कर्णिक 'steersman, helmsman'.

h3 artha Trade of kōnda sangara  'metalwork engraver' (in) supercargo (of) smithy,forge implements workshop, bellows (forge) of blacksmith, furnace metal implements of smithy, forge.

h4

h3   anvaya

ayo'fish' rebus: aya 'iron' ayas 'alloy metal'

dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements

taṭṭal 'five' rebus:  ṭhaṭṭha brass (i.e. alloy of copper + zinc) *ṭhaṭṭha1 ʻbrassʼ. [Onom. from noise of hammering brass?]N. ṭhaṭṭar ʻ an alloy of copper and bell metal ʼ. *ṭhaṭṭhakāra ʻ brass worker ʼ. 1.Pk. ṭhaṭṭhāra -- m., K. ṭhö̃ṭhur m., S. ṭhã̄ṭhāro m., P. ṭhaṭhiār, °rā m.2. P. ludh. ṭhaṭherā m., Ku. ṭhaṭhero m., N. ṭhaṭero, Bi. ṭhaṭherā, Mth. ṭhaṭheri, H. ṭhaṭherā m.(CDIAL 5491, 5493) PLUS gaṇḍa 'four'  rebus: kaṇḍa 'implements' PLUS (Arch over the hypertext): gumat.a, gumut.a, gumuri, gummat.a, gummut.a a copula or dome (Ka.); ghumat.a (M.); gummat.a, gummad a dome; a paper lantern; a fire-baloon (H.Te.); kummat.t.a arch, vault, arched roof, pinnacle of a pagoda; globe, lantern made of paper (Ta.)(Ka.lex.); gummaṭ m. ‘dome’ (P.) CDIAL 4217) rebus: kumpiṭu-caṭṭichafing-dish, port- able furnace, potsherd in which fire is kept by goldsmiths; kumutam oven, stove; kummaṭṭi chafing-dish (Ta.).kuppaḍige, kuppaṭe, kum- paṭe, kummaṭa, kummaṭe id. (Ka.)kumpaṭi id. (Te.) DEDR 1751. kummu smouldering ashes (Te.); kumpōḍ smoke.(Go) (DEDR 1752). Thus, the hypertext expression reads: kummaṭa, 'furnace' (for) ṭhaṭṭha khaṇḍa 'brass implements'.

h4 artha Trade of kōnda sangara 'metalwork engraver' (in) ingots, implements of alloy metal, furnaced brass implements.

h5

h5   anvaya

 The 'curve' hieroglyph is a splitting of the ellipse. kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. 

Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. 

bhaṭā'warrior' rebus: bhaṭa'furnace'

kuṭila ‘bent’ rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) PLUS dula 'two' rebus: dul 'metal casting'

loa 'ficus glomerata' Rebus: loha'copper, iron'.

cīmara ‘black ant’ Rebus: cīmara‘copper’. cīmara  kāra -- ʻ coppersmith ʼ

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo'lump (ingot?). Thus, together, furnace ingots.

h5 artha Trade of kōnda sangara 'metalwork engraver' (in) copper, bronze metal furnace castings, ingots.

h6

h6   anvaya

kanac 'corner' rebus: kancu 'bronze'

kolmo'three' rebus:kolimi'smithy, forge' PLUS kuṭila ‘bent’ rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) Thus, together, the hypertext expression is bronze smithy, forge.

dula'two' rebus: dul'metal casting'

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. 

kamaḍha'archer, bow' Rebus: kammaṭa'mint, coiner, coinage'.

*śrētrī ʻ ladder ʼ. [Cf. śrētr̥ -- ʻ one who has recourse to ʼ MBh. -- See śrití -- . -- √śri]Ash. ċeitr ʻ ladder ʼ (< *ċaitr -- dissim. from ċraitr -- ?).(CDIAL 12720)*śrēṣṭrī2 ʻ line, ladder ʼ. [For mng. ʻ line ʼ conn. with √śriṣ2 cf. śrḗṇi -- ~ √śri. -- See śrití -- . -- √śriṣ2]Pk. sēḍhĭ̄ -- f. ʻ line, row ʼ (cf. pasēḍhi -- f. ʻ id. ʼ. -- < EMIA. *sēṭhī -- sanskritized as śrēḍhī -- , śrēṭī -- , śrēḍī<-> (Col.), śrēdhī -- (W.) f. ʻ a partic. progression of arithmetical figures ʼ); K. hēr, dat. °ri f. ʻ ladder ʼ.(CDIAL 12724) Rebus: śrḗṣṭha ʻ most splendid, best ʼ RV. [śrīˊ -- ]Pa. seṭṭha -- ʻ best ʼ, Aś.shah. man. sreṭha -- , gir. sesṭa -- , kāl. seṭha -- , Dhp. śeṭha -- , Pk. seṭṭha -- , siṭṭha -- ; N. seṭh ʻ great, noble, superior ʼ; Or. seṭha ʻ chief, principal ʼ; Si. seṭa, °ṭu ʻ noble, excellent ʼ. śrēṣṭhin m. ʻ distinguished man ʼ AitBr., ʻ foreman of a guild ʼ, °nī -- f. ʻ his wife ʼ Hariv. [śrḗṣṭha -- ]Pa. seṭṭhin -- m. ʻ guild -- master ʼ, Dhp. śeṭhi, Pk. seṭṭhi -- , siṭṭhi -- m., °iṇī -- f.; S. seṭhi m. ʻ wholesale merchant ʼ; P. seṭh m. ʻ head of a guild, banker ʼ, seṭhaṇ, °ṇī f.; Ku.gng. śēṭh ʻ rich man ʼ; N. seṭh ʻ banker ʼ; B. seṭh ʻ head of a guild, merchant ʼ; Or. seṭhi ʻ caste of washermen ʼ; Bhoj. Aw.lakh. sēṭhi ʻ merchant, banker ʼ, H. seṭh m., °ṭhan f.; G. śeṭh, śeṭhiyɔ m. ʻ wholesale merchant, employer, master ʼ; M. śeṭh, °ṭhī, śeṭ, °ṭī m. ʻ respectful term for banker or merchant ʼ; Si. siṭu, hi° ʻ banker, nobleman ʼ H. Smith JA 1950, 208 (or < śiṣṭá -- 2?)(CDIAL 12725, 12726)

h6   artha

Guildmaster's metalwork catalogue  with kammaṭa 'mint', khaṇḍa 'implements',

 dul 'metal casting', kuṭila kolimi 'bronze smithy, forge'.

h7

h7   anvaya

kuṭila ‘bent’ rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin)

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' 

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771). 

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. 

kāru pincers, tongs. Rebus: khārखार् 'blacksmith'

kuṭila ‘bent’ rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) PLUS dula'pair' rebus: dul'metal casting'.

h7   artha Trade of kōnda sangara 'metalwork engraver' (in) catalogue of blacksmithy, bronze metal castings, iron, mineral ore, copper, bronze implements.

h8

h8   anvaya

kuṭila ‘bent’ rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) 

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771). 

sal'splinter' rebus: sal 'workshop'

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kolmo'three' rebus: kolimi 'smithy, forge'

ranku'liquid measure' rebus:ranku'tin'

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

kanka, karṇika 'rim of jar' rebus: karṇī 'supercargo' कर्णिक 'steersman, helmsman'.

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. 

gaṇḍa 'four' rebus: khaṇḍa 'implements' PLUS dula 'two' rebus: dul'metal casting' Thus, the expression reads:  dul khaṇḍa'cast metal implements'.

h8   artha Trade of kōnda sangara 'metalwork engraver' (in) supercargo (of) castmetal implements, smithy, forge implements, furnace ingots, metal casting tin, bronze, minerals furnace workshop.

h9

h9   anvaya ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS kolmo 'three' rebus: kolimi 'smithy, forge'. Together, smithy,forge (for) implements

h9   artha  Trade of kōnda sangara 'metalwork engraver' (in) mintwork, alloy metal implements, smithy, forge.

h10

h10   anvaya 

loa 'ficus glomerata' Rebus: loha 'copper, iron'. PLUS dula 'two' rebus: dul 'metal casting'. Thus, together, copper metal castings

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS dula'two' rebus: dul'metal casting'. Thus, together, cast metal implements.

ranku'liquid measure' rebus: ranku'tin' PLUS dula'two' rebus: dul'metal casting'. Thus, together, tin castings

gō̃ṭu an ornamental appendage to the border of a cloth, fringe' (Telugu) Rebus 1: gota (laterite, ferrite ore) Rebus 2: goṭā'gold-braid' 3: khoṭa 'ingot, wedge'

āra 'spokes' rebus: āra 'brass'

h10   artha Trade of kōnda sangara 'metalwork engraver' brass, laterite ore work, tin metal castings, metal implements, mintwork copper metal castings

h11

h11  anvaya

cīmara ‘black ant’ Rebus: cīmara‘copper’. cīmara  kāra -- ʻcoppersmithʼ

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

h11   artha  Trade of kōnda sangara 'metalwork engraver' coppersmith mint.

S.Kalyanaraman

Sarasvati Research Center

May 10, 2017

Logical connection, anvaya, of hieroglyphs/hypertexts of Harappa inscriptions to artha 'wealth, business, meaning' -- Set 1

May 11, 2017, 5:08 am

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The URL link https://independent.academia.edu/SriniKalyana7raman presents over 800 monographs explaining the form and functions of Meluhha Indus Script cipher and archaeo-metallurgical contexts dealing with thousands of inscriptions of the civilization from an extensive area extending from Hanoi (Vietnam) to Haifa (Israel) and with evidences from texts/inscriptions of ca. 4th millennium BCE. Using these mongraph resources, this Meluhha samhitā pāṭha is presented.

अन्व्-य anvaya [p= 46,2] m. ( √ इ » अन्व्- √इ) , following , succession; logical connection of words; logical connection of cause and effect , or proposition and conclusion; drift , tenor , purport;  अन्वयि-त्व [p= 46,2] n. the state of being a necessary consequence.

Harappa inscriptions express by the Mlecchita vikalpa (Meluhha cipher) use of hieroglyphs and hypertexts connections at two levels: 

1. hieroglyphs are connected to words of pictorial signifiers; for e.g. कोंद kōnda signified by the hieroglyph of a 'young bull'. Thus, a young bull on an inscription connects to the word कोंद kōnda.

2. the succesion of hieroglyphs logically connect description of life activity of metalwork of Bhāratam Janam, for e.g. the pciture of ranku,'a liquid measure' signifies rebus the word ranku'tin' (metal). Thus, if two hieroglyphs show a young bull and a liquid measure, the reading and meanings are: ranku 'tin' (metal) and कोंद kōnda 'turner, sculptor, metalwork engraver'. The logical connection is that the inscription conveys a lapidary or artisan's or worker's tin (metal) work. 

These anvaya, two levels of connections of words are demonstrated in the following Harappa inscriptions. 

The second level of connection is realized by the अर्थ artha meaning associated to the rebus words which constitute a hypertext expression. This derived अर्थ artha relates to signifiers of business, wealth-creation and life-activities of the artisans and seafaring merchants of the civilization.

Identifying the logical connection, anvaya of hieroglyphs/hypertexts provides the meaning of an inscription as a vākya,'sentence' or message. This method is consistent with vākyapadīya framework of Bhartr̥hari.

Meaning1: 

अर्थ artha sense , meaning , notion (cf. अर्थ-शब्दौandअर्थात् s.v. below and वेदतत्त्वा*र्थ-विद्)

Meaning 2:

अर्थ [p= 90,3] [p= 90,2] substance , wealth , property , opulence , money; personified as the son of धर्म and बुद्धि BhP.; ; affair , concern (Ved. often acc. /अर्थम् with √ इ , or गम् , to go to one's business , take up one's work RV. &c );price (for अर्घ q.v.) L.

The common expression in these seals of Harappa is "Trade (and metalwork wealth production) of kōnda sangara metalwork engraver (in) " signified by the expression composed of two hypertexts: 1. pictorial motif of young bull PLUS 2. pictorial motif of lathe-furnace device. 

(Note: sangara'trade' is rebus reading of sãgaḍ 'lathe, portable furnace' pictured in front of a young bull on many inscriptions).

hieroglyph, hypertext expression most commonly signifies on inscriptions of Indus Script Corpora signifies: supercargo, 'a representative of the ship's owner on board a merchant ship, responsible for overseeing the cargo and its sale.' kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

कर्णिक [p= 257,2] 'steersman, helmsman'.

h1

h1   anvaya

sãgaḍ 'lathe, portable furnace' rebus: sangara 'trade', samgraha, samgaha 'arranger, manager'. कोंद kōnda 'young bull' rebus: कोंद kōnda 'engraver, script'

āra 'spokes' rebus: āra 'brass'; ranku 'liquid measure' rebus: ranku 'tin'; koḍa 'sluice'; Rebus: koḍ'artisan's workshop (Kuwi); dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771). 

h1   artha Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver' (in) brass, tin, mineral, metal castings, metal artisan's workshop.

h2

h2 anvaya 

dula 'two' rebus: dul 'metal casting'

BHSk. gaṇḍa -- m. ʻ piece, part ʼ(CDIAL 3791) rebus: khaṇḍa 'implements'

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' 

kanka, karṇika 'rim of jar' rebus: karṇī 'supercargo' PLUS kolom 'three' rebus: kolimi 'smithy, forge'

baraḍo 'spine, backbone' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

kanka, karṇika 'rim of jar' rebus: karṇī 'supercargo' कर्णिक 'steersman, helmsman'.

gaṇḍa 'four' rebus: khaṇḍa 'implements' PLUS ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot'. Thus, ingots and implements.

h2   artha Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver' (in) supercargo (of) iron, smithy/forge (products), copper-zinc-tin alloy (products), metal implements, metal ingots.

h3

h3   anvaya

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS kolom 'three' rebus: kolimi 'smithy, forge'.

gaṇḍa -- m. ʻ piece, part ʼ(CDIAL 3791) rebus: khaṇḍa 'implements'

dāmā ʻ peg to tie a buffalo -- calf to ʼ (Assamese)(CDIAL 6283) rebus: dhama 'bellows' PLUS sal 'splinter' rebus: sal 'workshop'

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Together, smithy,forge (for) implements

koḍa 'sluice'; Rebus: koḍ 'artisan's workshop (Kuwi)

kanka, karṇika 'rim of jar' rebus: karṇī 'supercargo' कर्णिक 'steersman, helmsman'.

h3 artha Trade of kōnda sangara  'metalwork engraver' (in) supercargo (of) smithy,forge implements workshop, bellows (forge) of blacksmith, furnace metal implements of smithy, forge.

h4

h3   anvaya

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal'

dhāḷ 'slanted stroke' rebus: dhāḷako'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements

taṭṭal 'five' rebus:  ṭhaṭṭha brass (i.e. alloy of copper + zinc) *ṭhaṭṭha1 ʻbrassʼ. [Onom. from noise of hammering brass?]N. ṭhaṭṭar ʻ an alloy of copper and bell metal ʼ. *ṭhaṭṭhakāra ʻ brass worker ʼ. 1.Pk. ṭhaṭṭhāra -- m., K. ṭhö̃ṭhur m., S. ṭhã̄ṭhāro m., P. ṭhaṭhiār, °rā m.2. P. ludh. ṭhaṭherā m., Ku. ṭhaṭhero m., N. ṭhaṭero, Bi. ṭhaṭherā, Mth. ṭhaṭheri, H. ṭhaṭherā m.(CDIAL 5491, 5493) PLUS gaṇḍa 'four'  rebus: kaṇḍa 'implements' PLUS (Arch over the hypertext): gumat.a, gumut.a, gumuri, gummat.a, gummut.a a copula or dome (Ka.); ghumat.a (M.); gummat.a, gummad a dome; a paper lantern; a fire-baloon (H.Te.); kummat.t.a arch, vault, arched roof, pinnacle of a pagoda; globe, lantern made of paper (Ta.)(Ka.lex.); gummaṭ m. ‘dome’ (P.) CDIAL 4217) rebus: kumpiṭu-caṭṭichafing-dish, port- able furnace, potsherd in which fire is kept by goldsmiths; kumutam oven, stove; kummaṭṭi chafing-dish (Ta.).kuppaḍige, kuppaṭe, kum- paṭe, kummaṭa, kummaṭe id. (Ka.)kumpaṭi id. (Te.) DEDR 1751. kummu smouldering ashes (Te.); kumpōḍ smoke.(Go) (DEDR 1752). Thus, the hypertext expression reads: kummaṭa, 'furnace' (for) ṭhaṭṭha khaṇḍa 'brass implements'.

h4 artha Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver' (in) ingots, implements of alloy metal, furnaced brass implements.

h5

h5   anvaya

 The 'curve' hieroglyph is a splitting of the ellipse. kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. 

Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. 

bhaṭā 'warrior' rebus: bhaṭa 'furnace'

kuṭila ‘bent’ rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) PLUS dula 'two' rebus: dul 'metal casting'

loa 'ficus glomerata' Rebus: loha 'copper, iron'.

cīmara ‘black ant’ Rebus: cīmara‘copper’. cīmara  kāra -- ʻ coppersmith ʼ

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

h5 artha Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver' (in) copper, bronze metal furnace castings, ingots.

h6

h6   anvaya

kanac 'corner' rebus: kancu 'bell-metal'

kolmo 'three' rebus:kolimi 'smithy, forge' PLUS kuṭila ‘bent’ rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) Thus, together, the hypertext expression is bronze smithy, forge.

dula 'two' rebus: dul 'metal casting'

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. 

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

śrētrī ʻladderʼ rebus: seṭṭha 'guild-master'

*śrētrī ʻ ladder ʼ. [Cf. śrētr̥ -- ʻ one who has recourse to ʼ MBh. -- See śrití -- . -- √śri]Ash. ċeitr ʻ ladder ʼ (< *ċaitr -- dissim. from ċraitr -- ?).(CDIAL 12720)*śrēṣṭrī2 ʻ line, ladder ʼ. [For mng. ʻ line ʼ conn. with √śriṣ2 cf. śrḗṇi -- ~ √śri. -- See śrití -- . -- √śriṣ2]Pk. sēḍhĭ̄ -- f. ʻ line, row ʼ (cf. pasēḍhi -- f. ʻ id. ʼ. -- < EMIA. *sēṭhī -- sanskritized as śrēḍhī -- , śrēṭī -- , śrēḍī<-> (Col.), śrēdhī -- (W.) f. ʻ a partic. progression of arithmetical figures ʼ); K. hēr, dat. °ri f. ʻ ladder ʼ.(CDIAL 12724) Rebus: śrḗṣṭha ʻ most splendid, best ʼ RV. [śrīˊ -- ]Pa. seṭṭha -- ʻ best ʼ, Aś.shah. man. sreṭha -- , gir. sesṭa -- , kāl. seṭha -- , Dhp. śeṭha -- , Pk. seṭṭha -- , siṭṭha -- ; N. seṭh ʻ great, noble, superior ʼ; Or. seṭha ʻ chief, principal ʼ; Si. seṭa, °ṭu ʻ noble, excellent ʼ. śrēṣṭhin m. ʻ distinguished man ʼ AitBr., ʻ foreman of a guild ʼ, °nī -- f. ʻ his wife ʼ Hariv. [śrḗṣṭha -- ]Pa. seṭṭhin -- m. ʻ guild -- master ʼ, Dhp. śeṭhi, Pk. seṭṭhi -- , siṭṭhi -- m., °iṇī -- f.; S. seṭhi m. ʻ wholesale merchant ʼ; P. seṭh m. ʻ head of a guild, banker ʼ, seṭhaṇ, °ṇī f.; Ku.gng. śēṭh ʻ rich man ʼ; N. seṭh ʻ banker ʼ; B. seṭh ʻ head of a guild, merchant ʼ; Or. seṭhi ʻ caste of washermen ʼ; Bhoj. Aw.lakh. sēṭhi ʻ merchant, banker ʼ, H. seṭh m., °ṭhan f.; G. śeṭh, śeṭhiyɔ m. ʻ wholesale merchant, employer, master ʼ; M. śeṭh, °ṭhī, śeṭ, °ṭī m. ʻ respectful term for banker or merchant ʼ; Si. siṭu, hi° ʻ banker, nobleman ʼ H. Smith JA 1950, 208 (or < śiṣṭá -- 2?)(CDIAL 12725, 12726)

h6   artha

Guildmaster's metalwork catalogue  with kammaṭa 'mint', khaṇḍa 'implements',

 dul 'metal casting', kuṭila kolimi 'bell-metal smithy, forge'.

h7

h7   anvaya

kuṭila ‘bent’ rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin)

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' 

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771). 

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. 

kāru pincers, tongs. Rebus: khār खार् 'blacksmith'

kuṭila ‘bent’ rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) PLUS dula 'pair' rebus: dul'metal casting'.

h7   artha Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver' (in) catalogue of blacksmithy, bronze metal castings, iron, mineral ore, copper, bronze implements.

h8

h8   anvaya

kuṭila ‘bent’ rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) 

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771). 

sal 'splinter' rebus: sal 'workshop'

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kolmo 'three' rebus: kolimi 'smithy, forge'

ranku 'liquid measure' rebus:ranku 'tin'

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

kanka, karṇika 'rim of jar' rebus: karṇī 'supercargo' कर्णिक 'steersman, helmsman'.

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. 

gaṇḍa 'four' rebus: khaṇḍa 'implements' PLUS dula 'two' rebus: dul 'metal casting' Thus, the expression reads:  dul khaṇḍa 'cast metal implements'.

h8   artha Trade (and metalwork wealth production) of  kōnda sangara 'metalwork engraver' (in) supercargo (of) castmetal implements, smithy, forge implements, furnace ingots, metal casting tin, bronze, minerals furnace workshop.

h9

h9   anvaya ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS kolmo 'three' rebus: kolimi 'smithy, forge'. Together, smithy,forge (for) implements

h9   artha  Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver' (in) mintwork, alloy metal implements, smithy, forge.

h10

h10   anvaya 

loa 'ficus glomerata' Rebus: loha 'copper, iron'. PLUS dula 'two' rebus: dul 'metal casting'. Thus, together, copper metal castings

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS dula 'two' rebus: dul 'metal casting'. Thus, together, cast metal implements.

ranku 'liquid measure' rebus: ranku 'tin' PLUS dula 'two' rebus: dul 'metal casting'. Thus, together, tin castings

gō̃ṭu an ornamental appendage to the border of a cloth, fringe' (Telugu) Rebus 1: gota (laterite, ferrite ore) Rebus 2: goṭā 'gold-braid' 3: khoṭa 'ingot, wedge'

āra 'spokes' rebus: āra'brass'

h10   artha Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver' brass, laterite ore work, tin metal castings, metal implements, mintwork copper metal castings

h11

h11  anvaya

cīmara ‘black ant’ Rebus: cīmara‘copper’. cīmara  kāra -- ʻcoppersmithʼ

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

h11   artha  Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver' coppersmith mint.

h12

kanac 'corner' rebus: kancu'bell-metal' PLUS sal'splinter' rebus: sal 'workshop'. Thus bronze/bell-metal workshop.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda)

Split parenthesis: mũh, muhã'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

bicha 'scorpion' Rebus: bica 'hematite, sandstone ferrite ore' PLUS मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' (Semantic determinant)

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771).

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth categories cited above).

h13

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus: sal 'workshop'. Thus bronze/bell-metal workshop.

mēṭu 'height, eminence, hillock' rebus:  meḍ 'iron' (Mu.Ho.)

khaṇḍa'division'. rebus: kaṇḍa'implements'

kolmo 'rice plant' rebus: kolimi 'smithy, forge' PLUS dula 'duplicated' rebus: dul 'metal casting'. Thus, metalcasting smithy.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth categories cited above).

h14

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS kolmo 'three' rebus: kolimi 'smithy, forge'. Together, smithy,forge (for) implements PLUS dula 'duplicated' rebus: dul 'metal casting'. Thus, forge for cast metal implements.

aḍar'harrow' Rebus: aduru'native metal' (Kannada)

dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'.  Thus, ingots and implements.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

aḍar 'harrow' Rebus: aduru 'native metal' (Kannada) PLUS dula 'pair' rebus: dul 'metal casting' PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, native metal casting smithy/forge.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth categories cited above).

h15

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus: sal 'workshop'. Thus bronze/bell-metal workshop.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda)

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth categories cited above).

h17

śrētrī ʻladderʼ rebus: seṭṭha 'guild-master' PLUS mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS dula 'two' rebus: dul 'metal casting' PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'.  Thus, guild-master of metalcastings, ingots and implements.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' 

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa 'implements'.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h18

āra 'spokes' rebus: āra 'brass' PLUS sal'splinter' rebus sal'workshop'

dula 'two' rebus: dul 'metal casting'

aya 'iron' ayas 'alloy metal' (R̥gveda) 

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa 'implements'.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h19

āra 'spokes' rebus: āra 'brass' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, brass implements.

kāru pincers, tongs. Rebus: khār खार् 'blacksmith'

kolom'three' rebus: kolimi 'smithy, forge'

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements' PLUS mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.(Semantic determinative). Thus, ingots and implements.

kolmo 'rice plant' rebus: kolimi 'smithy, forge'

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h20

kāru pincers, tongs. Rebus: khār खार् 'blacksmith' PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, blacksmith working with ingots and implements.

Split parenthesis: mũh, muhã'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

dula 'two' rebus: dul 'metal casting'

aya 'iron' ayas 'alloy metal' (R̥gveda) 

bicha 'scorpion' Rebus: bica 'hematite, sandstone ferrite ore' PLUS मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' (Semantic determinant)

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771). 

baraḍo 'spine, backbone' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h21

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus: sal 'workshop'. Thus bronze/bell-metal workshop.

Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo'rice plant' rebus: kolimi'smithy, forge'. Thus, ingot forge.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' 

kāru pincers, tongs. Rebus: khār खार् 'blacksmith' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, blacksmith working to produce implements

koḍa 'one' rebus: koḍ 'workshop' PLUS kolom 'three' rebus: kolimi 'smithy, forge' PLUS dula 'two' rebus: dul 'metal casting'. Thus,metalcasting workshop, smithy, forge.

dhāḷ'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements

kolmo 'rice plant' rebus: kolimi 'smithy, forge'.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h22

ranku'antelope' rebus; ranku 'tin' PLUS koḍa 'one' rebus: koḍ 'workshop' 
kolmo'rice plant' rebus: kolimi'smithy, forge' PLUS sal'splinter' rebus: sal 'workshop'

Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo'rice plant' rebus: kolimi'smithy, forge'. Thus, ingot forge.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' 

ranku 'antelope' rebus; ranku 'tin' 

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h23

ṭhaṭṭha brass (i.e. alloy of copper + zinc) *ṭhaṭṭha1 ʻbrassʼ. [Onom. from noise of hammering brass?]N. ṭhaṭṭar ʻ an alloy of copper and bell metal ʼ. *ṭhaṭṭhakāra ʻ brass worker ʼ. 1.Pk. ṭhaṭṭhāra -- m., K. ṭhö̃ṭhur m., S. ṭhã̄ṭhāro m., P. ṭhaṭhiār, °rā m.2. P. ludh. ṭhaṭherā m., Ku. ṭhaṭhero m., N. ṭhaṭero, Bi. ṭhaṭherā, Mth. ṭhaṭheri, H. ṭhaṭherā m.(CDIAL 5491, 5493) PLUS gaṇḍa 'four' rebus: khaṇḍa 'implements' Thus, brass implements.

kolmo 'rice plant' rebus: kolimi 'smithy, forge'

baraḍo 'spine, backbone' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

bhaṭā 'warrior' rebus: bhaṭa 'furnace' PLUS कर्णक kárṇaka, kannā 'legs spread', 'rim of jar', 'pericarp of lotus' karaṇī 'scribe, supercargo', kañi-āra 'helmsman'. Thus, furnace work cargo helmsman.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h24

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' 

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kolom'three' rebus: kolimi'smithy, forge'

baraḍo 'spine, backbone' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

khaṇḍa 'division'. rebus: kaṇḍa 'implements'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h25

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS kolmo 'three' rebus: kolimi 'smithy, forge'. Together, smithy,forge (for) implements

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kolom'three' rebus: kolimi'smithy, forge'

Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.
kolom 'three' rebus: kolimi 'smithy, forge'

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h26

āra 'spokes' rebus: āra 'brass' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, brass implements.

kamaḍha 'crab' Rebus: kammaṭa'mint, coiner, coinage'. ḍato = claws of crab (Santali) Rebus: dhātu'mineral ore'.

aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements' PLUS ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) Thus, native metal implements

loa 'ficus glomerata' Rebus: loha 'copper, iron'. PLUS karṇi'ears' rebus: kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' for loha'copper'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h27

dula 'two' rebus: dul 'metal casting'

kanac 'corner' rebus: kancu 'bell-metal'
kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'.

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' PLUS kolom 'three' rebus: kolimi'smithy, forge'. Thus, iron forge.

Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

kuṭi'water-carrier' rebus: kuṭhi'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h28

ranku 'liquid measure' rebus:ranku 'tin'

kolmo 'rice plant' rebus: kolimi 'smithy, forge' PLUS gaṇḍa 'four' rebus: khaṇḍa
'implements'. Thus, implements forge.

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kole.l 'temple' rebus: kole.l'smithy, forge'.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h29

ranku 'liquid mesure' rebus:ranku'tin'
bhaṭā 'warrior' rebus: bhaṭa 'furnace'
kole.l 'temple' rebus: kole.l 'smithy, forge'.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h30

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kolom 'three' rebus; kolimi 'smithy, forge'

dula'two' rebus: dul'metal casting' PLUS kolmo 'rice plant' rebus; kolimi 'smithy, forge'. Thus, metal casting smithy.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h31

dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS dula 'two' rebus: dul 'metal casting' PLUS koḍa 'one' rebus: koḍ 'workshop'  Thus workshops to cast metal ingot.

mogge 'sprout, bud' Rebus: mū̃h'ingot' (Santali)

ḍhāla f (S through H) The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain rebus: ḍhālako'ingot' PLUS sal 'splinter' rebus: sal 'workshop'.Thus, ingots workshop.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

aḍar 'harrow' Rebus: aduru 'native metal' (Kannada)

bhaṭā 'warrior' rebus: bhaṭa 'furnace' PLUS कर्णक kárṇaka, kannā 'legs spread', 'rim of jar', 'pericarp of lotus' karaṇī 'scribe, supercargo', kañi-āra 'helmsman'. Thus, furnace work cargo helmsman.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h32

dula'two' rebus: dul 'metal casting' PLUS kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. Thus, dul kuṭila, 'bronze castings' (Evidence: dancing girls in bronze of Mohenjo-daro).

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h33

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith.

dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h35

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771) PLUS manḍa 'arbour,canopy'mã̄ḍʻarray of instruments'. Thus, instruments and metal castings.

aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot'.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

Split parenthesis (lozenge): mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h36

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Thus smithy/forge account, supercargo.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot'.

kamaḍha 'crab' Rebus: kammaṭa 'mint, coiner, coinage'. ḍato = claws of crab (Santali) Rebus: dhātu 'mineral ore'.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h37

kāru pincers, tongs. Rebus: khār खार् 'blacksmith'PLUS dula 'two' rebus: dul 'metal casting'. Thus metal caster (synonym: dhokra kamar).

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h38

Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.


kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h39

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. 

dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Thus smithy/forge account, supercargo.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+

superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'. gaṇḍa 'four'  rebus: 

khaṇḍa 'implements' 

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements' PLUS ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) Thus, native metal implements

ranku'liquid measure' rebus: ranku'tin'

kolmo 'rice plant' rebus: kolimi 'smithy, forge'.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h40

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or 

weapon).  khaṇḍa 'implements' PLUS 

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. 

mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or 

weapon).  khaṇḍa 'implements' PLUS ḍhāla f (S through H) The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain rebus: ḍhālako 'ingot' PLUS Thus, ingots and implements.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'


kamaḍha 'crab' Rebus: kammaṭa 'mint, coiner, coinage'. ḍato = claws of crab (Santali) Rebus: dhātu 'mineral ore'.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h41

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771). 

bicha 'scorpion' Rebus: bica 'hematite, sandstone ferrite ore' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h42

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus: sal 'workshop'. Thus bronze/bell-metal workshop.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

aḍaren,'lid' Rebus: aduru 'native unsmelted metal'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h43

dula 'two' rebus; dul 'metal casting'.

