Alternating arms of Svastika orthography signify alchemical transformation and Hindu rasavāda, alchemical tradition

March 20, 2019, 9:09 pm

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https://tinyurl.com/y4kt2a97

This is an addendum to 

Proving that Svastika is NOT a syllable, but hypertext of logo-semantic Indus Script. History of svastika and its use on metalwork wealth-accounting ledgers https://tinyurl.com/y69rudws

This monograph demonstrates 

1) that the sacred symbol 'svastika' is traceable to Sarasvati Civilization of the Bronze Age 3rd millennium BCE attesting the production and use of zinc mineral to create metal alloys such as brass; and 

2) that the svastika as Indus Script hypertext signifies a distinct composition in metalwork wealth-accounting ledgers

About 50 seals of Indus Script Corpora signify right-handed and left-handed svastika hypertexts.

Some thoughts/speculations on alternating righ-handed, left-handed orthography.

This is the refrain in RV 5.51.8, 9, 10. This refrain is interpreted as : "as erstwith Atri, so enjoy the juice"(Griffith) and "like, Atri, delight in the libation" (Wilson). The refrain emphasises the 'liquid' form of Soma.

Is this an evocation of the liquid form zinc ore realised in retorts of the type used in Zawar? I do not know.

The fifth Mandala (Book 5) of R̥gveda is called the Atri Mandala in his honour, and the eighty seven hymns in it are attributed to him and his descendants. 

Surprisingly, both right-handed and left-handed svastika shapes are seen on Indus Script Corpora. An inscription showing 5 svastika in sequence together with other pictorial motifs is a clincher validating Meluhha (Indian sprachbund, language union) reading. It is a mangala dravyam ever since 3rd m.BCE of Sarasvati Civilization, Hindu-Jaina-Bauddha traditions.

This may relate to the remarkable property of zinc ore with a boiling point of 907 degrees c. The ingenuity of our ancestors, pitr-s in sublimating zinc vapour through a brilliant technique is evidenceed in Zawar. Zinc vapour is condensed in retorts and pure zinc ore is realized as condensed zinc vapour. This transformation from vapour state to liquid to crystal states may suggest the left- right- alternating four arms of Svastika orthography. Just speculating. The shape may also suggest rotational transformation (from solid to vapour to liquid forms) in rasāyana 'chemistry'. That rasavāda signifies alchemy in Hindu tradition is significant. Our savant PC Ray's path-breaking work in Hindu Chemistry is simply stunning.

(Griffith) RV 5.51  1. WITH all assistants, Agni, come hither to drink the Somajuice-;

With Gods unto our sacred gifts.
2 Come to the sacrifice, O ye whose ways are right, whose laws are true,
And drink the draught with Agnis' tongue.
3 O Singer, with the singers, O Gracious, with those who move at dawn,
Come to the Somadraught- with Gods.
4 To Indra and to Vayu dear, this Soma, by the mortar pressed,
Is now poured forth to fill the jar.
5 Vayu, come hither to the feast, wellpleased unto our sacred gifts:
Drink of the Soma juice effused come to the food.
6 Ye, Indra, Vayu, well deserve to drink the juices pressed by us.
Gladly accept them, spotless Pair come to the food.
7 For Indra and for Vayu pressed are Soma juices blent with curd,
As rivers to the lowland flow: come to the food.
8 Associate with all the Gods, come, with the Asvins and with Dawn,
Agni, as erst with Atri, so enjoy the juice.
9 Associate with Varuna, with Mitra, Soma, Visnu, come,
Agni, as erstwith Atri, so enjoy the juice.
10 Associate with Vasus, with Adityas, Indra, Vayu, come, Agni as erst with Atri, so enjoy the juice.
11 May Bhaga and the Asvins grant us health and wealth, and Goddess Aditi and he whom none resist.
The Asura Pusan grant us all prosperity, and Heaven and Earth most wise vouchsafe us happiness.
12 Let us solicit Vayu for prosperity, and Soma who is Lord of all the world for weal;
For weal Brhaspati with all his company. May the Adityas bring us health and happiness.
13 May all the Gods, may Agni the beneficent, God of all men, this day be with us for our weal.
Help us the Rbhus, the Divine Ones, for our good. May Rudra bless and keep us from calamity.
14 Prosper us, Mitra, Varuna. O wealthy Pathya, prosper us.
Indra and Agni, prosper us; prosper us thou, O Aditi.
15 Like Sun and Moon may we pursue in full prosperity our path,
And meet with one who gives again, who- knows us well and slays us not.

