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This monograph is a continuation of "Tridhātu as Gaṇeśa, Tridhātu on Indus Script metalwork for crucible steel, ādhyātmikā metaphor  pr̥thvyaptejorūpadhātu (R̥gveda)" presentedin http://tinyurl.com/kptlbz3 to evidence the Veda culture continuum in Sarasvati-Sindhu civilization. 

Meluhha Indus Script cipher signifiers are hieroglyphs which build up a hypertext to render artha, 'purpose, business, meaning'. This signification is achieved using Meluhha words and rebus expressions. 

A good example of a hypertext is the 'priest' statue discovered in Mohenjo-daro.

This monograph demonstrates that the hieroglyph/hypertext expressions on the statuette signify in Meluhha Indus Script cipher (mlecchita vikalpa), the words: Potr̥ 'purifier priest'; dhatu 'mineral ores’; and dhāvaḍ 'smelter'. These hypertexts sculpted on the statuette of 'priest' of Mohenjo-daro are elucidated.

The hypertext expression of the statue is composed of the following hieroglyphs: 1. A dotted circle on a fillet worn as a strand on the forehead; 2. a shawl worn leaving right-shoulder bare; 3. the shawl is decorated with trefoil hieroglyphs (combination of three dotted circle hieroglyphs). Each of these hypertexts is a Meluhha cipher expression related to smelting work, metalwork.

The uttarIyam worn by the Priest is potta -- , °taga -- , °tia -- n. ʻ cotton cloth ʼ (Prakrtam) potti 'cloth' (Kannada) Rebus: Potr̥, पोतृ 'purifier' Priest (Rigveda). போத்தி pōtti, n. < போற்றி. 1. Grandfather; பாட்டன். Tinn. 2. Brahman temple- priest in Malabar; மலையாளத்திலுள்ள கோயிலருச் சகன். पोतदार (p. 303) pōtadāra m ( P) An officer under the native governments. His business was to assay all money paid into the treasury. He was also the village-silversmith. (Marathi)

Another word (Meluhha) for the shawl as cloth worn as uttarIyam is: *dhaṭa2, dhaṭī -- f. ʻ old cloth, loincloth ʼ lex. [Drav., Kan. daṭṭi ʻ waistband ʼ etc., DED 2465] Ku. dhaṛo ʻ piece of cloth ʼ, N. dharo, B. dhaṛā; Or. dhaṛā ʻ rag, loincloth ʼ, dhaṛi ʻ rag ʼ; Mth. dhariā ʻ child's narrow loincloth ʼ.

*dhaṭavastra -- .Addenda: *dhaṭa -- 2. 2. †*dhaṭṭa -- : WPah.kṭg. dhàṭṭu m. ʻ woman's headgear, kerchief ʼ, kc. dhaṭu m. (also dhaṭhu m. ʻ scarf ʼ, J. dhāṭ(h)u m. Him.I 105). This yields the rebus word: dhatu 'mineral ore'.

Thus, read together with the dotted circle fillets worn on the forehead and on the right shoulder, the functions of this person in the guils is to work with dhatu, 'mineral ores' and to smelt them: dhāvaḍ 'smelter'. 

R̥gveda tradition lists a number of functionaries engaged in a yajna. The 16 priests include a priest termed as Potr̥, 'purifier'. पोतृ [p= 650,1] प्/ओतृ or पोतृ, m. " Purifier " , N. of one of the 16 officiating priests at a sacrifice (the assistant of the Brahman ; = यज्ञस्य शोधयिट्रि Sa1y. ) RV. Br. S3rS. Hariv. (Monier-Williams). Other functionaries in the yajna are: नेष्टृ [p= 569,3] m. (prob. fr. √ नी aor. stem नेष् ; but cf. Pa1n2. 3-2 , 135 Va1rtt. 2 &c ) one of the chief officiating priests at a सोम sacrifice , he who leads forward the wife of the sacrificer and prepares the सुरा (त्वष्टृ so called RV. i , 15 , 3) RV. Br. S3rS. &c;  होतृ [p= 1306,1] m. (fr. √1. हु) an offerer of an oblation or burnt-offering (with fire) , sacrificer , priest , (esp.) a priest who at a sacrifice invokes the gods or recites the ऋग्-वेद , a ऋग्-वेद priest (one of the 4 kinds of officiating priest » ऋत्विज् , p.224; properly the होतृ priest has 3 assistants , sometimes called पुरुषs , viz. the मैत्रा-वरुण , अच्छा-वाक , and ग्रावस्तुत् ; to these are sometimes added three others , the ब्राह्मणाच्छंसिन् , अग्नीध्र or अग्नीध् , and पोतृ , though these last are properly assigned to the Brahman priest ; sometimes the नेष्टृ is substituted for the ग्राव-स्तुत्) RV. &c; ऋत्व्-िज् a [p= 224,2] m. (क्) a priest (usually four are enumerated , viz. होतृ , अध्वर्यु , ब्रह्मन् , and उद्गातृ ; each of them has three companions or helpers , so that the total number is sixteen , viz. होतृ , मैत्रावरुण , अच्छावाक , ग्राव-स्तुत् ; अध्वर्यु , प्रति-प्रस्थातृ , नेष्टृ , उन्ने तृ ; ब्रह्मन् , ब्राह्मणाच्छंसिन् , अग्नीध्र , पोतृ ; 

उद्गातृ , प्रस्तोतृ , प्रतिहर्तृ , सुब्रह्मण्य A1s3vS3r. iv , 1 , 4-6) RV. AV. TS. S3Br. Ka1tyS3r. &c

I suggest that the purifier is a smelter based on a reading of the fillet with a dotted circle worn on the forehead of the 'rpeist' statuette. The dotted circle is a cross-section of a strand. The word for a strand in R̥gveda is dhātu. The rebus of this word dhātu signifies 'mineral ores'. The purifier purifies mineral ores in a smelting process by oxidising impurities to produce a pure metal ingot. Thus, a smelter is a purifier. The fillet with dhātu worn with a strand of string is rebus for dhāi 'strand' PLUS vaṭa 'single strand' yielding the expression: dhāvaḍ A smelter of mineral ores, iron or ferrite ores in particular is called dhāvaḍ in Marathi language  Three 'dotted circles' constitute the hypertext expression tri-dhātu, 'three minerals, 'three strands'. vaṭa- string, rope, tie (Samskrtam) is signified by the string which ties the 'dotted circle' on the forehead and right-shoulder of the Priest. The rebus reading is: -vaḍ వటగ 'clever, skilful' (Telugu). Thus, the 'dotted circle' dhāī˜ PLUS vaṭa 'string' is read: dhā̆vaḍ 'smelter'.

The dotted circle fillet worn on the forehead is replicated on a similar fillet worn on the right shoulder. This is a semantic determinative hieroglyph-hypertext expression on the statuette of the 'priest'. See Annex B for an explanation on the evolution of Brahmi syllable symbol for the phoneme dha-.

 Single strand (one dotted-circle)

Two strands (pair of dotted-circles)

Three strands (three dotted-circles as a trefoil)

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

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'.

At an ādi bhautika level, the meaning of the expression tridhātu is provided by the following lexical entries from ancient languages of Bharatiya sprachbund (Meluhha words/expressions):

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)

It has been demonstrated that the Binjor discovery of a yajna kunda with an octagonal pillar and a seal with an inscription are signifiers of the performance of a Soma Yajna (Soma Samsthā, one of seven 'Soma enterprises' such as agniṣṭoma, vājapeya, etc.) at the site.

Soma Yajna may be metaphorical accounts of pyrolyis and carburization to harden metal alloys, thus signifying metalwork processes.“Pyrolysis is a thermochemical decomposition of organic material at elevated temperatures in the absence of oxygen (or any halogen). Carburizing, carburising or carburization is a heat treatment process in which iron or steel absorbs carbon liberated when the metal is heated in the presence of a carbon bearing material, such as charcoal or carbon monoxide, with the intent of making the metal harder.” In such an archaeo-metallurgical framework, soma yajna can be seen as a metalwork process in a smelter/furnace of hardening metals/alloys. Soma is called ams'u (synonym). It is cognate with ancu 'iron' (Tocharian). Soma may also relate to assem 'electrum' (Old Egyptian pace Needham). See Annex A for the role played by the yūpa and caṣāla (wheat chaff) atop the yūpa which makes the yūpa a fiery pillar infusing carbon into the metal in fire to harden it as a process of carburization.

The 'priest' statue is evidence of the continuum of the Veda tradition of performance of a yajna with a number of functionaries participating in the process working with fire in a yajna kunda.

Annex A

Excerpts from  Raffale Pettazzoni's essay, related to Vajapeya, a Soma Samstha, Soma Yajna:

“A cake made of wheat-flour in the form of a waggon-wheel (rathacakra) was used in ancient India in the celebration of the Vajapeya. This rite, which, perhaps by reason of its popularity, was taken up into the priestly liturgial system of Brahmanism, yet keeps the marks of an archaic character which attests its remote secular origins. In the Brahmanical texts, the vajapeya appears as a special form of the rite of soma, and it is probable that the libation of the sacred drink (-peya from rt. pa-, to drink, according to most etymologists) was the most important action from the priestly point of view. But from various indications it would seem that it is nothing but a secondary development, and the true nature of vajapeya remains rather obscure. It may be said with greater probability that it conferred power and prestige, raising the celebrant above the common condition of mankind. In the description of the vajapeya there are to be noted certain differences between the texts of the black Yajurveda, the Taittiriya Samhita and the Taittiriya Brahmana, which represent the older tradition, and those of the white yajur-veda, the Satapatha Brahmana and the Katyayana Srautasutra, which give a greater number of details.