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771) PLUS dula 'two' rebus: dul 'metal casting' (Semantic determinative)

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h44

 kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

koḍa 'one' rebus: koḍ 'workshop' PLUS sal 'splinter' rebus: sal 'workshop' (Semantic determinative).

Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

kamaḍha 'crab' Rebus: kammaṭa 'mint, coiner, coinage'. ḍato = claws of crab (Santali) Rebus: dhātu 'mineral ore'.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa 'implements'.


Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h45

Line1

āra 'spokes' rebus: āra 'brass' PLUS sal 'splinter' rebus sal 'workshop'

Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' PLUS 

bhaṭā 'warrior' rebus: bhaṭa 'furnace' PLUS कर्णक kárṇaka, kannā 'legs spread', 'rim of jar', 'pericarp of lotus' karaṇī 'scribe, supercargo' meḍ 'body' rebus: meḍ 'iron' med 'copper' (Slavic)

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Line 2

āra 'spokes' rebus: āra 'brass' PLUS sal 'splinter' rebus sal 'workshop'

dula'two' rebus: dul'metal casting'
ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda)

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa 'implements'.


Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h46

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

ranku 'antelope' rebus: ranku 'tin'

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 


Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h47

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS kolmo 'three' rebus: kolimi 'smithy, forge'.

aḍaren,'lid' Rebus: aduru 'native unsmelted metal'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 



Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h48

kolmo 'rice plant' rebus: kolimi 'smithy, forge' PLUS gaṇḍa 'four' rebus: khaṇḍa 'implements'

kolom 'three' rebus: kolimi 'smithy, forge' (Note. There are two types of smithies: one dealing with metalwork and anothr focussed on forge for production of implements)



Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h49

khaṇḍa 'division'. rebus: kaṇḍa 'implements' PLUS dula 'two' rebus: dul 'metal casting'. Thus metalcastings of implements'

kāru pincers, tongs. Rebus: khār खार् 'blacksmith'

kolom 'three' rebus: kolimi 'smithy, forge'


Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h50

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

kolmo 'rice plant' rebus: kolimi 'smithy, forge' 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, supercargo of implements.

ranku'liquid measure' rebus: ranku 'tin'

kolmo'rice plant' rebus: kolimi 'smithy, forge' 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe


Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h51

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus: sal 'workshop'. Thus bronze/bell-metal workshop.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

kole.l'temple' rebus: kole.l'smithy, forge'


Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h52

śrētrī ʻladderʼ rebus: seṭṭha 'guild-master'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, supercargo of implements.

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

ranku'liquid measure' rebus: ranku 'tin'.

kolmo 'rice plant' rebus: kolimi 'smithy, forge' 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'

h52 artha Trade of kōnda sangara 'metalwork engraver', guild-master, supercargo, mint-master (in charge of) inscriptions, smithy, forge, tin mineral resource, mintwork, metalwork of producing implements.

h53

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kolom 'three' rebus: kolimi 'smithy, forge'

 Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa 'implements'.

h53 artha Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver', smithy-forge, furnace ingots, implements.

h54

kanac 'corner' rebus: kancu 'bell-metal'

ḍhāla f (S through H) The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain rebus: ḍhālako 'ingot'

kolom'three' rebus: kolimi'smithy, forge'

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h55

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus: sal 'workshop'. Thus bronze/bell-metal workshop.

gaṇḍa 'four' rebus: khaṇḍa 'implements' 

kolmo 'rice plant' rebus: kolimi 'smithy, forge'

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h56

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements

baraḍo 'spine, backbone' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h57

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Together, smithy,forge (for) implements PLUS (lozenge) Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge, implements forge. 

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa 'implements'.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h58

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements' PLUS ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) Thus, native metal implements

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS kolom 'three' rebus: kolimi 'smithy, forge'.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' 

PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Thus iron forge

Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h59

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith PLUS circumscript of four short strokes: gaṇḍa 'four' rebus: khaṇḍa 'implements'. Thus, brass implements.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h60

āra 'spokes' rebus: āra 'brass' PLUS sal 'splinter' rebus sal 'workshop'

kolom'three' rebus: kolimi'smithy, forge'

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.

kole.l'temple' rebus: kole.l'smithy, forge'.


Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h61

śrētrī ʻladderʼ rebus: seṭṭha 'guild-master' PLUS mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS dula 'two' rebus: dul 'metal casting' PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'.  Thus, guild-master of metalcastings, ingots and implements.

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'.(Semantic determinative).

bicha 'scorpion' Rebus: bica 'hematite, sandstone ferrite ore' PLUS मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' (Semantic determinant)

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771). 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.


Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h62

kolom'three' rebus: kolimi'smithy, forge'

bhaṭā 'warrior' rebus: bhaṭa 'furnace' PLUS कर्णक kárṇaka, kannā 'legs spread', 'rim of jar', 'pericarp of lotus' karaṇī 'scribe, supercargo', kañi-āra 'helmsman'. Thus, furnace work cargo helmsman.

bhaṭā 'warrior' rebus: bhaṭa 'furnace' 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h63

bhaṭā 'warrior' rebus: bhaṭa 'furnace' PLUS कर्णक kárṇaka, kannā 'legs spread', 'rim of jar', 'pericarp of lotus' karaṇī 'scribe, supercargo', kañi-āra 'helmsman'. Thus, furnace work cargo helmsman.

Hieroglyph: 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(CDIAL 5428).Rebus: A. ṭāṅī ʻ wedge ʼ  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 5434)

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.


Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h64

aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith

aDaren,'lid' Rebus: aduru 'native unsmelted metal' PLUS koḍa 'one' rebus: koḍ 'workshop'. Thus, unsmelted native metal workshop. 

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa 'implements'.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h65

kolom'three' rebus: kolimi 'smithy, forge' PLUS dula'two' rebus: dul 'metal casting' PLUS sal'splinter' rebus: sal'workshop'. Thus, metal casting workshop, smithy, forge.

dula 'two' rebus: dul 'metal casting'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.


Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h66

koḍa 'one' rebus: koḍ 'workshop' PLUS gaṇḍa 'four' rebus: khaṇḍa 'implements'. Thus, metal implements workshop. 

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

khaṇḍa 'division'. rebus: kaṇḍa 'implements' PLUS dula 'duplicated' rebus: dul 'metal casting'.


Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h67

gaṇḍa 'four' rebus: khaṇḍa 'implements' (circumscript) PLUS ranku 'liquid measure' rebus: ranku 'tin' PLUS koḍa 'one' rebus: koḍ 'workshop'. Thus, tin implements workshop.

h68

aDaren,'lid' Rebus: aduru 'native unsmelted metal' PLUS koḍa 'one' rebus: koḍ 'workshop'. Thus, unsmelted native metal workshop. 

kolmo'rice plant' rebus: kolimi'smithy, forge' PLUS sal'splinter' rebus: sal 'workshop'.

kolom 'three' rebus: kolimi'smithy, forge'

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.

कर्णक kárṇaka, kannā 'legs spread', 'rim of jar', 'pericarp of lotus' karaṇī 'scribe, supercargo', kañi-āra 'helmsman' PLUS meḍ 'body' meḍ 'iron' (Santali.Mu.Ho.)



Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h69

dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h70

  

dāntā 'tooth, tusk' rebus: dhāˊtu'ore of red colour' (ferrite ores, copper ores) PLUS kolom'three' rebus: kolimi 'smithy, forge'. Thus, mineral ores forge.

kolmo'rice plant' rebus: kolimi'smithy, forge'

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h71

kolom'three' rebus: kolimi'smithy, forge' PLUS dula'two' rebus: dul'metal casting'. Thus, metalcasting smithy.

kolmo 'rice plant' rebus: kolimi'smithy, forge'

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h72

khaṇḍa 'division'. rebus: kaṇḍa 'implements' PLUS dula 'two' rebus: dul 'metal casting'

कर्णक kárṇaka, kannā 'legs spread', 'rim of jar', 'pericarp of lotus' karaṇī 'scribe, supercargo', kañi-āra 'helmsman' PLUS koḍa 'one' rebus: koḍ 'workshop' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h73

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements' PLUS ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) Thus, native metal implements

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'. Thus, supercargo of native metal implements.

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h74

dula 'two' rebus: dul'metal casting'

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

kambha 'pillar' rebus: khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'. (Semantic determinative) PLUS sal'splinter' rebus: sal 'workshop'

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h75

ranku 'liquid measure' rebus: ranku 'tin'

kolmo 'rice plant' rebus: kolimi 'smithy, forge'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.

khareḍo = a currycomb (G.) Rebus: kharādī' turner' (Gujarati) PLUS kāmsako, kāmsiyo = a large sized comb (G.) Rebus: kaṁsa'bronze' (Telugu)

S.Kalyanaraman

Sarasvati Research Center

May 11, 2017

Second World Hindu Congress in Chicago, Illinois, Sept. 7 to 9, 2018

May 11, 2017, 5:24 pm

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Illinois chapter of VHPA to host  Second World Hindu 

Congress in Chicago

 

By J.V. Lakshmana Rao

Chicago:  With the Chicago team in the forefront, the Illinois chapter of the Viswa Hindu Parishad of America (VHPA) will be hosting the Second World Hindu Congress in September 2018.  To prepare a working plan, form various committees and to put them operational, the team held a preparatory meeting at Rana Regan Center in Carol Stream on April 30. 

 

Welcoming the gathering, Shailesh Rajput, secretary of the Illinois chapter of VHPA, said that the First World Hindu Congress was held in New Delhi in November 2014. At the concluding session of that congress on November 23, 2014, the US delegates offered to host the Second World Hindu Congress in the US. Four US cities – Los Angeles, Houston, New York and Chicago -- were considered, but the Chicago chapter’s claim to host it weighed high because, Chicago was the city where Swami Vivekananda delivered his historic speech of “Brothers and Sisters” at the World Parliament of Religions on September 11, 1893.  Consequently the International Committee of the World Hindu Congress headed by Dr. Vigyanand Swami approved that Chicago would be the host city of the Second World Hindu Congress on September 7, 8, and 9, 2018.

 

After chanting the Ekta (unity) Mantra by all the participants of the preparatory meeting, Dr. Shamkant Sheth, president of Illinois chapter of VHPA, said that organizers and volunteers of VHPA, HSS, Hindu temples and Hindu organizations had expressed their excitement to make the Second World Hindu Congress a great success.  He said Sanatana Dharma or Hinduism – a way of life -- was evolved by great saints and scholars thousands of years ago and, hence its traditions, culture, oneness of humanity and spirituality have to be kept alive and passed on to the present and future generations.  In that respect, the World Hindu Congress was playing a great role. The congress would be attended by intellectuals, scholars, opinion-makers and several others from all over the world.  Seven forums, which would be holding sessions simultaneously during the three-day congress, would cover the views of experts in economics, politics, media, women empowerment, temple management and the youth and children.

 

He said that the first congress in Delhi was attended by 1,800 delegates from 52 countries, but the second congress in Chicago would attract even bigger number of delegates from 72 countries. He said that the attendance to the congress would be strictly by  invitation based on advance registration,  but the concluding session would be open for all.

 

Dr. Barat Barai, a community activist and a strong supporter of the VHPA,  said that  a congress of such vast scope attended by such large number of delegates from so many countries would demand a huge commitment of finance; it might be anywhere between $1.5 million and $2 million or even $4 million.  It would be a great challenge to Chicago hosts. It would be a giant program. Dr. Bharat Barai, who had organized a massive reception to Prime Minister Narendra Modi at the Madison Square Garden in New York in 2015, said that his experience had shown that organizers would be better off and could raise substantial amount if each personal donation was most realistic anywhere between $1000 and $5000.  He said that while sponsors with big money were welcome, his experience had also shown that online fundraising could be a successful method for raising a substantial amount for organizing such a huge event.

 

He said:  “After years of repression, Hindu renaissance was initiated by Swami Viveknanada in the US and Mahatma Gandhi in South Africa. When people of other religions proudly announce their religious identity, unfortunately, Hindus feel shy of calling themselves Hindus.  They should overcome this shortcoming and feel proud to announce that they belong to Hinduism, one of the two oldest religions (Judaism is the second one) of the world.  Our youth must be made to realize this historic fact and feel proud about it.”  

 

Nirav Patel, a VHPA  activist and member of the national council of VHPA, said that several committees were being formed to recruit volunteers to look after fundraising, security, food, accommodation, transportation, entertainment, medical and other such facilities to help the delegates to make the congress a great success. He appealed to people to register themselves as volunteers in good number and work in the areas of their expertise for the success of the congress.

 

Kaushik Joshy, an architect of Chinmaya Mission in Chicago and in-charge of Hindu Mandir Executives Conference, who said that there were 810 Hindu temples in the US and among them,  more than 20 temples were  in Chicago, extended their support to the congress.

 

Chirayu Parikh, president of Jalaram Mandir, representing Hindu Priests Conference, who called for strong interfaith relations, stressed the need for the youth to take active role in the operation of temples that were supporting organizations like the World Hindu Congress. A few others, who represented various Hindu organizations, spoke in support of the congress. 

 

A video clip of Dr. Vigyanand Swami’s address to the first World Hindu Congress was played on a big screen at the meeting.

 

Amitabh Mittal, executive committee member of VHPA, proposed a vote of thanks.

Harappa inscriptions Set 2 Metalwork catalogues document wealth-creation by Meluhha artisans

May 12, 2017, 3:45 am

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Mirror: http://tinyurl.com/kuj6lxv

https://www.facebook.com/srini.kalyanaraman/posts/10156214053294625

This monograph is a continuation in set 2 of the readings and meanings of Harappa inscriptions 1 to 75 (Set 1) presented in:

Logical connection, anvaya, of hieroglyphs/hypertexts of Harappa inscriptions to artha 'wealth, business, meaning' -- Set 1 http://tinyurl.com/lnrjja8

h76 to h180

h76

Field symbol: barad, balad 'ox'

rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

pattar 'trough' rebus: pattar'goldsmiths' guild'

Hypertext: kolom'three' rebus: kolimi 'smithy, forge' PLUS  meḍ 'body' rebus: meḍ 'iron' med 'copper' (Slavic). 

kaśēru ‘the backbone’ (Bengali. Samskrtam); kaśēruka id. (Samskrtam) Rebus: kasērā ʻ metal worker ʼ (Lahnda)(CDIAL 2988, 2989) Vikalpa: riṛ ‘ridge formed by the backbone’ (Santali); rebus: rīti ‘brass’ (Skt.) 

kaṇḍa, karaḍa 'backbone' rebus:  करडा [karaḍā] Hard from alloy--iron, silver &c; kaṇḍa 'implements'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, supercargo of implements.

aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

So. ayo `fish'. Go. ayu `fish'. Go <ayu> (Z), <ayu?u> (Z),, <ayu?> (A) {N} ``^fish''. Kh. kaDOG `fish'. Sa. Hako `fish'. Mu. hai (H) ~ haku(N) ~ haikO(M) `fish'. Ho haku `fish'. Bj. hai `fish'. Bh.haku `fish'. KW haiku ~ hakO |Analyzed hai-kO, ha-kO (RDM). Ku. Kaku`fish'.@(V064,M106) Mu. ha-i, haku `fish' (HJP). @(V341) ayu>(Z), <ayu?u> (Z)  <ayu?>(A) {N} ``^fish''. #1370. <yO>\\<AyO>(L) {N} ``^fish''. #3612. <kukkulEyO>,,<kukkuli-yO>(LMD) {N} ``prawn''. !Serango dialect. #32612. <sArjAjyO>,,<sArjAj>(D) {N} ``prawn''. #32622. <magur-yO>(ZL) {N} ``a kind of ^fish''. *Or.<>. #32632. <ur+GOl-Da-yO>(LL) {N} ``a kind of ^fish''. #32642.<bal.bal-yO>(DL) {N} ``smoked fish''. #15163. (Munda Etyma) Rebus: aya 'iron' ayas 'metal alloy' (Rigveda)

bhaṭā 'warrior' rebus: bhaṭa 'furnace' PLUS कर्णक kárṇaka, kannā 'legs spread', 'rim of jar', 'pericarp of lotus' karaṇī 'scribe, supercargo', kañi-āra 'helmsman'. Thus, furnace work cargo helmsman.

Meaning, artha: Metalwork wealth production) of bharata mixed alloys...PLUS (wealth/business categories cited above).

h77

Field symbol: barad, balad 'ox'

rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

pattar 'trough' rebus: pattar 'goldsmiths' guild'

Meaning, artha: Metalwork wealth production) of bharata mixed alloys...PLUS (wealth/business categories cited above).

h78

Field symbol: barad, balad 'ox'

rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

pattar 'trough' rebus: pattar 'goldsmiths' guild'

koḍa 'one' rebus: koḍ 'workshop' (Semantic determinative)

 koḍa 'sluice'; Rebus: koḍ'artisan's workshop (Kuwi) PLUS sal'splinter' rebus: sal'workshop'

Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

Meaning, artha: Metalwork wealth production) of bharata mixed alloys...PLUS (wealth/business categories cited above).

h79

Field symbol: barad, balad 'ox'

rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

pattar 'trough' rebus: pattar 'goldsmiths' guild'

Circumscript four short strokes: gaṇḍa 'four' rebus: khaṇḍa 'implements' PLUS kolom 'three' rebus: kolimi 'smithy, forge' PLUS kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. Thus, copper, brass, bronze alloy work of metal implements in smithy, forge.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Metalwork wealth production) of bharata mixed alloys...PLUS (wealth/business categories cited above).

h80

Field symbol: barad, balad 'ox'

rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

pattar 'trough' rebus: pattar 'goldsmiths' guild'

kanac 'corner' rebus: kancu 'bell-metal'

śrētrī ʻladderʼ rebus: seṭṭha 'guild-master'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, supercargo of implements.

aḍar 'harrow' Rebus: aduru 'native metal' (Kannada)

bhaṭā 'warrior' rebus: bhaṭa 'furnace' PLUS कर्णक kárṇaka, kannā 'legs spread', 'rim of jar', 'pericarp of lotus' karaṇī 'scribe, supercargo', kañi-āra 'helmsman'. Thus, furnace work cargo helmsman.
āra 'spokes' rebus: āra 'brass' 

ranku 'antelope' rebus; ranku 'tin' PLUS dula 'two' rebus: dul 'metal casting'. Thus, tin metal casting

Meaning, artha: Metalwork wealth production) of bharata mixed alloys...PLUS (wealth/business categories cited above).

h81

Field symbol: barad, balad 'ox'

rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

pattar 'trough' rebus: pattar 'goldsmiths' guild'

kolom 'three' rebus: kolimi 'smithy, forge'

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.

Meaning, artha: Metalwork wealth production) of bharata mixed alloys...PLUS (wealth/business categories cited above).

h82

Field symbol: barad, balad 'ox'

rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

pattar'trough' rebus: pattar 'goldsmiths' guild'

koḍa 'one' rebus: koḍ 'workshop' (Semantic determinative)

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Together, smithy,forge (for) implements

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS sal'splinter' rebus: sal 'workshop'

 dhāi 'strand' (Rigveda) tri- dhāu'three strands' rebus: dhāu 'red ore'. त्रिधातुः (magnetite, hematite, laterite) -- ferrite ores PLUS copper ore 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, supercargo of implements.

Meaning, artha: Metalwork wealth production) of bharata mixed alloys...PLUS (wealth/business categories cited above).

h83

Field symbol: पोळ [pōḷa] m A bull dedicated to the gods, marked with a trident and discus, and set at large (Marathi) rebus: पोळा [ pōḷā ] 'magnetite, Fe3O4' 

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771). 

Meaning, artha: Metalwork wealth production) of pōḷā 'magnetite ferrite ore'...PLUS (wealth/business categories cited above).

h84

Field symbol: पोळ [pōḷa] m A bull dedicated to the gods, marked with a trident and discus, and set at large (Marathi) rebus: पोळा [ pōḷā ] 'magnetite, Fe3O4' 

Meaning, artha: Metalwork wealth production) of pōḷā 'magnetite ferrite ore'...PLUS (wealth/business categories cited above).

h85

Field symbol: पोळ [pōḷa] m A bull dedicated to the gods, marked with a trident and discus, and set at large (Marathi) rebus: पोळा [ pōḷā ] 'magnetite, Fe3O4' 

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus:sal 'workshop'. Thus bronze/bell-metal workshop.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dula'two' rebus: dul'metal casting'. Thus metal castings of alloy metals.

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa'implements'.

Meaning, artha: Metalwork wealth production) of pōḷā 'magnetite ferrite ore'...PLUS (wealth/business categories cited above).

h86

Field symbol: पोळ [pōḷa] m A bull dedicated to the gods, marked with a trident and discus, and set at large (Marathi) rebus: पोळा [ pōḷā ] 'magnetite, Fe3O4' 

koḍa 'one' rebus: koḍ 'workshop' 

dhanga 'mountain range' Rebus:dhangar 'blacksmith'

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa'implements'.

Meaning, artha: Metalwork wealth production) of pōḷā 'magnetite ferrite ore'...PLUS (wealth/business categories cited above).

h87

Field symbol: rango 'buffalo' Rebus: rango'pewter' raṅga3 n. ʻ tin ʼ lex. [Cf. nāga -- 2, vaṅga -- 1]

Pk. raṁga -- n. ʻ tin ʼ; P. rã̄g f., rã̄gā m. ʻ pewter, tin ʼ (← H.); Ku. rāṅ ʻ tin, solder ʼ, gng. rã̄k; N. rāṅ, rāṅo ʻ tin, solder ʼ, A. B. rāṅ; Or. rāṅga ʻ tin ʼ, rāṅgā ʻ solder, spelter ʼ, Bi. Mth. rã̄gā, OAw. rāṁga; H. rã̄g f., rã̄gā m. ʻ tin, pewter ʼ; Si. ran̆ga ʻ tin ʼ.(CDIAL 10562)

khaṇḍa 'division'. rebus: kaṇḍa 'implements'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'

Meaning, artha: Metalwork wealth production) of rango'pewter, metals alloy'...PLUS (wealth/business categories cited above).

h88

Field symbol: kāṇṭā 'rhinoceros. Rebus: kāṇḍa 'tools, pots and pans and metal-ware' (Gujarati) PLUS pattar 'trough' rebus: pattar'goldsmiths' guild'

āra 'spokes' rebus: āra 'brass' 

karã̄ n. pl. wristlets, bangles Rebus: khārखार् 'blacksmith' 

dula'two' rebus: dul'metal casting'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'

Meaning, artha: Metalwork wealth production) of kāṇṭā 'rhinoceros. Rebus: kāṇḍa 'tools, pots and pans and metal-ware' (Gujarati)...PLUS (wealth/business categories cited above).

h89

Field symbol: karibha, ibha 'elephant' rebus: karba, ib 'iron' ibbo 'merchant"

dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'. Thus, alloy metal mint.

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda). Thus, alloy metal implements.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, supercargo of implements.

Meaning, artha: Trade (and metalwork wealth production) of karba, ib 'iron ore'. ibbo 'merchant'..PLUS (wealth/business categories cited above).

h90

Field symbol: karibha, ibha 'elephant' rebus: karba, ib 'iron' ibbo 'merchant"

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron'

cīmara ‘black ant’ Rebus: cīmara‘copper’. cīmara  kāra -- ʻ coppersmith ʼ

Meaning, artha: Trade (and metalwork wealth production) of karba, ib 'iron ore'. ibbo 'merchant'..PLUS (wealth/business categories cited above).

 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(CDIAL 5428).Rebus: A. ṭāṅī ʻ wedge ʼ  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 5434)

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa 'implements'.PLUS manḍa'arbour,canopy' mã̄ḍ ʻarray of instruments'. Thus, array of instruments, implements.

ḍhāla f (S through H) The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain rebus:  ḍhālako 'ingot'

Meaning, artha: Trade (and metalwork wealth production) of karba, ib 'iron ore'. ibbo 'merchant'..PLUS (wealth/business categories cited above).

h91

Field symbol: karibha, ibha'elephant' rebus: karba, ib'iron'ibbo'merchant'

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements.

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith PLUS (duplicated): dula'double' rebus: dul'metal casting'.Thus, metal castings of copper,brass, bronze.

aḍaren,'lid' Rebus: aduru 'native unsmelted metal' PLUS koḍa 'one' rebus: koḍ 'workshop'. Thus, unsmelted native metal workshop. 

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa 'implements'.

Meaning, artha: Trade (and metalwork wealth production) of karba, ib 'iron ore'. ibbo 'merchant'..PLUS (wealth/business categories cited above).

h92

Field symbol: karibha, ibha 'elephant' rebus: karba, ib 'iron' ibbo 'merchant'

kolom 'three' rebus: kolimi 'smithy, forge' PLUS sal 'splinter' rebus: sal 'workshop'. 

aḍar 'harrow' Rebus: aduru 'native metal' (Kannada) PLUS dula'two' rebus: dul'metal casting'. Thus metal casting of native metal.

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) 

aḍaren,'lid' Rebus: aduru 'native unsmelted metal' PLUS koḍa 'one' rebus: koḍ 'workshop'. Thus, unsmelted native metal workshop PLUS mũh, muhã'ingot' or muhã'quantity of metal produced at one time in a native smelting furnace.'

baraḍo 'spine, backbone' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.

Meaning, artha: Trade (and metalwork wealth production) of karba, ib 'iron ore'. ibbo 'merchant'..PLUS (wealth/business categories cited above).

h93

Field symbol: karibha, ibha 'elephant' rebus: karba, ib 'iron' ibbo 'merchant' PLUS pattar 'trough' rebus: pattar 'goldsmiths' guild'

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' 

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

Meaning, artha: Trade (and metalwork wealth production) of karba, ib 'iron ore'. ibbo 'merchant'..PLUS (wealth/business categories cited above).

h94

Field symbol: kol 'tiger' Rebus: kolhe 'smelter',kol 'working in iron/' PLUS  pattar 'trough' rebus: pattar 'goldsmiths' guild'

mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' PLUS dula'two' rebus: dul'metal casting'. Thus metalcast ingots PLUS meḍ 'body' rebus: meḍ 'iron' med 'copper' (Slavic). Thus, copper, iron metal castings smelter.

Meaning, artha: Trade (and metalwork wealth production) of  kol 'tiger' Rebus: kolhe 'smelter',kol 'working in iron/' ..PLUS (wealth/business categories cited above).

h95

kharā 'hare' (Oriya): *kharabhaka ʻ hare ʼ. [ʻ longeared like a donkey ʼ: khara -- 1?]N. kharāyo ʻ hare ʼ, Or. kharā, °riā, kherihā, Mth. kharehā, H. kharahā m(CDIAL 3823) ``^rabbit'' Sa. kulai `rabbit'.Mu. kulai`rabbit'. KW kulai @(M063)  खरगोस (p. 113) kharagōsa m ( P) A hare.  (Marathi) Rebus: khār खार् 'blacksmith' (Kashmiri) kol 'working in iron'

mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace' PLUS dula'two' rebus: dul'metal casting'. Thus, metal cast ingots.

Meaning, artha: Trade (and metalwork wealth production) of kharā 'hare' rebus: khār 'blacksmith' kulai`rabbit' rebus: kol 'tiger' Rebus: kolhe'smelter',kol 'working in iron/' ..PLUS (wealth/business categories cited above).

h96

Composite animal hypertext --hieroglyph components:

sangaḍa'joined parts of animals' (Marathi) rebus: sangar'trade'

Horns of zebu: पोळ [ pōḷa ] m A bull dedicated to the gods, marked with a trident and discus, and set at large. पोळी [ pōḷī ] dewlap. पोळा [ pōḷā ] 'zebu, bos indicus taurus' rebus: पोळा [ pōḷā ] 'magnetite, ferrite ore: Fe3O4' 

Trunk of elephant: karibha, ibha 'elephant' rebus: karba, ib 'iron' ibbo 'merchant'; dāntā 'tooth, tusk' rebus: dhāˊtu 'ore of red colour' (ferrite ores, copper ores)

Human face:mũh 'face' rebus: mũh, muhã 'ingot' or muhã'quantity of metal produced at one time in a native smelting furnace.'

Scarf: dhatu'scarf' Rebus: dhatu 'mineral ore'

Forelegs of bovine: barad, balad 'ox' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

Hindlegs of tiger:kol 'tiger' Rebus: kolhe'smelter',kol 'working in iron/' 

Thigh (highlighted); 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(CDIAL 5428).Rebus: A. ṭāṅī ʻ wedge ʼ  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 5434)

Cobra hood (tail): phaṇin ʻ hooded (of snake, esp. cobra) ʼ Kathās. [phaṇá -- 1] Pk. phaṇi -- m. ʻ snake ʼ; P. phaṇī ʻ flat -- headed (of snake) ʼ; A. phanī ʻ snake ʼ; Or. phaṇī ʻ hooded ʼ, sb. ʻ snake ʼ; H. phanī ʻ hooded ʼ; G. phaṇī m. ʻ snake ʼ, Si. paṇiya.(CDIAL 9046) phaṇa1 m. ʻ expanded hood of snake (esp. of cobra) ʼ MBh. 2. *phēṇa -- 2. [Cf. phaṭa -- , *phēṭṭa -- 2 and *phaṇati2. -- For mng. ʻ shoulder -- blade ʼ &c. cf. association of shape in phaṇāphalaka -- Bhartr̥. ~ aṁsaphalaká -- ŚBr. and cf. phēna -- n. ʻ cuttlefish bone ʼ Car.] 1. Pa. phaṇa -- m. ʻ expanded hood of snake ʼ, Pk. phaṇa -- m., °ṇā -- f.; Wg. paṇ -- šī ʻ big snake ʼ (+šai ʻ head ʼ? NTS xvii 287); K. phan m. ʻ expanded hood of snake ʼ, S. phaṇi f., L.awāṇ. phaṇ, P. phaṇ, °ṇu f., ludh. phan m., WPah. (Joshi) faṇ m., Ku. phaṇ, °ṇi, N. phani, A. phanā, B. phan, °nā, Or. phaṇā̆, Mth. phanā, Bhoj. phan, H. phan, °nā m., G. pheṇ (< *phaṇi), phaṇī f., M. phaṇ m., °ṇī f., Si. paṇa, peṇa. -- S. phaṇi f. ʻ shoulderblade ʼ; H. phanī f. ʻ wedge ʼ; G. phaṇɔ m. ʻ fore part of foot ʼ. 2. A. phenā ʻ expanded hood of snake ʼ, Or. pheṇā̆. phaṇin -- , phaṇakara -- .phaṇá -- 2 ʻ froth ʼ see phāṇita -- .Addenda: phaṇa -- 1: S.kcch. phaṇ f. ʻ snake's hood, front part of foot ʼ, phaṇī f. ʻ weaver's toothed instrument for pressing and closing the woof ʼ; WPah.kṭg. phɔ́ṇ m. ʻ cobra's hood ʼ; Garh. phaṇ ʻ snake's hood ʼ. (CDIAL 9042)  phaṇakara m. ʻ cobra ʼ lex. [Cf. phaṇākara -- , phaṇa- dhara -- , phaṇādh° m. lex. -- phaṇa -- 1, kará -- 1]L. phaniar m., P. phanyar m., WPah. (Joshi) fanā'r m. (all with n, not ṇ?).Addenda: phaṇakara -- : WPah.kṭg. phɔ́ṇər m. ʻ cobra ʼ, J. fanā'r m. (kṭg. phɔ́ṇir m. poss. ← P. Him.I 127). (CDIAL 9043)

Rebus 1: tin or metal foil: फणिन् [p= 716,2] n. (prob.) tin or lead Ka1lac.  panī f. ʻ tinfoil ʼ(Sindhi)

Meaning, artha: Trade (and metalwork wealth production) of sangaḍa 'joined parts of animals' (Marathi) rebus: sangar 'trade' in many categories of metalwork,mintwork ..PLUS (wealth/business categories cited above).

h97

bahulā f. pl. ʻ the Pleiades ʼ VarBr̥S., °likā -- f. pl. lex. [bahulá -- ]Kal. bahul ʻ the Pleiades ʼ, Kho. ból, (Lor.) boul, bolh, Sh. (Lor.) b*lle.(CDIAL 9195) பாகுலம் pākulam , n. < bāhula. The month of Kārttikai = November-December; கார்த்திகை மாதம். (W.) పావడము [ pāvaḍamu ] pāvaḍamu. [Tel.] n. A present, gift. కానుక. बाहुल्य [ bāhulya ] n (S) Abundance, copiousness, plenty. Rebus: bagalo = an Arabian merchant vessel (G.) bagala = an Arab boat of a particular description (Ka.); bagalā (M.); bagarige, bagarage = a kind of vessel (Ka.) bagala is a dhow, a seafaring boat.