(Sayana/Wilson translation):

5.051.01 Come, Agni, with all the protecting deities, to drink the libation; come with the gods. [The protecting deities: u_mebhih = raks.akaih].
5.051.02 (Gods who are) devoutly praised and worshipped in truth, come to the sacrifice, and drink the libation with the tongue of Agni.
5.051.03 Sage and adorable Agni, come with the wise and early-stirring divinities to drink the Soma libation.
5.051.04 This Soma juice, effused into the ladles, is poured out into the vase, acceptable to Indra and Va_yu.
5.051.05 Come, Va_yu, propitious to the offerer of the libation, to partake of the sacrificial food, and drink of the effused juice.
5.051.06 Indra and Va_yu, you ought to tdrink these libations; be gratified by them, benevolent (divinities), and partake of the sacrificial food.
5.051.07 The Soma juices mixed with curds are poured out to Indra and to Va_yu; the sacrificial viands proceed to you as rivers flow downwards.
5.051.08 Accompanied by all the gods, accompanied by the As'vins, and by Us.as, come Agni, and like Atri delight in the libation. [Atri = sacrifice of the r.s.i; delight as at the yajn~a of Atri].
5.051.09 Accompanied by Mitra and Varun.a, accompanied by Soma and Vis.n.u, come, Agni and like Atri, delight in the libation.
5.051.10 Accompanied by A_ditya and the Vasus accompanied by Indra nad by Va_yu, come, Agni, and like, Atri, delight in the libation.
5.051.11 May the As'vins contribute to our prosperity; may Bhaga, and the divine Aditi (contribute) to (our) prosperity; may the irrestible Vis.n.u, the scatterer (of foes), bestow upon us prosperity; may the conscious Heaven and Earth (bestow upon us) prosperity. [May the As'vins contribute: svasti : svasti no mimi_ta_m as'vina_ = avinas'am ks.emam, imperishable prosperity; or, literally well-being, welfare].
5.051.12 We glorify Va_yu for prosperity, Soma for prosperity, he who is the protector of the world; (we praise) Br.haspati (attended by) all the companies (of the deities), for prosperity, and for our prosperity may the A_dityas be ours.
5.051.13 May all the gods be with us today for our prosperity may Agni, the benefactor of all men, and giver of dwellings, (be with us) for (our) prosperity; may the divine R.bhus protect us for (our) prosperity; may Rudra preserve us from iniquity for (our) prosperity.
5.051.14 Mitra and Varun.a, grant us prosperity; path (of the firmament), and goddess of riches, (grant us) prosperity; may Indra and Agni (grant us) prosperity; Aditi, bestow prosperity upon us. [Path of the firmament: pathye, revati are two proper names; pathye = goddess presiding over the antariks.a; revati = goddess presiding over riches].
5.051.15 May we ever follow prosperously our path, like the sun and the moon; may we be associated with a requiting, grateful and recognisant (kinsman). [punardadata_ aghnata_ ja_nata_ = with one who gives again, one who does not kill or harm, i.e., one who not make an evil return to kindness, one who is grateful (one who does not inflict injury by long-suspended anger); ja_nata_ = by one knowing, one who does not cut an old acquaintance, madhiyas' ciraka_lam gatah ko ayam iti sandeham akurvatu, by one who does not feel any doubt, saying, whos is this of mine that has been long since gone away; all these apply to bandhujana, a kinsman: bandhujanena san:gamemahi].

Excerpts from Wikisource:

अग्ने॑ सु॒तस्य॑ पी॒तये॒ विश्वै॒रूमे॑भि॒रा ग॑हि ।

दे॒वेभि॑र्ह॒व्यदा॑तये ॥१

अग्ने॑ । सु॒तस्य॑ । पी॒तये॑ । विश्वैः॑ । ऊमे॑भिः । आ । ग॒हि॒ ।

दे॒वेभिः॑ । ह॒व्यऽदा॑तये ॥१

अग्ने । सुतस्य । पीतये । विश्वैः । ऊमेभिः । आ । गहि ।

देवेभिः । हव्यऽदातये ॥१

हे "अग्ने त्वं “सुतस्य “पीतये सोमपानाय "विश्वैरूमेभिः ऊमैः सर्वैरपि रक्षकैः “देवेभिः देवैरिन्द्रादिभिः सह “हव्यदातये अस्माकं हविर्दानाय तद्दात्रे यजमानाय वा “आ “गहि आगच्छ ॥