”The vajapeya was celebrated in autumn. The officiant, who might be a Brahman, a noble, or even, perhaps originally, a Vaisya (Weber, p.770), was the chief actor in the liturgical performance, which, neglecting the secondary divergencies between the different traditions, was carried out, with the assistance of qualified priests, brahmana, adhvaryu, hotr, and udgAtr, in three main actions or movements. The first was a chariot race. Seventeen chariots took part; this number, which is sacred to Prajapati, keeps recurring in the symbolism of the vajapeya (Weber, p. 776). The course was marked out by throwing seventeen javelins one after another, the second being thrown from the point reached by the first and in the same direction, and so on, the point reached by the seventeenth being the goal, which was then marked by planting a branch of udumbara in the ground. The officiant took part in the rae on one of the chariots, while the Brahman, mounted upon a wheel fastened to the top of a post, recited an appropriate formula. The officiant arrived at the goal first and returned in triumph.

“Now came the second act. On the sacrificial post, to which the victims were tied, and which was seventeen cubits high, wrapped in seventeen cloths, and flattened at the top so that it was possible to sit on it, was fastened a wheel of pastry. A ladder was placed against the post. He then touched the round cake, looked to the four cardinal points, and said 'We are become immortal'. (Taitt. Sam. I,7,8 Keith; Satap. Brah. V,2,1,5-14 Eggeling; Katyay xiv,9,21-22 Weber). Now came the third and final act. The officiant coming down from the sacrificial post, was placed on a kind of throne, anointed, and proclaimed samrAj, i.e. 'king of all'.

“The ritual of the vajapeya is full of solar symbols. The Sun, Savitr, with the epithet of deva (deva Savitr) has a leading part in the litanies and perhaps belongs to the primitive kernel of the vajapeya (Weber p.773, n. 2). The race in which the officiant is the winner may be a sybol of the sun's course. The climbing of the sacrificial post symbolises ascension to heaven or, according to Oldenberg, to the sun. 'Come, wife, we will ascend the sky' is what the officiant says while climbing, and when he reaches the top of the post he cries, 'Lo, we have reached the sky, O ye gods!' It would see as if by virtue of the ceremony the officiant himself is transformed into the Sun. According to Katyayana Srautasutra (Weber, pp. 792, 800), before starting to climb the sacrificial post the officiant is hailed with certain formulae, twelve Apti and six kLpti, which declare him lord of the twelve months and the six seasons (Rtu), i.e. of the year. According to Taitt.Sam. p. 107 foll. Keith, while he is climbing twelve libations are made, and a formula recited consisting of the twelve symbolic names of the months, or in other versions thirteen, i.e. twelve plus the intercalary month. During the ritual the officiant and his wife, also the priests, wear gold crowns on their heads, and when the officiant descends from the sacrificial post, he sets his foot on a hide stretched on the ground and on some gold which lies on it (Hillebrandt). Gold is often employed in Brahman ritual as a symbol of the sun. In a soma-rite of the same type (Sodas'in) as the vajapeya, a hymn is chanted as the sun declines, and there is present a horse which must be either white, dark chestnut, or black. The singers while they are singing hold gold in their hands. In other cases, as the water used in the sacrifice must be drawn before the sun sets, the officiant who has not remembered to do this in time may draw it when the sun has already gone down, but he must then hold over the water either fire (a burning brand) or else gold, as symbols and surrogates of the sun.

“The wheel-shaped cake is another piece of solar symbolism in the vajapeya, for the wheel is an obvious symbol of the sun, whether by reason fo its circular form or by a patent allusion to the course of the sun's chariot across the sky. Other instance of the wheel-ritual in ancient Indian have been collected by W. Caland, Das Rad im Ritual, in Zeitsch. Der Deutschen Morgenlandischen Gesellschaft liii (1899), 699-701. As early as the Rigveda the sun is thought of as a wheel (Rigveda I.30.19), sometimes even as a wheel drawn by a horse (ibid. vii, 63..2; 66.4). This sets one thinking of the well-known otive monument from Trundholm in Denmark, which consists of a gilded bronze disk drawn by a horse and mounted on three pairs of wheels (K. Helm, Altgermanische Religionsgeschichte I, Heidelberg 1913, 177; J. de Vries, Altgermanische Religionsgeschichte I, Berlin 1935, Plate 2), and less directy of certain rock-carvings a Bohuslan in southern Sweden, in which the sun is represented by a wheel on top of a pole (O. Almgren, Nordische Felszeichnungen als religiose Urkunden, Frankfurt a/M 1934, Figs. 1-6; J. Bing, Der Kultwagen von Trundholm und die nordischen Felszeichnungen,IPEK ii, 1926, 236-54).

[Raffale Pettazzoni, 67, Ch. IX. The wheel in the ritual symbolism of some Indo-European peoples, in: Raffaele Petlazzoni, Essays on the History of Religions, Brille Archive, pp. 100-109; loc.cit. Alex Weber, Ueber den vajapeya, in Sitz. Berl. Akad. 1892, ii, 765-813; A. Hillebrandt, Ritual Literatur (Grundriss der indo-arischen Philologie u. Alterumswissenschaftiii,2, Strassburg 1897, 140 foll.; same, Vedische Mythologie, ed. 2 (Breslau 1927), 484; H. Oldenburg, Die Religion des Veda ed. 304 (Stuttgart and Berlin 1922), 85 foll., 415; AB Keith, The Veda of the Black Yajus School entitled Taittiriya Samhita, translated, i (Cambridge, Mass, 1914), viii foll., 104 foll.; J. Eggeling, The Satapatha Brahmana, Pt. Iii Sacred Books of the East xli, Oxford 1894, I foll., 31 foll.'] https://books.google.co.in/books?id=xtsUAAAAIAAJ&pg=PA95&source=gbs_toc_r&cad=3#v=onepage&q&f=false

Annex B

Evolution ḍha-, dha- in Brahmi script syllables are evocative of 'string' and 'circle, dotted circle' as may be seen from the following orthographic evidence of epigraphs dated from ca. 300 BCE:

It may be seen from the table of evoution of Brahmi script orthography that 

1. a circle signified the Brahmi syllable 'ṭha-' and a dotted circle signified the syllable 'tha-'; 

2. a string with a twist signified the syllable 'da-', a string ending in a circled twist signified the syllable 'ḍha-' and a stepped string signified the syllable 'ḍa-'.

Section 4: Orthograhy of Brahmi syllabary from ca. 300 BCE

వడము (p. 1124) vaḍamu vaḍamu. [Tel.] n. A very thick rope. మోకు. A garland, దండ. సమర్థతగల. తేరివడము a rope used to drag a car. vaṭa2 ʻ string ʼ lex. [Prob. ← Drav. Tam. vaṭam, Kan. vaṭi, vaṭara,] N. bariyo ʻ cord, rope ʼ; Bi. barah ʻ rope working irrigation lever ʼ, barhā ʻ thick well -- rope ʼ, Mth. barahā ʻ rope ʼ.vaṭāraka -- , vaṭin -- ; *karṇavaṭikā -- , *yantravaṭa -- .(CDIAL 11212) vaṭāraka -- , varāṭaka -- m. ʻ string ʼ MBh. [vaṭa -- 2]Pa. sa -- vaṭākara -- ʻ having a cable ʼ; Bi. baral -- rassī ʻ twisted string ʼ; H. barrā m. ʻ rope ʼ, barārā m. ʻ thong ʼ. (CDIAL 11217) *karṇavaṭikā ʻ side -- cord ʼ. [kárṇa -- , vaṭa -- 2]WPah. bhal. k*lnɔṛi f. ʻ knots between upper and lower parts of a snow -- shoe, rope pegs to which the distaff in a spinning -- wheel is attached ʼ.(CDIAL 2842) *yantravaṭa ʻ cord of a machine ʼ. [Cf. Pa. yantasutta- n. -- yantrá -- , vaṭa -- 2]WPah.bhal. jaṇṭḷoṛ m. ʻ long string round spinning wheel ʼ.(CDIAL 10413)  Ta. vaṭam cable, large rope, cord, bowstring, strands of a garland, chains of a necklace; vaṭi rope; vaṭṭi (-pp-, -tt-) to tie. Ma. vaṭam rope, a rope of cowhide (in plough), dancing rope, thick rope for dragging timber. Ka. vaṭa, vaṭara, vaṭi string, rope, tie. Te. vaṭi rope, cord. Go. (Mu.) vaṭiya strong rope made of paddy straw (Voc.3150). Cf. 3184 Ta. tār̤vaṭam. / Cf. Skt. vaṭa- string, rope, tie; vaṭāraka-, vaṭākara-, varāṭaka- cord, string; Turner, CDIAL, no. 11212.(DEDR 5220) வடம்¹ vaṭam , n. < vaṭa. 1. Cable, large rope, as for drawing a temple-car; கனமான கயிறு. வடமற்றது (நன். 219, மயிலை.). 2. Cord; தாம்பு. (சூடா.) 3. A loop of coir rope, used for climbing palm-trees; மரமேறவுதவுங் கயிறு. Loc. 4. Bowstring; வில்லின் நாணி. (பிங்.) 5. String of jewels; மணிவடம். வடங்கள் அசையும்படி உடுத்து (திருமுரு. 204, உரை). (சூடா.) 6. Strands of a garland; chains of a necklace; சரம். இடை மங்கை கொங்கை வடமலைய (அஷ்டப். திருவேங்கடத் தந். 39). 7. Arrangement; ஒழுங்கு. தொடங்கற் காலை வடம்பட விளங்கும் (ஞானா. 14, 41). தாழ்வடம் tāḻ-vaṭam , n. < id. +. 1. [M. tāḻvaṭam.] Necklace of pearls or beads; கழுத் தணி. தாவி றாழ்வடம் தயங்க (சீவக. 2426). 2. String of Rudrākṣa beads; உருத்திராக்கமாலை. மார்பின்மீதிலே தாழ்வடங்கள் மனதிலே கரவடமாம் (தண்டலை. சத. 29).