Hypertext:dāntā 'tooth, tusk' rebus: dhāˊtu 'ore of red colour' (ferrite ores, copper ores) {:PLUS dula'two' rebus: dul 'metal casting' PLUS kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. Thus,mineral ores metalcaster blacksmith (synonym: dhokra kamar).

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kamaḍha 'crab' Rebus: kammaṭa 'mint, coiner, coinage'. ḍato = claws of crab (Santali) Rebus: dhātu 'mineral ore'.

kolom'three' rebus: kolimi 'smithy, forge' PLUS kole.l 'temple' rebus: kole.l 'smithy, forge' (Semantic determinative).

dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements.

Meaning, artha: Trade (and metalwork wealth production) of bagala 'pleiades' rebus: bangala 'portable furnace'; bagala'arabian dhow seafaring vessel'..PLUS (wealth/business categories cited above).

h98

sangaḍa,'lathe-brazier' rebus: sangara 'trade'

kolom'three' rebus: kolimi 'smithy, forge' PLUS 'dula'duplicated' rebus: dul 'metal casting'

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda)

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa 'implements'.

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. 

kanac 'corner' rebus: kancu 'bell-metal'

Meaning, artha: Trade (and metalwork wealth production) of sangaḍa 'lathe/brazier' rebus: sangar 'trade' in many categories of metalwork ..PLUS (wealth/business categories cited above).

h99

bagalo = an Arabian merchant vessel (G.) bagala = an Arab boat of a particular description (Ka.); bagalā (M.); bagarige, bagarage = a kind of vessel (Ka.) bagala is a dhow, a seafaring boat.

kāru pincers, tongs. Rebus: khār खार् 'blacksmith' PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Thus, blacksmith forge.

khareḍo = a currycomb (G.) Rebus: kharādī ' turner' (Gujarati) PLUS kāmsako, kāmsiyo = a large sized comb (G.) Rebus: kaṁsa'bronze' (Telugu)

Meaning, artha: Trade (and metalwork wealth production) of seafaring merchant with bagala 'arabian dhow seafaring vessel'..PLUS (wealth/business categories cited above).

h100

sal 'splinter' rebus sal'workshop'

aḍar 'harrow' Rebus: aduru 'native metal' (Kannada)

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) 

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa'implements'.

h101

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron'

 kolom'three' rebus: kolimi 'smithy, forge' PLUS dula'two' rebus: dul 'metal casting'. Thus,metalcasting workshop, smithy, forge.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) ...PLUS (wealth/business categories cited above).

h102

Field symbol:

sãgaḍ 'lathe, portable furnace' rebus: sangara 'trade', samgraha, samgaha 'arranger, manager'. कोंद kōnda 'young bull' rebus: कोंद kōnda 'engraver, script'

Hieroglyphs/hypertext:

Line 1

kanac 'corner' rebus: kancu 'bell-metal'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, supercargo of implements.

Line 2

kanac 'corner' rebus: kancu 'bell-metal'

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

kole.l 'tempe' rebus: kole.l'smithy, forge'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) of kōnda sangara 'metalwork engraver'... PLUS (wealth/business categories cited above).

h103

(lozenge) Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge. 

aḍar 'harrow' Rebus: aduru 'native metal' (Kannada)

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) 

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(CDIAL 5428).Rebus: A. ṭāṅī ʻ wedge ʼ  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 5434)

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kolmo 'three' rebus:kolimi 'smithy, forge'.

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa'implements'. 

meḍ 'body' rebus: meḍ 'iron' med 'copper' (Slavic) PLUS dula 'two' rebus: dul'metal casting' PLUS  koḍa 'one' rebus: koḍ 'workshop'. Thus, iron/copper metalcasting workshop.

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories cited above).

h119

Svastika shape: sattva 'svastika' glyph Rebus: sattu, satavu, satuvu 'pewter' (Kannada) సత్తుతపెల a vessel made of pewter  त्रपुधातुविशेषनिर्मितम्  jasth जस्थ । त्रपु m. (sg. dat. jastas जस्तस्), zinc, spelter; pewter PLUS four strokes on each of four arms:   gaṇḍa 'four' rebus: khaṇḍa 'implements'. Thus, pewter/spelter/zinc implements.

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of implements cited above).

h120

Dot hieroglyph: dhāī˜ (Lahnda) 'a single strand of rope or thread' rebus: dhatu 'mineral ore' Four dots: Four minerals: haematite, laterite, magnetite PLUS copper ores. Four arms of + sign: gaṇḍa 'four' rebus kaṇḍ 'fire-altar' (Santali) . Thus, fire-altar for mineral ores.

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h121

Four arms of + sign: gaṇḍa 'four' rebus kaṇḍ 'fire-altar' (Santali) . Thus, fire-altar (furnace).

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h122

Four arms of + sign: gaṇḍa 'four' rebus kaṇḍ 'fire-altar' (Santali) . Thus, fire-altar (furnace).

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h123

Four arms of + sign: gaṇḍa 'four' rebus kaṇḍ 'fire-altar' (Santali) . Thus, fire-altar (furnace).

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h124

Four arms of + sign: gaṇḍa 'four' rebus kaṇḍ 'fire-altar' (Santali) . Thus, fire-altar (furnace).

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h125

Four arms of + sign: gaṇḍa 'four' rebus kaṇḍ 'fire-altar' (Santali) . Thus, fire-altar (furnace).

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h126

Four arms of + sign: gaṇḍa 'four' rebus kaṇḍ 'fire-altar' (Santali) . Thus, fire-altar (furnace).

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h127

khaṇḍa 'division'. rebus: kaṇḍa 'implements'

Four arms of + (square) sign: gaṇḍa 'four' rebus kaṇḍ 'fire-altar' (Santali) . Thus, fire-altar (furnace).

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h128

Dot hieroglyph: dhāī˜ (Lahnda) 'a single strand of rope or thread' rebus: dhatu 'mineral ore' -- haematite, laterite, magnetite PLUS copper ores. 

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) mineral ore products).

h129

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith

Bat hieroglyph: ajína n. ʻ skin of esp. the black antelope used by ascetics ʼ AV. [ajá -- ] Pa. ajina -- n., Pk. ajiṇa -- , aïṇa -- n., Si. adun, an̆dun (Sikhavalanda v. 3). Addenda: ajína -- [Cf. ajinapatrā -- , °trī -- , °trikā f. ʻ bat ʼ lex.]WPah.kṭg. ēṇ ʻ flying fox ʼ Him.I 7. (CDIAL 158) rebus:  हवनी f. the sacrificial ladle S3Br. Ka1tyS3r.; a fire-receptacle (= f.) L.; f. a hole made in the ground for the sacrificial fire which is to receive a burnt-oblation L.हवन m. (for 2. » [p= 1294,1]) fire or अग्नि the god of fire L.

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus:sal 'workshop'. Thus bronze/bell-metal workshop.

dula'two' rebus: dul'metal casting'

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda)

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements.

kolmo 'three' rebus:kolimi 'smithy, forge' 

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h130

kolmo 'rice plant' rebus: kolimi 'smithy, forge'
dula'two' rebus: dul 'metal casting'.
karã̄ n. pl. wristlets, bangles Rebus: khār खार् 'blacksmith'PLUS dhāḷ'slanted stroke' rebus: dhāḷako'ingot'. Thus, ingots (worked on by) blacksmiths.
kolom 'three' rebus: kolimi 'smithy, forge'
baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.
खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements' PLUS ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) Thus, native metal implements.
(Lozenge) Split parenthesis (lozenge): mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.
ranku'liquid measure' rebus: ranku'tin' PLUS dula'two' rebus: dul'metal casting'. Thus tin casting PLUS sal'splinter' rebus: sal'workshop'. Thus workshop for tin metal casting.

(Lozenge) Split parenthesis (lozenge): mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

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(CDIAL 5428).Rebus: A. ṭāṅī ʻ wedge ʼ  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 5434)

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h131

cīmara ‘black ant’ Rebus: cīmara‘copper’. cīmara  kāra -- ʻcoppersmithʼ
Lozenge PLUS fins: Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'. Thus, ingots mint.

koḍa 'sluice'; Rebus: koḍ 'artisan's workshop' 

ranku 'liquid measure' rebus: ranku 'tin' PLUS dula 'two' rebus: dul 'metal casting'. Thus tin casting PLUS sal 'splinter' rebus: sal 'workshop'. Thus workshop for tin metal casting.

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Together, smithy,forge (for) implements.

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kolmo 'three' rebus:kolimi 'smithy, forge' 

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ'slanted stroke' rebus: dhāḷako 'ingot' 

karã̄ n. pl. wristlets, bangles Rebus: khārखार् 'blacksmith'

dula'two' rebus: dul 'metal casting'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h132

kamaḍha 'crab' Rebus: kammaṭa 'mint, coiner, coinage'. ḍato = claws of crab (Santali) Rebus: dhātu 'mineral ore'.

aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' 

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

karã̄ n. pl. wristlets, bangles Rebus: khār खार् 'blacksmith'

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' PLUS 'five': taṭṭal 'five' rebus:  ṭhaṭṭha brass (i.e. alloy of copper + zinc) *ṭhaṭṭha1 ʻbrassʼ. [Onom. from noise of hammering brass?]N. ṭhaṭṭar ʻ an alloy of copper and bell metal ʼ. *ṭhaṭṭhakāra ʻ brass worker ʼ. 1.Pk. ṭhaṭṭhāra -- m., K. ṭhö̃ṭhur m., S. ṭhã̄ṭhāro m., P. ṭhaṭhiār, °rā m.2. P. ludh. ṭhaṭherā m., Ku. ṭhaṭhero m., N. ṭhaṭero, Bi. ṭhaṭherā, Mth. ṭhaṭheri, H. ṭhaṭherā m.(CDIAL 5491, 5493). Thus, iron, brass and bell-metal (work)

(Lozenge) Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.

Meaning, artha: Metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h133

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements.

kamaḍha 'crab' Rebus: kammaṭa 'mint, coiner, coinage'. ḍato = claws of crab (Santali) Rebus: dhātu 'mineral ore'.

aḍar 'harrow' Rebus: aduru 'native metal' (Kannada)

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) 
kāru pincers, tongs. Rebus: khār खार् 'blacksmith'

 kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).

h134

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus:sal 'workshop'. Thus bronze/bell-metal workshop.

kolmo'three' rebus: kolimi'smithy, forge'. 

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) 

ranku'liquid measure' rebus: ranku 'tin'

kolmo'rice plant' rebus: kolimi'smithy, forge'
kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).arṇī 'supercargo, scribe'.

h135

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus: sal 'workshop'. Thus bronze/bell-metal workshop.

(Lozenge) Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements' PLUS ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) Thus, native metal implements.
l
aḍar'harrow' Rebus: aduru 'native metal' (Kannada) PLUS dula'pair' rebus: dul'metal casting' PLUS kolmo'rice plant' rebus: kolimi 'smithy, forge'. Thus, native metal casting smithy/forge.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).arṇī 'supercargo, scribe'.

h136

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kolom 'three' rebus: kolimi 'smithy, forge'

koḍa 'sluice'; Rebus: koḍ'artisan's workshop (Kuwi)

kolmo 'rice plant' rebus: kolimi 'smithy, forge'

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) metal products).arṇī 'supercargo, scribe'.

h137

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus:sal 'workshop'. Thus bronze/bell-metal workshop.

aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' 

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kolom'three' rebus: kolimi 'smithy, forge'

loa 'ficus glomerata' Rebus: loha 'copper, iron'. PLUS karṇi 'ears' rebus: kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' for loha 'copper'

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, iron implements.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) copper products).karṇī 'supercargo, scribe'.

h138

loa 'ficus glomerata' Rebus: loha 'copper, iron'. PLUS karṇi 'ears' rebus: kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' for loha 'copper'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 


Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) copper products).karṇī 'supercargo, scribe'.

h139

ḍhāla f (S through H) The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain rebus: ḍhālako 'ingot' 

kanac 'corner' rebus: kancu 'bell-metal' 

mēṭu 'height, eminence, hillock' rebus:  meḍ 'iron' (Mu.Ho.)

Meaning, artha: Metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) bell-metal, iron ingots and products).

h140

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus: sal 'workshop'. Thus bronze/bell-metal workshop.

dula'two' rebus: dul'metal casting'

loa 'ficus glomerata' Rebus: loha 'copper, iron'. 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 


Meaning, artha: Metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) copper, iron products).karṇī 'supercargo, scribe'.

h141

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' 

sal'splinter' rebus: sal 'workshop'

aḍaren,'lid' Rebus: aduru 'native unsmelted metal' PLUS koḍa 'one' rebus: koḍ 'workshop'. Thus, unsmelted native metal workshop. 

kolom'three' rebus: kolimi'smithy, forge'

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith.

dula 'two' rebus: dul'metal casting'

Meaning, artha: Metalwork wealth production) PLUS (wealth/business categories of furnace (fire-altar) copper, iron products).karṇī 'supercargo, scribe'.

h142

dāṭu 'cross' rebus: dhatu = mineral (Santali) Hindi. dhāṭnā 'to send out, pour out, cast (metal)' (CDIAL 6771) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements

(Lozenge) Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements. (Semantic determinative)

Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' PLUS aḍaren,'lid' Rebus: aduru 'native unsmelted metal' PLUS koḍa 'one' rebus: koḍ 'workshop'. Thus, unsmelted native metal workshop for unsmelted metal ingots.

Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' PLUS  pōlaḍu, 'black drongo' rebus: pōlaḍ 'steel'. Thus, steel ingots.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Metalwork wealth production) PLUS (wealth/business categories of metal work products).karṇī 'supercargo, scribe'.

h143

dula 'two' rebus: dul 'metal casting'

kanac 'corner' rebus: kancu 'bell-metal' 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' PLUS gaṇḍa 'four' rebus: khaṇḍa 'implements' PLUS (semantic determinant) notch': खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. 

(Lozenge) Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

Meaning, artha: Metalwork wealth production) PLUS (wealth/business categories of metal work products).karṇī 'supercargo, scribe'.

h144

mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' PLUS dula'two' rebus: dul 'metal casting' PLUS koḍa 'one' rebus: koḍ 'workshop'. Thus, metalcasting and ingots workshop.

kamaḍha 'archer, bow' Rebus: kammaṭa 'mint, coiner, coinage'.

cīmara ‘black ant’ Rebus: cīmara‘copper’. cīmara  kāra -- ʻ coppersmith ʼ

Meaning, artha: Trade (and metalwork wealth production) PLUS (wealth/business categories of metalwork products).karṇī 'supercargo, scribe'.

h145

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements of brass, copper, bronze.

(Lozenge) Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

kamaḍha 'crab' Rebus: kammaṭa 'mint, coiner, coinage'. ḍato = claws of crab (Santali) Rebus: dhātu 'mineral ore' 


ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' 

Meaning, artha: Metalwork wealth production) PLUS (wealth/business categories of metalwork products).karṇī 'supercargo, scribe'.

h146

koḍa 'one' rebus: koḍ 'workshop' 

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' 

PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Thus iron forge

(Lozenge) Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo'rice plant' rebus: kolimi'smithy, forge'. Thus, ingot forge.

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.

Meaning, artha: Metalwork wealth production) PLUS (wealth/business categories of metalwork products).karṇī 'supercargo, scribe'.

h147

sal 'splinter' rebus: sal 'workshop' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, implements workshop.

karã̄ n. pl. wristlets, bangles Rebus: khār खार् 'blacksmith' 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 


Meaning, artha: Metalwork wealth production) PLUS (wealth/business categories of metal work products).karṇī 'supercargo, scribe'.

h148

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aḍaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa 'implements'.

Meaning, artha: Metalwork wealth production) PLUS (wealth/business categories of metal work implements, mintwork products)

h149

āra 'spokes' rebus: āra 'brass' PLUS sal 'splinter' rebus sal 'workshop'

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) aya aDaren,'fish+superscript lid' Rebus: aya aduru 'iron/metal native unsmelted metal'

kole.l'temple' rebus: kole.l'smithy, forge'

 mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' PLUS khambhaṛā 'fish-fin rebus: kammaṭa 'mint, coiner, coinage'.

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kolom 'three' rebus: kolimi 'smithy, forge'

dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements.

kolmo 'rice plant' rebus: kolimi 'smithy, forge'.

Meaning, artha: Metalwork wealth production PLUS (wealth/business categories of metal work implements, mintwork products)

h150

kolom 'three' rebus: kolimi 'smithy, forge' PLUS kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. Thus, brass, bronze, coppper smithy/forge.

kanka, karṇika 'rim of jar' rebus: karṇī 'supercargo' PLUS kolom 'three' rebus: kolimi 'smithy, forge'

dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements.

Meaning, artha: Metalwork wealth production PLUS (wealth/business categories of metal work implements, mintwork products)

h151

cīmara ‘black ant’ Rebus: cīmara‘copper’. cīmara  kāra -- ʻ coppersmith ʼPLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'.  Thus, coppersmith ingots and implements.

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS kolmo 'three' rebus: kolimi 'smithy, forge'.

kolmo'three' rebus: kolimi'smithy, forge'.

Meaning, artha: Metalwork wealth production PLUS (wealth/business categories of metal work implements, mintwork products)

h152

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' PLUS gaṇḍa 'four'  rebus: khaṇḍa 'implements.

(Lozenge) Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.

Meaning, artha: Metalwork wealth production PLUS (wealth/business categories of metal work implements, mintwork products)

h153

bhaṭā 'warrior' rebus: bhaṭa 'furnace'

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

 kolmo 'rice plant' rebus: kolimi 'smithy, forge'.

Meaning, artha: Metalwork wealth production PLUS (wealth/business categories of metal work implements, mintwork products)

h154

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus:sal 'workshop'. Thus bronze/bell-metal workshop.

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' 

PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Thus iron forge

(Lozenge) Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.

Meaning, artha: Metalwork wealth production PLUS (wealth/business categories of metal work implements, mintwork products)

h155

daürā 'rope' Rebus dhāvḍā 'smelter';

kanac 'corner' rebus: kancu 'bell-metal'

ḍhāla f (S through H) The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain rebus: ḍhālako 'ingot'
खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. 

baraḍo 'spine, backbone' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Metalwork wealth production PLUS (wealth/business categories of metal work implements, mintwork products)

h156

Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' PLUS gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Together, smithy,forge (for) implements and ingots.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Metalwork wealth production PLUS (wealth/business categories of metal work implements, mintwork products)

h157

mēṭu 'height, eminence, hillock' rebus:  meḍ 'iron' (Mu.Ho.)

khaṇḍa 'division'. rebus: kaṇḍa 'implements'

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.

Meaning, artha: Metalwork seafaring trade (helmsman) and wealth production PLUS (wealth/business categories of metal work implements, mintwork products)

h158

ranku'liquid measure' rebus:ranku 'tin'

kolmo 'rice plant' rebus: kolimi 'smithy, forge'.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'.

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Thus, iron forge.

(Lozenge) Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.


Meaning, artha: Metalwork seafaring trade (helmsman) and wealth production PLUS (wealth/business categories of metal work implements, mintwork products)

h159

kāru pincers, tongs. Rebus: khār खार् 'blacksmith' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements. Thus, implements (maker) blacksmith.

Meaning, artha: Metalwork and wealth production PLUS (wealth/business categories of metal work implements, mintwork products)

h160h

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' PLUS  gaṇḍa 'four'  rebus: khaṇḍa 'implements'. Thus, iron implements.

(lozenge) Split parenthesis: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.

khareḍo = a currycomb (G.) Rebus: kharādī ' turner' (Gujarati) PLUS kāmsako, kāmsiyo= a large sized comb (G.) Rebus: kaṁsa 'bronze' (Telugu)

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Together, smithy,forge (for) implements.

ḍhāla f (S through H) The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain rebus: ḍhālako 'ingot'.


Meaning, artha: Metalwork and seafaring merchant trade for wealth production PLUS (wealth/business categories of metal work implements, mintwork products)

h161

aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot'.

śrētrī ʻladderʼ rebus: seṭṭha 'guild-master'

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith

aḍaren,'lid' Rebus: aduru 'native unsmelted metal' PLUS koḍa 'one' rebus: koḍ 'workshop'. Thus, unsmelted native metal workshop. 
'kolom 'three' rebus: kolimi 'smithy, forge' PLUS dula 'two' rebus: dul 'metal casting'. Thus,metalcasting smithy (synonym: dhokra kamar)

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories cited above).

h162

ranku'liquid measure' rebus: ranku'tin' PLUS koḍa 'one' rebus: koḍ 'workshop'. Thus, tin workshop.

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith. 

mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS  gaṇḍa 'four' rebus: khaṇḍa 'implements'. Thus, implements forge.

gō̃ṭu an ornamental appendage to the border of a cloth, fringe' (Telugu) Rebus 1: gota (laterite, ferrite ore) Rebus 2: goṭā 'gold-braid' 3: khoṭa 'ingot, wedge'

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories cited above).

h163

 kuṭi 'tree' Rebus: kuṭhi 'smelting furnace'

kol 'tiger' Rebus: kolhe 'smelter',kol'working in iron' PLUS krammara 'look back' rebus;kamar 'smith'. Thus, iron smith.

heraka 'spy' rebus: eraka 'moltencast copper' ...

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories iron smelting and copperwork cited above).

h164

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus: sal 'workshop'. Thus bronze/bell-metal workshop.

meḍ 'body' rebus: meḍ 'iron' med 'copper' (Slavic) PLUS dula'two' rebus: dul 'metalcasting'. Thus, copper-/metal- casters.

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS Or. kāṇḍa, kã̄ṛ ʻstalk, arrowʼ(CDIAL 3023) rebus: kaṇḍa 'implements'.Thus, implements smelter.

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories iron smelting and copperwork cited above).

h165

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

h166

eruvai 'eagle' Rebus: eruvai 'copper' 

gaṇḍa 'four' rebus kaṇḍ 'fire-altar' (Santali) . Thus, fire-altar for copperwork.

h167

dula'two' rebus; dul'metal casting'

kanac 'corner' rebus: kancu 'bell-metal'

h168

As in h96:

Composite animal hypertext --hieroglyph components:

sangaḍa 'joined parts of animals' (Marathi) rebus: sangar 'trade'

Horns of zebu: पोळ [ pōḷa ] m A bull dedicated to the gods, marked with a trident and discus, and set at large. पोळी [ pōḷī ] dewlap. पोळा [ pōḷā ] 'zebu, bos indicus taurus' rebus: पोळा [ pōḷā ] 'magnetite, ferrite ore: Fe3O4' 

Trunk of elephant: karibha, ibha 'elephant' rebus: karba, ib 'iron' ibbo 'merchant'; dāntā 'tooth, tusk' rebus: dhāˊtu 'ore of red colour' (ferrite ores, copper ores)

Human face:mũh 'face' rebus: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'

Scarf: dhatu 'scarf' Rebus: dhatu 'mineral ore'

Forelegs of bovine: barad, balad 'ox' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

Hindlegs of tiger:kol 'tiger' Rebus: kolhe 'smelter',kol 'working in iron/' 

Thigh (highlighted); 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(CDIAL 5428).Rebus: A. ṭāṅī ʻ wedge ʼ  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 5434)

Cobra hood (tail): phaṇin ʻ hooded (of snake, esp. cobra) ʼ Kathās. [phaṇá -- 1] Pk. phaṇi -- m. ʻ snake ʼ; P. phaṇī ʻ flat -- headed (of snake) ʼ; A. phanī ʻ snake ʼ; Or. phaṇī ʻ hooded ʼ, sb. ʻ snake ʼ; H. phanī ʻ hooded ʼ; G. phaṇī m. ʻ snake ʼ, Si. paṇiya.(CDIAL 9046) phaṇa1 m. ʻ expanded hood of snake (esp. of cobra) ʼ MBh. 2. *phēṇa -- 2. [Cf. phaṭa -- , *phēṭṭa -- 2 and *phaṇati2. -- For mng. ʻ shoulder -- blade ʼ &c. cf. association of shape in phaṇāphalaka -- Bhartr̥. ~ aṁsaphalaká -- ŚBr. and cf. phēna -- n. ʻ cuttlefish bone ʼ Car.] 1. Pa. phaṇa -- m. ʻ expanded hood of snake ʼ, Pk. phaṇa -- m., °ṇā -- f.; Wg. paṇ -- šī ʻ big snake ʼ (+šai ʻ head ʼ? NTS xvii 287); K. phan m. ʻ expanded hood of snake ʼ, S. phaṇi f., L.awāṇ. phaṇ, P. phaṇ, °ṇu f., ludh. phan m., WPah. (Joshi) faṇ m., Ku. phaṇ, °ṇi, N. phani, A. phanā, B. phan, °nā, Or. phaṇā̆, Mth. phanā, Bhoj. phan, H. phan, °nā m., G. pheṇ (< *phaṇi), phaṇī f., M. phaṇ m., °ṇī f., Si. paṇa, peṇa. -- S. phaṇi f. ʻ shoulderblade ʼ; H. phanī f. ʻ wedge ʼ; G. phaṇɔ m. ʻ fore part of foot ʼ. 2. A. phenā ʻ expanded hood of snake ʼ, Or. pheṇā̆. phaṇin -- , phaṇakara -- .phaṇá -- 2 ʻ froth ʼ see phāṇita -- .Addenda: phaṇa -- 1: S.kcch. phaṇ f. ʻ snake's hood, front part of foot ʼ, phaṇī f. ʻ weaver's toothed instrument for pressing and closing the woof ʼ; WPah.kṭg. phɔ́ṇ m. ʻ cobra's hood ʼ; Garh. phaṇ ʻ snake's hood ʼ. (CDIAL 9042)  phaṇakara m. ʻ cobra ʼ lex. [Cf. phaṇākara -- , phaṇa- dhara -- , phaṇādh° m. lex. -- phaṇa -- 1, kará -- 1]L. phaniar m., P. phanyar m., WPah. (Joshi) fanā'r m. (all with n, not ṇ?).Addenda: phaṇakara -- : WPah.kṭg. phɔ́ṇər m. ʻ cobra ʼ, J. fanā'r m. (kṭg. phɔ́ṇir m. poss. ← P. Him.I 127). (CDIAL 9043)

Rebus 1: tin or metal foil: फणिन् [p= 716,2] n. (prob.) tin or lead Ka1lac.  panī f. ʻ tinfoil ʼ(Sindhi)

Meaning, artha: Trade (and metalwork wealth production) of sangaḍa 'joined parts of animals' (Marathi) rebus: sangar 'trade' in many categories of metalwork,mintwork ..PLUS (wealth/business categories cited above).

h169 (Silver seal)

Field symbol: कोंद kōnda 'young bull' rebus: कोंद kōnda 'engraver, script'

(lozenge): mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'

h170

Field symbol: "Trade (and metalwork wealth production) of kōnda sangara metalwork engraver (in) " signified by the expression composed of two hypertexts: 1. pictorial motif of young bull PLUS 2. pictorial motif of lathe-furnace device. 

(Note: sangara 'trade' is rebus reading of sãgaḍ 'lathe, portable furnace' pictured in front of a young bull on many inscriptions).

ranku 'liquid measure' rebus: ranku 'tin' PLUS koḍa 'one' rebus: koḍ 'workshop'. Thus, tin workshop.

kole.l'temple' rebus: kole.l'smithy, forge'

mēṭu 'height, eminence, hillock' rebus:  meḍ gaṇḍa 'four'  rebus: khaṇḍa 'implements' 'iron' (Mu.Ho.) PLUS dula 'two' rebus: dul 'metalcasting' Thus, metalcsting and metal implements. 

mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS dula 'two' rebus: dul 'metal casting' PLUS kolmo 'smithy' rebus: kolimi 'smithy, forge'. Thus, ingots forge.

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories iron smelting and copperwork cited above).

h171

Field symbol: कोंद kōnda 'young bull' rebus: कोंद kōnda 'engraver, script'

 खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements' PLUS ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) . Thus, alloy metal implements.

kamaḍha 'crab' Rebus: kammaṭa 'mint, coiner, coinage'. ḍato = claws of crab (Santali) 
Rebus: dhātu 'mineral ore'.

baraḍo 'spine, backbone' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories iron smelting and copperwork cited above).
h172

Field symbol: Crocodile PLUS fish: ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' PLUS karā 
crocodile' rebus: khār 'blacksmith' 

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron'

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

khareḍo = a currycomb (G.) Rebus: kharādī ' turner' (Gujarati) PLUS kāmsako, kāmsiyo= a large sized comb (G.) Rebus: kaṁsa 'bronze' (Telugu)


karã̄ n. pl. wristlets, bangles Rebus: khārखार् 'blacksmith'

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' Thus, ingots furnace.

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories iron smelting and copperwork cited above).

h173

Field symbol: Crocodile PLUS fish: ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' PLUS karā 
crocodile' rebus: khār 'blacksmith' 

kamaḍha 'crab' Rebus: kammaṭa 'mint, coiner, coinage'. ḍato = claws of crab (Santali) Rebus: dhātu 'mineral ore'.

h174

Field symbol: Crocodile PLUS fish: ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' PLUS karā 
crocodile' rebus: khār 'blacksmith' 

mēṭu 'height, eminence, hillock' rebus:  meḍ 'iron' (Mu.Ho.)

gaṇḍa 'four'  rebus: khaṇḍa 'implements' PLUS kolmo 'three' rebus: kolimi 'smithy, forge'.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

khareḍo = a currycomb (G.) Rebus: kharādī ' turner' (Gujarati) PLUS kāmsako, kāmsiyo= a large sized comb (G.) Rebus: kaṁsa 'bronze' (Telugu)

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories iron smelting and copperwork cited above).

h175

Field symbol: Hoofed legs of warrior: dhangar 'bull'dhangar 'blacksmith' bhaṭā 'warrior' rebus: bhaṭa 'furnace' 

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements of copper, brass, bronze.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, supercargo of implements.

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

ḍhāla f (S through H) The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain rebus: ḍhālako 'ingot' 

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: kuṭila, katthīl = bronze (8 parts copper and 2 parts tin) cf. āra-kūṭa, 'brass'  Old English ār 'brass, copper, bronze' Old Norse eir 'brass, copper', German ehern 'brassy, bronzen'. kastīra n. ʻ tin ʼ lex. 2. *kastilla -- .1. H. kathīr m. ʻ tin, pewter ʼ; G. kathīr n. ʻ pewter ʼ.2. H. (Bhoj.?) kathīl, °lā m. ʻ tin, pewter ʼ; M. kathīl n. ʻ tin ʼ, kathlẽ n. ʻ large tin vessel ʼ.(CDIAL 2984) कौटिलिकः kauṭilikḥ कौटिलिकः 1 A hunter.-2 A blacksmith PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, ingots and implements of copper, brass, bronze. PLUD dula 'double' rebus: dul 'metal casting'. Thus metalcastings of bell-metal, bronze, brass.

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories iron smelting and copperwork cited above).

h176

Field symbol hieroglyphs 1: barad, balad 'ox' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi) kole.l'temple' rebus: kole.l'smithy, forge'

Field symbol hieroglyphs 2: 

kol 'tiger' Rebus: kolhe 'smelter',kol 'working in iron' PLUS krammara 'look back' rebus;kamar 'smith'. Thus, iron smith.

kamaḍha 'penance' Rebus: kammaṭa 'mint, coiner, coinage'. 

mēḍa 'platform, hillock' rebus meḍ 'iron'.