ऋत॑धीतय॒ आ ग॑त॒ सत्य॑धर्माणो अध्व॒रम् ।

अ॒ग्नेः पि॑बत जि॒ह्वया॑ ॥२

ऋत॑ऽधीतयः । आ । ग॒त॒ । सत्य॑ऽधर्माणः । अ॒ध्व॒रम् ।

अ॒ग्नेः । पि॒ब॒त॒ । जि॒ह्वया॑ ॥२

ऋतऽधीतयः । आ । गत । सत्यऽधर्माणः । अध्वरम् ।

अग्नेः । पिबत । जिह्वया ॥२

हे “ऋतधीतयः सत्यस्तुतयोऽबाध्यकर्माणो वा देवाः “अध्वरम् अस्मद्यज्ञम् “आ “गत आगच्छत । आगत्य च हे “सत्यधर्माणः सत्यस्य धारयितारो यूयम् “अग्नेः "जिह्वया "पिबत आज्यसोमादिकम् ॥

विप्रे॑भिर्विप्र सन्त्य प्रात॒र्याव॑भि॒रा ग॑हि ।

दे॒वेभि॒ः सोम॑पीतये ॥३

विप्रे॑भिः । वि॒प्र॒ । स॒न्त्य॒ । प्रा॒त॒र्याव॑ऽभिः । आ । ग॒हि॒ ।

दे॒वेभिः॑ । सोम॑ऽपीतये ॥३

विप्रेभिः । विप्र । सन्त्य । प्रातर्यावऽभिः । आ । गहि ।

देवेभिः । सोमऽपीतये ॥३

हे “विप्र मेधाविन् विविधकामानां वा पूरक हे “सन्त्य संभजनीयाग्ने “विप्रेभिः उक्तलक्षणैः “प्रातर्यावभिः प्रातःकाले आगन्तृभिः "देवेभिः देवैः सार्धम् “आ “गहि आगच्छ । किमर्थम् । “सोमपीतये सोमपानाय ॥

अ॒यं सोम॑श्च॒मू सु॒तोऽम॑त्रे॒ परि॑ षिच्यते ।

प्रि॒य इन्द्रा॑य वा॒यवे॑ ॥४

अ॒यम् । सोमः॑ । च॒मू इति॑ । सु॒तः । अम॑त्रे । परि॑ । सि॒च्य॒ते॒ ।

प्रि॒यः । इन्द्रा॑य । वा॒यवे॑ ॥४

अयम् । सोमः । चमू इति । सुतः । अमत्रे । परि । सिच्यते ।

प्रियः । इन्द्राय । वायवे ॥४

"अयं पुरतो वर्तमानः “सोमः “चमू चम्वोरत्र्योः अधिषवणफलकयोः “सुतः अभिषुतः सन् “अमत्रे पात्रे “परि “षिच्यते पूर्यते । स च “इन्द्राय “वायवे च "प्रियः । तं पातुं हे इन्द्रवायू आगच्छतमिति शेषः ॥

‘ वायवा याहि'इत्येषा पृष्ठ्यस्य तृतीयेऽहनि प्रउगशस्त्रे वायव्यतृचस्याद्या । सूत्रितं च - ‘ वायवा याहि वीतय इत्येका वायो याहि शिवा दिव इति द्वे' ( आश्व. श्रौ. ७. १० ) इति ॥

वाय॒वा या॑हि वी॒तये॑ जुषा॒णो ह॒व्यदा॑तये ।

पिबा॑ सु॒तस्यान्ध॑सो अ॒भि प्रय॑ः ॥५

वायो॒ इति॑ । आ । या॒हि॒ । वी॒तये॑ । जु॒षा॒णः । ह॒व्यऽदा॑तये ।

पिब॑ । सु॒तस्य॑ । अन्ध॑सः । अ॒भि । प्रयः॑ ॥५

वायो इति । आ । याहि । वीतये । जुषाणः । हव्यऽदातये ।

पिब । सुतस्य । अन्धसः । अभि । प्रयः ॥५

हे “वायो “प्रयः अन्नं सोमाख्यम् "अभि अभिलक्ष्य “आ “याहि “वीतये भक्षणाय "जुषाणः श्रीयमाणः “हव्यदातये हविर्दात्रे यजमानाय तदर्थम् । आगत्य च "सुतस्यान्धसः अभिषुतमन्धोऽन्नं सोमलक्षणं “पिब ॥ ॥ ५ ॥

पृष्ठ्यस्य तृतीयेऽहनि प्रउगशस्त्रे ऐन्द्रवायवतृचे • इन्द्रश्च 'इत्यादिके द्वे ऋचौ शंसेत् । तयोः प्रथमां द्वितीयां वावर्त्य तृचं संपादयेत् । तथा च सूत्रितम्- 'इन्द्रश्च वायवेषां सुतानामिति द्वयोरन्यतरां द्विः ' ( आश्व. श्रौ. ७. १० ) इति ॥