వటగ (p. 1122) vaṭaga , వటారి or వఠారి vaṭaga. [Tel.] adj. Clever, skilful, నేర్పుగల, 

वराटक [p= 921,1] a rope , cord , string (only ifc. , with f(आ).) MBh. xii , 2488 v.l. वरारका वरारक [p= 923,2] n. a diamond L.

pōta2 m. ʻ cloth ʼ, pōtikā -- f. lex. 2. *pōtta -- 2 (sanskrit- ized as pōtra -- 2 n. ʻ cloth ʼ lex.). 3. *pōttha -- 2 ~ pavásta<-> n. ʻ covering (?) ʼ RV., ʻ rough hempen cloth ʼ AV. T. Chowdhury JBORS xvii 83. 4. pōntī -- f. ʻ cloth ʼ Divyāv. 5. *pōcca -- 2 < *pōtya -- ? (Cf. pōtyā = pōtānāṁ samūhaḥ Pāṇ.gaṇa. -- pṓta -- 1?). [Relationship with prōta -- n. ʻ woven cloth ʼ lex., plōta -- ʻ bandage, cloth ʼ Suśr. or with pavásta -- is obscure: EWA ii 347 with lit. Forms meaning ʻ cloth to smear with, smearing ʼ poss. conn. with or infl. by pusta -- 2 n. ʻ working in clay ʼ (prob. ← Drav., Tam. pūcu &c. DED 3569, EWA ii 319)]
1. Pk. pōa -- n. ʻ cloth ʼ; Paš.ar. pōwok ʻ cloth ʼ, pōg ʻ net, web ʼ (but lauṛ. dar. pāwāk ʻ cotton cloth ʼ, Gaw. pāk IIFL iii 3, 150).
2. Pk. potta -- , °taga -- , °tia -- n. ʻ cotton cloth ʼ, pottī -- , °tiā -- , °tullayā -- , puttī -- f. ʻ piece of cloth, man's dhotī, woman's sāṛī ʼ, pottia -- ʻ wearing clothes ʼ; S. potī f. ʻ shawl ʼ, potyo m. ʻ loincloth ʼ; L. pot, pl. °tã f. ʻ width of cloth ʼ; P. potṛā m. ʻ child's clout ʼ, potṇā ʻ to smear a wall with a rag ʼ; N. poto ʻ rag to lay on lime -- wash ʼ,potnu ʻ to smear ʼ; Or. potā ʻ gunny bag ʼ; OAw. potaï ʻ smears, plasters ʼ; H. potā m. ʻ whitewashing brush ʼ, potī f. ʻ red cotton ʼ, potiyā m. ʻ loincloth ʼ, potṛā m. ʻ baby clothes ʼ; G. pot n. ʻ fine cloth, texture ʼ, potũ n. ʻ rag ʼ, potī f., °tiyũ n. ʻ loincloth ʼ, potṛī f. ʻ small do. ʼ; M. pot m. ʻ roll of coarse cloth ʼ, n. ʻ weftage or texture of cloth ʼ, potrẽ n. ʻ rag for smearing cowdung ʼ.
3. Pa. potthaka -- n. ʻ cheap rough hemp cloth ʼ, potthakamma -- n. ʻ plastering ʼ; Pk. pottha -- , °aya -- n.m. ʻ cloth ʼ; S. potho m. ʻ lump of rag for smearing, smearing, cloth soaked in opium ʼ.
4. Pa. ponti -- ʻ rags ʼ.
5. Wg. pōč ʻ cotton cloth, muslin ʼ, Kt. puč; Pr. puč ʻ duster, cloth ʼ, pūˊčuk ʻ clothes ʼ; S. poco m. ʻ rag for plastering, plastering ʼ; P. poccā m. ʻ cloth or brush for smearing ʼ, pocṇā ʻ to smear with earth ʼ; Or. pucā̆ra, pucurā ʻ wisp of rag or jute for whitewashing with, smearing with such a rag ʼ.
*maṣipōtta -- . pōta -- 3 ʻ boat ʼ see *plōtra -- . pōta -- 4 ʻ foundation ʼ see *pēnda -- .
*pōtara -- ʻ young ʼ, pōtalaka -- see pṓta -- 1. Addenda: pōta -- 2. 2. *pōtta -- 2: S.kcch. potyo m. ʻ small dhoti ʼ.(CDIAL 8400) Ta. potti garment of fibres, cloth. Ka. potti cloth. Te. potti bark, a baby's linen, a sort of linen cloth; pottika a small fine cloth; podugu a baby's linen. Kol. (SSTW)pot sari. Pa. bodgid a short loincloth. / Cf. Skt. potikā-, Pkt. potti-, pottiā-, etc.; Turner, CDIAL, no. 8400. (DEDR 4515)

 पोत (p. 303) pōta m f A bead of glass and, sometimes, of gold and of stone. 2 m A neck-ornament of females made of these beads.
58) पोत (p. 303) pōta m ( or P) A link composed of rolls of coarse cloth. This portion, together with the विडी or iron handle, constitute the मशालor torch. 2 The head, end, point (of a tool, stick &c.): also the end or extreme portion (of a thing gen.) 3 m A seton; and fig. the hole of a फाळ or ploughshare.
59) पोत (p. 303) pōta n m ( H Quality; or formed by redup. out of सूत with which word it is generally conjoined in use.) Weftage or texture (of cloth); quality as respects closeness, firmness, body. Ex. सूत- पोत पाहून धोत्र घ्यावें. 
 पोंत (p. 303) pōnta m (In Konkan̤ neuter.) A seton.
61) पोतडी (p. 303) pōtaḍī f पोतडें n (पोतें) A bag, esp. the circular bag of goldsmiths, shroffs &c. containing their weights, scales, coins &c.
62) पोतंडी (p. 303) pōtaṇḍī f A little thing (as a nut, a pebble,) or a small quantity (as of sugar, flour, grain) put up in a corner of a cloth and confined by a knot; thus forming a knob or ball. 2 Medicaments tied up in a corner of a cloth, to be dabbed on the eye or other part: also a cloth rolled up into a ball, heated, and applied to foment. v दे,लाव, also पोतंडीनें or पोतंडीचा शेक.
63) पोतदार (p. 303) pōtadāra m ( P) An officer under the native governments. His business was to assay all money paid into the treasury. He was also the village-silversmith.
64) पोतदारी (p. 303) pōtadārī f ( P) The office or business of पोतदार: also his rights or fees.
65) पोतनिशी (p. 303) pōtaniśī f ( P) The office or business of पोतनीस.
66) पोतनीस (p. 303) pōtanīsa m ( P) The treasurer or cash-keeper. पोतें (p. 303) pōtēṃ n ( or P) A sack or large bag. 2 The treasury or the treasure-bags of Government. 3 The treasure-bag of a village made up for the district-treasury. 
73) पोतेखाद (p. 303) pōtēkhāda f Wastage or loss on goods (as on sugar &c.) from adhesion to the containing sack or bag.
74) पोतेचाल (p. 303) pōtēcāla f (Treasury-currency.) The currency in which the public revenue is received. 2 Used as a Of that currency; as पोतेचालीचा (रूपया-पैसा- नाणें &c.) Coin or money admitted into or issued from the Government-treasury; sterling money of the realm.
75) पोतेझाडा (p. 303) pōtējhāḍā m Settlement of the accounts of the treasury.
76) पोतेरें (p. 303) pōtērēṃ n A clout or rag (as used in cowdunging floors &c.) 2 By meton. The smearing of cowdung effected by means of it. पो0 करून टाकणें To treat with exceeding slight and contumely. (Marathi)

 धावड (p. 250) dhāvaḍa m A class or an individual of it. They are smelters of iron. In these parts they are Muhammadans.  धावडी (p. 250) dhāvaḍī a Relating to the class धावड. Hence 2 Composed of or relating to iron. 

 धातु 1[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. &celement , primitive matter (= महा-भूत L. ) MBh. Hariv. &c (usually reckoned as 5 , viz. ख or आकाश , अनिल , तेजस् , जल , भू; to which is added ब्रह्म Ya1jn5. iii , 145 ; or विज्ञान Buddh. )a constituent element or essential ingredient of the body (distinct from the 5 mentioned above and conceived either as 3 humours [called also दोष] phlegm , wind and bile BhP. [cf. पुरीष , मांस , मनस् , ChUp. vi , 5 , 1] ; or as the 5 organs of sense , इन्द्रियाणि [cf. s.v. and MBh. xii , 6842 , where श्रोत्र , घ्राण , आस्य , हृदय and कोष्ठ are mentioned as the 5 धातु of the human body born from the either] and the 5 properties of the elements perceived by them , गन्ध , रस , रूप , स्पर्श andशब्द L. ; or the 7 fluids or secretions , chyle , blood , flesh , fat , bone , marrow , semen Sus3r. [ L. रसा*दि or रस-रक्ता*दि, of which sometimes 10 are given , the above 7 and hair , skin , sinews BhP. ])primary element of the earth i.e. metal , mineral , are (esp. a mineral of a red colour) Mn. MBh. &c element of wordsi.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 , relicsL. [cf. -गर्भ]). 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]

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

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

Material: white, low fired steatite
Dimensions: 17.5 cm height, 11 cm width
Mohenjo-daro, DK 1909
National Museum, Karachi, 50.852
Marshall 1931: 356-7, pl. XCVIII

Source: https://www.harappa.com/slide/priest-king-mohenjo-daro

S. Kalyanaraman

Sarasvati Research Center

May 19, 2017

R̥gveda Potr̥ 'purifier priest', Indus Script dhāvaḍ 'smelter'  See: http://tinyurl.com/llvrtwu

This identification is consistent with the trefoil expression which signifies a kole.l 'smith, forge' which is also kole.l'temple.

On a Mari mosaic panel, a similar-looking priest leads a procession with a unique flag. The flagpost is a culm of millet and at the top of the post is a rein-ring proclaiming a one-horned young bull. All these are Indus Script hieroglyphs.
The 'rein rings' are read rebus: valgā, bāg-ḍora 'bridle' rebus (metath.) bagalā 'seafaring dhow'. See Annex: Rein-rings.