āra 'spokes' rebus: āra 'brass' PLUS dula'two' rebus: dul'metal casting'.Thus brass metalcastings.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories iron smelting and copperwork cited above).

h177

kanac 'corner' rebus: kancu 'bell-metal' PLUS sal 'splinter' rebus:sal 'workshop'. Thus bronze/bell-metal workshop.

koḍa 'one' rebus: koḍ 'workshop' 

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' PLUS ḍabu 'an iron spoon' (Santali) Rebus: ḍab, ḍhimba, ḍhompo 'lump (ingot?). Thus, together, furnace ingots.

kuṭi 'water-carrier' rebus: kuṭhi 'smelter'

kolom'three' rebus: kolimi'smithy, forge'

baṭa 'rimless, wide-mouthed pot' rebus: bhaṭa 'furnace' 

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories iron smelting and copperwork cited above).

h178

Field symbol: Hoofed legs of warrior: dhangar 'bull' dhangar 'blacksmith' bhaṭā 'warrior' rebus: bhaṭa 'furnace' 

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(CDIAL 5428).Rebus: A. ṭāṅī ʻ wedge ʼ  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 5434)

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 


khareḍo = a currycomb (G.) Rebus: kharādī ' turner' (Gujarati) PLUS kāmsako, kāmsiyo = a large sized comb (G.) Rebus: kaṁsa'bronze' (Telugu)

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories iron smelting and copperwork cited above).

h179

Field symbol: Hoofed legs of warrior: dhangar 'bull' dhangar 'blacksmith'bhaṭā 'warrior' rebus: bhaṭa 'furnace' 

baraḍo 'spine, backbone' rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

Meaning, artha: Metalwork wealth production... PLUS (wealth/business categories iron smelting and copperwork cited above).

h180

Field symbol: kol 'tiger' Rebus: kolhe 'smelter',kol 'working in iron/' PLUS dula 'two' rebus: dul 'metal casting'. Thus, smelting and metal casting.

Dishevelled hair: . rabca'dishevelled' Rebus: రాచrāca (adj.) Pertaining to a stone (ore) (bica, haematite ore).

ḍhāla f (S through H) The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain rebus:  ḍhālako 'ingot'

mēḍa'platform, hillock' rebus meḍ'iron'.

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' PLUS खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements'. Thus, supercargo of implements.

ranku 'liquid measure' rebus: ranku 'tin'

kolmo 'three' rebus: kolimi 'smithy, forge'.

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' 

Harappa tablet h180 (section). One glyph composition enlarged to show the crocodile ligature close to pudendum muliebre of the female with thighs apart and shown lying upside down.

kola ‘woman’; rebus: kol ‘iron’. kola ‘blacksmith’ (Ka.); kollë ‘blacksmith’ (Koḍ)

The glyphic elements shown on the tablet are: copulation, vagina, crocodile. h180 tablet.

The glyph showing the image of a crocodile issuing forth from a female with thighs drawn apart is one side of a tablet h180. Same text is repeated on both sides.

The glyphic elements shown on the tablet are: copulation, vagina, crocodile. h180 tablet.

Hieroglyphic composition: ‘copulation’: kamḍa, khamḍa 'copulation' (Santali) Rebus: kammaṭi a coiner (Ka.); kampaṭṭam coinage, coin, mint (Ta.) kammaṭa = mint, gold furnace (Te.) Vikalpa: kaṇḍa ‘stone (ore)’.

Glyph: vagina: kuṭhi ‘vagina’; kuṭhi ‘pudendum muliebre’ (Mu.) khoḍu m. ‘vulva’ (CDIAL 3947). rebus: kuṭhi ‘smelting furnace’. Rebus: kuṭhi ‘smelter furnace’ (Mu.)khŏḍ m. ‘pit’, khö̆ḍü f. ‘small pit’ (Kashmiri. CDIAL 3947)

The descriptive glyphics indicates that the smelting furnace is for stone (ore). This is distinquished from sand ore. 

Crocodile (copulating with or) issuing forth from the womb: karā 'crocodile' (Telugu) khār 'blacksmith' (Kashmiri)  

kāru a wild crocodile or alligator (Te.) mosale ‘wild crocodile or alligator. S. ghaṛyālu m. ʻ long — snouted porpoise ʼ; N. ghaṛiyāl ʻ crocodile’ (Telugu)ʼ; A. B. ghãṛiyāl ʻ alligator ʼ, Or. Ghaṛiāḷa, H. ghaṛyāl, ghariār m. (CDIAL 4422)  கரவு² karavu

, n. < கரா. cf. grāha. Alligator; முதலை. கரவார்தடம் (திவ். திருவாய். 8, 9, 9). 

கரா karā , n. prob. grāha. 1. A species of alligator; முதலை. கராவதன் காலினைக்கதுவ (திவ். பெரியதி. 2, 3, 9). 2. Male alligator; ஆண்முதலை. (பிங்.) 

கராம் karām , n. prob. grāha. 1. A species of alligator; முதலைவகை. முதலையு மிடங்கருங் கராமும் (குறிஞ்சிப். 257). 2. Male alligator; ஆண் முதலை. (திவா.)

கரவா karavā , n. A sea-fish of vermilion colour, Upeneus cinnabarinus; கடல்மீன்வகை.

An example of wealth-creation by metalwork artisans of Sarasvati-Sindhu civilization: 

h132

kamaḍha 'crab' Rebus: kammaṭa 'mint, coiner, coinage'. ḍato = claws of crab (Santali) Rebus: dhātu 'mineral ore'.

खांडा (p. 116) khāṇḍā A jag, notch, or indentation (as upon the edge of a tool or weapon).  khaṇḍa 'implements' PLUS ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) Thus, native metal implements

ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda) PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' 

kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe' 

kolmo 'three' rebus: kolimi 'smithy, forge'.

karã̄ n. pl. wristlets, bangles Rebus: khār खार् 'blacksmith' PLUS dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot'. Thus, ingots (worked on by) blacksmiths.

मेंढा [ mēṇḍhā ] A crook or curved end (of a stick) Rebus: meḍ 'iron' 

PLUS kolom 'three' rebus: kolimi 'smithy, forge'. Thus iron forge

Split parenthesis (lozenge): mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'.PLUS kolmo 'rice plant' rebus: kolimi 'smithy, forge'. Thus, ingot forge.

kuṭi 'water-carrier' rebus: kuṭhi 'smelter' PLUS kanka, karṇika 'rim of jar'rebus: karṇī 'supercargo, scribe'.Thus supercargo of smelter metal product output.

Meaning, artha: Metalwork wealth production) PLUS (wealth/business categories of metalwork products).karṇī 'supercargo, scribe'.

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Study Of Hindu Culture: The Misplaced Theories Of Western Indologists -- Aravindan Neelakandan

May 12, 2017, 4:17 am

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Study Of Hindu Culture: The Misplaced Theories Of Western Indologists

Aravindan Neelakandan- Feb 08, 2017, 2:26 pm

SNAPSHOT

Judging from the interview, the proposed book by Dr Parpola seems to be providing the proverbial old wine in new bottle.

His scholarship is subsumed by his attachment to the Aryan migration/invasion framework and his selective politicking with India’s own establishment historians of the old school.

The recent interview of Finnish Indologist and Sindhologist Dr Asko Parpola was interesting for two reasons. First, this is the interview of a person, who has devoted decades in studying Hindu culture. Second, the interview shows what was wrong with Western Indologists, who spent a lifetime studying Hinduism.

Dr Parpola states at the beginning of the interview that the earliest literature of South Asia is generally dated between C 1300 and 1000 BCE. He accepts it. This chronology forms the edifice on which he builds his arguments.

So, he speculates in the interview:

Could they come from the advanced civilisation of the Indus Valley that flourished between about 2600 and 1900 BCE, long before the Vedic texts came into being?

And again:

The tradition of the earlier wave, coming to South Asia already around 1900-1700 BCE, infiltrated into the Rigveda in its late books I and VIII-X, but is best represented in the Atharvaveda. By the time the Yajurvedic Samhitās and the Brāhmaṇa texts came into being, the two traditions had already fused together. The Upaniṣads and the “heterodox” religions of Jainism and Buddhism bring to the surface religious ideas that may be new or that may have survived from older times further east, outside the Vedic realm.

Modern scholarship differs on the crucial element of this chronology. Historian Dr Upinder Singh in her authoritative history on ancient and medieval India, points out that the chronology for Vedas C 1200-1000 BCE is based on the tentative dates put forward by German Indologist Max Muller in the 19th century. While rejecting 'very early dates' which fall within 7th or 6th millennium as ‘clearly not acceptable’. She states that the "dates falling within 3rd or the early 2nd millennium BCE, calculated on the grounds of philology and/or astronomical references cannot be ruled out." (2008, P 185).

Again the idea that the Upanishads and the ‘heterodox’ religions were ‘outside the Vedic realm’, is indeed very old argument. Colonial indologists could not comprehend the continuity between Vedic ritual and Upanishadic inwardness. So they suggested that the two are antagonistic and even that the Upanishads rose as a reaction to Vedic ritualism. What is worse, they went on to suggest a racial divide here. Words of Joseph Campbell, bring out the typical Western mindset on this perceived conflicting binary:

Deussen wrote in the later nineteenth century, before anything was known of Indus Valley Civilisation; yet he recognised already – as no Indians seem to have seen – that between the Vedic and Upanishadic views, the difference is so great that the latter could not possibly have been developed out of the former. One was outward-turned and liturgical, the other inward and psychological. One was Aryan; the other, not.

(Oriental Mythology, 1962, P 203)

Most Indian historians are trained to see their own history and culture through the eyes of the colonial indologists and parroted the received wisdom from the West. Indic scholars, who studied the so-called dichotomy of Vedic and Upanishadic worldviews, have asserted the continuity and evolution.

According to Sri Aurobindo:

The Upanishads are not a revolutionary departure from the Vedic mind and its temperament and fundamental ideas, but a continuation and development, and to a certain extent, an enlarging transformation of the Vedic poetry.

(1919: 1997 P.334)

Ram Swarup points out that the so-called changes during the Upanishadic period are a result of psycho-social and spiritual dynamics of an evolving civilisation. Thus he points out that:

‘Vedic Gods suffer deflation. And strangely enough, it is first at the hands of the Upanishadic sages, through the teachings of brahmavada and āatmavada. But in reality, it was not real deflation. Rather it was an attempt to bring out the unity of spiritual life, which in the Vedas was being expressed in a different way...’ 

(2000, P 144)

Dr Roshen Dalal, a historian of ancient India, says that 'the Vedic Samhitas were not rejected in the Upanishads', but that 'a continuity was sought to be maintained between them and later ideas.' (2014)

Professor Herman Wayne Tull says that though the Western scholars were 'aware' of the 'continuity of thoughts' and 'practical relationship between' Upanishadic thoughts and Vedic rituals, 'their notion of how the religion of ancient India evolved – from the healthy tenor of the Rigvedic worship of nature through a period of disease in Brāhmanic ritualism to a revitalisation in the Upanishads – led them to emphasise an underlying dissension in the growth of Vedic tradition.' In order to establish such a conflicting binary, they resorted to 'vitiate both the textual evidence, which strongly suggested the ideological continuity of the Brāhmans and Upanishads.' (1989, p.21)

Here is another potential deepening Dr Parpola is going to attempt at a fabricated fault line in Indian thought. Indic scholarship should now point out how wrong the colonial Indological view of schism between the Vedic and Upanishadic thought to which Dr Parpola attempts to give a racial dimension.

And what else is Harappan? According to Dr Parpola, he is going to argue in his new book that within the Vedic pantheon, especially Puruṣa-Prajāpati, Rudra and Goddess Vāc (the Vedic predecessor of Goddess Durgā) are deities of predominantly Harappan origin. Not just that, Dr Parpola then makes, at least for this writer, the most interesting statement in the whole interview:

The Vedic aśvamedha, in which the sacrificed horse lies with the principal queen (representing Earth and the Vedic goddess Vāc), probably goes back to a Harappan ‘sacred marriage’, where the victim was buffalo instead of horse. The Vedic queen is called mahiṣī, suggesting that her sacrificed mate was mahiṣa, buffalo bull. Such a variant of the ‘sacred marriage’ has survived in the buffalo sacrifice to Goddess Durgā in Bengal and in southern India.

Interestingly, till now this ritual was shown both in ‘scholarly’ narrative and India’s pro-Marxist Dravidian racial rhetoric as the clinching evidence of debasing obscene Aryan ritual. Perhaps, oblivious to these, Dr Parpola in his liberal western entanglement, thinks that this should be a positive addition to the supposed non-Aryan Harappan-Dravidian basket.

That leaves us with a question: what is it that the ‘Indo-Europeans’ brought into India? ‘The Soma cult was introduced to India by the Rigvedic tradition long after the disappearance of the Indus Valley Civilisation,' says Dr Parpola while cleverly sidestepping a pointed question by Debashish Bannerjee, that Mahadevan has posited that the objects in front of the “unicorn” in the unicorn seals is a Soma filter. Then he speculates on the ‘cult object’: ‘Could the cultic object of the "unicorn" represent some sort of sacrificial stake? Vedic animal sacrifices required tying the victim to ayūpa.’

So, now the ayūpa in the Vedic ritual needs to be made Harappan. Swami Vivekananda once ridiculed how every Western indologist discovered a favourite Aryan homeland based on his own pride and prejudice. Now we have the fortune of witnessing every Western indologist inventing which component of which ritual is Harappan and hence non-Aryan based on his or her own notion of political correctness. Dr Parpola denies the famous Yoga postured horned ‘deity’ as related to Yoga and says is derived from ‘adopted from Proto-Elamite iconography’; But he quickly asserts that Tantra, Yoga and Puja have their origin in Harappan culture. The readers can see a pattern here. All popular elements in Hinduism are Harappan and non-Vedic. Anything positive in Vedic literature and Harappan iconography becomes an element appropriated by later day Vedic culture.

I am not suggesting that Dr Parpola is necessarily doing these things consciously. He has a problem. He believes in Aryan invasion/migration theory. Yet, as a scholar he has data that shows strong Vedic elements in Harappan culture. So how to reconcile both? He knows what sound ‘politically correct’ in the progressive Western worldview. Tantra, Yoga, devotion etc. have Harappan as well as Vedic roots. So he makes all Harappan and Vedic people ‘incorporate’ them into their own culture. This is not new with scholars rooted in invasion/migration model when they study the parallels between Vedic and Harappan cultures.

Let us consider one of Dr Parpola’s own achievements with the signs in the Harappan seals. He speaks about it in the interview. He says:

As the West Asian seals never speak of fish, the ‘fish’ signs in the Indus seals probably stand for something else than ‘fish’. In Dravidian languages, which are historically most likely to be related to the Indus language, the principal word for ‘fish’, mīn, (மீன்) is pronounced like the word mīn that means ‘star’.

Associated with this nomenclature is the imagery that the sky is the celestial ocean in which the shining stars are the fish. In Rigveda, Varuna becomes the far removed ocean in heavens (RV 8.41.8). So here again one finds the Vedic imagery of heavenly ocean fitting with Harappan signs of fish being interpreted as stars based on homonym in Dravidian language. (The suggestion was originally made by Jesuit archeologist Henry Heras in 1953.*)

Going by the interview, Parpola’s new book seems to be just another and the latest link in the long confused obsession of colonial Indology in identifying what is Aryan and non-Aryan (and hence Harappan) in Hinduism. As early as 2000, Shrikant G Talageri pointed out in his book, how various authors working within invasion/migration framework, have tried to make deities in Vedic pantheon and clans in Vedic literature, either Aryan and non-Aryan depending upon their own focus and prejudice:

According to Malati Shendge, Indra represents the conquering Aryans, VaruNa as his powerful equal represents the non-Aryans, and, according to R N Dandekar,the mythological rivalry between asura VaruNa and Indra (represents the rivalry) between the Assyrians of the Indus Valley and Indra of the Vedic Aryans. ... According to R N Dandekar, Indra was half a non-Aryan, from his father’s side: Indra belonged to the DAsas on the father’s side, and to the Gods (Aryans) on the mother’s side.

And now we have two eminent indologists, who work from the invasion/migration model, identifying almost all key features of Vedic culture in Harappan civilisation and yet go for convoluted scenarios to make data fit their prejudiced axioms. So Iravatham Mahadevan considers the ‘cult-object’ in the Unicorn symbol as Soma filter; most probably, rightly so. But he makes Aryans borrow the Soma ritual from the Harappans. And we have here Dr Parpola, who considers Soma ritual as something brought by the Aryans, considers aswamedhayagna as an ‘Harappan’ feature adapted by Aryans, replacing the slain buffalo with horse.

When question related to Sarswathi comes, Parpola is at his evasive best. He then attributes even the nomenclature to an assumed nation-state feeling among Indian archeologists to make India the birth place of Harappan culture. However, that is not what scholars working in the field thought about the nomenclature. For example, Jonathan Mark Kenoyer who has worked for decades in Harappan centres in Pakistan, states:

The Indus river dominated the alluvial plain, hence the name Indus Valley Civilisation. However, now that we know of the presence of the ancient Saraswati river (also known as the Hakra-Ghaggar along its central stretches), some scholars refer to this culture as the Indus-Saraswati civilsation.

Kenoyer, 1998, P 29

So, naturally one wonders from where he gets the line that the naming of Harappan as Indus-Saraswati as connected to some kind of complex Indian archeologists have with Harappa being in Pakistan. The answer is simple. He is repeating a political propaganda line taken by Irfan Habib, who repeatedly slanders any archeological work done about Saraswati as a political project so that ‘the Indus Valley Civilisation, whose two major cities Mohenjo Daro and Harappa unfortunately lie in Pakistan, can then be renamed the Saraswati Civilisation and, on that ground, claimed for India’. Now we know from where Dr Parpola gets his information from.

Dr Parpola does not even acknowledge the fact that even those researchers who do not agree with the Himalayan origin of Saraswati, say their researches ‘point to a perennial monsoon-fed Saraswati river system with benign floods along its course, which could well be considered important for early agricultural civilisations such as the Harappan.’

They further say that the Vedic description of Saraswati as ‘a testament to the acuity of the Rigveda composers who transmitted to us across millennia such an incredibly accurate description of a grand river!’ (Liviu Giosan et al, 2013). Again one wonders if Dr Parpola is evasive because it demolishes the chronology he sets up for his latter day Vedic Aryans borrowing elements from Harappans.

As they say in India, ‘then comes the ball and he hits a sixer’. Answering a question on the present condition of education in India he says that he is ‘worried about repeated recent political attempts to favour certain views of the past and to curb the freedom of expressing different opinions’.

The reader should note that he has stated Durga as the original Harappan Goddess. And we had an orgy in one of the most subsidised national centers of learning, JNU, supposedly to be in the cutting edge of studies of post-colonial cultural studies and social sciences, where the same Goddess was called an ‘Aryan sex worker’ sent to seduce and then massacre natives. The entire academia witnessed the total silence displayed by supposed doyens of Indian history like Romilla Thapar about this colonial, pseudo-scientific racist back-reading of mythology. And here we have a scholar, who prefers to go silent over such a hysterical onslaught on his own field.

But his concerns are elsewhere. He speaks of “attacks are directed both against renowned Indian historians labelled "Marxists" and against foreign specialists of Indology who have devoted their lives to disinterested study of India's past”. Yet, he is again strangely silent about what Edwin Bryant calls ‘Indological McCarthyism’ in his own discipline ‘whereby anyone reconsidering the status quo of Indo-Aryan origins is instantly and a priori dubbed a nationalist, a communalist or, even worse, a Nazi.’ (Bryant, 2001, P 7)

So, on the whole, judging from the interview, the book seems to be providing the proverbial old wine in new bottle. Dr Parpola’s decades of scholarship are subsumed by his attachment to the Aryan migration/invasion framework and his selective politicking with India’s own establishment historians of the old school.

Note: I thank epigraphist S Ramachandran, who pointed out to me the Atharva Vedic imagery of celestial and terrestrial oceans being that of the thighs of Varuna, when we discussed the fish marks being made on the roof of ancient buildings.

*Incidentally Fr. Heras also identified ‘Dravidians’ as the source of ‘Hamitic races now called the Indo-Mediterraneans’, a Biblical classification that is pseudo-scientific with racist connotations, and yet the classification was very much in use in the academic journals as late as 1950s, and still used in evangelical literature to prove the Biblical origin of Harappan civilisation. (Henry Heras, Studies in Proto-indo-mediterranean Culture, Indian Historical Research Institute, 1953)

References:

Upinder Singh, A History of Ancient and Early Medieval India, Pearson, 2008

Jospeh Campbell, The Masks of God: Oriental Mythology, Arkana 1962:1991

Sri Aurobindo, The Renaissance in India with A Defence of Indian Culture, Volume 20, The Complete Works of Sri Aurobindo, 1997

Ram Swarup, Meditations Yogas, Gods, Religions, Voice of India, 2000

Roshen Dalal, The Vedas: An Introduction to Hinduism’s Sacred Texts, Penguin, 2014

Herman Wayne Tull, The Vedic Origins of Karma: Cosmos as Man in Ancient Indian Myth and Ritual, SUNY Press, 1989

Jonathan Mark Kenoyer, Ancient Cities of the Indus Valley Civilization, Oxford University Press, 1998

Shrikant G Talageri, Rig Veda - A Historical Analysis, Aditya Prakashan, 2000

Irfan Habib, Searching for Saraswati, The Hindu, 17 April 2015

Liviu Giosan et al, Sarasvati II, Current Science, Volume 105, No. 7, 10 October 2013, pp. 888-90

Edwin Bryant, The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate, Oxford University Press, 2001

https://swarajyamag.com/culture/study-of-hindu-culture-the-misplaced-theories-of-western-indologists

National Herald: Gandhi family unravelling -- Sandhya Jain

May 13, 2017, 4:37 pm

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National Herald: Gandhi family unravelling

Of the many scams the Gandhi family is involved in, will National Herald prove to be their nemesis?

By Sandhya Jain -

May 13, 2017

Will National Herald prove to be the nemesis of the Gandhi family?

ongress Party president Sonia Gandhi and vice president Rahul Gandhi are in a blue funk, unable to explain their illegal takeover of the assets of the National Herald Group in 2012, by transferring its shares to a company, Young India, in which they control 76 per cent stake.

Some persons who held shares from the time Jawaharlal Nehru launched National Herald in 1937, with funds from the public, were aghast at the development and blew the whistle, discre 

Briefly, the rigmarole involved the party loaning Rs 90-plus crore ($12.5 million) to Associated Journals Pvt. Ltd. (AJL), owner and publisher of National Herald (English daily), Navjivan (Hindi daily), Qaumi Awaz (Urdu daily), and National Herald International Weekly, to wipe out its debts and settle employee dues after publication formally ceased in 2008. Thereafter, on April 26, 2012, Young India ‘extinguished’ this Rs 90 crore debt for a paltry Rs 50 lakhs while transferring AJL shares to itself. The mathematics has never been explained to this day!

The transactions were conducted in utmost secrecy, with Motilal Vora as party treasurer transferring the money to Motilal Vora as chairman cum managing director of AJL, and select family loyalists in the know. Vora and party general secretary Oscar Fernandes are also shareholders in Young Indian, with 12 per cent stake each. Other Directors include family friends Suman Dubey and Sam Pitroda.

Some persons who held shares from the time Jawaharlal Nehru launched National Herald in 1937, with funds from the public, were aghast at the development and blew the whistle, discreetly. That is how this writer came to be the first journalist to touch the story [Niticentral, 29 October 2012] at a time when it seemed that the Gandhi family could never be held accountable for any misdeed. Now, thanks to the doggedness of BJP leader, Dr Subramanian Swamy, who took the case to court, struggled to get it admitted and followed it through, this is one act for which they will be held legally liable.

It bears stating that Union Finance Finister Arun Jaitley’s assertion to a news channel (Aug 5, 2014) that the Congress could “simply return the loan and the matter could end,” is incorrect. First, Congress did not take any loan. Rather, it was Congress that loaned a staggering Rs 90 crores ($12.5 million) to AJL, which is a commercial enterprise (even if non-viable), and this is illegal for a political party. It is shameful that the Election Commission has failed to take cognisance of this breach.

Young Indian (Registration no. 55-210686) is a private company registered under section 25 of the Companies Act, 1956.

Second, AJL was set up with around 5000 shareholders. By purchasing its debt of Rs 90 crore from the Congress party, for a paltry sum of Rs 50 lakh($78,000), without informing any of the original shareholders or their heirs, Sonia Gandhi and Rahul Gandhi indulged in an illegal activity that gave them control of real estate worth around Rs 5000 crores ($779 million). Since the story broke, many questionable property deals in the name of National Herald have come to light.

On Friday, 12 May 2017, the Delhi High Court rejected Young Indian Private Ltd’s petition to quash Income Tax Department proceedings against it, and directed the company to first approach the Income Tax assessing officer and submit all required documents.

Young Indian (Registration no. 55-210686) is a private company registered under section 25 of the Companies Act, 1956. Its stated aim is to inculcate “in the mind of India’s youth, commitment to the ideal of a democratic and secular society for its entire populace without any distinction as to religion, caste or creed and to awaken India’s youth to participate in activities that promote the foregoing objective.” As this has nothing to do with journalism, it is inexplicable why Young Indian acquired the assets of a media company for its activities. Moreover, the National Herald building on Bahadur Shah Zafar Marg has been rented to the Ministry of External Affairs for its Passport Division at a reported sum of Rs 60 lakhs ($94,000) per month. Young India has never explained what it does with the money.

The takeover was executed systematically. AJL was formally closed and printing of all publications terminated in 2008, leaving an unpaid debt of Rs 90 crores approximately. On November 23, 2010, Young Indian Pvt. Ltd. was incorporated with a paid up capital of just Rs 5 lakh u/s 25 of the Companies Act, in which Sonia Gandhi and Rahul Gandhi owned 38 per cent shares each (jointly 76 per cent).

The AJL Balance Sheet shows that it had real estate assets possibly worth Rs. 5000 crore, in Delhi, Lucknow, Bhopal, Indore, Mumbai, Panchkula, Patna and other yet identified places.

In December 2010, the Board of Directors of Young Indian passed a resolution to “own” the outstanding debt of the AJL, and obtained an unsecured zero interest loan from the Congress for equivalent amount to liquidate the said debt. Sonia Gandhi was the then Congress president, Rahul Gandhi general secretary, and Motilal Vora party treasurer and CMD of AJL.

The AJL held a Board meeting and declared that it could not discharge the debt to Congress. It resolved without reference to and approval of the shareholders that Young Indian would own its debt, and for Rs. 50 lakhs its entire share equity would be transferred to Young Indian. Thus AJL became a wholly owned company of Young Indian. The loan obtained from the party was written off as irrecoverable.

The AJL Balance Sheet shows that it had real estate assets possibly worth Rs. 5000 crore, in Delhi, Lucknow, Bhopal, Indore, Mumbai, Panchkula, Patna and other yet identified places. These were provided by various Central and State Governments after 1947 for facilitating newspaper printing, and publishing.

After taken possession of this vast real estate, Young Indian declared that according to its objectives submitted for obtaining registration under section 25 of the Companies Act, 1956 it will not engage in publishing a newspaper including the National Herald. The Herald House in New Delhi has been rented and Young Indian receives the remuneration.

That there was deep planning behind these moves can be seen from the fact that in AJL’s List of Shareholders and Debenture Holders 2008, the name of Rahul Gandhi has been inserted by hand at Page 49, with no shares or debentures allotted, and no other particulars given. In the List for 2011, Young Indian figures as the last entry, with the address N-125 Panchsheel Park, New Delhi-110017, and the shares allotted are 9,02,16,898. Moti Lal Vora signed this document in his capacity as Managing Director.

Swamy pointed out that National Herald Group was not owned by the Nehru family, but by persons who joined the freedom movement and contributed most of the share capital.

The 2011 list of shareholders submitted to the Registrar of Companies included names of mostly deceased persons (about 80 per cent) and firms long defunct. Names that stand out include Jawaharlal Nehru of Anand Bhawan, Allahabad (died 1964); Rafi Ahmad Kidwai (d 1954); Feroze Gandhi (d 1960); Indira Nehru Gandhi (d 1984); Ghanshyam Das Birla (d 1983); NS Pandit and Vijay Lakshmi Pandit (she died 1990); Kailash Nath Katju (d 1968); Dr Radha Kumud Mukherji; former Chief Justice of India Mirza Hameedullah Beg (d 1985); Yagya Dutt Sharma (d 1996); Sucheta Kripalani (d 1974); Yashpal Kapoor; Mohammed Yunus (d 2001); BRCC president Rajni Patel; Jitendra Prasad (d 2001); H.Y. Sharda Prasad (d 2008); Lalit Suri (d 2006).

When any shareholder died, AJL did not pass on the shares to their legal heirs. However, members of the Nehru-Gandhi family and their close associates entered the shareholder list: hence Indira Gandhi and Feroze Gandhi and later their grandchildren. Some trusts like Rattan Deep Trust controlled by RD Pradhan and Rahul Gandhi, and Janhit Nidhi controlled by Rahul Gandhi, Rameshwar Thakur and Priyanka Gandhi Vadera (spelling as per list), were involved in this business.

In February 2013, Subramanian Swamy succeeded in having a criminal complaint for misappropriation of the Herald Group registered against Sonia Gandhi, Rahul Gandhi, Motilal Vora, Oscar Fernandes, Suman Dubey, Sam Pitroda, and the private firm Young Indian, at Patiala House Courts, New Delhi. Swamy pointed out that National Herald Group was not owned by the Nehru family, but by persons who joined the freedom movement and contributed most of the share capital. Hence, Young Indian had no right to appropriate 99 per cent of AJL shares with funds from the Congress party.

In fact, as AJL held valuable properties and owed only Rs 90 crores to the Congress party and had little other liability, it could have used this real estate to return the loan and give huge benefits to its surviving 1000-plus shareholders who had contributed roughly Rs 89 lakhs ($89,000) to AJL’s capital at various times.

As AJL never paid dividend since 1937, all preferential shareholders (or heirs) may be deemed as shareholders.

Since the filing of the case, it has emerged that a commercial building on prime land (3,478 sq m) in Bandra, Mumbai, worth around Rs 200 crores ($31 million), was allotted for a Nehru memorial library and research centre nearly three decades ago. Another commercial building has come up on a plot of land taken at Panchkula (Chandigarh) in 2005, for newspapers that were already defunct.

Under pressure, in January 2016, an extraordinary general body meeting (EGM) of AJL was held at Lucknow to help the Gandhis counter the accusation that they had usurped AJL’s real estate worth thousands of crores by seizing its equity via Young Indian.

But there are many problems. The first relates to preferential shareholders. Senior advocate Shanti Bhushan claims that his late father, Vishwamitra, held preferential shares, which do not carry voting rights. But if dividend is not paid for three years, the shareholders become voting members. As AJL never paid dividend since 1937, all preferential shareholders (or heirs) may be deemed as shareholders.

The EGM invitees included Motilal Vora, Ghulam Nabi Azad, Syed Sibtey Razi, Sam Pitroda, Oscar Fernandes, Sheila Dikshit, Sandeep Dikshit, Salim Sherwani, Ratna Singh, and Jitin Prasada. While the first three figured as shareholders in 2008, it is unclear when the others became shareholders.

Some shareholders who turned up at the venue were denied entry and told that they would be informed about the decisions. Though more than a year has passed, they have not been recognised and listed.

Now Nemesis is knocking at the door. With real estate deals of daughter Priyanka Vadra and her husband, Robert Vadra, also coming under scrutiny, the Gandhi Parivar suddenly finds itself between a rock and hard place.

Note:
1. The conversion rate used in this article is 1 USD = 64.16 Rupees.
2. Text in Blue points to additional data on the topic.
3. The views expressed here are those of the author and do not necessarily represent or reflect the views of PGurus.

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Sandhya Jain

Sandhya Jain is a writer of political and contemporary affairs. A post graduate in Political Science from the University of Delhi, she is a student of the myriad facets of Indian civilisation. Her published works include Adi Deo Arya Devata. A Panoramic View of Tribal-Hindu Cultural Interface, Rupa, 2004; and Evangelical Intrusions. Tripura: A Case Study, Rupa, 2009. She has contributed to other publications, including a chapter on Jain Dharma in “Why I am a Believer: Personal Reflections on Nine World Religions,” ed. Arvind Sharma, Penguin India, 2009.

https://www.pgurus.com/national-herald-gandhi-family-unravelling/

Swamy writes to CBI, ED Directors to book Sonia and Rahul in National Herald case

May 14, 2017, 8:27 am

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Swamy writes to CBI, ED Directors to book Sonia and Rahul in National Herald case

Swamy writes to CBI, ED directors and urges them to book Sonia, Rahul under PMLA and Prevention of Corruption Act

By Team PGurus -

 

May 14, 2017

tepping up his attacks in the National Herald case, BJP leader Subramanian Swamy petitioned to the Central Bureau of Investigation (CBI) and Enforcement Directorate (ED) Directors to register cases against Sonia Gandhi, Rahul Gandhi and other Congress leaders under Prevention of Corruption Act and Prevention of Money Laundering Act (PMLA). In his detailed letter, Swamy said that by illegally floating the private company Young Indian, Sonia and Rahul grabbed the land allotted to National Herald newspaper by the Urban Development Ministry (UDM) on lease.