इन्द्र॑श्च वायवेषां सु॒तानां॑ पी॒तिम॑र्हथः ।

ताञ्जु॑षेथामरे॒पसा॑व॒भि प्रय॑ः ॥६

इन्द्रः॑ । च॒ । वायो॒ इति॑ । ए॒षा॒म् । सु॒ताना॑म् । पी॒तिम् । अ॒र्ह॒थः॒ ।

तान् । जु॒षे॒था॒म् । अ॒रे॒पसौ । अ॒भि । प्रयः॑ ॥६

इन्द्रः । च । वायो इति । एषाम् । सुतानाम् । पीतिम् । अर्हथः ।

तान् । जुषेथाम् । अरेपसौ । अभि । प्रयः ॥६

हे "वायो त्वं च “इन्द्रश्च “एषां पुरतो गृहीतानां “सुतानाम् अभिषुतानां सोमानां “पीतिं पानम् “अर्हथः । यस्मादेवं तस्मात् “तान् सोमरसान् "जुषेथां सेवेथाम् "अरेपसौ अहिंसकौ । तदर्थं “प्रयः सोमाख्यमन्नमभिलक्ष्यागच्छतमिति शेषः । यद्वा । प्रयः अन्नरूपान् ॥

सु॒ता इन्द्रा॑य वा॒यवे॒ सोमा॑सो॒ दध्या॑शिरः ।

नि॒म्नं न य॑न्ति॒ सिन्ध॑वो॒ऽभि प्रय॑ः ॥७

सु॒ताः । इन्द्रा॑य । वा॒यवे॑ । सोमा॑सः । दधि॑ऽआशिरः ।

नि॒म्नम् । न । य॒न्ति॒ । सिन्ध॑वः । अ॒भि । प्रयः॑ ॥७

सुताः । इन्द्राय । वायवे । सोमासः । दधिऽआशिरः ।

निम्नम् । न । यन्ति । सिन्धवः । अभि । प्रयः ॥७

“इन्द्राय “वायवे च “सोमासः सोमाः “दध्याशिरः दध्याश्रयणाः "सुताः अभिषुताः संपादिताः । ते च “निम्नं गर्तं “सिन्धवः "न नद्य इव हे इन्द्रवायू युवाम् “अभि "यन्ति “प्रयः अन्नरूपाः ॥

तृतीयेऽहनि प्रउगशस्त्रे ‘सजूर्विश्वेभिः'इति वैश्वदेवस्तृचः । सूत्रितं च - सजूर्विश्वेभिर्देवेभिरुत नः प्रिया प्रियासु' ( आश्व. श्रौ. ७. १०) इति ॥

स॒जूर्विश्वे॑भिर्दे॒वेभि॑र॒श्विभ्या॑मु॒षसा॑ स॒जूः ।

आ या॑ह्यग्ने अत्रि॒वत्सु॒ते र॑ण ॥८

स॒ऽजूः । विश्वे॑भिः । दे॒वेभिः॑ । अ॒श्विऽभ्या॑म् । उ॒षसा॑ । स॒ऽजूः ।

आ । या॒हि॒ । अ॒ग्ने॒ । अ॒त्रि॒ऽवत् । सु॒ते । र॒ण॒ ॥८

सऽजूः । विश्वेभिः । देवेभिः । अश्विऽभ्याम् । उषसा । सऽजूः ।

आ । याहि । अग्ने । अत्रिऽवत् । सुते । रण ॥८

हे "अग्ने “विश्वेभिः सर्वैः "देवेभिः देवैः “सजूः संगतः सन् “अश्विभ्यामुषसा च “सजूः समानप्रीतिः सन् “आ “याहि आगहि। “अत्रिवत् अत्रिरिव । अत्रेर्यज्ञे यथा तथेत्यर्थः । यद्वा । अत्रिर्यथा यज्ञे रमते तद्वत् “सुते अभिषुते सोमे “रण रमस्व ॥