A soldier and a Mari dignitary who carries the standard of Mari. Detail of a victory parade, from the Ishtar temple, Mari, Syria. Schist panel inlaid with mother of pearl plaques. Louvre Museum. Frieze of a mosaic panel Circa 2500-2400 BCE Temple of Ishtar, Mari (Tell Hariri), Syria Shell  and shale André Parrot excavations, 1934-36 AO 19820 (Fig.2) Indus Script Cipher provides a clue to the standard of Mari which is signified by a young bull with one horn.

One-horned young bull hypertext/hyperimage: कोंद kōnda ‘young bull' कोंद kōnda ‘engraver, turner'. Thus, an iron turner (in smithy/forge).

The validation of the culm of millet hieroglyph comes from an archaeo-botanical study (2016).

In the article, 'Exploring crop processing northwest Bharata ca. 3200 to 1500 BCE' -- Jennifer Bates et al, 2016, make a significant observation about the cultivation of millets in Northwest Bharat, especially in the Ganga -Sarasvati River Basins. This observation underscores the importance millet and related crop images in the lives of the people of the Bronze Age of Eurasia.
Pearl millet in the field.

Culm of millet should have been an object recognized by the people of the 4th millennium BCE in this region which had contacts with Susa and Mari (Sumerian/Elamite civilizations). "In the production of malted grains the culms refer to the rootlets of the germinated grains. The culms are normally removed in a process known as "deculming" after kilning when producing barley malt, but form an important part of the product when making sorghum or milletmalt."
https://en.wikipedia.org/wiki/Culm_(botany)

There are three possible identifications of this image: 1. culm of millet; 2. Christ's thorn; 3. Stalk or thorny joint. In my view, the appropriate fit with the semantics of 'one-horned young bull' is its identification as a 'culm of millet'.

The procession is a proclamation and a celebration of new technological competence gained by the 'turner' artisans of the civilization.

The 'turner' (one who uses a lathe for turning) in copper/bronze/brass smithy/forge has gained the competence to work with karba 'culm of millet' rebus: karba 'iron'.

Hieroglyph 1: H. kaṛbī, karbī f. ʻ tubular stalk or culm of a plant, esp. of millet ʼ (→ P. karb m.); M. kaḍbā m. ʻ the culm of millet ʼ. (CDIAL  2653) Mar. karvā a bit of sugarcane.(DEDR 1288) Culm, in botanical context, originally referred to a stem of any type of plant. It is derived from the Latin word for 'stalk' (culmus) and now specifically refers to the above-ground or aerial stems of grasses and sedges. Proso millet, common millet, broomtail millet, hog millet, white millet, broomcorn millet Panicum miliaceum L. [Poaceae]Leptoloma miliacea (L.) Smyth; Milium esculentum Moench; Milium paniceum Mill.; Panicum asperrimum Fischer ex Jacq.;Panicum densepilosum Steud.; Panicum miliaceum Blanco, nom. illeg., non Panicum miliaceum L.; Panicum miliaceumWalter, nom. illeg., non Panicum miliaceum L.; Panicum miliaceum var. miliaceum; Panicum milium Pers. (Quattrocchi, 2006) Proso millet is an erect annual grass up to 1.2-1.5 m tall, usually free-tillering and tufted, with a rather shallow root system. Its stems are cylindrical, simple or sparingly branched, with simple alternate and hairy leaves. The inflorescence is a slender panicle with solitary spikelets. The fruit is a small caryopsis (grain), broadly ovoid, up to 3×2 mm, smooth, variously coloured but often white, shedding easily (Kaume, 2006).Panicum miliaceum has been cultivated in eastern and central Asia for more than 5000 years. It later spread into Europe and has been found in agricultural settlements dating back about 3000 years. http://www.feedipedia.org/node/722 Ta. varaku common millet, Paspalum scrobiculatum; poor man's millet, P. crusgalli. Ma. varaku P. frumentaceum; a grass Panicum. Ka. baraga, baragu P. frumentaceum; Indian millet; a kind of hill grass of which writing pens are made. Te. varaga, (Inscr.) varuvu Panicum miliaceum. / Cf. Mar. barag millet, P. miliaceum; Skt. varuka- a kind of inferior grain. [Paspalum scrobiculatum Linn. = P. frumentaceum Rottb. P. crusgalli is not identified in Hooker.] (DEDR 5260) 

Rebus 1:

 Tu. ajirda karba very hard iron; Ta. ayil iron. Ma. ayir, ayiram any ore. Ka. aduru native metal (DEDR 192) Tu. kari soot, charcoal; kariya black; karṅka state of being burnt or singed; karṅkāḍuni to burn (tr.); karñcuni to be burned to cinders;karñcāvuni to cause to burn to cinders; kardů black; karba iron; karvāvuni to burn the down of a fowl by holding it over the fire (DEDR 1278). खर्व (-र्ब) a. [खर्व्-अच्] N. of one of the treasures of Kubera (Samskritam)

Rebus 2: karvata [ karvata ] n. market-place. (Skt.lex.) கர்வம்² karvam , n. < kharva. 1. A billion; இலட்சங்கோடி  2. One of the nine treasures of Kubēra (Tamil lex.) खार्वा khārvāखार्वा The Tretā age or second Yuga of the world. (Apte Skt. lex.) खर्व , -र्वम् A large number (1,,,)(Samskritam) கர்வடம் karvaṭam , n. < kharvaṭa. Town surrounded by mountains and rivers; மலையும் யாறுஞ் சூழ்ந்த ஊர். (திவா.)

Rebus 3: खर्व (-र्ब) a. [खर्व्-अच्] 1 Mutilated, crippled, imperfect; Yv. Ts.2.5.1.7. -2 Dwarfish, low, short in stature. (Apte. Skt. Lex.)

Or. kāṇḍa, kã̄ṛ ʻstalk, arrow ʼ(CDIAL 3023).Rebus: khāṇḍā ‘tools, pots and pans, metal-ware’. 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’.

S. kã̄ḍo ʻ thorny ʼ (CDIAL 3022).kāˊṇḍa (kāṇḍá -- TS.) m.n. ʻ single joint of a plant ʼ AV., ʻ arrow ʼ MBh., ʻ cluster, heap ʼ (in tr̥ṇa -- kāṇḍa -- Pāṇ. Kāś.). [Poss. connexion with gaṇḍa -- 2 makes prob. non -- Aryan origin (not with P. Tedesco Language 22, 190 < kr̥ntáti). Prob. ← Drav., cf. Tam. kaṇ ʻ joint of bamboo or sugarcane ʼ EWA i 197] Pa. kaṇḍa -- m.n. ʻ joint of stalk, stalk, arrow, lump ʼ; Pk. kaṁḍa -- , °aya -- m.n. ʻ knot of bough, bough, stick ʼ; Ash. kaṇ ʻ arrow ʼ, Mth. kã̄ṛ ʻ stack of stalks of large millet ʼ, kã̄ṛī ʻ wooden milkpail ʼ; Bhoj. kaṇḍā ʻ reeds ʼ; H. kã̄ṛī f. ʻ rafter, yoke ʼ, kaṇḍā m. ʻ reed, bush ʼ (← EP.?); G. kã̄ḍ m. ʻ joint, bough, arrow ʼ, °ḍũ n. ʻ wrist ʼ, °ḍī f. ʻ joint, bough, arrow, lucifer match ʼ; M. kã̄ḍ n. ʻ trunk, stem ʼ, °ḍẽ n. ʻ joint, knot, stem, straw ʼ, °ḍī f. ʻ joint of sugarcane, shoot of root (of ginger, &c.) ʼ; Si. kaḍaya ʻ arrow ʼ. -- Deriv. A. kāriyāiba ʻ to shoot with an arrow ʼ. [< IE. *kondo -- , Gk. kondu/los ʻ knuckle ʼ, ko/ndos ʻ ankle ʼ T. Burrow BSOAS xxxviii 55] S.kcch. kāṇḍī f. ʻ lucifer match ʼ?(CDIAL 3023) *kāṇḍakara ʻ worker with reeds or arrows ʼ. [kāˊṇḍa -- , kará -- 1] L. kanērā m. ʻ mat -- maker ʼ; H. kãḍerā m. ʻ a caste of bow -- and arrow -- makers ʼ.(CDIAL 3024). 3026 kāˊṇḍīra ʻ armed with arrows ʼ Pāṇ., m. ʻ archer ʼ lex. [kāˊṇḍa -- ]H. kanīrā m. ʻ a caste (usu. of arrow -- makers) ʼ.(CDIAL 3026).

Ziziphus (jujube) is called कूदी कूट्/ई in Atharvaveda. It is बदरी, "Christ's thorn". Rebus: kuThi 'smelter'

Some images related to Susa (Sumer)

Culm is the hollow stem of a grass or cereal plant, especially that bearing the flower. Sumer procession shows the banner of aone-horned bull held aloft on a culm of millet. This is unmistakable hieroglyph narrative since a banner topped by a sculpted image (young bull with one-horn) cannot be held aloft on a millet culm.

Both the sculpted image of young bull with one horn AND the millet culm are hieroglyphs.

The post holding the young bull banner is signified by a culm of plant, esp. of millet. This is karba 'culm of millet' rebus: karba'iron' ajirda karba 'very hard iron' (Tulu)

L’enseigne (M,458) (pl. LVII) est faite d’un petit taureau dresse, passant a gauche, monte sur un socle supporte par l’anneau double du type passe-guides. La hamper est ornementee d’une ligne chevronnee et on retrouve le meme theme en travers de l’anneau double.

M.458 H. 0.070 m. (totale); h. 0, 026 m. (taureau sur socle); l. 0,018m.

Translation

The sign (M, 458) (pl. LVII) is made of a young bull stand, from left, mounted on a base supports the double ring-pass type guides. The hamper is decorated with a line and the same theme is found across the double ring.

M.458 H. 0.070 m. (Total); h. 0, 026 m. (Bull on base); l. 0,018m.