Moreover, the first accused and prime conspirator Smt. Sonia Gandhi was holding Cabinet Rank as NAC Chairperson when the crime was allegedly committed in 2010-11,” said Swamy urging to book Sonia Gandhi under Prevention of Corruption Act in National Herald case.

Urging the two Directors to act against Sonia Gandhi in Prevention of Corruption Act, Swamy pointed out that during the scam period in December 2010, she was a public servant as she was holding the Cabinet Rank as the Chairperson of National Advisory Committee (NAC). The other accused, Rahul Gandhi, Motilal Vora and Oscar Fernandez were ruling party Members of Parliament (MP)s and abused power by grabbing the prime land allotted by the UDM for publication of National Herald newspaper.

“The land allotted in Bahadur Shah Zafar Marg, where the Herald House stands allotted at concessional rates in this prime area by the Central Government, was exclusively for publication of newspaper and thus the act of the accused persons grabbing semi-public property, cheating, criminal breach of trust and forgery etc, not only are Indian Penal Code (IPC) offences the of which I am independently pursuing in the Magistrate Court in Patiala House in New Delhi, but it is clearly also offences under the Prevention of Corruption Act and PMLA,” said Swamy in his three page letter to the CBI and ED Directors.

Swamy accused the previous Directors of CBI and ED of hushing up his petition, even after trial court had found prima facie fraud and land grabbing and money laundering of Rs.90 crore involving the Congress party.

“Moreover, the first accused and prime conspirator Smt. Sonia Gandhi was holding Cabinet Rank as NAC Chairperson when the crime was allegedly committed in 2010-11,” said Swamy urging to book Sonia Gandhi under Prevention of Corruption Act in National Herald case.

Subramanian Swamy’s detailed three page petition to CBI and ED Directors is published below:

SwamyLetterToCBI ED DirectorsOnNationalHerald by PGurus on Scribd

Tridhātu as Gaṇeśa, Tridhātu on Indus Script metalwork for crucible steel, ādhyātmikā metaphor pr̥thvyaptejorūpadhātu (R̥gveda)

May 18, 2017, 6:52 am

≫ Next: Pun on will. PC, KC ghotala and benami wills of kaalaadhan. So will PC sue NIE? NaMo, nationalise kaalaadhan.

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Mirror: http://tinyurl.com/kptlbz3

https://www.facebook.com/srini.kalyanaraman/posts/10156236719449625

At the outset, I am grateful to the scholars of Mythic Society, Bengaluru—Prof. Adiga Sundara, Former Head of Department of Archaeology & Ancient History, Karnataka University, Dharwad, Dr. Ragotham Sundararajan, Dr. Jayasimha, Dr. Karthik -- for the insights provided by them on the significance of the expression Tridhātuin bhāratiya tradition, citing for my guidance, remarkable references from Kannada literature and ancient texts.

This monograph presents the roots of the sacred association of Gaṇeśa with Tridhātu from the evidences provided by Sarasvati-Sindhu (Indus) Script Corpora and relates it to Sayaṇa's interpretation of Tridhātu in a R̥gveda R̥ca (RV 1.154.4). pr̥thvyaptejorūpadhātu (R̥gveda) makes the expression of Sayaṇa an ādhyātmikā metaphor. 

The detailed evidences provided principally relate to metalwork resources of ferrite minerals, processing of crucible steel and creation of hypertext expression by combining body parts to expand hieroglyph compositions into a hypertext as shown on Dholkal Gaṇeśa, with clear intimations of metalwork: Gaṇeśa wears a steel chain and holds a kaṇḍe'pinecone' rebus: kaṇḍa 'metal implements' on his hand.

Dholkal Gaṇeśa of Chattisgarh with extraordinary hieroglyphs used in the pratimā. Association with the assur,'smelter' tradition links this mūrti with the metalwork traditions traceable to Sarasvati-Sindhu civilization. Chattisgarh is the ironore and mineral part of Bhāratam.  Bhāratiya Itihāsa traditions link Gaṇeśa to  Śiva and Pārvati (daughter of Himavan, Himalayan mountain, hence associatd with mr̥t 'earth' used to form Gaṇeśa pratimā for worship).

Just as Gaṇeśa is traced to Sarasvati-Sindhu script traditions of hieroglyph/hypertext cipher (Meluhha cipher of Mlecchita vikalpa), Śiva is traced to the presence of Śivalingas in Harappa and the find of an octagonal pillar in a yajna kunda in Binjor.

The rudrabhāga of Śivalinga which is octagonal in shape is traceable to this octagonal pillar evidenced in Binjor which is in consonance with the R̥gveda tradition of installing a ketu, 'emblem' proclaiming the performance of a yajna, a Soma yajna in particular. The same tradition is seen in 19 Yupas which are octagonal and with Yupa inscriptions in Rajasthan historical sites, Allahabad, Mathura, East Borneo (Mulavarman). The trace to R̥gveda tradition is attested in greate detail in Satapatha Brahmana which describes the details of the yupa and caṣāla (which is godhuma, 'wheat chaff'. caṣāla infuses carbon into the metal processed in a yajna kunda making the metal hard by a process carburization in metallurgy. Thus, element carbon enters the elements of the mineral ores in specific metals or metal alloys.

In 1940, archaeologist M.S. Vats discovered three Shiva Lingas at Harappa, dating more than 5,000 years old. This rare archival photo shows that ancient Shiva Linga as it was being excavated from the Harappa site. Lingam, grey sandstone in situ, Harappa, Trench Ai, Mound F, Pl. X (c) (After Vats). "In an earthenware jar, No. 12414, recovered from Mound F, Trench IV, Square I... in this jar, six lingams were found along with some tiny pieces of shell, a unicorn seal, an oblong grey sandstone block with polished surface, five stone pestles, a stone palette, and a block of chalcedony..." (Vats,MS,  Excavations at Harappa, p. 370)Two decorated bases and a lingam, Mohenjodaro.
After Fig. 8.305 RS Bisht. Dholavira. Details of free standing columns.
Five-headed Mukhalinga embedded in a yoni;Budanilkantha, Nepal

Photograph from Malleret, L., L'archaeologie du delta du Mekong, Paris, 1959;

Ekamukhalinga from JaiyA, National Museum, Bangkok

Ekamukhalinga from Vat Sak Sampou

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

http://www.siameseheritage.org/jsspdf/1961/JSS_054_1e_OConnor_EkamukhalingaFromPeninsularSiam.pdf

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

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

I suggest that the mukha on the linga is read rebus from the hieroglyph: 

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

Face on Bhuteswar sivalinga & face with body of a hunter on Gudimallam sivalinga

Worship of Shiva Linga by Gandharvas - Shunga Period - Bhuteshwar - ACCN 3625 This is worship by kharva 'dwarfs' gaNa of Siva, celebrating Kubera's nidhi also called kharva Rebus: karb 'iron' (Tulu)

Relief with Ekamukha linga. Mathura. 1st cent. CE

Worship of a fiery pillar,Amaravati

Naga worshippers of fiery pillar, Amaravati stupa  Smithy is the temple of Bronze Age: stambha, thãbharā fiery pillar of light, Sivalinga. Rebus-metonymy layered Indus script cipher signifies: tamba, tã̄bṛā, tambira 'copper' On top of the skambha are fish-fins linked together: Hieroglyph: khambhaṛā 'fish-fin' rebus: kammaTa 'mint, coiner, coinage' . Cobra hood: phaNi'cobra hood' rebus; phaNi'lead or zinc'; paNi 'merchant, marketplace'.meḍ 'step' rebus: meḍ 'iron'



Yajna Kunda. Binjor with octagonal yupa
 Sarasvati-Sindhu Script seal. Binjor

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

Hieroglyph: sãghāṛɔ 'lathe'.(Gujarati) Rebus: sangara 'proclamation.

Together, the message of the Binjor Seal with inscribed text is a proclamation, a metalwork catalogue (of)  'metallic iron alloy implements, hard alloy workshop' gaṇḍa'four (short strokes' as circumscript rebus: लोखंड [lōkhaṇḍa ] 'metalwork'  PLUS khambhaṛā'fish-fin' rebus: kammaTa'mint, coiner, coinage' PLUS ayo'fish' rebus: ayas'alloy metal' PLUS ḍhāla f (S through H) The grand flag of an army directing its march and encampments: also the standard or banner of a chieftain' rebus:  ढाल [ ḍhāla ] 'metal ingot' PLUS  pōlaḍu, 'black drongo bird' rebus:  pōlaḍa, 'steel'. 


An excellent treatise on Gaṇeśa's iconographic forms is a work in Kannada by Vidwan Ganesa Bhatta Hobali titled: ಗಜಮುಖನ ದಿವ್ಯಮುಖಗಳು, ತಾತ್ವಿಕ ವಿಕಾರಗಳೊಂದಿಗೆ , 2015, MS Jagannatha Singh Publisher, Bengaluru. One attribute of Gaṇeśa is mr̥tpriya, 'fond of earth'. 

It is inferred from this metaphor of the form of Gaṇeśa with an elephant's trunk as his head attached to the body is relatable to the earth's elements or three basic mineral resources. This explanation is at an ādi bhautika level.

An ādhyātmikā, ādidaivikā interpretation is provided by Sayana in his bhashya of Rigveda reference to tri-dhātu in RV 1.154.4 Sayana says: त्रयाणाम् धातूनां समाहारस्त्रिधातु पृथ्व्यप्तेजोरूपधातुत्रय -- विशिष्टम् यथा भवति तथा दाधार धृतवान्  -- Sayana's elucidation of the r̥ca reference to tridhātu is provided in the following R̥gveda text and translation (Griffith's variant translation is also provided)..

I submit that the hieroglyphis metaphors of Gaṇeśa in iconographic tradition is traceable to Sarasvati-Sindhu Script hieroglyphs and hypertexts. One remarkable characteristic of Meluhha cipher (mlecchita vikalpa) of the Script is the device of hypertexts by joining body parts of different animals including human faces and bodies. Many examples of this device called  सांगड sāṅgaḍa 'joined animal parts'(Marathi). This is rebus for sangara 'trade' using invoices with products delivered on jāṅgaḍa, i.e. on approval basis. A derived expression in Gujarati is jangadiyo 'military guard carrying treasure into the treasury', i.e. the warehouse of the commonwealth of guild (śreṇi).

At an ādi bhautika level, the meaning of the expression tridhātu is provided by the following lexical entries from ancient languages of Bharatiya sprachbund:

dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ Mn., ʻ ashes of the dead ʼ lex., ʻ *strand of rope ʼ (cf. tridhāˊtu -- ʻ threefold ʼ RV., ayugdhātu -- ʻ having an uneven number of strands ʼ KātyŚr.). [√dhā] Pa. dhātu -- m. ʻ element, ashes of the dead, relic ʼ; KharI. dhatu ʻ relic ʼ; Pk. dhāu -- m. ʻ metal, red chalk ʼ; N. dhāu ʻ ore (esp. of copper) ʼ; Or. ḍhāu ʻ red chalk, red ochre ʼ (whence ḍhāuā ʻ reddish ʼ; M. dhāū, dhāv m.f. ʻ a partic. soft red stone ʼ (whence dhā̆vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻ composed of or relating to iron ʼ); -- Si. dā ʻ relic ʼ; -- S. dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twisted ʼ, L. dhāī˜ f. (CDIAL 6773)

Based on this resource, it is submitted that the expression tridhātu means: three red stone ores worked on by dhā̆vaḍ 'smelters'. The three red ores signiied on many Sarasvati-Sindhu Script inscriptions are: magnetite, haematite, laterite (Meluhha words: pola (magnetite), gota (laterite), bichi (hematite) magnetite ore [pōḷa], steel [pōlāda]; bica 'haematite, ferrite ore'; gota laterite, ferritte ore'. The hieroglyphs related to these three forms of red ore ferrite minerals are: karibha,ibha' elephant' rebus: karba, ib 'iron' ibbio 'merchant'; goTa 'round stone' rebus: goTa 'laterite ore'; bica 'scorprion' rebus: bicha 'haematite, ferrite ore'; poLa 'zebu bull, bos indicus' rebus: poLa 'magnetite, ferrite ore'.

I submit that there are hieroglyhs used in composing Gaṇeśa icon: (human) body, (head) elephant trunk, one elephant tusk (tooth). These are presented as hieroglyphs and rebus readings as follows: meḍ 'body' rebus; meḍ'iron' PLUS karba, ibha 'elephant' rebus: karba, ib'iron' PLUS Ku. N. dã̄t 'tusk, tooth' rebus: dhatu'mineral ore'. A combination of these three ore expressions as hieroglyphs result in the expression Tridhātu as a name for or attribute of Gaṇeśa.

This semantic clustering of ferrite ore related hieroglyphs is semantically reinforced by the determinative hieroglyph associated with Gaṇeśa as his vāhana which is a mūṣa which is a homonym for which means mūṣā, mūs ʻcrucibleʼ used for producing pōlāda, 'crucible steel', 

Thus, human body PLUS elephant tusk PLUS elephant trunk PLUS mouse yield the Meluhha terms: meḍ 'body' rebus; meḍ 'iron' PLUS dã̄t 'tusk, tooth' rebus: dhatu 'mineral ore' PLUS mūṣa 'rat, mouse' rebus: mūṣā, mūs ʻcrucibleʼ for processing in a crucible: karba, ibha 'elephant' rebus: karba, ib 'iron'. 

mūṣa m., °ṣā -- f. ʻ rat, mouse ʼ Pañcat., mūṣaka -- m. Yājñ., muṣ° lex. 2. mūˊṣika -- m. ʻ rat, mouse ʼ Gaut. [mūˊṣ -- ]1. Pa. mūsī -- f. ʻ mouse ʼ; Pk. mūsaya -- m. ʻ rat ʼ; Gy. gr. mušó, musó ʻ mouse ʼ, wel. musō m., germ. ker -- mūso (ker -- < ghara -- ), hung. musi f., as. muš; Ḍ. mūša ʻ rat ʼ; Ash. mušä, muṣə, musä, Kt. mū̃sə, Pr. mṳ̄sūˊ; Kamd. muzúk ʻ vulva ʼ, (Davidson) "muzzā"ʻ eggs ʼ (semant. cf. muṣká -- ʻ testicle, vulva ʼ IEW 753); Dm. muṣá ʻ mouse ʼ, Paš.dar. mūč, ar. mū3č (< *mūṣačī -- , but mūš ← Pers. IIFL iii 3, 126), Shum. múṣo, Woṭ. muš, Gaw. muṣa, Kal. mizók (← Kaf., e.g. Kamd.); Bshk. mūṣ ʻ rat, mouse ʼ; Tor. mūš ʻ mouse ʼ (= mūṣ? Morgenstierne IL v 358), Sv. múṣo, Phal. mū̃ṣo; Sh.koh. mū̃ẓṷ m., gur. mūẓṷ m. ʻ rat ʼ, jij. muẓu, koh. mŭẓoi f., gur. mŭẓai f. ʻ mouse ʼ; P. mūsā m. ʻ rat ʼ (← H.), WPah.bhal. muś m., khaś. jaun. mūśā; Ku. N. muso ʻ rat, mouse ʼ (N. also ʻ wart ʼ); OB. musā ʻ rat ʼ, Or. mūsā; Mth. mūs, mūsā, musarī ʻ mouse ʼ, Bhoj. mus; H.mūs, mūsā, mūsrā m., °rī f. ʻ rat, mouse ʼ.2. Pa. mūsika -- m., °kā -- f. ʻ mouse ʼ; NiDoc. muṣka ʻ rat, mouse ʼ Burrow KharDoc 112; Pk. mūsiya -- m. ʻ rat ʼ, Sh. (Lor.) mūẓi; Or. mūsi ʻ small mouse ʼ; Si. mīyā, st. mī -- ʻ rat ʼ.Addenda: mūṣa -- [Cf. mūˊṣaḥ nom.pl. RV.]Gy.germ. mišo m. ʻ mouse ʼ; WPah.kṭg. (kc.) múśśɔ, J. muśā m., kṭg. (kc.) múśśəṇ f. (obl. -- i); Garh. mūsu ʻ mouse ʼ, mussu ʻ rat ʼ. †*mūṣadēhī -- .(CDIAL 10258). †*mūṣadēhī -- ʻ mouse -- hole ʼ. [mūṣa -- , dēhī -- ]WPah.kṭg. məśṛn/a f. ʻ mous -- hole ʼ (Him.I 183: ṛn/a < dēhī).(CDIAL 10260a). 

This mūṣa vāhana is rebus: crucible (as used to produce pōlāda, 'crucible steel',   mūṣā f. ʻ crucible ʼ MārkP. A. muhi ʻ crucible ʼ, B. muchi, Or. musā, H. G. M. mūs f., Si. musā. (CDIAL 10262)

dánta m. ʻ tooth ʼ RV. [dánt -- RV.] Pa. danta -- m. ʻ tooth, tusk ʼ; Pk. daṁta -- m. ʻ tooth, part of a mountain ʼ; Gy. eur. dand m. ʻ tooth ʼ, pal. dṓndă, Ash. dō˘nt, Kt. dut, Wg. dō̃t, dū̃t, Pr. letum, lätəm, 'ätəm ʻ my (?) tooth ʼ, Dm. dan, Tir. d*lndə, Paš. lauṛ. dan(d), uzb. dōn, Niṅg. daṅ, Shum. dandem ʻ my tooth ʼ, Woṭ. dan m., Gaw. dant, Kal.urt. d*ln, rumb. dh*lndōŕy*lk (lit. ʻ front and back teeth ʼ? -- see *dāṁṣṭra -- ); Kho. don, Bshk. d*lndə, Tor. d*ln, Kand. dɔdi, Mai. dān, Sv. dānd, Phal. dān, pl. dānda, Sh.gil. do̯n, pl. dōnye̯ m. (→ Ḍ. don m.), pales. d*ln, jij. dɔn, K. dand m., rām. pog. ḍoḍ. dant, S. ḍ̠andu m.; L. dand, mult. ḍand, (Ju.) ḍ̠ãd m., khet. dant ʻ tooth ʼ, (Shahpur) dãd f. ʻ cliff, precipice ʼ; P. dand m. ʻ tooth, ʼ WPah.bhad. bhal. paṅ. cur. dant, cam. dand, pāḍ. dann, Ku. N. dã̄t (< *dã̄d in N. dã̄de ʻ harrow, a kind of grass ʼ), A. B. dã̄t, Or. dānta, Mth. Bhoj. Aw.lakh. H. Marw. G. M. dã̄t m., Ko. dāntu, Si. data. -- Ext. -- ḍa -- : Dm. dandə́ŕi, dánduri ʻ horse's bit ʼ, Phal. dándaṛi. -- See Add.dantaka -- , *dantāla -- , dantāvala -- , dantín -- , *dantiya -- , dantila -- , danturá -- , *dantula -- ; dantakīla -- , dantakrūram, dantadhāvana -- , dantapavana -- , dantamāṁsa -- , *dantāpatāna -- , dantāli -- ; *uddanta -- , caturdanta -- , *dudanta -- , ṣōḍanta -- ; -- dantī -- .
Addenda: dánta -- : S.kcch. ḍandh m.pl. ʻ teeth ʼ; WPah.kṭg. (kc.) dānd m., J. dã̄d m., Garh. dã̄t, Md. dat. (CDIAL 6152)

Wilson (Based on Sayana):

1.154.01 Earnestly I glorify the exploits of Vis.n.u, who made the three worlds; who sustained the lofty aggregate site (of the spheres); thrice traversing (the whole); who is praised by the exalted. [pa_rthiva_ni vimame raja_m.si = lit. he made the earthly regions; pr.thivi_ = three worlds: atra trayo loka_ api pr.thivi_ s'abdava_cya_; Indra and Agni are said to abide in the lower, middle and upper pr.thivi_ or world-- yad indra_gni_ avamasya_m pr.thi_vya_m madhyamasya_m paramasyam uta stha (RV. 1.108.9; Taittiri_ya Sam.hita_ 1.2.12.1); seven lower loka_s are also included in the word pr.thivi_;or, the term is limited to the three regions addressed in prayer, bhu_h bhuvar svar; who sustained the lofty: uttaram sadhastham askabha_yat: sadastha = the firmament, as the asylum of the three regions-- lokatraya_s'rayabhu_tam antariks.am; or, the seven regions above the earth; or, the highest region of all, whence there is no return; or the above of the righteous, the satya-loka; askabha_yat = nirmitava_n, created; thrice traversing: vicakrama_n.as tredha_ (idam vis.n.urvi cakrame: RV. 1.22.17); traversing in various ways in own created worlds]. 
1.154.02 Vis.n.u is therefore glorified, that by his prowess he is like a fearful, ravenous, and mountain-haunting wild beast, and because of that in his three paces all worlds abide. [Mountain-haunting wild beast: mr.ga or sim.ha, a lion, as applicable to Vis.n.u: one who seeks for his enemies to inflict punishment on them, and is therefore, fearful and fierce; giris.t.ha_h = he who dwells on high, or who abides in prayer and the like: mantra_diru_pa_ya_m va_ci artama_nah]. 
1.154.03 May acceptable vigour attend Vis.n.u, who abides in prayer, the hymned of many, the showerer (of benefits), who alone made, by three steps, this spacious and durable aggregate (of the three worlds). [Who abides in prayer: giriks.it, who dwells in speech, or who abides in high places]. 
1.154.04 Whose three imperishable paces, filled with ambrosia, delight (mankind) with sacred food; who verily alone upholds the three elements, and earth and heaven. [The three elements: tr.dha_tu, the aggregate of three elements, earth, water, light: pr.thivyaptejoru_pa dha_tutrayavis'is.t.am; or, the three periods of time, or the three qualities]. 
1.154.05 May I attain his favourite path, in which god-seeking men delight; (the path) of that wide-stepping Vis.n.u, in whose exalted station there is a (perpetual) flow of felicity; for to such a degree is he the friend (of the pious). [His favourite path: the firmament: patho anatariks.am]. 
1.154.06 We pray (to Vis.n.u) that you may both go to those regions where the many-pointed and wide-spreading rays (of light expand); for here the supreme station of the many-hymned, the showerer (of benefits), shines (with) great (splendour). [You both: the sacrificer and his wife. In the Yajus. VI.3 the pa_da: ta_ va_m va_stu_nyus'masi gamadhyai is varied: ya te dha_ma_nyus'masi gamadhyai, those places to which we desire your going; the hymn is addressed to the yu_pa, or post of sacrifice, while trimming it to shape; the second pa_da is retained in tact, replacing avabha_ti with avabha_ri].

Griffith:

1. I WILL declare the mighty deeds of Visnu, of him who measured out the earthly regions,
Who propped the highest place of congregation, thrice setting down his footstep, widely striding.
2 For this his mighty deed is Visnu lauded, like some wild beast, dread, prowling,
mountainroaming-;
He within whose three wideextended- paces all living creatures have their habitation.
3 Let the hymn lift itself as strength to Visnu, the Bull farstriding-, dwelling on the mountains,
Him who alone with triple step hath measured this common dwellingplace-, long, far extended.
4 Him whose three places that are filled with sweetness, imperishable, joy as it may list them,
Who verily alone upholds the threefold, the earth, the heaven, and all living creatures.
5 May I attain to that his wellloved- mansion where men devoted to the Gods are happy.
For there springs, close akin to the WideStrider-, the well of meath in Visnus' highest footstep.
6 Fain would we go unto your dwellingplaces- where there are manyhorned- and nimble oxen,
For mightily, there, shineth down upon us the widelystriding- Bulls' sublimest mansion.

त्रिधातुः, पुं, (त्रीन् धर्म्मार्थकामान् दधाति पुष्णा-तीति । धा + तुन् ।) गणेशः । इति त्रिकाण्ड-शेषः ॥ (त्रयाणां घातूनां समाहारः ।) धातु-त्रये, क्ली ॥ https://sa.wikisource.org/wiki/शब्दकल्पद्रुमः

त्रिधातु पु० त्रीन् धर्मार्थकामान् दधाति पुष्णाति धा--तुन् । १ गणेशे त्रिका० । समा० द्विगुः । २ धातु त्रये न० । https://sa.wikisource.org/wiki/वाचस्पत्यम्

he mahesvarasameepe rambate anekarthatvad dhatunam tishthatiti herambah (Namalinganusasanam Kanda 1)
Trikanda: tridhaturekadantasca dvideho mushikancanah, ಗಣಪತಿ, ವಿನಾಯಕ, ಮೂರು ಧಾತುಗಳು 

தாது¹ tātu , n. < dhātu. 1. Mineral, fossil; any natural product from a mine; கனி களில் உண்டாகும் இயற்கைப்பொருள். 2. Metals; பொன்முதலிய உலோகங்கள். (பிங்.)  धातुमय (p. 250) dhātumaya a (S) Composed or consisting of metal, metallic. धातुमाक्षिक (p. 250) dhātumākṣika n S A mineral substance, a sulphuret of iron. (Marathi)  धातु--माक्षिक [p= 514,1] sulphuret of iron (Monier-williams) 

தாதுவாதி tātu-vāti , n. < dhātuvādin. 

Assayer of metals;

உலோகங்களைச் சோதிப்போன். (W.) धातुवाद (p. 250) dhātuvāda m S Mineralogy or chemistry. धातुवादी (p. 250) dhātuvādī m S A mineralogist or a chemist; a man conversant about metals and minerals. (Marathi)

 पञ्चन् pañcan  लोहम् a metallic alloy containing five metals (i. e. copper, brass, tin, lead and iron).-लोहकम् the five metals i. e. gold, silver, copper, tin and lead. 

Source: http://muktalib5.org/VEDIC_ROOT/vedic_library.htm

ॐ गणानां त्वा गणपतिं हवामहे
कविं कवीनामुपमश्रवस्तमम् ।
ज्येष्ठराजं ब्रह्मणाम् ब्रह्मणस्पत
आ नः शृण्वन्नूतिभिःसीदसादनम् ॥
ॐ महागणाधिपतये नमः ॥

Meaning:

1: Om, O Ganapati, To You Who are the Lord of the Ganas (Celestial Attendants or Followers), weOffer our Sacrificial Oblations,
2: You are the Wisdom of the Wise and the Uppermost in Glory,
3: You are the Eldest Lord (i.e. ever Unborn) and is of the Nature of Brahman (Absolute Consciousness); You are the Embodiment of the Sacred Pranava (Om),
4: Please come to us by Listening to our Prayers and be Present in the Seat of this Sacred Sacrificial Altar.
5: Om, our Prostrations to the Mahaganadhipati (the Great Lord of the Ganas).


Pañcāyatana pūjā  is worship of Gaṇeśa, Vishnu, Shiva, Devī, and Sūrya.
Gaṇeśa Nrtya Walters Art Museum.

Bera Utsav is a regional festival celebrated in the Murshidabad district of the state of West Bengal. The annual event is organized at the historical and picturesque location of Lalbagh, which at one time was the home of the Nawabs and is located on the banks of River Bhagirathi. People throng the district of Murshidabad to witness this magnificent event.  The event is held on the last Thursday of the Bhadra month of the traditional Bengali calendar.

utsavá m. ʻ enterprise ʼ RV., ʻ festival ʼ MBh. [√sū] Pa. ussava -- m. ʻ festival ʼ, Pk. ucchava -- , °chaa -- , ussava -- , ūsa°, ōsa° m., K. wŏċhav, °ċhuwu m.; S. uchaü, och°, ocho m. ʻ feast given to brahmans ʼ; Or. ucha ʻ festival ʼ, osā ʻ festival, vow ʼ. dīpōtsava -- , mahōtsava -- .(CDIAL 1876) 9979 mahōtsava m. ʻ great festival ʼ MBh. [mahā -- , utsavá -- ]Pk. mahocchava -- , °hōsava -- , °hussava -- , °hūsava -- m.; P. mahocchā m. ʻ celebration, appointment of a new mahout ʼ; H. mahochā m. ʻ great festival ʼ, OG.mochava m.(CDIAL 9979)dīpōtsava m. ʻ festival of lights ʼ BhavP. [dīpa -- , utsavá -- ]

Pk. dīvūsava -- m. ʻ new moon of Kārtik ʼ; N. deusi ʻ festival beginning on the 5th day of Diwāli ʼ.(CDIAL 6359)

Source: agnyāyatanaṁ and agnihotrahomaḥ colophon: punarādheyam 

http://muktalib5.org/VEDIC_ROOT/TEXTS/JOGLEKAR/JOGLEKAR-PDF/J0045.pdf

गणा f. N. of one of the mothers in स्कन्द's retinue MBh. ix , 2645 (cf. अहर्- , मर्/उद्- , व्/ऋष- , स्/अ- , सप्त्/अ- , स्/अर्व- ; देव-,महा- ,andविद-गण्/अ.) गण [p=343,1] m. a flock , troop , multitude , number , tribe , series , class (of animate or inanimate beings) , body of followers or attendants RV. AV.&c troops or classes of inferior deities (especially certain troops of demi-gods considered as शिव's attendants and under the special superintendence of the god गणे*श ; cf. -देवता) Mn. Ya1jn5. Lalit. &c a single attendant of शिव VarBr2S. Katha1s. Ra1jat. iii , 270N. of गणे*श W.a company , any assemblage or association of men formed for the attainment of the same aims Mn. Ya1jn5. Hit.m. a particular group of सामन्s La1t2y. i , 6 , 5 VarYogay. viii , 7

I do NOT know when the iconography of Gaṇeśa emerged. There are indications that the rūpa of dhātu  (hieroglyph components of the hypertext called  Gaṇeśa) can be explained in R̥gveda metaphors.

In the laukika-lokottara research methodology of unraveling the traditions handed down to us from time immemorial, it is seen that the written documentation in Indus Script Corpora and the traditions enshrined in annual festivities of people in the Indian sprachbund continuum can be correlated. 

This may perhaps provide clues to an understanding of why the unique iconography of Gaṇeśa emerged. 

This may perhaps provide clues to an understanding of why the unique iconography of Gaṇeśa emerged. 

Ligatured glyph on copper tablet. m571B (serpent-like tail, horns, body of ram, elephant trunk, hindlegs of tiger). 

Slide 63 Elephant trunk ligatured to a winnowing fan Material: terra cotta. Dimensions: 4.8 cm height, 5.4 cm width, 4.6 cm breadth. Harappa Museum, H87-348 Elephant trunk LUS winnowing fan: karibha 'elephant trunk' rebus: karba 'iron' ibha 'elephant' rebus: ib '''iron' PLUS kulA 'winnowing fan' rebus: kol 'working in iron' kolhe 'smelter' kolle 'blacksmith'. Alterntive: phaṇi 'cobra's hood' rebus: phaṇi 'lead or zinc'. This hypertext may thus signify an alloly of lead or zinc PLUS karibha, ibha 'elephant' rebus: karba, ib 'iron' PLUS dAnt 'tusk' rebus: dhAtu 'mineral ore'.

Slide 44 harappa.com Elephant figurine head with painted designs from Harappa.. It is unknown whether elephants were domesticated in the Indus Civilization. However, one of the few elephant figurines from Harappa is a head with large stylized ears and red and white stripes painted across the face. This may mirror the custom of decorating domesticated elephants (red and white are common colors) for ceremonies or rituals that is still practiced in South Asia. Elephant bones have also been found at Harappa. Approximate dimensions (W x H(L) x D): 5.4 x 4.8 x 4.6 cm. (Photograph by Richard H. Meadow)

Terracotta. 

Tiger, bovine, elephant, Nausharo NS 92.02.70.04 h. 6.76 cm; w. 4.42; l. 6.97cm. kola 'tiger' rebus: kol 'working in iron' kolhe 'smelter' kolle 'blacksmith' barada, balada 'bull' rebus: bharata 'alloy of pewter, copper, tin'; karibha 'trunk of elephant' ibha 'elephant' rebus: karba 'iron' ib 'iron'

Centre for Archaeological Research Indus Balochistan, Musée Guimet, Paris.