उत्तरे द्वे नवमीदशम्यौ स्पष्टे ॥

स॒जूर्मि॒त्रावरु॑णाभ्यां स॒जूः सोमे॑न॒ विष्णु॑ना ।

आ या॑ह्यग्ने अत्रि॒वत्सु॒ते र॑ण ॥९

स॒ऽजूः । मि॒त्रावरु॑णाभ्याम् । स॒ऽजूः । सोमे॑न । विष्णु॑ना ।

आ । या॒हि॒ । अ॒ग्ने॒ । अ॒त्रि॒ऽवत् । सु॒ते । र॒ण॒ ॥९

सऽजूः । मित्रावरुणाभ्याम् । सऽजूः । सोमेन । विष्णुना ।

आ । याहि । अग्ने । अत्रिऽवत् । सुते । रण ॥९

स॒जूरा॑दि॒त्यैर्वसु॑भिः स॒जूरिन्द्रे॑ण वा॒युना॑ ।

आ या॑ह्यग्ने अत्रि॒वत्सु॒ते र॑ण ॥१०

स॒ऽजूः । आ॒दि॒त्यैः । वसु॑ऽभिः । स॒ऽजूः । इन्द्रे॑ण । वा॒युना॑ ।

आ । या॒हि॒ । अ॒ग्ने॒ । अ॒त्रि॒ऽवत् । सु॒ते । र॒ण॒ ॥१०

सऽजूः । आदित्यैः । वसुऽभिः । सऽजूः । इन्द्रेण । वायुना ।

आ । याहि । अग्ने । अत्रिऽवत् । सुते । रण ॥१०

पृष्ठ्यस्य षष्ठेऽहनि वैश्वदेवशस्त्रे • स्वस्ति नः'इति तृचः । सूत्रितं च - स्वस्ति नो मिमीतामश्विना भग इति तृच इति वैश्वदेवम् ' (आश्व. श्रौ. ८.१) इति । तथा बृहस्पतिसवे वैश्वदेवनिविद्धानार्थोऽयं तृचः । ‘ स्वस्ति नो मिमीतामश्विना भग इति वैश्वदेवम् ' ( आश्व. श्रौ. ९. ५ ) इति सूत्रितत्वात् ॥

स्व॒स्ति नो॑ मिमीताम॒श्विना॒ भग॑ः स्व॒स्ति दे॒व्यदि॑तिरन॒र्वण॑ः ।

स्व॒स्ति पू॒षा असु॑रो दधातु नः स्व॒स्ति द्यावा॑पृथि॒वी सु॑चे॒तुना॑ ॥११

स्व॒स्ति । नः॒ । मि॒मी॒ता॒म् । अ॒श्विना॑ । भगः॑ । स्व॒स्ति । दे॒वी । अदि॑तिः । अ॒न॒र्वणः॑ ।

स्व॒स्ति । पू॒षा । असु॑रः । द॒धा॒तु॒ । नः॒ । स्व॒स्ति । द्यावा॑पृथि॒वी इति॑ । सु॒ऽचे॒तुना॑ ॥११

स्वस्ति । नः । मिमीताम् । अश्विना । भगः । स्वस्ति । देवी । अदितिः । अनर्वणः ।

स्वस्ति । पूषा । असुरः । दधातु । नः । स्वस्ति । द्यावापृथिवी इति । सुऽचेतुना ॥११

“नः अस्मभ्यम् “अश्विना अश्विनौ "स्वस्ति अविनाशं क्षेमं “मिमीतां कुरुताम् । “भगः च “स्वस्ति क्षेमं मिमीताम् । तथा “देव्यदितिः च स्वस्ति मिमीताम् । "अनर्वणः अप्रत्यृतः “पूषा “असुरः शत्रूणां निरसिता प्राणानां बलानां दाता वा नः “स्वस्ति दधातु । “नः अस्मभ्यं “द्यावापृथिवी द्यावापृथिव्यावपि “सुचेतुना शोभनेन प्रज्ञानेन विशिष्टे “स्वस्ति मिमीताम् ॥

स्व॒स्तये॑ वा॒युमुप॑ ब्रवामहै॒ सोमं॑ स्व॒स्ति भुव॑नस्य॒ यस्पति॑ः ।

बृह॒स्पतिं॒ सर्व॑गणं स्व॒स्तये॑ स्व॒स्तय॑ आदि॒त्यासो॑ भवन्तु नः ॥१२

स्व॒स्तये॑ । वा॒युम् । उप॑ । ब्र॒वा॒म॒है॒ । सोम॑म् । स्व॒स्ति । भुव॑नस्य । यः । पतिः॑ ।

बृह॒स्पति॑म् । सर्व॑ऽगणम् । स्व॒स्तये॑ । स्व॒स्तये॑ । आ॒दि॒त्यासः॑ । भ॒व॒न्तु॒ । नः॒ ॥१२

स्वस्तये । वायुम् । उप । ब्रवामहै । सोमम् । स्वस्ति । भुवनस्य । यः । पतिः ।

बृहस्पतिम् । सर्वऽगणम् । स्वस्तये । स्वस्तये । आदित्यासः । भवन्तु । नः ॥१२

“स्वस्तये क्षेमाय "वायुमुप “ब्रवामहै स्तुम इत्यर्थः । “सोमं चोप ब्रवामहै । “यः च सोमः “भुवनस्य “पतिः पालकः । सर्वलोकजीवनस्य सोमायत्तत्वात् । तथा “सर्वगणं सर्वदेवगणोपेतं “बृहस्पतिं बृहतः कर्मणो मन्त्रस्य पालयितारं “स्वस्तये स्तुमः। “आदित्यासः आदित्या अदितेः पुत्राः सर्वे देवा अरुणादयो द्वादश वा “नः अस्माकं “स्वस्तये “भवन्तु ॥