Source: http://digital.library.stonybrook.edu/cdm/compoundobject/collection/amar/id/48366/rec/2 (Parrot, Andre, Mission archéologique de Mari. V. I: Le temple d'Ishtar, p.161)

• Frise d'un panneau de mosaïque
  Vers 2500 - 2400 avant J.-C.
  Mari, temple d'Ishtar
• Coquille, schiste
• Fouilles Parrot, 1934 - 1936
  AO 19820 Louvre reference

In front of a soldier, a Sumerian standard bearer holds a banner aloft signifying the one-horned young bull which is the signature glyph of Harappa Script (Indus writing). Detail of a victory parade, from the Ishtar temple, Mari, Syria. 2400 BCE Schist panel inlaid with mother of pearl plaques. Louvre Museum.

Location of Mari.

This shell plaque was found in the palace of Mari. It is dated circa 2500 B.C.E. Sumerian soldier carrying weapons, implements (armour, battle-axe, helmet).

koDiya ‘rings on neck’, ‘young bull’ koD ‘horn’ rebus 1: koṭiya 'dhow, seafaring vessel' khōṇḍī 'pannier sack' खोंडी (p. 216) [ khōṇḍī ] f An outspread shovelform sack (as formed temporarily out of a कांबळा, to hold or fend off grain, chaff &c.) 

 khOnda ‘young bull’ rebus 2: kOnda ‘lapidary, engraver’ rebus 3: kundAr ‘turner’ कोंड [kōṇḍa] A circular hamlet; a division of a मौजा or village, composed generally of the huts of one caste. खोट [khōṭa] Alloyed--a metal bullcalf. Rebus: कोंद kōnda ‘engraver, lapidary setting or infixing gems’ (Marathi) खोदगिरी [ khōdagirī ] f. Sculpture, carving, engraving. 

kōḍiya, kōḍe = young bull; kōḍelu = plump young bull; kōḍe = a. male as in:kōḍe du_d.a = bull calf; young, youthful (Te.lex.)

ko_t.u = horns (Ta.) ko_r (obl. ko_t-, pl. ko_hk) horn of cattle or wild animals (Go.); ko_r (pl. ko_hk), ko_r.u (pl. ko_hku) horn (Go.); kogoo a horn (Go.); ko_ju (pl. ko_ska) horn, antler (Kui)(DEDR 2200). Homonyms: kohk (Go.), gopka_ = branches (Kui), kob = branch (Ko.) gorka, gohka spear (Go.) gorka (Go)(DEDR 2126).

kot.iyum = a wooden circle put round the neck of an animal; kot. = neck (G.lex.) [cf. the orthography of rings on the neck of one-horned young bull].खोंड (p. 216) [ khōṇḍa ]A variety of जोंधळा.खोंडरूं (p. 216) [ khōṇḍarūṃ ] n A contemptuous form of खोंडा in the sense of कांबळा-cowl.खोंडा (p. 216) [ khōṇḍā ] m A कांबळा of which one end is formed into a cowl or hood. 2 fig. A hollow amidst hills; a deep or a dark and retiring spot; a dell. 3 (also खोंडी & खोंडें) A variety of जोंधळा.खोंडी (p. 216) [ khōṇḍī ] f An outspread shovelform sack (as formed temporarily out of a कांबळा, to hold or fend off grain, chaff &c.) 

 

kod. = place where artisans work (G.lex.) kod. = a cow-pen; a cattlepen; a byre (G.lex.) gor.a = a cow-shed; a cattleshed; gor.a orak = byre (Santali.lex.) कोंड (p. 180) [ kōṇḍa ] A circular hedge or field-fence. 2 A circle described around a person under adjuration. 3 The circle at marbles. 4 A circular hamlet; a division of a मौजा or village, composed generally of the huts of one caste.कोंडडाव (p. 180) [ kōṇḍaḍāva ] m Ring taw; that form of marble-playing in which lines are drawn and divisions made:--as disting. from अगळडाव The play with holes.कोंडवाड (p. 180) [ kōṇḍavāḍa ] n f C (कोंडणें & वाडा) A pen or fold for cattle.कोंडाळें (p. 180) [ kōṇḍāḷēṃ ] n (कुंडली S) A ring or circularly inclosed space. 2 fig. A circle made by persons sitting round.

http://bharatkalyan97.blogspot.in/2016/07/one-horned-young-bull-standard-signify.html

The Louvre has three fragments from Sargon’s Victory Steles. The steles were discovered in the 1920’s. They were found in Susa (Iran) where they had been carried away as booty in the 12th century B.C., about a thousand years after they were constructed. The fragments are labeled Sb 1, Sb 2, and Sb 3. Fragments Sb 2 and Sb 3 are obviously from the same stele because they are carved from the same stone and the prisoners' hairstyle matches on both fragments (the hair is curly on top but short on the sides). As parts of the same monument, fragments Sb 2 and Sb 3 are displayed together in the museum.


The victory procession of Sargon. (Louvre, Sb 1).

Fragment Sb 1 is different. It has the rectangular form of an obelisk rather than the rounded shape of the other fragments. The color of the stone is different and the height of the register (row) doesn't match the height of the register on Sb 3. The fragment clearly belongs to a victory stele because of the triumphal procession and the scenes of prisoners taken in battle, and it clearly belongs to Sargon because it has his name written on it, but it doesn’t belong with the other two fragments. It is part of a completely different victory stele.

The figures wrap around two sides of the stele and continue onto a third side. The fourth side is missing due to damage. The details of the stele are best seen in these drawings by Lorenzo Nigro:

Sargon leads the victory procession.
http://sumerianshakespeare.com/56801/237601.html


Source: http://sumer2sargon.blogspot.in/p/history.html

Exploring Indus crop processing: combining phytolith and macrobotanical analyses to consider the organisation of agriculture in northwest India c. 3200–1500 BCE

Jennifer Bates1 • Ravindra Nath Singh2 • Cameron A. Petrie1

https://www.academia.edu/29214906/Exploring_Indus_crop_processing_combining_phytolith_and_macrobotanical_analyses_to_consider_the_organisation_of_agriculture_in_northwest_India_c._3200_1500_BC

[quote] Abstract This paper presents a  preliminary study combining macrobotanical and phytolith analyses to explore crop processing at archaeological sites in Haryana and Rajasthan, northwest India. Current understanding of the agricultural strategies in use by populations associated with South Asia’s Indus Civilisation (3200–1900 BC) has been derived from a small number of systematic macrobotanical studies focusing on a small number of sites, with little use of multi-proxy analysis. In this study both phytolith and macrobotanical analyses are used to explore the organisation of crop processing at five small Indus settlements with a view to understanding the impact of urban  development and decline on village agriculture. The differing preservation potential of the two proxies has allowed for greater insights into the different stages of processing represented at these sites: with macrobotanical remains allowing for more species-level specific analysis, though due to poor chaff presentation the early stages of processing were missed; however these early stages of processing were evident in the less highly resolved but better preserved phytolith remains. The combined analyses suggests that crop processing aims and organisation differed according to the season of cereal growth, contrary to current models of Indus Civilisation labour organisation that suggest change over time. The study shows that the agricultural strategies of these frequently overlooked smaller sites question the simplistic models that have traditionally been assumed for the time period, and that both multi-proxy analysis and rural settlements are deserving of further

exploration.

...

Table 4 Summary of main findings

Main conclusions
Macrobotanical – Wheat/barley showed fewer processing stages, with the main focus on mid-processing stage of fine sieving
– Millet and rice showed all processing stages were present on site with the main focus on early processing of winnowing
Phytoliths – Wheat/barley showed all stages including early processing were present
– Millet processing showed more late stage than early stage
– Little rice chaff: taphonomy? But weeds showed similar pattern to millet—late stage processing was present
Combined datasets
– Wheat/barley showed less final stage cleaning on site, but both early and mid-stage processing were present
– Millet and rice showed all stages present and carried out regularly on sites
– Macrobotanical grain analysis (Bates 2016; Bates et al. in press; Petrie et al. in press c) suggested that millets were more regularly used and in greater proportions on these sites than wheat/barley and to a lesser extent rice

The macrobotanical analysis suggests that the rabi (winter) cereals of wheat and barley consistently had fewer processing stages than kharif (summer) crops of rice and millet. The wheat and barley data suggest that fine sieving was the main stage carried out on all sites, with some hand sorting. Rare evidence for chaff in the form of rachis internodes potentially suggests that some earlier stages of processing were also being carried out. In contrast, the presence of light weed seeds in the kharif (summer) assemblage provided evidence for winnowing of summer cereals, which is a stage that can usually be carried out in bulk close to harvest. As such, it could be argued that the macrobotanical remains indicate that the kharif crops were stored at all sites closer to the harvest than the rabi (winter) crops, and that this might imply differences in labour organisation at harvest dependant on the season of cropping (Stevens 1996, 2003; Fuller et al. 2014). The different processing approaches used for the various cereals indicated by the macrobotanical remains suggest that the seasonality of cropping drove the labour division and decisions relating to labour organisation at these settlements, rather than the time period or the geographical location of the settlements. It is notable that the macrobotanical remains imply that rabi (winter) cereal processing was more centralised than kharif (summer) processing. Alternative explanations are also possible, and processing waste from these bulk stages may have been incorporated in fuel differing either in what parts of the plant were being fed to animals and thus incorporated into dung fuel at differing times of the year, perhaps through differing grazing and foddering practices dependant on season, or through what was being  incorporated into dung or used as additional fuel to increase fuel potential at different seasons.
...