The orthographic style of creating 'composite animals' is also evident from the following examples of artifacts:

Three-headed: elephant, buffalo, bottom jaw of a feline. NS 91.02.32.01.LXXXII. Dept. of Archaeology, Karachi. EBK 7712

Hieroglyph: karibha 'trunk of elephant' (Pali) ibha 'elephant' (Samskritam) Rebus: karba 'iron' ib 'iron'; rango 'buffalo bull' Rebus: ranga 'pewter, solder' kola 'tiger' Rebus: kol 'working in iron'

Une tête d'éléphant en terre cuite de Nausharo (Pakistan)

In: Arts asiatiques. Tome 47, 1992. pp. 132-136. Jarrige Catherine

http://www.persee.fr/web/revues/home/prescript/article/arasi_0004-3958_1992_num_47_1_1330

The elephant head ligatured with a buffalo at Nausharo is a curtain-raiser for the practice of ligaturing in Indian tradition for utsava bera 'idols carried on processions'. The phrase utsava bera denotes that processions of the type shown on Mesopotamian cylinder seals or Mohenjo-daro tablets are trade processions for bera 'bargaining, trade'. Thus, the processions with hieroglyphs may be part of trade-exchange fairs of ancient times. It is significant that the utsava bera of Ganesa is shown together with a rat or mouse -- as vāhana: ibha 'elephant' Rebus: ib 'iron'. mūṣa 'rat, mouse' Rebus: mūṣa 'crucible'.  Thus both rat/mouse and elephant face ligatured to a body, are Meluhha hieroglyphs related to metallurgical processes.

Utsava bera pōḷā (zebu, bos indicus) may be seen in the processions during festival days of Utsava Nandi and veneration in temples on days of pradosham.

బేరము [ bēramu ] bēramu. [Skt.] n. An image. ప్రతిమ. "పంకములోని హైమబేరము." పర. v.

బేరము [ bēramu ] bēramu. [Tel.] n. Trade, dealing, a bargain, బేరముసారము or బేరసారము trade, &c. (సారము being a mere expletive.)బేరకాడు bēra-kāḍu. n. One who makes a bargain, a purchaser, buyer. కొనువాడు, బేరమాడువాడు. బేరకత్తె bēra-katte. n. A woman who bargains or purchases. బేరమాడు or బేరముచేయు bēram-āḍu. v. n. To bargain. బేరముపోవు to go on a trading journey. బేరి bēri. n. A man of the Beri or merchant caste.

उत्-सव b [p= 182,2] m. enterprise , beginning RV. i , 100 , 8 ; 102 , 1

पोळा [ pōḷā ] m (पोळ) A festive day for cattle,--the day of new moon of श्रावण or of भाद्रपद. Bullocks are exempted from labor; variously daubed and decorated; and paraded about in worship. 

Tiger or leopard figurine with incised facial features, including punctated dots on the face that could be whisker marks. This figurine depicts a normal feline without horns or human face and therefore probably represents the actual wild animal. Hand formed with applique eyes.

Material: terra cotta
Dimensions: 5.7 cm height, 11.9 cm length, 4.5 cm width
Harappa, Lot 59-17
Harappa Museum, H87-339
Dales and Kenoyer 1990: fig. 62.3, Dales and Kenoyer 1991: fig. 13.14, 1

https://www.harappa.com/slide/tiger-figurine

Two composite anthropomorphic / animal figurines from Harappa kola 'woman' kola 'tiger' rebus: kol 'working in iron' kolhe 'smelter' kolle 'blacksmith'.

harappa.com "Slide 88. Three objects (harappa.com) Three terra cotta objects that combine human and animal features. These objects may have been used to tell stories in puppet shows or in ritual performances. 

On the left is a seated animal figurine with female head. The manner of sitting suggests that this may be a feline, and a hole in the base indicates that it would have been raised on a stick as a standard or puppet. The head is identical to those seen on female figurines with a fan shaped headdress and two cup shaped side pieces. The choker with pendant beads is also common on female figurines. Material: terra cotta Dimensions: 7.1 cm height, 4.8 cm length, 3.5 cm width Harappa, 2384 Harappa Museum, HM 2082 Vats 1940: 300, pl. LXXVII, 67 

In the center is miniature mask of horned deity with human face and bared teeth of a tiger. A large mustache or divided upper lip frames the canines, and a flaring beard adds to the effect of rage. The eyes are defined as raised lumps that may have originally been painted. Short feline ears contrast with two short horns similar to a bull rather than the curving water buffalo horns. Two holes on either side allow the mask to be attached to a puppet or worn as an amulet. 

Material: terra cotta

Dimensions: 7.1 cm height, 4.8 cm length, 3.5 cm width

Harappa, 2384 Harappa Museum, HM 2082 Vats 1940: 300, pl. LXXVII, 67

In the center is miniature mask of horned deity with human face and bared teeth of a tiger. A large mustache or divided upper lip frames the canines, and a flaring beard adds to the effect of rage. The eyes are defined as raised lumps that may have originally been painted. Short feline ears contrast with two short horns similar to a bull rather than the curving water buffalo horns. Two holes on either side allow the mask to be attached to a puppet or worn as an amulet. 

Material: terra cotta

Dimensions: 5.24 height, 4.86 width

Harappa

Harappa Museum, H93-2093

Meadow and Kenoyer, 1994

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

Harappa, Lot 5063-1 Harappa Museum, H94-2311

Material: terra cotta Dimensions: 5.5 cm height, 12.4 cm length, 4.3 cm width 

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

Slide72. Two composite anthropomorphic / animal figurines from Harappa.Whether or not the attachable water buffalo horns were used in magic or other rituals, unusual and composite animals and anthropomorphic/animal beings were clearly a part of Indus ideology. The ubiquitous "unicorn" (most commonly found on seals, but also represented in figurines), composite animals and animals with multiple heads, and composite anthropomorphic/animal figurines such as the seated quadruped figurines with female faces, headdresses and tails offer tantalizing glimpses into a rich ideology, one that may have been steeped in mythology, magic, and/or ritual transformation. Approximate dimensions (W x H(L) x D) of the larger figurine: 3.5 x 7.1 x 4.8 cm. (Photograph by Richard H. Meadow)

Nahali (kol ‘woman’) and Santali (kul ‘tiger’; kol ‘smelter’)

त्रि--धातु [p= 458,3] mfn. consisting of 3 parts , triple , threefold (used like Lat. triplex to denote excessive) RV. S3Br. v , 5 , 5 , 6

Folio from a Bhagavatapurana Series: King Yudhisthira Performs the Rajasuya Sacrifice, 1825-50 India: Himachal Pradesh, Kangra Workshop, 1825-1850 Opaque watercolor and gold on paper image: 10-1/2 x 15-5/8 in. (26.7 x 39.7 cm); sheet: 12-1/4 x 17 in. (31.1 x 43.2 cm) Norton Simon Museum, Gift of Ramesh and Urmil Kapoor P.2003.02.02

[quote]Rajasuya (Imperial Sacrifice or the king's inauguration sacrifice) is a Śrauta ritual of the Vedic religion. It is a consecration of a king.^[1] It is described in the Taittiriya corpus, including Apastamba Srauta Sutra 18.8–25.22.^[1] It involves soma pressing, a chariot drive, the king shooting arrows from his bow, and a brief cattle “raid.”^[1] There is a telling of the tale of Shunahshepa, a boy who was nearly sacrificed to Varuna on behalf of the sonless king Harishchandra.^[1] Also included is a game of throwing dice by which the king is enthroned and the cosmos is regenerated...This yagya (sacrifice) can be included under the list of other complex yagyas like ishti, pashuyagya, somayagya darvihoma etc. This is a very complex yagya including 129 ishti yagya, 2 pashu yagya, 7 darvi homas and 6 soma yagyas. There are most amazing type of gifts that are given to the priests ( purohitas) who are performing this yagya.Two gold-coated mirrors should be given to the "adhwaryu", who is one of the main priest in this yagya. A Golden chain should be given to the "Udgatha", another type of priest in this yagya.Another type of priest called "Hotha" should be given a Golden ornament called "rukma" as presentation.A white horse each for "Prathihartha" and "Prasthotha" two types of priests performing this yagya. The main priest called "brahma" should ge given 12 healthy cows . "maithra varuna" -the second most important priest should be presented by a "pregnant cow". The "brahmanajhamsi" priest should be presented by a healthy "Ox" . "neshta" and "potha" should be given a couple of two precious "silks". The "achavaka" priest should be presented by a cart full of "yava" a type of cereal. Finally the "agneeth" priest should be presented by a healthy "ox". There are special fees that should be given to the priests who are performing this yagya for the king (Satapatha Brahmana Second adhyaya Third brahmana onwards 13 chapters)...In Yudhishtira's Rajasuya,agra puja was given to Lord Krishna. Another yajna equivalent to this yajna is called as "vaishnava yajna". Rajasuya is performed by king Yudhishtira in mahabharatha and "Vaishnava yajna" is performed by king Duryodhana in mahabharatha [unquote] 
https://en.wikipedia.org/wiki/Rajasuya

• Knipe, David M. (2015), Vedic Voices: Intimate Narratives of a Living Andhra Tradition, Oxford: Oxford University Press

http://shodhganga.inflibnet.ac.in/

S'Br. 5.5.5.6 tásya yo yóniraashaya aása | támanuparaamR!shya saMlúpyaachinatsai&SéSTirabhavattadyádetásminnaashaye trídhaaturivaiSaá vidyaásheta tásmaattraidhaatavii naáma

And that which had been his (Vritra's) seat, his retreat, that he shattered, grasping it and tearing it out 1: it became this offering. And because the science (the Veda) that lay in that retreat was, as it were, a threefold (tridhâtu) one, therefore this is called the Traidhâtavî (ishti).

Rājasūya

5.5.5.1  He prepares a cake on twelve potsherds for Indra and Vishnu. Now as to why he makes this offering. Of old, everything here was within Vrit
...
5.5.5.7. And as to why the oblation is one for Indra and Vishnu, it is because Indra raised the thunderbolt, and Vishnu stood by him.
5.5.5.8. And why it is (a cake) on twelve potsherds,--there are twelve months in the year, and the offering is of equal measure with the year: therefore it is one of twelve potsherds.
5.5.5.9. He prepares it of both rice and barley. He first puts on (the fire) a ball of rice, that being a form (symbol) of the Yagus-formulas; then one of barley, that being a form of the Rik-verses; then one of rice, that being a form of the Sâman-hymns. Thus this is made to be a form of the triple science: and this same (offering) becomes the Udavasânîyâ-ishti (completing oblation) for the performer of the Râgasûya.
5.5.5.10. For, verily, he who performs the Râgasûya gains for himself (the benefit of) all sacrificial rites, all offerings, even the spoonful-oblations; for him the sacrifice becomes as it were exhausted, and he, as it were, turns away from it. Now the whole sacrifice is just as great as that triple Veda; and this (offering) now is made a form of that (Veda, or sacrifice); this is its womb, its seat: thus he commences once more the sacrifice by means of that triple Veda; and thus his sacrifice is not exhausted, and he does not turn away from it.
5.5.5.11. And, verily, he who performs the Râgasûya gains for himself all sacrificial rites, all offerings, even the spoonful-oblations; and this offering, the Traidhâtavî (ishti), is instituted by the gods: 'May this offering also be performed by me, may I be consecrated by this one also!' thus he thinks, and therefore this is the completing offering for him who performs the Râgasûya.

5.5.5.12. And also for him who would give (to the priests) a thousand (cows) or more 1, let this be the completing offering. For he who gives a thousand or more becomes as it were emptied out; and that triple Veda is the thousandfold progeny of Vâk (speech): him who was emptied out he thus fills up again with a thousand; and therefore let it be for him also the completing offering.
5.5.5.13. And also for those who would sit through (perform) a long sacrificial session 2, for a year or more, let this be the completing offering. For by those who sit through a long sacrificial session, for a year or more, everything is obtained, everything conquered; but this (offering) is everything: let it therefore be for them also the completing offering.
...
5.5.5.16. Three gold pieces of a hundred mânas each are the sacrificial fee for this (offering). He presents them to the Brahman; for the Brahman neither performs (like the Adhvaryu), nor chants (like the Udgâtri), nor recites (like the Hotri), and yet he is an object of respect. And with gold they do nothing 3, and yet it is an object of respect: therefore he presents to the Brahman three gold pieces of a hundred mânas each. (Note: According to Sâyana, these 'satamânas' are similar to the round plate worn by the king during the Consecration-ceremony...These plates (as the 'rukmas' generally, were apparently used for ornament only, not as coins.)



त्रि tri-धातुः an epithet of Gaṇeśa; -तुम् 1 the triple world. -2 the aggregate of the 3 minerals or humours. (Apte lexicon)  त्रि--धातु [p= 458,3] mfn. consisting of 3 parts , triple , threefold (used like Lat. triplex to denote excessive) RV. S3Br. v , 5 , 5 , 6; m. (scil. पुरोड्/आश) N. of an oblation TS. ii , 3 , 6. 1 ( -त्व्/अ n. abstr.); n. the triple world RV.; n. the aggregate of the 3 minerals or of the 3 humours W.; m. गणे*श L.

hēramb हेरम्बः [हे शिवे रम्बति रम्ब्-अच् अलुक् समा˚ Tv.] 1 N. of Gaṇeśa; जेता हेरम्बभृङ्गिप्रमुखगणचमूचक्रिणस्तारकारेः Mv. 2.17; हे हेरम्ब, किमम्ब, रोदिषि कथं, कर्णौ लुठत्यग्निभूः Subhāṣ. लुठत् [p= 904,1] mfn. rolling , falling down W.; flowing , trickling (?) ib.

RV_2,023.01a gaṇānāṃ tvā gaṇapatiṃ havāmahe kaviṃ kavīnām upamaśravastamam |
RV_2,023.01c jyeṣṭharājam brahmaṇām brahmaṇas pata ā naḥ śṛṇvann ūtibhiḥ sīda sādanam ||
RV_2,023.02a devāś cit te asurya pracetaso bṛhaspate yajñiyam bhāgam ānaśuḥ |
RV_2,023.02c usrā iva sūryo jyotiṣā maho viśveṣām ij janitā brahmaṇām asi ||
RV_2,023.03a ā vibādhyā parirāpas tamāṃsi ca jyotiṣmantaṃ ratham ṛtasya tiṣṭhasi |
RV_2,023.03c bṛhaspate bhīmam amitradambhanaṃ rakṣohaṇaṃ gotrabhidaṃ svarvidam ||
RV_2,023.04a sunītibhir nayasi trāyase janaṃ yas tubhyaṃ dāśān na tam aṃho aśnavat |
RV_2,023.04c brahmadviṣas tapano manyumīr asi bṛhaspate mahi tat te mahitvanam ||
RV_2,023.05a na tam aṃho na duritaṃ kutaś cana nārātayas titirur na dvayāvinaḥ |
RV_2,023.05c viśvā id asmād dhvaraso vi bādhase yaṃ sugopā rakṣasi brahmaṇas pate ||
RV_2,023.06a tvaṃ no gopāḥ pathikṛd vicakṣaṇas tava vratāya matibhir jarāmahe |
RV_2,023.06c bṛhaspate yo no abhi hvaro dadhe svā tam marmartu ducchunā harasvatī ||
RV_2,023.07a uta vā yo no marcayād anāgaso 'rātīvā martaḥ sānuko vṛkaḥ |
RV_2,023.07c bṛhaspate apa taṃ vartayā pathaḥ sugaṃ no asyai devavītaye kṛdhi ||
RV_2,023.08a trātāraṃ tvā tanūnāṃ havāmahe 'vaspartar adhivaktāram asmayum |
RV_2,023.08c bṛhaspate devanido ni barhaya mā durevā uttaraṃ sumnam un naśan ||
RV_2,023.09a tvayā vayaṃ suvṛdhā brahmaṇas pate spārhā vasu manuṣyā dadīmahi |
RV_2,023.09c yā no dūre taḷito yā arātayo 'bhi santi jambhayā tā anapnasaḥ ||
RV_2,023.10a tvayā vayam uttamaṃ dhīmahe vayo bṛhaspate papriṇā sasninā yujā |
RV_2,023.10c mā no duḥśaṃso abhidipsur īśata pra suśaṃsā matibhis tāriṣīmahi ||
RV_2,023.11a anānudo vṛṣabho jagmir āhavaṃ niṣṭaptā śatrum pṛtanāsu sāsahiḥ |
RV_2,023.11c asi satya ṛṇayā brahmaṇas pata ugrasya cid damitā vīḷuharṣiṇaḥ ||
RV_2,023.12a adevena manasā yo riṣaṇyati śāsām ugro manyamāno jighāṃsati |
RV_2,023.12c bṛhaspate mā praṇak tasya no vadho ni karma manyuṃ durevasya śardhataḥ ||
RV_2,023.13a bhareṣu havyo namasopasadyo gantā vājeṣu sanitā dhanaṃ-dhanam |
RV_2,023.13c viśvā id aryo abhidipsvo mṛdho bṛhaspatir vi vavarhā rathāṃ iva ||
RV_2,023.14a tejiṣṭhayā tapanī rakṣasas tapa ye tvā nide dadhire dṛṣṭavīryam |
RV_2,023.14c āvis tat kṛṣva yad asat ta ukthyam bṛhaspate vi parirāpo ardaya ||
RV_2,023.15a bṛhaspate ati yad aryo arhād dyumad vibhāti kratumaj janeṣu |
RV_2,023.15c yad dīdayac chavasa ṛtaprajāta tad asmāsu draviṇaṃ dhehi citram ||
RV_2,023.16a mā na stenebhyo ye abhi druhas pade nirāmiṇo ripavo 'nneṣu jāgṛdhuḥ |
RV_2,023.16c ā devānām ohate vi vrayo hṛdi bṛhaspate na paraḥ sāmno viduḥ ||
RV_2,023.17a viśvebhyo hi tvā bhuvanebhyas pari tvaṣṭājanat sāmnaḥ-sāmnaḥ kaviḥ |
RV_2,023.17c sa ṛṇacid ṛṇayā brahmaṇas patir druho hantā maha ṛtasya dhartari ||
RV_2,023.18a tava śriye vy ajihīta parvato gavāṃ gotram udasṛjo yad aṅgiraḥ |
RV_2,023.18c indreṇa yujā tamasā parīvṛtam bṛhaspate nir apām aubjo arṇavam ||
RV_2,023.19a brahmaṇas pate tvam asya yantā sūktasya bodhi tanayaṃ ca jinva |
RV_2,023.19c viśvaṃ tad bhadraṃ yad avanti devā bṛhad vadema vidathe suvīrāḥ ||

r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'ca_d) bha_rgava s'aunaka; devata_: br.haspati, 1-5,9,11,17,19 brahman.aspati; chanda: jagati_, 15,19 tris.t.up

2.023.01 We invoke the Brahman.aspati, chief leaderof the (heavenly) bands; a sage of sage; abounding beyond measure in (every kind of) food;best lord of prayer; hearing our invocations, come with your protections, and sit down in the chamber of sacrifice. [Brahman.aspati = brahman.o annasya parivr.d.hasya karman.o va_ pa_layita_, the protector or cherisher of food,or of any great or solemn acts of devotion; he has other attributes in the text, as, gan.a_na_m gan.apatih, chief of the gan.as (inferior deities); jyes.t.hara_jam brahman.a_m, the best lord of mantras, or prayers: pras'asyam sva_minam mantra_n.a_m].
2.023.02 Br.haspati, destroyer of the asuras, through you the intelligent gods have obtained the sacrificialportion; in like manner as the adorable sun generates the (solar) rays by his radiance, so are you the generator of all prayers. [Br.haspati = Brahman.aspati; perhaps Br.haspati is of a more martial character; his protection is souhght for against enemies and evil spirits; perhaps, br.hata_m veda_na_m pa_lakah: br.hat = mantra, br.hato mantrasya, sva_min].
2.023.03 Having repelled revilers and (dispersed) the darkness you stand Br.haspati, on the radiant chariot of sacrifice, (which is) formidable (to foes), the humiliator of enemies, the destroyer of evil spirits, the cleaver of the clouds, the attainer of heaven.
2.023.04 You lead men, Br.haspati, by virtuous instructions; you preserve them (from calamity); sin will never overtake him who presents (offerings) to you; you are the afflicter of him who hates (holy) prayers; you are the punisher of wrath; such is your great mightiness. [Him who hates holy prayers: brahmadvis.ah = those who hate either the bra_hman.as,or the mantras or prayers].
2.023.05 The man whom you, Brahman.aspati, a kind protector, defend, neither sorrow nor sin, nor adversaries nor dissemblers ever harm, for you drive away from him all injurious (things).
2.023.06 You, Br.haspati, are our protector and the guide of (our) path; (you are) the discerner (of all things); we worship with praises for your adoration; may his own precipitate malice involve him (in destruction) who practises deceit against us.
2.023.07 Turn aside from (the true) path, Br.haspati, the arrogant and savage man who advances to injure us, although unoffending and keep us in the right way for (the completion of) this offering to the gods.
2.023.08 Br.haspati, defender (from calamity), we invoke you, the protector of our persons, the speaker of encouraging words and well disposed towards us; do you destroy the revilers of the gods; let not the malevolent attain supreme felicity.
2.023.09 Through you, Brahman.aspati, (our) benefactor, may we obtain desirable wealth from men destroy those (our) unrighteous enemies, whether nigh or far off, who prevail against us.
2.023.10 Through you, Br.haspati, (who are) the fulfiller of our desires; pure, and associated (with us), we possess excellent food; let not the wicked man who wishes to deceive us be our master; but let us, excelling in (pious) praises, attain (prosperity).
2.023.11 You, Brahman.aspati, who have no requiter (of your bounty), who are the showerer (of benefits), the repairer to combat, the consumer of foes, the victor in battles, you are true, the discharger of debts, the humiliator of the fierce and of the exulting.
2.023.12 Let not, Br.haspati, the murderous (weapon) of that man reach us, who, with unrighteous mind, seeks to harm us; who, fierce and arrogant, designs to kill (your) worshippers; may we baffle the wrath of the strong evil-doer].
2.023.13 Br.haspati is to be invoked in battles; he is to be approached with reverence; he who moves amidst combats, the distributor of repeated wealth; the lord Br.haspati has verily overturned all the assailing malignant (hosts), like chariots (overturned in battle).
2.023.14 Consume with your brightest (weapon) the ra_ks.asas, who have held your witnessed prowess in disdain; manifest, Br.haspati, your glorified (vigour), such as it was (of old), and destroy those who speak against you.
2.023.15 Br.haspati, born of truth, grant us that wonderful treasure, wherewith the pious man may worship exceedingly; that (wealth) which shines amongst men; which is endowed with lustre, (is) the means of (performing holy) rites, and invogirates (its possessor) with strength. [dravin.am citram = lit., various or wonderful wealth; in the Bra_hman.as it is interpreted as brahma varcas or tejas, brahmanical virtue or energy (cf. Yajus. 26.3; dravin.am = dhanam (Aitareya Bra_hman.a 4.11)].
2.023.16 Deliver us not to the thieves, the enemies delighting in violence, who seize ever upon the food (of others); those who cherish in their hearts the abandonment (of the gods); (they), Br.haspati, who do not know the extent of (your) power (against evil spirits). [Who do not know the extenf of your power: na parah sa_mno viduh = ye puma_msah sa_mnah sa_maya_t tvattah parah parasta_d anyadukr.s.t.am sa_ma yad raks.oghnam na ja_nanti, those men who do not know anything greater than the faculty of destroying ra_ks.asas, derived from you made up of that faculty; sa_ma vai raks.oha = sa_ma is the killer of ra_ks.asas].
2.023.17 Tvas.t.a_ engendered you (chief) amongst all beings, (whence) you are the reciter of many a holy hymn: Brahman.aspati acknowledges a debt to the performer of a sacred rite; he is the acquitter (of the debt), and the destoyer of the oppressor. [When you are the reciter: sa_mnah sa_mnah kavih, the reicter or another of every sa_ma, sarvasya sa_mnah ucca_rayita_ karta_si; or kavi refers to tvas.t.a_, further explained as the sage who created Brahman.aspati by the efficacy of the sa_ma: sa_mnah sa_ren.a tvam aji_janat; acknowledges a debt: r.n.acit stotr.ka_mam r.n.am iva cinoti, he takes the intention of the praiser as if it was a debt, or obligation; acquitter of the debt: r.n.aya is explained as the discharger or remover of the debt which is of the nature of sin: pa_paru_pasya r.n.asya pr.thak karta_].
2.023.18 When Br.haspati, descendant of An:giras, for your glory, Parvata had concealed the herd o fkine, you did set them free, and with thine associate, Indra, did send down the ocean of water which had been enveloped by darkness.
2.023.19 Brahman.aspati, who are the regulator of this (world), understand (the purport) of (our) hymn, and grant us posterity; for all is prosperous that the gods protect; (and therefore) may we blessed with excellent descendants, glorify you at this sacrifice. [Yajus. 34.58; vadema = may we declare or glorify you; or, let us speak, let what we ask be given to us;let it be enjoyed by us: di_yata_m bhujyata_m ucca_rayema].

Tiger casting made of copper, inlaid with carnelian and sapphire from Kodumanal (After Fig. 30, R.Mohanty) This signifies a tiger in the round in the hieroglyhic tradition of Indus Script. kola 'tiger' rebus: kol 'working in iron' kolhe 'smelter' kolle 'blacksmith'. The infixing of gems (carnelian and sapphire) indicates the artisanal work of kundar  'turner'.

Hieroglyph: Joined animals (tigers): sangaḍi = joined animals (M.) 

Rebus 1: sãgaṛh m. ʻ line of entrenchments, stone walls for defence ʼ (Lahnda)(CDIAL 12845) 

Rebus 2: sang संग् m. a stone  (Kashmiri) sanghāḍo (G.) = cutting stone, gilding; sangatarāśū = stone cutter; sangatarāśi = stone-cutting; sangsāru karan.u = to stone (S.), cankatam = to scrape (Ta.), sankaḍa (Tu.), sankaṭam = to scrape (Skt.) 

kol 'tiger' Rebus: kol 'working in iron'. Thus, the multi-headed tiger yields one reading: rebus: kol sangaḍi 'fortified place for metal (& ore stone) workers'.

Rebus 3: saMghAta 'caravan'

Thus, the three tigers together with wings reads: eraka kol saMghAta 'moltencast metal, iron worker caravan'.

सं-घात b [p= 1130,1] a company of fellow-travellers , caravan VP. close union or combination , collection , cluster , heap , mass , multitude TS. MBh. &c (Monier-Williams)

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

 Phonetic determinant glyph: kola, kōlu ‘jackal, jackal’ (Kon.Telugu) kul ‘the tiger, felis tigris’ (Santali) कोला [ kōlā ] m (Commonly कोल्हा) A jackal. कोल्हें [ kōlhēṃ ] n A jackal. Without reference to sex. Pr. अडलें कोल्हें मंगळ गाय Even the yelling jackal can sing pleasantly when he is in distress. कोल्हें लागलें Applied to a practical joke. केल्हेटेकणें or कोल्हेटेकण [ kēlhēṭēkaṇē orṅkōlhēṭēkaṇa ] n Gen. in obl. cases with बस or ये, as कोल्हेटेकण्यासबसणें To sit cowering; to sit as a jackal.कोल्हेटेकण्यास येणें To be arrived at or to be approaching the infirmities of age. 2 To be approaching to setting;--used of the sun or the day, when the sun is conceived to be about that distance from the horizon as a jackal, when he rests on his hinder legs, is from the ground.कोल्हेभूंक [ kōlhēbhūṅka ] or -भोंक f (कोल्हा & भुंकणें To bark.) The yelling of jackals. 2 Early dawn; peep of day. कोल्हेहूक [ kōlhēhūka ] f The yelling of jackals. 2 fig. Assailing or setting upon with vehement vociferations. (Marathi) 

See: http://bharatkalyan97.blogspot.in/2011/10/itihasa-and-eagle-narratives.html

kul tiger; kul dander den of tiger; an.d.kul to become tiger; hudur. to growl as tiger; maran. d.at.kap kul a big-headed tiger (Santali.lex.) kolo, kolea_ jackal (Kon.lex.) ko_lhuya-, kulha- jackal (Pkt.)[cf. kul.l.a-nari jackal (Ta.)(DEDR 1839)]; kolha_, ko_ jackal; adj. crafty (H.); kohlu~, kolu~ jackal (G.); kolha_, kola_ (M.)(CDIAL 3615). karaj a jackal (Santali.lex.) kudke fox (Kor.); kudike jackal (Tu.); kudka id. (Ka.); kor-o naka jackal (small in size, opposed to peri naka)(Kond.a)(DEDR 1851). kulaippu barking, snarling (Ta.)(DEDR 1811). ko_lupuli = big tiger (Te.)

Allograph: kola ‘woman’ (Nahali); kolami ‘forge’ (Te.).kolhe ‘iron smelter’ (Santali) kol, kolhe ‘the koles, an aboriginal tribe of iron smelters akin to that of the Santals’ (Santali) 

Furnace: kola_ burning charcoal (L.P.); ko_ila_ burning charcoal (L.P.N.); id. (Or.H.Mth.), kolla burning charcoal (Pkt.); koilo dead coal (S.); kwelo charcoal (Ku.); kayala_ charcoal (B.); koela_ id. (Bi.); koilo (Marw.); koyalo (G.)(CDIAL 3484). < Proto-Munda. ko(y)ila = kuila black (Santali): all NIA forms may rest on ko_illa.] koela, kuila charcoal; khaura to become charcoal; ker.e to prepare charcoal (Santali.lex.) kolime, mulime, kolume a fire-pit or furnace (Ka.); kolimi (Te.); pit (Te.); kolame a very deep pit (Tu.); kulume kanda_ya a tax on blacksmiths (Ka.); kol, kolla a furnace (Ta.); kolla a blacksmith (Ma.); kol metal (Ta.)(Ka.lex.) kol iron smelters (Santali.lex.) cf. kol working in iron, blacksmith (Ta.)(DEDR 2133). Temple; smithy: kol-l-ulai blacksmith's forge (kollulaik ku_t.attin-a_l : Kumara. Pira. Ni_tiner-i. 14)(Ta.lex.) kollu- to neutralize metallic properties by oxidation (Ta.lex.) kole.l smithy, temple in Kota village (Ko.); kwala.l Kota smithy (To.); kolmi smithy (Go.)(DEDR 2133). kollan--kamma_lai < + karmas'a_la_, kollan--pat.t.arai, kollan-ulai-k-ku_t.am blacksmith's workshop, smithy (Ta.lex.) lohsa_ri_ smithy (Bi.)(CDIAL 11162). cf. ulai smith's forge or furnace (Na_lat.i, 298); ulai-k-kal.am smith's forge; ulai-k-kur-at.u smith's tongs; ulai-t-turutti smith's bellows; ulai-y-a_n.i-k-ko_l smith's poker, beak-iron (Ta.lex.) Self-willed man: lo_hala made of iron (Skt.); lohar, lohariyo self-willed and unyielding man (G.)(CDIAL 11161). cf. goul.i, goul.ia_ herdsman (Kon.lex.) goil cowhouse, hut, pasture ground (P.); gol drove of cattle sent to another village (P.); go_uliya herdsman (Pkt.); goili_ (P.)(CDIAL 4259). kol brass or iron bar nailed across a door or gate; kollu-t-tat.i-y-a_n.i large nail for studding doors or gates to add to their strength (Ta.lex.) Tool-bag: lokhar bag in which a barber keeps his tools (N.); iron tools, pots and pans (H.); lokhar. iron tools (Ku.); lokhan.d. iron tools, pots and pans (H.); lokha~d. tools, iron, ironware (G.); iron (M.)(CDIAL 11171). lod.hu~ pl. carpenter's tools (G.)(CDIAL 11173). karuvi-p-pai instrument-case; barber's bag (Ta.lex.) cf. karuvu-kalam treasury, treasure-house (Ta.lex.) Cobbler's iron pounder: lohaga~ga_, lahau~ga_ cobbler's iron pounder (Bi.); leha~ga_ (Mth.); luha~_gi_ staff set with iron rings (P.); loha~_gi_ (H.M.); lavha~_gi_ (M.); laha~_gi_, loha~gi_ (M.)(CDIAL 11174). Image: frying pan: lohra_, lohri_ small iron pan (Bi.)(CDIAL 11160). lo_hi_ any object made of iron (Skt.); pot (Skt.); iron pot (Pkt.); lo_hika_ large shallow wooden bowl bound with iron (Skt.); lauha_ iron pot (Skt.); loh large baking iron (P.); luhiya_ iron pan (A.); lohiya_ iron or brass shallow pan with handles (Bi.); lohiyu~ frying pan (G.)(CDIAL 11170). lauhabha_n.d.a iron pot, iron mortar (Skt.); lo_habhan.d.a copper or brass ware (Pali); luha~_d.ir.i_ iron pot (S.); luha~_d.a_ (L.); frying pan (P.); lohn.d.a_, lo~_hd.a_ (P.); luhu~r.e iron cooking pot (N.); lohora_ iron pan (A.); loha~r.a_ iron vessel for drawing water for irrigation (Bi.); lohan.d.a_, luhan.d.a_ iron pot (H.); lod.hu~ iron, razor (G.)[cf. xolla_ razor (Kur.); qole id. (Malt.); hola'd razor (Santali)(DEDR 2141)]; lod.hi_ iron pan (G.)(CDIAL 11173).