सत्रमध्ये दीक्षिते व्याधिते सति तस्मिन्नहनि वैश्वदेवशस्त्रेऽयं तृचो निविद्धानार्थः । सूत्रितं च- ‘ स्वस्त्यात्रेये निविदं दध्यात्' ( आश्व. श्रौ. ६. ९ ) इति । स्वस्त्यात्रेयशब्देनायं तृचो विवक्षित इति तत्र व्याख्यातम् । तथा भयादिके सत्ययं तृचो जप्यः ॥

विश्वे॑ दे॒वा नो॑ अ॒द्या स्व॒स्तये॑ वैश्वान॒रो वसु॑र॒ग्निः स्व॒स्तये॑ ।

दे॒वा अ॑वन्त्वृ॒भव॑ः स्व॒स्तये॑ स्व॒स्ति नो॑ रु॒द्रः पा॒त्वंह॑सः ॥१३

विश्वे॑ । दे॒वाः । नः॒ । अ॒द्य । स्व॒स्तये॑ । वै॒श्वा॒न॒रः । वसुः॑ । अ॒ग्निः । स्व॒स्तये॑ ।

दे॒वाः । अ॒व॒न्तु॒ । ऋ॒भवः॑ । स्व॒स्तये॑ । स्व॒स्ति । नः॒ । रु॒द्रः । पा॒तु॒ । अंह॑सः ॥१३

विश्वे । देवाः । नः । अद्य । स्वस्तये । वैश्वानरः । वसुः । अग्निः । स्वस्तये ।

देवाः । अवन्तु । ऋभवः । स्वस्तये । स्वस्ति । नः । रुद्रः । पातु । अंहसः ॥१३

“विश्वे सर्वेऽपि “देवाः “नः अस्मान् “अद्य अस्मिन् यागदिने “स्वस्तये क्षेमाय अवन्तु । “वैश्वानरः । विश्व एनं नरा नयन्तीति वैश्वानरः । “वसुः सर्वस्य वासयिता “अग्निः देवः । ‘ अयमेवाग्निर्वैश्वानर इति शाकपूणिः ' (निरु. ७, २३ ) इति यास्कः । सोऽपि “स्वस्तये अवतु । “देवाः “ऋभवः अपि “स्वस्तये “अवन्तु । “रुद्रः दुःखात् द्रावयिता देवोऽपि "अंहसः पापात् “स्वस्ति “पातु “नः अस्मान् ॥

स्व॒स्ति मि॑त्रावरुणा स्व॒स्ति प॑थ्ये रेवति ।

स्व॒स्ति न॒ इन्द्र॑श्चा॒ग्निश्च॑ स्व॒स्ति नो॑ अदिते कृधि ॥१४

स्व॒स्ति । मि॒त्रा॒व॒रु॒णा॒ । स्व॒स्ति । प॒थ्ये॒ । रे॒व॒ति॒ ।

स्व॒स्ति । नः॒ । इन्द्रः॑ । च॒ । अ॒ग्निः । च॒ । स्व॒स्ति । नः॒ । अ॒दि॒ते॒ । कृ॒धि॒ ॥१४

स्वस्ति । मित्रावरुणा । स्वस्ति । पथ्ये । रेवति ।

स्वस्ति । नः । इन्द्रः । च । अग्निः । च । स्वस्ति । नः । अदिते । कृधि ॥१४

हे "मित्रावरुणा अहोरात्राभिमानिदेवौ “स्वस्ति कुरुतम् । हे “पथ्ये। पन्थाः अन्तरिक्षमार्गः । तत्र हिता मार्गाभिमानिनी देवी । हे तादृशि “रेवति धनवति देवि "स्वस्ति कृधि । “इन्द्रश्चाग्निश्च प्रत्येकं “नः अस्मभ्यं “स्वस्ति कृधि । हे “अदिते देवि “नः “स्वस्ति "कृधि कुरु ॥