The role of millets and also rice, as well as wheat and barley as regular parts of both the annual cropping cycle and the daily lives of people at these settlements implies that the inhabitants were well adapted to a variable environment (Petrie et al. in press a, b, c). Evidence for preurban adaptation to local climatic and environmental variability also suggests that a hypothetical switch towards millets as a possible precursor to urban decline (Madella and Fuller 2006) is not applicable in this region.  he  stability in the processing strategies for all cereals at these settlements is indicated by the fact that there was little variation over time, and implies that as cities rose and fell around these villages, the rural agricultural strategies continued as before, with household-scale processing being the norm.[unquote]

http://bharatkalyan97.blogspot.in/2016/11/sumer-procession-of-young-bull-held.html

Annex Rein-rings

Rein Rings atop the shaft of the ceremonial 'chariot' (sledge) found in Queen Pu-abi's tomb. valgā f. ʻ bridle ʼ Mr̥cch. [S. L. P. poss. indicate earlier *vālgā -- ]
Pk. vaggā -- f. ʻ bridle ʼ; K. wag f. ʻ rein, tether ʼ; S. vāg̠a f. ʻ rein, halter ʼ (whence vāg̠aṇu ʻ to tie up a horse ʼ); L. (Ju.) vāg̠ f. ʻ rein ʼ, awāṇ. vāg; P. vāg, bāg f. ʻ bridle ʼ, N.bāg -- ḍori; B. bāg ʻ rein ʼ; Or. bāga ʻ bridle, rein ʼ, gaja -- bāga ʻ elephant goad ʼ; Bi. bāg -- ḍor ʻ tether for horses ʼ; Mth. Bhoj. bāg ʻ rein, bridle ʼ, OAw. bāga f., H. bāg f. (→ K. bāg -- ḍora m., M. bāg -- dor); G. vāg f. ʻ rein, guiding rope of a bullock ʼ; M. vāg -- dor m. ʻ bridle ʼ.Addenda: valgā -- and *vālgā -- [Dial. a ~ ā < IE. o (Lett. valgs ʻ rope, cord ʼ) T. Burrow BSOAS xxxviii 72] (CDIAL 11420) valgulikā f. ʻ box, chest ʼ Kathās. 2. vāggulika -- m. ʻ betel -- bearer ʼ lex.1. Or. bāguḷi ʻ metal case for betel packets ʼ.2. Or. bāguḷī ʻ betel -- bearer to a king ʼ.(CDIAL 11422)  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) Rebus: A baghlah, bagala or baggala (Arabic: بغلة ) is a large deep-sea dhow, bagalo = an Arabian merchant vessel (G.) bagala = an Arab boat of a particular description (Ka.); bagalā (M.); bagarige, bagarage = a kind of vessel (Ka.)

S. Kalyanaraman
Sarasvati Research Center

May 19, 2017

Naxal involved in Sukma attack claims DU prof Nalini Sundar, rights activist Bela Bhatia contacted Maoist leadership

A key Maoist cadre, Podiyam Pandu alias Panda, who had recently surrendered to the Chattisgarh Police on 9 May, has now made allegations against Delhi University professor Nandini Sundar and human rights activist Bela Bhatia, according to a report in The Times of India.

Panda, at a press conference in Raipur, claimed that he was the only link between the senior Maoist leaders and urban network of sympathisers and activists, including Bhatia and Sundar. He said that he had, on several occasions escorted them deep into the jungles of Chhattisgarh to meet the top Maoist leaders, who are wanted in various cases.

The key Maoist operative also allegedly confessed to have acted as a courier for the Delhi activists, fetching information and parcels from the Maoist leadership in Bastar and Sukma.

However, Panda's wife Muiyye claims that Panda's surrender and confession was staged. Alleging that Panda has been illegally detained by the police, Muiyye, who is also the sarpanch of Chintagufa village, has moved Chattisgarh High Court with a habeas corpus petition, according to another report in The Times of India. Muiyye claims that the police were neither allowing her to meet her husband nor the family was informed about whereabouts of Panda, adding that the police has even picked up Panda's brother as a pressure tactic to push them to withdraw the case.

File image of Nandini Sundar. Twitter @nandinisundar

Meanwhile, the Delhi University professor has rubbished all accusations made by Panda, according to The Times of India report quoted earlier. Sundar, who is a known face in flagging alleged police 'excesses' against the tribals in the naxal-hit belts, has said that Panda has made the statement under duress. Besides, this is not the first time that Sundar's name has cropped up in cases easily traced back to the red corridor.

In November 2016, Sundar was booked for the murder of a tribal person in the insurgency-hit Sukma district along with charges of rioting and inciting violence. It was alleged that Sundar incited Maoists to murder Shamnath Baghel, a tribal leader who was spearheading a protest against Maoist activities in their village since April, 2016.

Sundar, in her defence had told Firstpost at the time that action against her was "patently absurd."

“The FIR is patently absurd. How can we be charged with murder and rioting when we are not even there? This is clearly part of IG Kalluri's attempt to intimidate and harass journalists, lawyers, researchers, political leaders and human rights activists who have exposed the reign of fake encounters, gang rapes etc. that are going on in Bastar," she had said at the time. " In particular, this is a direct fall out of the CBI chargesheet of special police officers turned constables for arson in Tadmetla in 2011, an operation which Mr. Kalluri directed,” she added.

Inspector General Shivam Kalluri, referred to by Sundar in the above statement, has been in the news for his slightly over-enthusiastic style of dealing with Maoists. A report in Hindustan Times states, "Kalluri has been in the news for what rights activists describe as his high-handed style in tackling Maoists in the region. He has had several much-publicised run-ins with journalists and is said to have been instrumental in the detention of many of them." The frequent run-ins between Kalluri and journalists even led to the Chhattisgarh government to limit the powers of the police in arresting scribes, the news report states.

Meanwhile, Sukma Superintendent of Police Abhishek Meena said that Panda was a key cadre in the region and has been instrumental in executing several deadly attacks in south Bastar, including the Tadmetla attack wherein 76 troopers were killed (2010) and Kasalpada attack in which 14 CRPF personnel were killed (December 2014).

Panda was also allegedly involved in the attack on CRPF patrolling party on 24 April this year in Burkapal area under Chintagufa police station limits wherein 25 personnel were killed. The ultra was carrying a reward of Rs 1 lakh on his head.

During interrogation, according to the police, Panda revealed that Naxals were keeping an eye on the activities of security forces in Burkapal and Chintagufa axis since 15 April before executing the attack.

Panda had contacted Chintagufa police on 7 May expressing his desire to join the mainstream and later brought to Sukma where he finally turned himself in on 9 May, Meena said.

A native of Chintagufa, Panda has been associated with senior Maoist leaders, including Ramanna, Hidma, Maddana, Paparao and Situ since 1997, and acting as a courier for them for transporting various commodities after procuring it from cities, Meena said.

In 2014, he left his native place and shifted to nearby Minpa village where he started working with Duled Janatana Sarkar squad which was being headed by commander Aayta. Later in 2016, he was elevated as militia deputy commander, he said.

Besides, Panda was also part of the Naxals squad that had kept then Sukma Collector Alex Pual Menon in its captivity in 2012, he added.

Panda also revealed that he had arranged meetings of activists from Delhi with Maoist leaders like Ramanna and Hidma several times in the interior villages of Sukma, the SP said, adding that his surrender is an important achievement for the cops. Police sources told PTI that Panda was also familiar with urban network of Maoists and played a crucial role in arranging meetings of Maoist sympathisers from the town  with ultras in jungles. His interrogation may facilitate the arrest of Maoist supporters in urban areas, sources added.

With inputs from PTI

Maoist confession forced, says DU professor

TNN | May 18, 2017, 05.39 AM IST

RAIPUR: A key Maoist operative, who allegedly confessed to being part of the April 24 Sukma ambush and the 2010 Tadmetla massacre, has "surrendered" to police and made claims against Delhi University professor Nandini Sundar and rights activist Bela Bhatia at a press conference in Raipur on Wednesday.

Podiyam Panda told reporters that he was the "only link" for meetings between senior Maoists and Sundar and Bhatia in South Bastar. Panda said he used to drive activists from Delhi — including Sundar and Bhatia — on a motorbike deep into forests of Sukma for meetings with top Maoists like Ramanna, Hidma (alleged mastermind of this year's deadly ambushes), Paparao Aaytu, Arjun and others. He said he also acted as a courier for them. When contacted, Sundar said, "It's a false and coerced confession made in police custody."

In a habeas corpus filed in the Chhatisgarh high court, Panda's wife alleged that Podiyam was taken into "forced captivity" by a joint team of CRPF and district police on May 3 and was assaulted by the security personnel and demanded his "immediate production" in the court.

"He has not surrendered but has been illegally detained," sources said.

Sukma SP Abhishek Meena said, "Maoist Podiyam Panda has been serving as the main link between inner cadre of Maoists and urban network system in Delhi, Raipur and other cities. He was also involved in active warfare. In his statement to police, he said he was part of recent Burkapal incident and had fired upon CRPF jawans with an Insas rifle. Panda was also part of the deadly Tadmetla attack that killed 75 CRPF jawans in 2010."

Meena said Panda surrendered on May 9 after being underground for 20 years, but this was kept a secret due to security reasons and death threats. Panda was sarpanch of Chintagufa (site of the April 24 attack) before he joined the Maoists in 1997.

His information helped police arrest eight Maoists on Tuesday, Meena added.

Panda has told police in detail how he was part of the planning and execution of the Burkapal ambush and how he helped decide the site of the attack, Meena said. Panda said during the press conference that he wanted to surrender for two years but senior cadres got wind of it and kept an eye on him. "I could surrender only after the rebels deployed to watch me got arrested in Minpa region," he said.

It was he who tipped off police about Maoists involved in the Burkapal attack living in nearby villages, aiding in their arrest, said Meena. From him, police have got vital inputs about the urban network of Maoists, along with proof of bank transactions to Maoist accounts from "influential people in Delhi", say police. Panda carried a cash reward of Rs 1 lakh and is accused in 19 cases.

P Chidambaram – A Legacy of Brazenness

• 9:40 AM, May 19, 2017
•  Shwetank Bhushan
• On 16th May 2017 India erupted into ecstasy when news flashed that the CBI raided at premises (14 locations spread across Mumbai, Chennai, and Delhi NCR) linked to Karti Chidambaram, son of former Finance Minister P Chidambaram in connection with a case of alleged corruption.