Rebus: kolimi 'smithy-forge'; kola 'tiger' Rebus: kol 'working in iron' kolhe 'smelters' kole.l 'smithy, temple'; eraka 'wing' Rebus: eraka 'copper'.

The artistic entwining of three tigers is seen on a seal with Indus Script from Mohenjo-daro. 

This can be seen as a precursor model for the three tigers/lions shown on a Sanchi torana (gateway). Out of the seven friezes showing a hieroglyph-multiplex of three winged tigers, one frieze adds hieroglyphs 'leafless stalks' as horns of two tigers; two riders are also added to signify the artisans at work:

Thus, tigers with wings joined reads: eraka kol saMghAta 'moltencast metal, iron worker caravan'. With  karaṇḍā 'stalks' as koD 'horns' and artisans (carrying goads or weapons or काण्डी kANDI 'little stalk or stem') hieroglyph components added: karaḍā eraka kol saMghAta 'hard alloy moltencast copper working in iron caravan' PLUS kuThAru 'armourer', or kamar 'artisan' PLUS koD 'workshop'. [In Udipi and coastal Dakshina Kannada districts of Karnataka, there is a practice of ‘Pili Kola’ worshiping Tiger. The festival is conducted once in every two years in Muggerkala Temple in Kaup.  http://www.bellevision.com/belle/index.php?action=topnews&type=3842

http://www.mangalorean.com/specials/specialnews.php?newsid=481755&newstype=local] Rebus: खांड (p. 202) [ khāṇḍa as in lokhaṇḍa  'metal tools, pots and pans, metalware' (Marathi). Thus the two riders of the hieroglyph-multiplex of stalk-as-horn PLUS winged tigers can be read as: armourers working in a smithy-forge, kolimi and with hard alloy, karaDa; moltencast metal, eraka. The riders seem to be arrying: कुठार (p. 167) [ kuṭhāra ] m S An ax or a hatchet. Hence, they are kuThAru 'armourers'.

mAtri is a knower, one who has true knowledge; hence, mahAmAtra is an elephant trainer. A mahout is a person who rides an elephant. The word mahout comes from the Hindi words mahaut (महौत) and mahavat (महावत), which eventually goes back to Sanskrit mahamatra (महामात्र). Another term for mahout is cornac (as in French, from the Portuguese; kornak in Polish, also a rather current last name). This word comes form Sanskrit term karināyaka, the compound of Sanskrit words karin (elephant) and nayaka (leader). In Tamil, the word used is "pahan", which means elephant keeper, and in Sinhalese kurawanayaka ('stable master'). In Malayalam the word used is paappaan.In Burma, the profession is called oozie; in Thailand kwan-chang; and in Vietnam quản tượng. https://en.wikipedia.org/wiki/Mahout

The 'horns' are 'stalks', hieroglyphs: कारंडा [ kāraṇḍā ]करंडा [ karaṇḍā ]  m A chump or block. the stock or fixed portion of the staff of the large leaf-covered summerhead or umbrella. A clump, chump, or block of wood. करांडा [ karāṇḍā ] m C A cylindrical piece as sawn or chopped off the trunk or a bough of a tree; a clump, chump, or block. करोळा [ karōḷā ] m The half-burnt grass of a Potter's kiln: also a single stalk of it. Kalanda [cp. Sk. karaṇḍa piece of wood?] heap, stack (like a heap of wood? cp. kalingara) Miln 292 (sīsa˚) (Pali) करण्ड [L=44277] n. a piece of wood , block Bhpr.

Rebus: fire-god: @B27990.  #16671. Remo <karandi>E155  {N} ``^fire-^god''.(Munda)

Allograph: करडी [ karaḍī ] f (See करडई) Safflower: also its seed.

Rebus: karaḍa ‘hard alloy’ (Marathi) See: http://tinyurl.com/qcjhwl2

It is notable that the 'stalks' as 'horns' of tigers on Sanchi South stupa architrave pillar are comparable to the three leafless stalks displayed on Sit Shamshi Bronze:

Why three? kolmo 'three' rebus: kolimi 'smithy, forge'; kole.l 'smithy, temple'.

A JEMDET NASR RED STONE CYLINDER SEAL CIRCA 3000 B.C.With a procession of four animals, including a lion, a bull, a human-headed winged animal, and a goat, a crescent, circle, plant, and two animal heads in the field.

1 in. (2.5 cm.) high  http://www.christies.com/lotfinder/ancient-art-antiquities/a-jemdet-nasr-red-stone-cylinder-seal-5478177-details.aspx

Detail of three winged tigers on Sanchi Stupa as centre-piece on the top architrave and on left and right pillars (in three segments): 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 (Pair of fish-fin tied)

Sanchi Stupa. West gateway

Bharhut. Capital of Gateway post (After Cunningham)

Left pillar:

 

Right pillar:

Banawari. Seal 17. Text 9201. Hornd tiger PLUS lathe + portable furnace. Banawali 17, Text 9201 Find spot:  “The plan of ‘palatial building’ rectangular in shape (52 X 46 m) with eleven units of rooms…The discovery of a tiger seal from the sitting room and a few others from the house and its vicinity, weights ofchert, and lapis lazuli beads and deluxe Harappan pottery indicate that the house belonged to a prominent merchant.” (loc.cit. VK Agnihotri, 2005, Indian History, Delhi, Allied Publishers, p. A-60)

Message on metalwork: kol ‘tiger’ (Santali); kollan ‘blacksmith’ (Ta.) kod. ‘horn’; kod. ‘artisan’s workshop’ PLUS śagaḍī  = lathe (Gujarati) san:gaḍa, ‘lathe, portable furnace’; rebus: sangath संगथ् । संयोगः f. (sg. dat. sangüʦü association, living together, partnership (e.g. of beggars, rakes, members of a caravan, and so on); (of a man or woman) copulation, sexual union. sangāṭh संगाठ् । सामग्री m. (sg. dat. sangāṭas संगाटस्), a collection (of implements, tools, materials, for any object), apparatus, furniture, a collection of the things wanted on a journey, luggage, and so on. --karun -- करुन् । सामग्रीसंग्रहः m.inf. to collect the ab. (L.V. 17).(Kashmiri) 

m0295 Mohenjo-daro seal

    This is a good example of hypertext with two categories of hypertext components: 1. pictorial motif hieroglyphs; 2. text hieroglyphs called signs in Indus Script Concordances such as those of Parpola and Mahadevan.

cāli 'Interlocking bodies' (IL 3872) Rebus: sal 'workshop' (Santali) Did the Bharhut architect who designed the Western Torana (Gateway) with hieroglyph multiplex of 3 tigers (winged) intend to send the message that the precincts are: Hieroglyph: cAli 'interlocking bodies' Rebus: sal 'workshop'?

śāˊlā f. ʻ shed, stable, house ʼ AV., śālám adv. ʻ at home ʼ ŚBr., śālikā -- f. ʻ house, shop ʼ lex.Pa. Pk. sālā -- f. ʻ shed, stable, large open -- sided hall, house ʼ, Pk. sāla -- n. ʻ house ʼ; Ash. sal ʻ cattleshed ʼ, Wg. šāl, Kt. šål, Dm. šâl; Paš.weg. sāl, ar.šol ʻ cattleshed on summer pasture ʼ; Kho. šal ʻ cattleshed ʼ, šeli ʻ goatpen ʼ; K. hal f. ʻ hall, house ʼ; L. sālh f. ʻ house with thatched roof ʼ; A. xāl, xāli ʻ house, workshop, factory ʼ; B. sāl ʻ shed, workshop ʼ; Or. sāḷa ʻ shed, stable ʼ; Bi. sār f. ʻ cowshed ʼ; H. sāl f. ʻ hall, house, school ʼ, sār f. ʻ cowshed ʼ; M.sāḷ f. ʻ workshop, school ʼ; Si. sal -- a, ha° ʻ hall, market -- hall ʼ.(CDIAL 12414) *kōlhuśālā ʻ pressing house for sugarcane or oilseeds ʼ. [*kōlhu -- , śāˊlā -- ]Bi. kolsār ʻ sugarcane mill and boiling house ʼ.(CDIAL 3538) *kōlhu ʻ machine for pressing sugarcane or oilseeds ʼ.

Pk. kolluga -- , kolhua -- m. ʻ sugarcane press ʼ, S. kolū m., P. kolhū, kuhulū m. ʻ oilpress, sugarcane press ʼ; WPah. bhal. kōˋlū m. ʻ oilpress ʼ, N. kol; Or. kohliā, kolihā, °liā ʻ sugarcane press ʼ; Bi. kolh, °hū, (Gaya) kelhū ʻ oilpress ʼ, Mth. kōlh, Bhoj. kōlhu; H. kolhū, kolū m. ʻ sugarcane press, oilpress ʼ; G.kohlu m. ʻ sugarcane press ʼ. -- Deriv.: B. Or. kalu ʻ oil -- man (by caste) ʼ, H. kolū m. WPah.kṭg. kóllhu m. ʻ sugar -- cane or oil press ʼ.(CDIAL 3536)

Hieroglyph: kul 'tiger' (Santali) कोल्हें [ kōlhēṃ ] A jackal (Marathi) kol 'tiger, jackal' (Konkani.) kOlupuli 'tiger' (Telugu) కోలు [ kōlu ] kōlu. [Tel.] adj. Big, great, huge పెద్ద. కోలుపులి or కోల్పులి a royal tiger. Rebus: kolimi 'smithy, temple'; kol 'working in iron'. Thus kol(m) could have connoted a tiger. 

*ut-- śāla ʻ leaping up ʼ. (CDIAL 1846) śāˊlā f. ʻ shed, stable, house ʼ AV., śālám adv. ʻ at home ʼ ŚBr., śālikā -- f. ʻ house, shop ʼ lex. Pa. Pk. sālā -- f. ʻ shed, stable, large open -- sided hall, house ʼ, Pk. sāla -- n. ʻ house ʼ; Ash. sal ʻ cattleshed ʼ, Wg. šāl, Kt. šål, Dm. šâl; Paš.weg. sāl, ar. šol ʻ cattleshed on summer pasture ʼ; Kho. šal ʻ cattleshed ʼ, šeli ʻ goatpen ʼ; K. hal f. ʻ hall, house ʼ; L. sālh f. ʻ house with thatched roof ʼ; A. xāl, xāli ʻ house, workshop, factory ʼ; B. sāl ʻ shed, workshop ʼ; Or. sāḷa ʻ shed, stable ʼ; Bi. sār f. ʻ cowshed ʼ; H. sāl f. ʻ hall, house, school ʼ, sār f. ʻ cowshed ʼ; M. sāḷ f. ʻ workshop, school ʼ; Si. sal -- a, ha° ʻ hall, market -- hall ʼ.(CDIAL 12414) *kōlhuśālā ʻ pressing house for sugarcane or oilseeds ʼ. [*kōlhu -- , śāˊlā -- ] Bi. kolsār ʻ sugarcane mill and boiling house ʼ.(CDIAL 3538)  karmaśālā f. ʻ workshop ʼ MBh. [kárman -- 1, śāˊlā -- ]Pk. kammasālā -- f.; L. kamhāl f. ʻ hole in the ground for a weaver's feet ʼ; Si. kamhala ʻ workshop ʼ, kammala ʻ smithy ʼ.(CDIAL 2896) 2898 karmāˊra m. ʻ blacksmith ʼ RV. [EWA i 176 < stem *karmar -- ~ karman -- , but perh. with ODBL 668 ← Drav. cf. Tam. karumā ʻ smith, smelter ʼ whence meaning ʻ smith ʼ was transferred also to karmakāra -- ] Pa. kammāra -- m. ʻ worker in metal ʼ; Pk. kammāra -- , °aya -- m. ʻ blacksmith ʼ, A. kamār, B. kāmār; Or. kamāra ʻ blacksmith, caste of non -- Aryans, caste of fishermen ʼ; Mth. kamār ʻ blacksmith ʼ, Si. kam̆burā. Md. kan̆buru ʻ blacksmith ʼ.(CDIAL 2898) *karmāraśālā ʻ smithy ʼ. [karmāˊra -- , śāˊlā -- ] Mth. kamarsārī; -- Bi. kamarsāyar?(CDIAL 2899)

I suggest that the three tigers with interlocked bodies DOES connote cāli 'interlocked bodies' Rebus-metonymy layered cipher yields the plain text message : kola 'tiger'> kolom 'three' PLUS cāli 'interlocked bodies' :kammasālā 'workshop' (Prakritam) < kol(m) PLUS śāˊlā, i.e. smithy workshop.

Obverse of m1395 and m0441 had the following images of a multi-headed tiger.

m1395B, m0441B

Terracotta sealing from Mohenjo-daro depicting a collection of animals and some script. Hieroglyphs. Centrepiece is a scorpion, surrounded by a pair of oxen (bulls), rhinoceros, monkey, elephant, a tiger looking back, a standing person with spread legs. This hieroglyph cluster is duplicated on six tablets.

Hieroglyphs. Centrepiece is a scorpion, surrounded by a pair of oxen (bulls), rhinoceros, monkey, elephant, a tiger looking back, a standing person with spread legs. This hieroglyph cluster is duplicated on a six tablets.

m02015 A,B, m2016, m1393, m1394, m1395, m0295, m0439, m440, m0441 A,B On some tablets, such a glyphic composition (hypertext) is also accompanied (on obverse side, for example, cf. m2015A and m0295) with a glyphic of two or more joined tiger heads to a single body. In one inscription (m0295), the text inscriptions are also read. bica ‘scorpion’ rebus: bica ‘haematite, ferrite ore’ kola ‘tiger’ rebus:kol ‘furnace, forge’ kol ‘metal’ PLUS krammara ‘look back’ rebus: kamar‘smith’ karabha ‘trunk of elephant’ ibha ‘elephant’ rebus: karba ‘iron’ ib‘iron’ ibbo ‘merchant’ kaṇḍa ‘rhinoceros’ rebus; kaṇḍa ‘implements’kuThAru ‘monkey’ rebus: kuThAru ‘armourer’ dula ‘two’ rebus: dul ‘metal casting’ dhangar ‘bull’ rebus; dhangar ‘blacksmith’. .barada, balad 'ox' rebus: bharata,baran 'factitious alloy of copper, pewter, tin'.

m2015, m0295

kola ‘tiger’ rebus: kol ‘furnace, forge’ cāli 'Interlocking bodies' (IL 3872) Rebus: sal 'workshop' (Santali) Hieroglyph of joined, interlocked bodies: cāli (IL 3872); rebus: śālika (IL) village of artisans. cf. sala_yisu = joining of metal (Ka.)

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

Thre metaphor of a three-headed signifier occurs in reference to त्वाष्ट्र , as author of RV. x , 8. Samskrtam lexis also attests to this metaphor for Kubera, divinity of wealth. त्वाष्ट्र also signifies copper. त्वष्टा tvaSTA is a priest for a yajna. Tvaṣtṛi has a son named  Triśiras, 'three-headed' and a daughter called संज्ञा, who was given in marriage to the sun. 

saṁjñāˊ f. ʻ agreement, understanding ʼ ŚBr., ʻ sign ʼ MBh. [√jñā]Pa. saññā -- f. ʻ sense, sign ʼ, Pk. saṁṇā -- f.; S. sañaṇu ʻ to point out ʼ; WPah.jaun. sān ʻ sign ʼ, Ku. sān f., N. sān; B. sān ʻ understanding, feeling, gesture ʼ; H. sān f. ʻ sign, token, trace ʼ; G. sān f. ʻ sense, understanding, sign, hint ʼ; M. sã̄j̈ f. ʻ rule to make an offering to the spirits out of the new corn before eating it, faithfulness of the ground to yield its usual crop ʼ, sã̄jẽ n. ʻ vow, promise ʼ; Si. sana, ha° ʻ sign ʼ; -- P. H. sain f. ʻ sign, gesture ʼ (in mng. ʻ signature ʼ ← Eng. sign), G. sen f. are obscure.saṁjñā -- : WPah.J. sā'n f. ʻ symbol, sign ʼ; kṭg. sánku m. ʻ hint, wink, coquetry ʼ, H. sankī f. ʻ wink ʼ, sankārnā ʻ to hint, nod, wink ʼ Him.I 209.(CDIAL 12874) sañjñā

संज्ञा 1 Consciousness, अकरुण पुनः संज्ञाव्याधिं विधाय किमीहसे Māl.9.42; रतिखेदसमुत्पन्ना निद्रा संज्ञाविपर्ययः Ku.6.44. संज्ञा लभ्, आपद् or प्रतिपद् 'to regain or recover one's con- sciousness, come to one's senses'. -2Knowledge, under- standing; नायका मम सैन्यस्य संज्ञार्थं तान् व्रवीमि ते Bg.1.7; Mb.12.153.63. -3 Intellect, mind; लोकतन्त्रं हि संज्ञाश्च सर्वमन्ने प्रतिष्ठितम् Mb.13.63.5. -4 A hint, sign, token, gesture; मुखापिंतैकाङ्गुलिसंज्ञयैव मा चापलायेति गणान् व्यनैषीत् Ku.3.41; उपलभ्य ततश्च धर्मसंज्ञाम् Bu. Ch.5.21; Bhāg. 6.7.17. -5 A name, designation, an appellation; oft. at the end of comp. in this sense; द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैः Bg.15.5. -6 (In gram.) Any name or noun having a special meaning, a proper name. -7 The technical name for an affix. -8 The Gāyatrī Mantra; see गायत्री. -9 A track, footstep. -1 Direction. -11 A technical term. -12 N. of the daughter of Viśvakarman and wife of the sun, and mother of Yama, Yamī, and the two Aśvins. [A legend relates that संज्ञा on one occa- sion wished to go to her father's house and asked her husband's permission, which was not granted. Resol- ved to carry out her purpose, she created, by means of her superhuman power, a woman exactly like herself --who was, as it were, her own shadow (and was therefore called Chhāyā), --and putting her in her own place, went away without the knowledge of the sun. Chhāya bore to the sun three children (see छाया), and lived quite happily with him, so that when Saṁjñā returned, he would not admit her. Thus re- pudiated and disappointed, she assumed the form of a mare and roamed over the earth. The sun, how- ever, in course of time, came to know the real state of things, and discovered that his wife had assumed the form of a mare. He accordingly assumed the form of a horse, and was united with his wife, who bore to him, two sons--the Aśvinīkumāras or Aśvins q. v.] -Comp. -अधिकारः a leading rule which gives a parti- cular name to the rules falling under it, and which exercises influence over them. -विपर्ययः loss of conscious- ness; रतिखेदसमुत्पन्ना निद्रा संज्ञाविपर्ययः Ku.6.44. -विषयः an epithet, an attribute. -सुतः an epithet of Saturn. -सूत्रम् any Sūtra which teaches the meaning of a technical term.
triśiras त्रि--शिरस् [p= 460,3] mfn. three-headed (त्वाष्ट्र , author of RV. x , 8.) Ta1n2d2yaBr. xvii Br2ih. KaushUp. MBh. Ka1m.(ज्वर) BhP. x , 63 , 22 three-pointed MBh. xiii R. ivn. (with रक्षस्) id. R. i , 1 , 45 n. कुबेर L.(Samskrtam) The meaning 'jvara, 'fever' is explained in Bhagavatam: fever. त्रिशिरस्ते प्रसन्नो$स्मि व्येतु ते मज्ज्वराद्भयम् Bhāg.1.63.29.

triśiras त्रि--शिरस् may be a metaphor of Rigvedic times to signify three high points or foreparts or principals, say, minerals or components (i.e. three firsts of a classs).  In the context of metalwork, it is appropriate to construct morphemes with  tri- prefix:
त्रि num. a. [Uṇ.5.66] (declined in pl. only, nom. त्रयः m., तिस्त्रः f., त्रीणि n.) Three;-धा ind. in 3 parts, ways or places; triply, ˚त्वम् tripartition; Ch. Up. -धातुः an epithet of Gaṇeśa; -तुम् 1 the triple world. -2 the aggregate of the 3 minerals or humours.  -शीर्षः Śiva. -शीर्षकम्, -शूलम् a trident. ˚अङ्कः, ˚धारिन् m. an epithet of Śiva. Thus, if three 'heads' of animals, say, elephant, buffalo, tiger are ligatured to create a hypertext, the rebus words may constitute three minerals aggregating to produce an alloy.

Thus, three heads of tigers (winged) on Sanchi stupa torana:

Hieroglyphs: 

kola, kōlu ‘jackal, tiger (Konkani.Telugu) rebus: kola_ burning charcoal (Lahnda.Punjabi.);kol, kolla a furnace (Tamil); kolla a blacksmith (Malayalam); kol metal (Tamil); kol 'working in iron'; kolhe 'smelter' (Santali); kolimi 'smithy-forge'(Telugu) kole.l 'smithy, temple'(Kota)

dula 'pair' rebus: dul 'cast metal'

eraka 'wing' Rebus: eraka 'copper'. kambha 'wing' rebus:  kammaTa 'mint, coiner, coinage'.

Artistic style: Joined animal Hieroglyph: sangaḍi = joined animals (Marathi)

Rebus: saMghAta 'caravan' also 'adamantine metallic glue' (vajra)

Dholkal, Bastar, Chattisgarh. Ganesa with pine-cone.  Three hieroglyphs of metalwork class: 

trunk of elephant, pine cone, rat: karibha, kaNDe, MUSa 

rebus: karba 'iron';kaṇḍa 'implements' mUSa 'crucible'

http://bharatkalyan97.blogspot.in/2016/02/ganesha-indus-script-tradition.html

mūṣa 'rat, mouse' Rebus: mūṣa 'crucible'. 

kandə 'pine cone' Rebus, signified metalwork: khaṇḍa. A portion of the front hall, in a temple;  kaṇḍ 'fire-altar' (Santali) kāṇḍa 'tools, pots and pans and metal-ware' (Marathi) 

Hieroglyph: Ash. piċ -- kandə ʻ pine ʼ, Kt. pṳ̄ċi, piċi, Wg. puċ, püċ (pṳ̄ċ -- kəŕ ʻ pine -- cone ʼ), Pr. wyoċ, Shum. lyēwič (lyē -- ?).(CDIAL 8407). Cf. Gk. peu/kh f. ʻ pine ʼ, Lith. pušìs, OPruss. peuse NTS xiii 229. The suffix –kande in the lexeme: Ash. piċ-- kandə ʻ pine ʼ may be cognate with the bulbous glyphic related to a mangrove root: Koḍ. kaṇḍe root-stock from which small roots grow; ila·ti kaṇḍe sweet potato (ila·ti England). Tu. kaṇḍe, gaḍḍè a bulbous root; Ta. kaṇṭal mangrove, Rhizophora mucronata; dichotomous mangrove, Kandelia rheedii. Ma. kaṇṭa bulbous root as of lotus, plantain; point where branches and bunches grow out of the stem of a palm; kaṇṭal what is bulb-like, half-ripe jackfruit and other green fruits; R. candel.  (DEDR 1171). Rebus: kaṇḍa ‘tools, pots and pans of metal’.

Hieroglyph: కండె [ kaṇḍe ] kaṇḍe. [Telugu] n. A head or ear of millet or maize. జొన్నకంకి.

Rebus:Tu. kandůka, kandaka ditch, trench. Te.  kandakamu id.   Konḍa kanda trench made as a fireplace during weddings. Pe. kanda fire trench. Kui kanda small trench for fireplace. Malt. kandri a pit. (DEDR 1214). 

लोखंड (p. 723) [ lōkhaṇḍa ] n (लोह S) Iron लोखंडकाम (p. 723) [ lōkhaṇḍakāma ] n Iron work; that portion (of a building, machine &c.) which consists of iron. 2 The business of an ironsmith.

लोखंडी (p. 723) [ lōkhaṇḍī ] a (लोखंड) Composed of iron; relating to iron लोहोलोखंड (p. 723) [ lōhōlōkhaṇḍa ] n (लोह & लोखंड) Iron tools, vessels, or articles in general.

śiram शिरम् 1 The head. -2 The root of the pepper plant (m. also according to some, in these senses). -रः 1 A bed. -2 A large serpent. -Comp. -जम् hair. śiras शिरस् (ifc.) the head , leader , chief , foremost , first (of a class) BhP. n. [शॄ-असुन् निपातः Uṇ.4.193] 1 The head; शिरसा श्लाघते पूर्वं (गुणं) परं (दोषं) कण्ठे नियच्छति Subhās. -2 Skull. -3 A peak, summit, top (as of a mountain); हिमगौरैरचलाधिपः शिरोभिः Ki.5.17; Śi.4.54. -4 The top of a tree. -5 The head or top of anything; तेनाहृतो महातालो वेपमानो बृहच्छिराः Bhāg.1.15.33; शिरसि मसीपटलं दधाति दीपः Bv.1.74. -6 Pinnacle, acme, highest point. -7 Front, forepart, van (as of an army); पुत्रस्य ते रणशिरस्ययमग्रयायी Ś.7.26; U.5.3. -8 Chief, principal, head (usually at the end of comp.)

Does the metphor of three heads signify form (orthography), function (language) and meaning (artha) wealth-creation (mũh 'face' Rebus: mũhe 'ingot'; muhA 'the metal taken out of the furnace')?

 The abiding memory of this divine form tvaṣṭṛ त्वष्टृ is celebrated as Cernunnos in the Celtic tradition of metalwork and chariotry. The decipherment of the Mohenjo-daro seal m0304 which signifies the hieroglyph of three-headed tvaṣṭṛ त्वष्टृ or Kubera -- as the creative power of wealth -- links the Gundestrup cauldron hieroglyphs to the celebration and veneration of metalcasting work by Purve yajnikas,  forefathers, ancestors; अभिजनाः पूर्वे बान्धवाः

tvaṣṭiḥ त्वष्टिः f. Carpentry; Ms.1.48. 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.  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.

M0304 (Reconstructed) A person is shown seated in ‘penance’. 

kamaḍha ‘penance’ (Pkt.) Rebus: kammaṭi a coiner (Ka.); kampaṭṭam coinage, coin, mint (Ta.) kammaṭa = mint, gold furnace (Te.) Thus, the over-arching message of the inscription composed of many hieroglyphs (of glyphic elements) thus is a description of the offerings of a ‘mint or coiner (workshop with a golf furnace)’.

kūtī = bunch of twigs (Skt.) Rebus: kuṭhi = furnace (Santali) Vikalpa: clump between the two horns: kuṇḍa n. ʻ clump ʼ e.g. darbha—kuṇḍa—Pāṇ.(CDIAL 3236). Kundār turner (A.)(CDIAL 3295). : kundār turner (A.); kũdār, kũdāri (B.); kundāru (Or.); kundau to turn on a lathe, to carve, to chase; kundau dhiri = a hewn stone; kundau murhut = a graven image (Santali) kunda a turner’s lathe (Skt.)(CDIAL 3295) Vikalpa: kūdī, kūṭī ‘bunch of twigs’ (Skt.) Rebus: kuṭhi ‘smelter furnace’ (Santali)

Rebus reading of glyphic elements of the ‘bristled (tiger’s mane) face’:

There are two glyphic elements denoted on the face. 
mũh ‘face’; rebus
: metal ingot (Santali) mũhã̄ = the quantity of iron produced at one time in a native smelting furnace of the Kolhes; iron produced by the Kolhes and formed like a four-cornered piece a little pointed at each end; mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each end; kolhe tehen me~ṛhe~t mūhā akata = the Kolhes have to-day produced pig iron (Santali.lex.) 
Shoggy hair; tiger
’s mane. Sodo bodo, sodro bodro adj. adv. Rough, hairy, shoggy, hirsute, uneven;sodo [Persian. Sodā, dealing] trade; traffic; merchandise; marketing; a bargain; the purchase or sale of goods; buying and selling; mercantile dealings (G.lex.) sodagor = a merchant, trader;sodāgor (P.B.) (Santali.lex.) The face is depicted with bristles of hair, representing a tiger’s mane.cūḍā, cūlā, cūliyā tiger’s mane (Pkt.)(CDIAL 4883).Rebus: cūḷai ‘furnace, kiln, funeral pile’ (Te.)(CDIAL 4879; DEDR 2709). Thus the composite glyphic composition: ‘bristled (tiger’s mane) face’ is read rebus as: sodagor mũh cūḷa ‘furnace (of) ingot merchant’.
Reading the glyphic elements on the chest of the person and arms:

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

sekeseke, sekseke covered, as the arms with ornaments; Rebus: sekra those who work in brass
 and bell metal; sekra sakom a kind of armlet of bell metal (Santali) Vikalpa: bāhula n. armour for the arms (Skt.) Rebus: బంగల bangala. [Tel.] n. An oven. కుంపటి. (Telugu) Vikalpa: cūri ’bangles’ (H.) Rebus: cūḷai ‘furnace, kiln, funeral pile’ (Te.)(CDIAL 4879; DEDR 2709).
Thus, together, the glyphic elements on the chest of the person and arms are read rebus
: sekra karmāraśāla ‘brass/bell-metal workshop of smith (with) furnace’.

Glyphic compositions on the base on which the person is seated; hence, the rebus readings of glyphics: stool, pair of hayricks, pair of antelopes.

From Pillar of boatmen, Mohenjo-daro seals, ganweriwala tablet

Is the artisan signifying a three-headed  tvaṣṭiḥ त्वष्टिः f. Carpentry?

Is the boatman on the Boatman's pillar कर्ण--धार [p= 256,3] m. a helmsman , pilot Sus3r. BhP. &c; a sailor , seaman Katha1s. xviii , 300 -- wearing the dhamma samjna stoneware ring on his ears as signifiers of his responsibility?