स्व॒स्ति पन्था॒मनु॑ चरेम सूर्याचन्द्र॒मसा॑विव ।

पुन॒र्दद॒ताघ्न॑ता जान॒ता सं ग॑मेमहि ॥१५

स्व॒स्ति । पन्था॑म् । अनु॑ । च॒रे॒म॒ । सू॒र्या॒च॒न्द्र॒मसौ॑ऽइव ।

पुनः॑ । दद॑ता । अघ्न॑ता । जा॒न॒ता । सम् । ग॒मे॒म॒हि॒ ॥१५

स्वस्ति । पन्थाम् । अनु । चरेम । सूर्याचन्द्रमसौऽइव ।

पुनः । ददता । अघ्नता । जानता । सम् । गमेमहि ॥१५

“पन्थां पन्थानं “स्वस्ति क्षेमेण “अनु "चरेम "सूर्याचन्द्रमसाविव । तौ यथा निरालम्बे मार्गे राक्षसादिभिरनुपद्रुतौ संचरतस्तद्वत् । किंच वयं प्रवसन्तः “पुनर्ददता अभिमतम् “अघ्नता चिरकालविलम्बकोपेन अहिंसता “जानता अविस्मरता मदीयश्चिरकालं गतः कोऽयमिति संदेहमकुर्वता । मदीयोऽयमिति बुध्यमानेनेत्यर्थः । उक्तलक्षणेन बन्धुजनेन “सं “गमेमहि संगच्छेमहि । यद्वा । पूर्वार्धं प्रवसतां वाक्यमुत्तरार्धं बन्धूनाम् । वयं बन्धवो ददताभिमतमुपार्जितं यच्छताघ्नता प्रवासकोपेन अहिंसता जानता सस्नेहमधिगच्छता प्रवसता सं गमेमहि ॥ ॥ ७ ॥ ‘

स्वस्त्युपरि पौराणिकाः संदर्भाः

स्वस्त्युपरि वैदिकाः संदर्भाः

स्वस्तिकोपरि पुरातत्त्वअनुसन्धानम्

https://sa.wikisource.org/wiki/ऋग्वेदः_सूक्तं_५.५१

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Makara-Nandi composite anthropomorph Indus Script cipher, (dh)makara 'makara' rebus dhamaka 'bellows blower' + ḍhã̄gu 'old bull' rebus dhangar 'blacksmith'

March 21, 2019, 12:22 am

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http://tinyurl.com/y5rwkp4w

भारतीय वास्तुकला(Wonderful Indian Architecture)‏ @wiavastukala 20 Jan 2018

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14)Rare Nandi embedded in wall. Here he is shown as four handed and riding on his Vahana Makara which is somewhat unique depiction. Note emotion of Nandi displayed through scuplture. Work of genius indeed.

Makara on lentil from Sambor Prei Kuk temple, Kampong Thom City, Cambodia

http://en.wikipedia.org/wiki/File:Mus%C3%A9e_Guimet_897_03.jpg

Hoysaleswara Temple wall carving of Makara. Disgorged from the mouth of makara is a smith, artisan. makara = elephant + tiger + crocodile Rebus reading: karabha, ibha 'elephant' rebus: karba, ib 'iron' + kola 'tiger' rebus: kol 'working in iron', kolhe 'smelter' + karāvu 'crocodile' rebus: khār 'blacksmith'. Thus makara composite signifies a metalworker.

Hieroglyph: makara 'composite animal' rebus: dhamá in cmpds. ʻ blowing ʼ Pāṇ., dhamaka -- m. ʻ blacksmith ʼ Uṇ.com. [√dham]Pa. dhama -- , ˚aka -- m. ʻ one who blows ʼ, Pk. dhamaga<-> m.; K. dam m. ʻ blast of furnace or oven, steam of stewing ʼ; -- Kho. Sh.(Lor.) dam ʻ breath, magical spell ʼ ← Pers. dam. (CDIAL 6730)

Hieroglyph: †*ḍagga -- 3 ʻ cattle ʼ. 2. †*ḍhagga -- 2. [Cf. *ḍaṅgara -- 1, *daṅgara -- ]
1. WPah.kṭg. ḍɔggɔ m. ʻ a head of cattle ʼ, ḍɔgge m.pl. ʻ cattle ʼ, sat. (LSI ix 4, 667) ḍōgai ʻ cattle ʼ.2. S.kcch. ḍhago m. ʻ ox ʼ, L(Shahpur) ḍhaggā m. ʻ small weak ox ʼ, ḍhaggī f. ʻ cow ʼ, Garh. ḍhã̄gu ʻ old bull ʼ. (CDIAL 5524) Rebus: ḍāṅro ʻ term of contempt for a blacksmith ʼ(N.)(CDIAL 5524).

Makara is an Indus Script hypertext. makara 'composite crocodile+elephant' rebus: dhmakara 'bellows-blower, blacksmith' The hypertext composite is composed of hieroglyphs read rebus in Meluhha (Bharatiya sprachbund, speech union): karibha, ibha 'elephant' rebus karba, ib 'iron' PLUS karā rebus:khār 'blacksmith' .