  These raids were conducted after CBI filed a FIR against Karti and INX Media alleging that INX's FDI inflow had been initially flagged by FIPB as "deceitful and fallacious" for irregularities. However, after it roped in a company owned by Karti for consultancy, its fresh proposal was approved by FIPB "by influence exercised over them by KC," the CBI FIR says.

  Both Peter and his wife Indrani Mukherjea, founders of INX Media, are accused in the Sheena Bora murder case and are lodged in jail in Mumbai. INX media in a criminal conspiracy with Karti, influenced the public servants of FIPB in the finance ministry. In return for the services, CBI has alleged that Karti got a payment. CBI further claims that it got vouchers of payments of Rs 3.5 crore from INX Media to various companies associated with Karti.

  P Chidambaram's only defense is a political vendetta. "The Centre's aim is to silence my voice and stop me from writing," - he claimed.

  It is just the tip of the iceberg. The list of Chidambaram's misdeeds doesn't end with petty corruption. The cases of corruption of the then sitting Cabinet Minister were discussed even in the parliament, which Chidambaram rejected, with the only arsenal in his possession, his brazen smile.

  The ten years of UPA was the worst period that led to massive losses to the exchequer, policy paralysis, defunct institutions and finally Congress's extinction. Let us look back Chidambaram's illustrious career in different roles; some are regularly reported, some are not.

  Friend, father, and philosopher of black money:

  These adjectives for ex-FM were first coined by an ace lawyer, Ram Jethmalani in this piece. Chidambaram's first major achievement was getting caught for his investments in Fairgrowth, which was involved in the Securities Scam of 1992. Unfortunately, Chidambaram had to resign because he was not Finance Minister at that time and did not have the machinery to hush things up.

  Next Chidambaram came in the news when the 90-year-old Indian Bank was cleaned up and left with only non-performing assets. Thanks to his Tamil Maanila Congress friends. With palpable nervousness in political circles, Chidambaram conveyed his displeasure at the CBI's action against T P Karunandan, the Indian Bank's executive director.

  Prime Minister Deve Gowda reportedly pulled up CBI Director Joginder Singh for violating what is known to be the Single Directive. This procedural norm was laid down by the Ministry of Personnel which prohibits the agency from initiating action against officials above the post of a joint secretary without prior sanction by the concerned ministry.

  Chidambaram's biggest contributions to the Indian economy remains his pioneering initiatives for changing the color of money from black to white, a passion that has never left him.

  One of his dream budgets (1997) as Finance Minister, had Voluntary Disclosure of Income Scheme (VDIS), when he was with the United Front government, granting income tax defaulters indefinite immunity from prosecution under several Acts, in exchange for self-valuation and disclosure of income and assets. The brilliantly conceived scheme VDIS-1997 gave total freedom to the defaulters to fudge any date they wished to their advantage and further plunder of the country.

  The CAG of India condemned the scheme in its report as abusive and a fraud on the genuine taxpayers of the country. The story was forgotten, and Chidambaram rose to greater innocence in the UPA regime.

  Being Finance Minister in the UPA government was his finest hour. He could fiddle around with tax treaties, share markets, banks, financial instruments like securities, participatory notes, and use his extraordinary innovative prowess of black money magic to plunder our country with complete impunity.

  Subramanian Swamy must be a happy man today. It is him who has been collecting "proof” and sharing them with the media and in public domain about his alleged corruption in India and abroad. One can access the full list of the report submitted by Mr. Swamy to press regarding the list of bank accounts here: Chidambara Rahasya

  Inventor of Saffron Terror theory:

  Chidambaram is also the author of the Saffron Terror Theory which he executed with impeccable finesse.

  Each new revelation in the Ishrat Jehan case removes the veil of secrecy that there was a collaborated effort to damage one man, the present Prime Minister Narendra Modi.

  
  

  Four terrorists including Ishrat had entered Gujarat with the intention of assassinating Narendra Modi. All the four were intercepted and were killed in an encounter.

  
  

  At that time, the UPA Government took a firm stand that Ishrat and group were LeT operatives, and the encounter was genuine. Five years later, in 2009, the UPA Govt. took a complete U-turn when P Chidambaram became the Home Minister. Chidambaram revised the original affidavit filed by MHA by striking off the insertion that Ishrat was a LeT operative. Ishrat was declared an innocent moon-faced Muslim girl by the intelligentsia and used by the UPA government to attack Mr. Modi.

  In next, soon after the worst-ever terror attack on Indian soil (the 26/11 Mumbai terror attack in 2008), prized minion of Congress party, Digvijay Singh participated in a book launch of ‘RSS KI SAZISH’.

  If Ajmal Kasab was not caught, and their telephone conversations were not intercepted, we would not have been able to prove that India was a victim of terror attacks from across the border.

  Next, the crazy IPS officer, Satish Verma, who said that both the 26/11 terror attack and the 2001 Parliament attacks were orchestrated by none other than the Indian Govt. or were the handiwork of Indian Intelligence Agencies, was picked by Chidambaram as SIT head to investigate Ishrat Jahan case. Report. 

  Around the same time, a series of low-intensity terror attacks targeting Muslims were conducted to create a "Saffron Terror" background. Hindu extremist organizations were accused of involvement in terrorist attacks like 2006 Malegaon blasts, Mecca Masjid bombing (Hyderabad), Samjhauta Express bombings and the Ajmer Sharif Dargah blast.

  In the twin blasts, that shook two coaches of the Samjhauta Express in 2007; the primary suspects were Lashkar operatives. But interestingly, soon after Chidambaram became the Home Minister it was linked to Col Shrikant Purohit, an Indian army officer. 

  
  

  Except for the Indian investigators, all others pointed fingers at the LeT to be responsible.

  
  

  For example: "Qasmani Arif, chief coordinator of the relations of LeT with other organizations, has worked with LeT to facilitate terrorist attacks including, the bombing of February 2007 in the Samjhauta Express in Panipat (India)." It is what resolution [No 1267] of the Committee on Sanctions of the United Nations Security Council [UNSC] dated 29.6.2009 declares.

  Why were these clinching pieces of evidence not pursued and how did the blame shift from Islamists to Hindus, is something only Mr. Chidambaram can explain.

  Despite of Col. Purohit getting a clean chit by the Army's Court of Inquiry, he was framed and arrested. Both Sadhvi Pragya and Col Purohit were framed. The ATS reported that they were part of an alleged "larger conspiracy," without elaborating what the conspiracy was. Till today, the NIA has found no evidence against Col. Purohit or Pragya Singh Thakur in any case.

  Sadhvi Pragya was granted bail recently after being in jail for nine years without any charges being filed. Soon after coming out she claimed: "I'm the victim of Chidambaram's 'saffron terrorism' bogey."

  The same modus operandi was repeated in the blast that occurred inside the Mecca Masjid, Hyderabad. The SIT of Hyderabad Police arrested ‘South India commander' of the LeT, identified as Shaik Abdul Khaja alias Amjad, from Afzalgunj area of the city.

  The South Asia Terrorism Portal, the Institute for Defense Studies and Analysis, the National Counter-terrorism Center the United States, and the United Nations reported that Harkat-ul-Jihad-al-Islami (HuJI) was actually behind the attacks while excluding involvement by any Hindu group.

  But the NIA, CBI, and ATS questioned former members of the RSS and produced Swami Aseemanand before the court in connection with the Blast.

  The notion of "Saffron Terror" was widely discussed in the media and thus invented. For more details: Saffron Terror - A Conspiracy

  If you observe in all the information above, no one yet is convicted in all these cases. Why was the US intelligence making a categorical statement accusing, not even suspecting LeT & SIMI's involvement in all the attacks?

  The Home Minister P Chidambaram abused the constitutional offices under oath and compromised the national security of this country by protecting the enemies who have been killing our citizens in the terror attacks and bleeding India.

  Jeopardized internal security:

  Chidambaram's record as the protector of internal security is even more disastrous. With the worst massacres of our paramilitary forces taking place in his time, because there were neither effective preventive or punitive systems in place, nor the political will to combat any form of terrorism. It is on record that Chidambaram gave incorrect names of India's most wanted list of terrorists allegedly hiding in Pakistan and made us a laughing stock before the world. That's some testament to his fabled efficiency and commitment.

  Another badge of honor in Home Minister Chidambaram's chest is that he created a collusion among our top investing agencies, namely, IB, CBI, and NIA. Instead of working and co-operating with each other, the officers were investigating and prosecuting each other.

  For example, CBI had filed a charge-sheet against Rajinder Kumar and three other IB officers. This Rajinder Kumar, the Special Director of the Intelligence Bureau, was part of the team which tracked down the Ishrat operation, later claimed that he was pressurized (burnt by cigarettes) to implicate the then Gujarat CM Narendra Modi in Ishrat Jahan encounter case.

  India's Chewing-gum gate:

  The senior-most minister Pranab Mukherjee confirmed that he suspected his finance ministry offices were bugged and had sought a secret inquiry complaining the PMO. Then the choice of CBDT without having any counter-espionage experience, for the debugging operation instead of IB (which comes under Home Ministry) which has proven expertise in the field tells all. It sets out public speculation about who might have been behind the alleged bugging with simmering sign of one-upmanship between the two ministries.

  The embarrassing episode drew a "no comment" from the government officials playing down the controversy. But Subramaniam Swamy directly accused Chidambaram of planting devices in Finance Minister's room at the behest of Congress president.

  "According to my information, this tapping was done at the direction of Chidambaram, and perhaps he was asked to do so by Congress president Sonia Gandhi for Hasan Ali case because Pranab was showing signs of guiltiness in the Supreme Court. If names are released, it will lead to many other big names," Swamy added.

  Swamy further alleged Chidambaram, saying: "I now have information that the tapping also enabled Mr. Robert Vadra and Mr. Karti, to use the data thereby collected to manipulate and rig the Mumbai stock market. Earlier these data were directly provided by the then Finance Minister Mr. Chidambaram."

  If what is put out by Dr. Swamy is false, why doesn't Chidambaram sue him?