Examples of compositions of composite animals with human face; many component parts of 'animal' body types used in the orthography are: body of a ram, horns of a bison, trunk of elephant, hindlegs of a tiger and an upraised serpent-like tail: 

Indus script hieroglyphs: composite animal, smithy

Composite animal on Indus script is a composite hieroglyph composed of many glyphic elements. All glyphic elements are read rebus to complete the technical details of the bill of lading of artifacts created by artisans.

m1177 Mohenjo-daro seal.

m1180 Mohenjo-daro seal. Human-faced markhor.

m0301 Mohenjo-daro seal.

m0302 Mohenjo-daro seal.

m0303 Mohenjo-daro seal.

m0299. Mohenjo-daro seal.

m0300. Mohenjo-daro seal.

m1179. Mohenjo-daro seal. Markhor or ram with human face in composite hieroglyph.

h594. Harappa seal. Composite animal (with elephant trunk and rings (scarves) on shoulder visible).koṭiyum = a wooden circle put round the neck of an animal; koṭ = neck (G.) Vikalpa: kaḍum ‘neck-band, ring’; rebus: khāḍ ‘trench, firepit’ (G.) Vikalpa: khaḍḍā f. hole, mine, cave (CDIAL 3790). kanduka, kandaka ditch, trench (Tu.); kandakamu id. (Te.); kanda trench made as a fireplace during weddings (Konda); kanda small trench for fireplace (Kui); kandri a pit (Malt)(DEDR 1214) khaḍḍa— ‘hole, pit’. [Cf. *gaḍḍa— and list s.v. kartá—1] Pk. khaḍḍā— f. ‘hole, mine, cave’, ḍaga— m. ‘one who digs a hole’, ḍōlaya— m. ‘hole’; Bshk. (Biddulph) "kād" (= khaḍ?) ‘valley’; K. khŏḍ m. ‘pit’, khö̆ḍü f. ‘small pit’, khoḍu m. ‘vulva’; S. khaḍ̱a f. ‘pit’; L. khaḍḍ f. ‘pit, cavern, ravine’; P. khaḍḍ f. ‘pit, ravine’, ḍī f. ‘hole for a weaver's feet’ (→ Ku. khaḍḍ, N. khaḍ; H. khaḍ, khaḍḍā m. ‘pit, low ground, notch’; Or. khãḍi ‘edge of a deep pit’; M. khaḍḍā m. ‘rough hole, pit’); WPah. khaś. khaḍḍā ‘stream’; N. khāṛo ‘pit, bog’, khāṛi ‘creek’, khāṛal ‘hole (in ground or stone)’. — Altern. < *khāḍa—: Gy. gr. xar f. ‘hole’; Ku. khāṛ ‘pit’; B. khāṛī ‘creek, inlet’, khāṛal ‘pit, ditch’; H. khāṛī f. ‘creek, inlet’, khaṛ—har, al m. ‘hole’; Marw. khāṛo m. ‘hole’; M. khāḍ f. ‘hole, creek’, ḍā m. ‘hole’, ḍī f. ‘creek, inlet’. 3863 khā́tra— n. ‘hole’ HPariś., ‘pond, spade’ Uṇ. [√khan] Pk. khatta— n. ‘hole, manure’, aya— m. ‘one who digs in a field’; S. khāṭru m. ‘mine made by burglars’, ṭro m. ‘fissure, pit, gutter made by rain’; P. khāt m. ‘pit, manure’, khāttā m. ‘grain pit’, ludh. khattā m. (→ H. khattā m., khatiyā f.); N. khāt ‘heap (of stones, wood or corn)’; B. khāt, khātṛū ‘pit, pond’; Or. khāta ‘pit’, tā ‘artificial pond’; Bi. khātā ‘hole, gutter, grain pit, notch (on beam and yoke of plough)’, khattā ‘grain pit, boundary ditch’; Mth. khātā, khattā ‘hole, ditch’; H. khāt m. ‘ditch, well’, f. ‘manure’, khātā m. ‘grain pit’; G. khātar n. ‘housebreaking, house sweeping, manure’, khātriyũ n. ‘tool used in housebreaking’ (→ M. khātar f. ‘hole in a wall’, khātrā m. ‘hole, manure’, khātryā m. ‘housebreaker’); M. khā̆t n.m. ‘manure’ (deriv. khatāviṇẽ ‘to manure’, khāterẽ n. ‘muck pit’). — Un- expl. ṭ in L. khāṭvā̃ m. ‘excavated pond’, khāṭī f. ‘digging to clear or excavate a canal’ (~ S. khātī f. ‘id.’, but khāṭyāro m. ‘one employed to measure canal work’) and khaṭṭaṇ ‘to dig’. (CDIAL 3790) •gaḍa— 1 m. ‘ditch’ lex. [Cf. *gaḍḍa—1 and list s.v. kartá—1] Pk. gaḍa— n. ‘hole’; Paš. gaṛu ‘dike’; Kho. (Lor.) gōḷ ‘hole, small dry ravine’; A. garā ‘high bank’; B. gaṛ ‘ditch, hole in a husking machine’; Or. gaṛa ‘ditch, moat’; M. gaḷ f. ‘hole in the game of marbles’. 3981 *gaḍḍa— 1 ‘hole, pit’. [G. < *garda—? — Cf. *gaḍḍ—1 and list s.v. kartá—1] Pk. gaḍḍa— m. ‘hole’; WPah. bhal. cur. gaḍḍ f., paṅ. gaḍḍṛī, pāḍ. gaḍōṛ ‘river, stream’; N. gaṛ—tir ‘bank of a river’; A. gārā ‘deep hole’; B. gāṛ, ṛā ‘hollow, pit’; Or. gāṛa ‘hole, cave’, gāṛiā ‘pond’; Mth. gāṛi ‘piercing’; H. gāṛā m. ‘hole’; G. garāḍ, ḍɔ m. ‘pit, ditch’ (< *graḍḍa— < *garda—?); Si. gaḍaya ‘ditch’. — Cf. S. giḍ̱i f. ‘hole in the ground for fire during Muharram’. — X khānī̆—: K. gān m. ‘underground room’; S. (LM 323) gāṇ f. ‘mine, hole for keeping water’; L. gāṇ m. ‘small embanked field within a field to keep water in’; G. gāṇ f. ‘mine, cellar’; M. gāṇ f. ‘cavity containing water on a raised piece of land’ WPah.kṭg. gāṛ ‘hole (e.g. after a knot in wood)’. (CDIAL 3947) 3860 *khāḍa— ‘a hollow’. [Cf. *khaḍḍa— and list s.v. kartá—1] S. khāṛī f. ‘gulf, creek’; P. khāṛ ‘level country at the foot of a mountain’, ṛī f. ‘deep watercourse, creek’; Bi. khārī ‘creek, inlet’; G. khāṛi , ṛī f., ṛɔ m. ‘hole’. — Altern. < *khaḍḍa—: Gy. gr. xar f. ‘hole’; Ku. khāṛ ‘pit’; B. khāṛī ‘creek, inlet’, khāṛal ‘pit, ditch’; H. khāṛī ‘creek, inlet’, khaṛ—har, al m. ‘hole’; Marw. khāṛo m. ‘hole’; M. khāḍ f. ‘hole, creek’, ḍā m. ‘hole’, ḍī f. ‘creek, inlet’. The neck-bands hung above the shoulder of the composite animal may thus read rebus: trench or fire-pit (i.e. furnace) for the minerals/metals described by the glyphic elements connoting animals: elephant, ram (or zebu, bos indicus).

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

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

Ligatured faces: some close-up images.

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

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

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

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

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

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

moṇḍ the tail of a serpent (Santali) Rebus: Md. moḍenī ʻ massages, mixes ʼ. Kal.rumb. moṇḍ -- ʻ to thresh ʼ, urt. maṇḍ -- ʻ to soften ʼ (CDIAL 9890) Thus, the ligature of the serpent as a tail of the composite animal glyph is decoded as: polished metal (artifact). Vikalpa: xolā = tail (Kur.); qoli id. (Malt.)(DEDr 2135). Rebus: kol ‘pañcalōha’ (Ta.)கொல் kol, n. 1. Iron; இரும்பு. மின் வெள்ளி பொன் கொல்லெனச் சொல்லும் (தக்கயாகப். 550). 2. Metal; உலோகம். (நாமதீப. 318.) கொல்லன் kollaṉ, n. < T. golla. Custodian of treasure; கஜானாக்காரன். (P. T. L.) கொல்லிச்சி kollicci, n. Fem. of கொல்லன். Woman of the blacksmith caste; கொல்லச் சாதிப் பெண். (யாழ். அக.) The gloss kollicci is notable. It clearly evidences that kol was a blacksmith. kola ‘blacksmith’ (Ka.); Koḍ. kollë blacksmith (DEDR 2133). Ta. kol working in iron, blacksmith; kollaṉ blacksmith. Ma. kollan blacksmith, artificer. Ko. kole·l smithy, temple in Kota village. To. kwala·l Kota smithy. Ka. kolime, kolume, kulame, kulime, kulume, kulme fire-pit, furnace; (Bell.; U.P.U.) konimi blacksmith; (Gowda) kolla id. Koḍ. kollë blacksmith. Te. kolimi furnace. Go. (SR.) kollusānā to mend implements; (Ph.) kolstānā, kulsānā to forge; (Tr.) kōlstānā to repair (of ploughshares); (SR.) kolmi smithy (Voc. 948). Kuwi (F.) kolhali to forge (DEDR 2133) கொல்² kol Working in iron; கொற்றொழில். Blacksmith; கொல்லன். (Tamil) mũhe ‘face’ (Santali); Rebus: mũh '(copper) ingot' (Santali);mleccha-mukha (Skt.) = milakkhu ‘copper’ (Pali) கோடு kōṭu : •நடுநிலை நீங்குகை. கோடிறீக் கூற் றம் (நாலடி, 5). 3. [K. kōḍu.] Tusk; யானை பன்றிகளின் தந்தம். மத்த யானையின் கோடும் (தேவா. 39, 1). 4. Horn; விலங்கின் கொம்பு. கோட்டிடை யாடினை கூத்து (திவ். இயற். திருவிருத். 21). Ko. kṛ (obl. kṭ-) horns (one horn is kob), half of hair on each side of parting, side in game, log, section of bamboo used as fuel, line marked out. To. kwṛ (obl. kwṭ-) horn, branch, path across stream in thicket. Ka. kōḍu horn, tusk, branch of a tree; kōr̤ horn. Tu. kōḍů, kōḍu horn. Te. kōḍu rivulet, branch of a river. Pa. kōḍ (pl. kōḍul) horn (DEDR 2200)Rebus: koḍ = the place where artisans work (G.) kul 'tiger' (Santali); kōlu id. (Te.) kōlupuli = Bengal tiger (Te.)Pk. kolhuya -- , kulha -- m. ʻ jackal ʼ < *kōḍhu -- ; H.kolhā, °lā m. ʻ jackal ʼ, adj. ʻ crafty ʼ; G. kohlũ, °lũ n. ʻ jackal ʼ, M. kolhā, °lā m. krōṣṭŕ̊ ʻ crying ʼ BhP., m. ʻ jackal ʼ RV. = krṓṣṭu -- m. Pāṇ. [√kruś] Pa. koṭṭhu -- , °uka -- and kotthu -- , °uka -- m. ʻ jackal ʼ, Pk. koṭṭhu -- m.; Si. koṭa ʻ jackal ʼ, koṭiya ʻ leopard ʼ GS 42 (CDIAL 3615). कोल्हा [ kōlhā ] कोल्हें [ kōlhēṃ ] A jackal (Marathi) Rebus: kol ‘furnace, forge’ (Kuwi) kol ‘alloy of five metals, pañcaloha’ (Ta.) Allograph: kōla = woman (Nahali) [The ligature of a woman to a tiger is a phonetic determinant; the scribe clearly conveys that the gloss represented is kōla] karba 'iron' (Ka.)(DEDR 1278) as in ajirda karba 'iron' (Ka.) kari, karu 'black' (Ma.)(DEDR 1278) karbura 'gold' (Ka.) karbon 'black gold, iron' (Ka.) kabbiṇa 'iron' (Ka.) karum pon 'iron' (Ta.); kabin 'iron' (Ko.)(DEDR 1278) Ib 'iron' (Santali) [cf. Toda gloss below: ib ‘needle’.] Ta. Irumpu iron, instrument, weapon. a. irumpu,irimpu iron. Ko. ibid. To. Ib needle. Koḍ. Irïmbï iron. Te. Inumu id. Kol. (Kin.) inum (pl. inmul)iron, sword. Kui (Friend-Pereira) rumba vaḍi ironstone (for vaḍi, see 5285). (DEDR 486) Allograph: karibha -- m. ʻ Ficus religiosa (?) [Semantics of ficus religiosa may be relatable to homonyms used to denote both the sacred tree and rebus gloss: loa, ficus (Santali); loh ‘metal’ (Skt.)]

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

The composite animal (bovid) is re-configured by Huntington. http://huntington.wmc.ohio-state.edu/public/index.cfm Components of the composite hieroglyph on seal M-299. A ligaturing element is a human face which is a hieroglyph read rebus in mleccha (meluhha): mũhe ‘face’ (Santali) ; rebus:mũh metal ingot (Santali). Using such readings, it has been demonstrated that the entire corpora of Indus writing which now counts for over 5000 inscriptions + comparable hieroglyphs in contact areas of Dilmun where seals are deployed using the characeristic hieroglyphs of four dotted circles and three linear strokes.  

Zebu is ligatured as distinctive high horns to create a composite hieroglyph ‘composite animal motif’ as in m0301: human face, body or forepart of a ram, body and forelegs of a unicorn, horns of a zebu, trunk of an elephant, hindlegs of a tiger and an upraised serpent-like tail:

A truly fascinating paper by Dennys Frenez and Massimo Vidale on composite Indus creatures and their meaning: Harappa Chimaeras as 'Symbolic Hypertexts'. Some Thoughts on Plato, Chimaera and the Indus Civilization at a.harappa.com/...

On this seal, the key is only 'combination of animals'. This is an example of metonymy of a special type called synecdoche. Synecdoche, wherein a specific part of something is used to refer to the whole, or the whole to a specific part, usually is understood as a specific kind of metonymy. Three animal heads are ligatured to the body of a 'bull'; the word associated with the animal is the intended message.

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

The pictorial motif hieroglyphs message on the seal:

khũṭ  ‘zebu’ Rebus: ‘(native metal) guild’ This refrain is detailed by the zebu horns affixed to the compositive animal hieroglyph. A synonym is aḍar ḍangra read rebus: aduru ḍhangar ‘blacksmith’(Santali)

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

The text message on the seal:

kanac ‘corner’ Rebus:  kañcu ‘bronze’

sal ‘splinter’ Rebus: sal ‘workshop’

|| dula ‘pair or two’ Rebus: dul ‘cast metal’

||| kolom ‘three’ Rebus: kolami ‘smithy, forge’

kolmo ‘paddy plant’ Rebus: kolami ‘smithy, forge’

Bronze alloy workshop kañcu sal starting with bronze which is a tin + copper alloy or tin bronze (as distinguished from arsenical bronze, i.e. naturally occurring copper + arsenic).

dula ‘two’ Rebus: dul ‘cast metal’

dolom ‘three’ Rebus: kolami ‘smithy, forge’

kolmo ‘paddy plant’ Rebus: kolami ‘smithy, forge’. Vikalpa: mogge ‘sprout, bud’ Rebus: mū̃h ‘ingot’

m0300  Zebu horns on composite animal. Native metal smith guild. Text 2521

ingot (from) iron smelter, tin smelter merchant guild. 

Focus on ‘serpent’ tail: nāga ‘snake’ Rebus: nāga ‘lead’ (Sanskrit) anakku ‘tin’ (Akkadian)Kur. xolā tail. Malt. qoli id. (DEDR 2135). Focus on human face: mukha, mū̃h  ‘face’ Rebus: mū̃h ‘ingot’. Zebu horns: khũṭ ‘zebu’ (Gujarati) Rebus: khũṭ ‘(native metal) community, guild’ (Santali) kola ‘tiger’ Rebus: kolhe ‘smelters’ kol ‘working in iron’ ibha ‘elephant’ Rebus: ib ‘iron’ body of an ox: balad ‘bull’ Rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi) dhatu ‘scarf’ Rebus: dhatu ‘mineral ore’.

āra 'spokes' Rebus: āra ‘brass’. cf. erka = ekke (Tbh. of arka) aka (Tbh. of arka) copper (metal); crystal (Kannada) Glyph: eraka’nave of wheel’ Rebus: eraka ‘copper’; cf. erka = ekke (Tbh. of arka) aka (Tbh. of arka) copper (metal); crystal (Kannada)

 Read in context, the composite hieroglyph is assumed to be a combination of a slanted stroke ligatured to a notch,which provide possible rebus readings of a smithy/forge: notch+slanted stroke reads rebus:ḍhālako kāṇḍa ‘ingot, tools, pots and pans and metal-ware’

dhāḷ ‘a slope’; ‘inclination of a plane’ (Gujarati); ḍhāḷiyum = adj. sloping, inclining (Gujarati) Rebus:ḍhālako = a large metal ingot (Gujarati) ḍhālakī = a metal heated and poured into a mould; a solid piece of metal; an ingot (Gujarati)

PLUS

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

Thus, the first pair of sign hieroglyphs from r. read rebus: copper, bronze ingots, metalware

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

ranku ‘liquid measure’ Rebus: ranku ‘tin’

kanka ‘rim of jar’ Rebus: karṇīka ‘account (scribe)’ karṇī ‘supercargo’

kolmo ‘paddy plant’ Rebus: kolami ‘smithy, forge’.

balad m. ʻ ox ʼ, gng. bald, (Ku.) barad, id. (N. Tarai) Rebus: bharat (5 copper, 4 zinc and 1 tin)(Punjabi)pattar ‘trough’ Rebus: pattar ‘guild’. Thus, copper-zinc-tin alloy (worker) guild.

खोंड [khōṇḍa] m A young bull, a bullcalf. (Marathi) Rebus: kõdār ‘turner’ (Bengali); कोंद kōnda ‘engraver, lapidary  setting or infixing gems’ (Marathi) G. sãghāṛɔ m. ʻlathe’ ; संघाट joinery; M. sãgaḍ ‘double-canoe’ Rebus: sangataras ‘stone-cutter, mason’

kola 'tiger' Rebus: kolhe 'smelter'; kol 'working in iron'; kole.l 'smithy'; kole.l 'temple' dula 'pair' Rebus: dul 'cast metal'

akho m. ʻmesh of a netʼ Rebus: L. P. akkhā m. ʻ one end of a bag or sack thrown over a beast of burden ʼ; Or. akhā ʻ gunny bag ʼ; Bi. ākhā, ã̄khā ʻ grain bag carried by pack animal ʼ; H. ākhā m. ʻ one of a pair of grain bags used as panniers ʼ; M. ã̄khā m. ʻ netting in which coco -- nuts, &c., are carried ʼ, ā̆khẽ n. ʻ half a bullock -- load ʼ (CDIAL 17)  అంకెము [ aṅkemu ] ankemu. [Telugu] n. One pack or pannier, being half a bullock load.

अक्षः [अश्-सः] 1 An axis, axle, pivot; अक्षभङ्गे च यानस्य....न दण्डं मनुरब्रवीत् Ms.8.291,292; दृढधूः अक्षः Kāś. V. 4.74; Śi.12.2, 18.7; ज्योतिश्चक्राक्षदण्डः Dk. 1Axle-pole. -2 The pole of a cart. Rebus: -पटलः[ष. त.] 1 a court of law. -2 depository of legal documents. -3 = अक्षि- पटलम्, q. v. -लः [अक्षाणां व्यवहाराणां पटलमस्त्यस्य अच्] a judge. -4 record-office (GI). -5 account-office (RT). -पटलाधिकृतः superintendent of records and accounts. Thus, the gloss 'akho' also connotes that the writing system was a method of accounting for materials produced from smelters/furnaces/smithy/forge. அக்கசாலை akka-cālai, n. < arkaW.)

*அக்கசாலையர் akka-cālaiyar

, n. < id. +. Goldsmiths, jewellers; தட்டார். (பிங்.) The cognate arka  relates to smithy work: eraka 'copper'

Mohenjodaro seal (m0302).

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

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

--ram or sheep (forelegs denote a bovine)

--neck-band, ring

--bos indicus (zebu)(the high horns denote a bos indicus)

--elephant (the elephant's trunk ligatured to human face)

--tiger (hind legs denote a tiger)

--serpent (tail denotes a serpent)

--human face

All these glyphic elements are decoded rebus:

meḍho a ram, a sheep (G.)(CDIAL 10120); 

kaḍum ‘neck-band, ring’ 

adar ḍangra ‘zebu’

ibha ‘elephant’ (Skt.); rebus: ib ‘iron’ (Ko.)

kolo ‘jackal’ (Kon.)

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

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

கோடு kōṭu : •நடுநிலை நீங்குகை. கோடிறீக் கூற் றம் (நாலடி, 5). 3. [K. kōḍu.] Tusk; யானை பன்றிகளின் தந்தம். மத்த யானையின் கோடும் (தேவா. 39, 1). 4. Horn; விலங்கின் கொம்பு. கோட்டிடை யாடினை கூத்து (திவ். இயற். திருவிருத். 21). 

Ta. kōṭu (in cpds. kōṭṭu-) horn, tusk, branch of tree, cluster, bunch, coil of hair, line, diagram, bank of stream or pool; kuvaṭu branch of a tree; kōṭṭāṉ, kōṭṭuvāṉ rock horned-owl (cf. 1657 Ta. kuṭiñai). Ko. kṛ (obl. kṭ-) horns (one horn is kob), half of hair on each side of parting, side in game, log, section of bamboo used as fuel, line marked out. To. kwṛ (obl. kwṭ-) horn, branch, path across stream in thicket. Ka. kōḍu horn, tusk, branch of a tree; kōr̤ horn. Tu. kōḍů, kōḍu horn. Te. kōḍu rivulet, branch of a river. Pa. kōḍ (pl. kōḍul) horn (DEDR 2200)

meḍ ‘iron’ (Ho.)

khāḍ ‘trench, firepit’

aduru ‘native metal’ (Ka.) ḍhangar ‘blacksmith’ (H.)

kol ‘furnace, forge’ (Kuwi) kol ‘alloy of five metals, pancaloha’ (Ta.)

mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.)

mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends (Santali)

koḍ = the place where artisans work (G.) 

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

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

Ligaturing of glyphs on the Indus script is paralleled by sculpted ligatures of Sarasvati-Sindhu civilization


Glyphs on Indus script: Ligatured human body, metal wheelwright

There are many variants of this human body glyph (Sign 1, Mahadevan Indus script corpus). There are many composite glyphs with many ligatures to this human body frame.

meḍ ‘body’ (Santali) Rebus: meḍ ‘iron (metal)’ (Ho.) koṭe meṛed= forged iron (Mu.) (cf. glyph: Ka. kōḍu horn)

Vikalpa: kāṭhī = body, person; kāṭhī the make of the body; the stature of a man (G.) Rebus: khātī  ‘wheelwright’ (H.)

eṛaka 'upraised arm' (Ta.); Ka.eṟake wing; rebus: eraka = copper (Ka.); eraka ‘metal infusion’ (Tu.)

Characteristic ligatures are:  scarf on hair-pigtail, armlets on arms, raised arm, seated (hidden, spy?) on a tree, ligatured to buttocks (back) of a bovine, horned (often with a twig betwixt horns).

All these orthographic glyptic elements can be explained rebus as mleccha smith guild token glyphs, all in the context of a smithy/forge/smithy guild. This decoding is consistent with rebus readings of other glyphs such as ligatured tiger + eagle, tiger+ wings, tiger+ human body.

Bauddham tradition explains the expression Tridhātu at an ādhyāmikā level as three realms of cyclic existence.

Three realms (Skt. tridhātu; Tib. ཁམས་གསུམ་, kham sum; Wyl. khams gsum) — the desire realm, the form realm and the formless realm, all within cyclic existence.

• the desire realm,
• the form realm, and
• the formless realm.

Three realms The three levels within samsara: the desire realm, the form realm, and the formless realm. The desire realm is the environment of hell beings, hungry spirits, animals, human beings, demi-gods, and the gods who enjoy the five objects of desire. The form realm is the environment of the gods who possess form. The formless realm is the environment of the gods who do not possess form. Beings of the desire realm have powerful delusions, beings of the form realm have more subtle delusions, and beings of the formless realm have very subtle delusions.

These realms are all within the domain of samsara.

http://www.chinabuddhismencyclopedia.com/en/index.php/Three_realms

Kalyanaraman

Sarasvati Research Center

May 18, 2017

Pun on will. PC, KC ghotala and benami wills of kaalaadhan. So will PC sue NIE? NaMo, nationalise kaalaadhan.

May 18, 2017, 7:46 am

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Mr Chidambaram, will you sue us now?

By S Gurumurthy  |   Published: 18th May 2017 04:00 AM  |  

Last Updated: 18th May 2017 10:19 AM  ||  

Both Karti Chidambaram and his father P Chidambaram have been lying for the last year-and-a-half, since The New Indian Express began exposing both from September 2015, on the critical subject of who owns Advantage Strategic Consultancy Private Limited (Advantage India), with its subsidiary in Singapore (Advantage Singapore), which gets questionable money and owns huge global wealth.

Now straight to the core issue. The only issue that stands between Karti and jail today is whether Advantage twins are indirectly owned or controlled by Karti or not. Karti denies he indirectly owns Advantage. And his father defends him. The FIR filed by the CBI on 15th May last as reported in the media says that Karti had brokered for the Peter and Indrani Mukherjee couple-owned INX Media Private Limited (INX) for issue of foreign investment permits by his father’s ministry, for which payments were made by INX to Advantage.

If Karti is proved to own Advantage indirectly, he will face jail, perhaps accompanied by his father too in view of the alleged bribe payments by INX. Advantage twins then are the smoking gun. In which owner’s hands it is found ultimately, will decide who is the offender. After the CBI action against Karti in INX Media, it is necessary to recall The New Indian Express exposes and see who holds the smoking gun - namely who indirectly owns and controls the Advantage twins. NIE exposes virtually corroborate the CBI case against Karti and his father in the INX affair.

In the hands of Karti?
Undeniably Karti was the owner of two-thirds of Advantage on record from March 2006 to May 2011 through Ausbridge Holdings and Investments Private Limited (Ausbridge), which he owned almost entirely. In 2011, Karti transferred the ownership of Ausbridge to Mohanan Rajesh, his close friend. Karti did this because the media had begun probing his business interests. In May 2012 media published how Karti had owned Advantage from 2006 to 2011. Since 2011, the ultimate shareholders and directors of Advantage have been Karti’s close friends and associates.

If they are benamis of Karti, then, in law, Karti will be the true owner and controller of Advantage twins and the smoking gun will be found in his hands. The three articles that had appeared in the NIE (Sept 17, 2015, Oct 15, 2015 and April 26, 2016) had brought out these facts and exposed who really owned Advantage. The last article had also revealed that Advantage had acquired properties and wealth in some 20 countries all over the world.

Benamis secretly give back shares
The final article (NIE April 26, 2016 titled Will Chidambaram stop lying at least from now?) proves that the friends of Karti who hold the shares of Advantage are his benamis, and now fixes the father and son in the CBI case in INX matter. Out of the five lakh shares of Advantage India, three lakh shares (or 60% ownership) were held in the names of four persons - C B N Reddy, known as Karti’s shadow (211430 shares), Padma Viswanathan and Ravi Viswanathan (32600 shares) and Bhaskararaman (17400 shares), Karti’s other friends.

The four had executed Wills giving the entire 60% ownership of Advantage India to Chidambaram’s granddaughter and Karti’s daughter, Aditi Nalini Chidambaram. As Advantage India fully owns Advantage Singapore, the gift to Aditi implicitly includes the global wealth of hundreds of crores of rupees held by the latter. All Wills were uniformly executed on the same day - 19th June 2013, identical in language and content. In three of them, the first witness is C B N Reddy. In C B N Reddy’s Will, Ravi Viswanathan is the witness.

The second witness for all four Wills is one V Murali. All Wills divide the properties into two parts. One, the Will writer’s own assets and the other, the shares in Advantage and other companies. They give away their own properties, which are relatively worth very little, to their spouse and children. And Will away the Advantage shares worth hundreds of crores of rupees not to their children but to Chidambaram’s granddaughter and Karti’s daughter!

Wills prove Karti’s control of Advantage
In their Wills the four benamis explain why they have given away such massive wealth, of all persons, to Chidambaram’s grandchild. C B N Reddy, who has gifted over 42% of global empire held by Advantage India and Singapore twins, says that late Dr B Rangarajan - Karti’s father-in-law and Chidambaram’s sambandi - was his ‘friend, philosopher and guide’ to whose family, he felt, “deeply indebted”, and therefore as a token of his “love” for Rangarajan “family”, he was giving to Rangarajan’s beloved granddaughter and daughter of Srinidhi his shares in three companies listed by him, namely, Advantage (211430 shares), Kriya FMCG (22500 shares) and Rochester Technology Solutions P Ltd (5000 shares) - worth several hundreds of crores of rupees.

A note on the company Kriya FMCG on Reddy’s list. It holds 38570 shares in Advantage, which was originally entirely owned by Srinidhi and Aditi Nalini Chidambaram. They had transferred it in its entirety to C B N Reddy in 2008. And in 2013 Reddy Wills them back to Aditi! Why did Karti’s wife and daughter transfer their shares to Reddy in 2008 and Karti got it Willed back from him in 2013? This was obviously to distance Advantage from the Chidambarams on record and take it back off the record. Like C B N Reddy, Ravi Viswanathan repeats the “friend, philosopher and guide” line in his Will.

Bhaskararaman and Padma Viswanathan say, in their Wills, they ‘recognise the contribution made” by Dr Rangarajan to their “life, which is immeasurable”. All four Wills significantly avoid mentioning that Aditi was Chidambaram’s granddaughter or Karti’s daughter. But the four persons choose Karti as the all important Executor of the Wills. Why? In law, once a person executing the Will dies, Karti as the Executor will step into his or her shoes and own and control the Advantage shares.

Open and shut proof
Normally is difficult to get an open and shut evidence to prove benami holdings as the true owner will normally trust the benamidars so much that there will not be any formal documentation of benamis. But here, by getting the four benamidars to execute Wills so that the Advantage shares did not go to their heirs if any of them died, Karti has provided an open and shut proof of benamis in Advantage holdings. And more, the Wills were found to be in the custody of Karti during the raids by Income Tax and Enforcement authorities on his and his friends’ premises in December 2015, implying that he got them executed. Photocopies of these Wills were printed in the NIE along with the article. The Wills account for three lakh (60%) shares of Advantage.

What about the balance two lakh shares (40%) of Advantage held by Ausbridge? The ownership of Ausbridge was with Mohanan Rajesh, a neighbour and friend of Karti. Rajesh transferred his ownership of Ausbridge to Karti in 2006. Karti transferred it back to him in May 2011. Obviously Rajesh is a name lender for Karti - he gives the shares to Karti and takes it back as per Karti’s wish and needs. It needs no seer to say that the entire Advantage shares are held for the benefit of the Karti-PC family by Karti’s benamis. The CBI, when it probes, will get the evidence of the benamis who hold the shares for Karti.

Chidambaram backs out

Now come to how Chidambaram’s responses to the NIE exposes establish his complicity. Till the deadly fact of Wills and benami were brought out, Chidambaram kept denying the facts exposed. He termed the first story of the NIE (17.9.2015) as so “ridiculous” and “laughable” that he thought it was “not necessary to issue a rebuttal”. But “as some other media had carried the same report recklessly, he could not remain silent” and would place the papers with lawyers to act. On the same day the NIE responded saying that it stood by its report and welcomed him to sue. Chidambaram remained silent and thereafter virtually backed out. On October 23, 2015, the NIE brought out the affidavit of the Commissioner of Income Tax before the Central Administrative Tribunal, which nailed Chidambaram’s lies. Chidambaram still remained silent. When the Income Tax and Enforcement departments raided Karti in December 2015, Chidambaram “condemned the attempt” to link Karti’s friends to his son and to “harass them”.

He said: “If the government wants to target me, it should do so directly” adding “he and his family were quite prepared to face” the ‘malicious onslaught’ of the government. But after the NIE put out the Wills in April 2016 and established that the shares of Advantage were held benami for Karti, Chidambaram fell totally silent. Why doesn’t he simply sue the NIE if its exposes have been false and if the Wills are not true? Even now, he is welcome to sue the NIE as he had threatened us on September 21, 2015. The test in the FIR filed by the CBI is that if Advantage is indirectly owned by Karti, he will be found holding the smoking gun. That will seal the fate of both father and son.

Wills prove the CBI case
The FIR filed by the CBI action against Karti in the case of the Peter-Indrani Mukherjee couple media outfit INX Media Private Limited alleges that Karti had brokered for the Mukherjees to get illegal FIPB permits by leveraging his relation with his father who was the Finance Minister in 2007 and got paid for it in Advantage. The FIR says the payment was made to Advantage to conceal the fact that it was quid pro quo for Karti’s brokering services, which will fix him and his father. At that time in 2007, Karti was actually owning over 75% Advantage through Ausbridge as brought out by the NIE.

After Karti divested himself of the ownership of Advantage on record, he got the benamis to execute Wills in favour of his daughter and kept the Wills in his possession. Neither Karti nor his father has, even after a year, denied the Wills or that they were found in Karti’s possession. Chidambaram, who had no guts to sue the NIE then, now says that the Modi government is so afraid of his weekly articles against it that it had put the CBI on him to shut his mouth. The simple truth is that both father and son are done in by the Wills, which prove the CBI case. As an astute lawyer Chidambaram cannot be unaware of it.

(The author is a well known political and economic commentator)

http://www.newindianexpress.com/opinions/columns/s-gurumurthy/2017/may/18/mr-chidambaram-will-you-sue-us-now-1606013.html