  The IB concluded that "planted adhesives" in the finance minister's office were nothing more than "chewing gum" in contrast to the CBDT claim that there were tiny devices in the office, which were pasted and then pulled out.

  Next year, PTI reported that the Defence Ministry had ordered a probe by the IB after they found a bug or the presence of audio listening devices in Antony's office. The government issued a press release denying the reports of ‘bugging' in South Block.

  Chidambaram also has a case pending in the courts based on his opponent challenging his win in the 2009 elections.

  Moreover, most intriguing part is, these revelations were never covered by any of the so called media houses. Mr. Chidambaram assiduously cultivated the media with his clipped English accent, generous freebies, and sustained shadows of the Enforcement Directorate that he commanded.

  As the present FM Arun Jaitley said, the day of reckoning has come for many, and they will be held accountable for their misdeeds. The dark clouds of the 2G scam and other acts of omission and commission are menacingly closing in on Chidambaram.

  Mr. Chidambaram is no holy cow, and as a citizen, he is bound by the rules. If the CBI or the investigating authorities have any suspicion, prove your innocence by allowing them to do their duty rather than running for political cover and engaging in theatrics.
• https://www.myind.net/Home/viewArticle/p-chidambaram-a-legacy-of-brazenness/

In this article in Tamil, KV Murali gives a simple mathematical algorithm to prove the absurdity of statements about birth-based caste system. Let me summarise his argument briefly.

சாதி – கெட்டிக்காரன் புளுகு எத்தனை நாளுக்கு?

Copper/bronze ingots, oxhide shapedTin ingot, oxhide shaped.

Biscuits with ears: ox-hide shaped tin ingots from Meluhha to Ancient Near East could have been sourced from the Ancient Far East, the largest tin-belt of the globe. Ancient Indian seafaring merchants and artisans, could have been intermediaries handling this maritime trade of tin ingots. The word used for a helmsman of a cargo ship is karṇadhāra m. ʻ helmsman ʼ Suśr. [kárṇa -- , dhāra ] Pa. kaṇṇadhāra -- m. ʻ helmsman ʼ; Pk. kaṇṇahāra -- m. ʻ helmsman, sailor ʼ; H. kanahār m. ʻ helmsman, fisherman ʼ.(CDIAL 2836). The word karṇa- means ‘ear’. This is the basis for framing the hypothesis of an Ancient Maritime Tin Route linking Hanoi with Haifa in ca. 3^rd millennium BCE, two millennia prior to the Silk Road. This ‘biscuit with ears’ or ‘oxhide’ shape may be related to the use of karṇaka‘rim-of-jar’ as the dominant hieroglyph (rebus: karṇika,‘helmsman, scribe’) in Indus Script Corpora. The boatman on the Pillar of Boatmen could have been called kaṇṇahāra -- m. ʻ helmsman, sailor’ (Prakrtam) signified by the त्रिशिरस्dharma saṁjñā dhamma samjna,‘responsibility badges’ torcs he wears on his horns. The visage of ‘three faces’ is comparable to the three faces on the so-called Paśupati seal, Mohenjo-daro. Three faces of seated person a Mohenjo-daro seal (m0304). The metaphor is derived from R̥gveda tvaṣṭr̥,artisan divinity

  Cernunnos - A bas relief of the Celtic Cernunnos on the Pillar of the Boatmen, Paris, ca. 2^nd cent. BCE. He is seated in a posture of penance:  kamaḍha 'penance', rebus: kammaṭa,‘coiner, coinage, mint’. koḍ 'horn' rebus: koḍ 'workshop'.

Material: terra cotta
Dimensions: 4.6 cm length, 1.2 x 1.5 cm width Mohenjo-daro, MD 602
Islamabad Museum, NMP 1384
Dales 1965a: 147, 1968: 39

 The large oxhide ingots were signified by ḍhālako a large metal ingot (Hieroglyph:  dhāḷ 'a slope'; 'inclination'  ḍhāla n. ʻ shield ʼ lex. 2. *ḍhāllā -- .1. Tir. (Leech) "dàl"ʻ shield ʼ, Bshk. ḍāl, Ku. ḍhāl, gng. ḍhāw, N. A. B. ḍhāl, Or. ḍhāḷa, Mth. H. ḍhāl m.2. Sh. ḍal (pl. °le̯) f., K. ḍāl f., S. ḍhāla, L. ḍhāl (pl. °lã) f., P. ḍhāl f., G. M. ḍhāl f.Addenda: ḍhāla -- . 2. *ḍhāllā -- : WPah.kṭg. (kc.) ḍhāˋl f. (obl. -- a) ʻ shield ʼ (a word used in salutation), J. ḍhāl f.(CDIAL 5583). 

ayo, aya'fish' rebus: aya'iron' ayas 'metal' PLUS Hieroglyph: ढाळ (p. 204) ḍhāḷa Slope, inclination of a plane. Rebus: ḍhālako = a large metal ingot . Thus, large metal or iron ingot (Could be a tin or copper ingot). (Note: In Gelidonya and Uluburn shipwrecks, both tin and copper ingots were ox-hide shaped).

Tin ingot. Uluburn shipwreck, 1320 BCE had 10 tons of copper ingots and one ton of tin ingots. See: Andreas Hauptmann et al., “On the Structure and Composition of Copper and Tin Ingots Excavated from the Shipwreck of Uluburun,” Bulletin of the American Schools of Oriental Research, 328 (2002): 2., p.13.

Copper/bronze ox-hide ingots. Gelidonya shipwreck.

 h181, h180 Harappa daggersText 4901, 4902 on Harappa daggers    kuṭi 'curve; rebus: कुटिल kuṭila, katthīl (8 parts copper, 2 parts tin) kole.l 'temple' rebus: kole.l 'smithy, forge' kolom 'three' rebus: kolimi 'smithy, forge' muhāṭh 'arch indicating threshold' rebus: muhā 'quantity of smelted metal from a furnace' eraka 'nave of wheel' rebus: eraka 'moltencast, copper' arA 'spokes of wheel' rebus: Ara 'brass' sal 'splinter' rebus: sal 'workshop'. Thus, the signifiers are: bronze, brass workshop/smithy/forge working with smelter/furnace.

 ''"
Hieroglyphs on the oxhide ingot: 1. curve; 2. four short strokes: kuṭila ‘bent’ CDIAL 3230 kuṭi— in cmpd. ‘curve’, kuṭika— ‘bent’ MBh. Rebus: कुटिल 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) PLUS gaNDa 'four' rebus: kanda 'fire-altar' kaNDa 'implements'. That is, large metal ingot for implements.

Tin ingot in the same ox hide shape as the copper ingot above. (Uluburun Project)

Tin Trade

The body hieroglyph with spread legs with 48 variants (including ligatured hieroglyph components) is also deciphered as:  कर्णक'helmsman' PLUS mē̃d, mēd 'body' rebus: mē̃d, mēd 'iron', med 'copper' (Slavic).Thus the body hieroglyph signifies an iron helmsman seafaring merchant.कर्णक'spread legs' rebus: 'helmsman', karNi 'supercargo'; meṛed 'iron' rebus: meḍh 'merchant' ayo 'fish' rebus: aya 'iron' ayas 'metal'; 2. कर्णक'spread legs' rebus: 'helmsman', karṇi 'supercargo'  Indicative that the merchant is seafaring metalsmith. karṇadhāra m. ʻ helmsman ʼ Suśr. [kárṇa --  dhāra -- 1]Pa. kaṇṇadhāra -- m. ʻ helmsman ʼ; Pk. kaṇṇahāra -- m. ʻ helmsman, sailor ʼ; H. kanahār m. ʻ helmsman, fisherman ʼ.(CDIAL 2836)

Two people in kayak, Nunivak, Alaska, photographed by Edward S. Curtis, 1930. Boys in kayak, Nunivak, 1930.

Ferry boat, Sindhu river, Mohenjo-daro.

Polish: kułak) "fist", by extension "tight-fisted"; kurkuls in Ukraine the term for farmers.) See కాయికము. కాయకము (among the Jangams) signifies a prayer or vow. ప్రార్థన, వ్రతము. కాయస్థుడు (p. 273) kāyasthuḍu [Skt.] n. A man belonging to the writer caste. An accountant. కరణము. This artha explains why the rim-of-jar is the most frequently signified hieroglyph of the Corpora.कारणिक [p= 274,3]mfn. (g. काश्य्-ादि) " investigating , ascertaining the cause " , a judge Pan5cat.a teacher MBh. ii , 167. कर्णधार (p. 79) karṇadhāram S (A holder of the ear.) A helmsman or steersman. कुळकरणी (p. 100) kuḷakaraṇīm (कुल& कारणी S) An officer of a village under the पांटील. His business is to keep the accounts of the cultivators with Government and all the public records. kāyastha m. ʻ writer, man of the writer caste ʼ Yājñ. [EWA i 200: kāˊya -- 1, stha -- ] Pk. kāyattha -- m., P. kāith, kaith, kaĩt m., N. kāithe, °te; A. kātha ʻ a higher caste of Śūdras ʼ; B. kāyeth, °et ʻ the writer caste ʼ, Or. kāitha, Mth. H. kāyath m., M. kāyat m.; -- deriv. H. kāythī f. ʻ a form of writing used by members of this caste ʼ. (CDIAL 3051) காரணிக்கன்kāraṇikkaṉ , n. < id. Accountant; கணக்கன். (Insc.)காரணிகன் kāraṇikaṉ , n. < id. Judge; arbitrator, umpire; நியாயமத்தியஸ்தன். நமக்கோர்காரணிகனைத்தரல்வேண்டும் (இறை. 1, உரை). காரணிக்கஜோடிkāraṇikka-jōṭi , n. < id. +. Quit-rent paid by the accountant; கணக்கன்செலுத்தும்வரி. (I.M.P. Tj. 1302.)

 

h850 Field symbol: ayo 'fish' rebus: aya 'iron' ayas 'alloy metal' (R̥gveda).