I submit that the breath-taking iconography is prayer by the artisan, seafaring maritime trade merchant to Varuṇa, the divinity of the ocean. The sculpture repeats the message on three stones of the stone.

To the right of Varuṇa is Viṣṇu on Garuḍa. garuḍa 'eagle' rebus: karaḍā 'hard alloy'.

karat.i, karut.i, kerut.i fencing, school or gymnasium where wrestling and fencing are taught (Ta.);garad.i, garud.i fencing school (Ka.); garad.i, garod.i (Tu.); garid.i, garid.i_ id., fencing (Te.)(DEDR 1262). 

Rebus 1: करडा [ karaḍā ] Hard fromalloy--iron, silver &c. Rebus 2: khara_di_ = turner (G.)

वरुण N. of a partic. magical formula recited over weapons R. (v.l. वरण) Rebus: m. (once in the TA1r. वरुण्/अ) " All-enveloping Sky " , N. of an आदित्य (in the वेद commonly associated with मित्र [q.v.] and presiding over the night as मित्रover the day , but often celebrated separately , whereas मित्र is rarely invoked alone ; वरुण is one of the oldest of the Vedic gods , and is commonly thought to correspond to the ÎŸá½ÏÎ±Î½ÏŒÏ‚ of the Greeks , although of a more spiritual conception ; he is often regarded as the supreme deity , being then styled " king of the gods " or " king of both gods and men " or " king of the universe " ; no other deity has such grand attributes and functions assigned to him ; he is described as fashioning and upholding heaven and earth , as possessing extraordinary power and wisdom called माया , as sending his spies or messengers throughout both worlds , as numbering the very winkings of men's eyes , as hating falsehood , as seizing transgressors with his पाश or noose , as inflicting diseases , especially dropsy , as pardoning sin , as the guardian of immortality ; he is also invoked in the वेद together with इन्द्र , and in later Vedic literature together with अग्नि , with यम , and with विष्णु ; in RV. iv , 1 , 2, he is even called the brother of अग्नि; though not generally regarded in the वेद as a god of the ocean , yet he is often connected with the waters , especially the waters of the atmosphere or firmament , and in one place [ RV. vii , 64 , 2] is called with मित्र , सिन्धु-पति , " lord of the sea or of rivers " ; hence in the later mythology he became a kind of Neptune , and is there best known in his character of god of the ocean ; in the MBh. वरुण is said to be a son of कर्दम and father of पुष्कर , and is also variously represented as one of the देव-गन्धर्वs , as a नाग , as a king of the नागs , and as an असुर ; he is the regent of the western quarter [cf. लोक-पाल] and of the नक्षत्र शतभिषज् [ VarBr2S. ] ; the जैनs consider वरुण as a servant of the twentieth अर्हत् of the present अवसर्पिणी) RV. &c &c (cf. IW.10 ; 12 &c ); the ocean; water; pl. (prob.) the gods generally AV. iii , 4 , 6 (Monier-Williams)

Svastika, fish, anchor Indus Script hieroglyphs on ancient Thrace coins 450 BCE, Indian Parataraja, Sri Lanka coins signify metalwork wealth-accounting ledgers.

March 21, 2019, 9:40 pm

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https://tinyurl.com/y6xezmqr

This is an addendum to 

Alternating arms of Svastika orthography signify alchemical transformation and Hindu rasavāda, alchemical tradition https://tinyurl.com/y4kt2a97

About 50 seals of Indus Script Corpora signify right-handed and left-handed svastika hypertexts.

The svastika hieroglyph is deployed on Coins from Thrace (ancient Bulgaria/Romania), Sri Lanka and Parataraja coins.

11198. MACEDON, EION, 500-480 BC. Trihemiobol. Goose standing right with head reverted, lizard above. /Quadripartite incuse. VF.

I suggest that these are Indus Script hieroglyphs. vartaka 'goose' 

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

 (CDIAL 11559) rebus: vartaka 'a sort of brass or steel' vartaka वर्तकम् A sort of brass or bell-metal. (Apte) sattva 'svastika hieroglyph' rebus: sattva, jasta 'zinc, pewter'.

Association of svastika (sattva 'hieroglyph' rebus: satta 'zinc, pewter') with anchor (Meluhha: negili), and fish (aya 'fish' rebus: ayas 'alloy metal') are significant and point to seafaring and metalwork. 

nāgali, nāgelu or నాగేలు nāgali. [Tel.] n. A plough. నాగటికర్రు a plough-share. నాగటిచిప్ప 

or నాగటిదుంప the wooden part of the plough on which the share is fixed. నాగటిజోదు an epithet of Balarama. (Telugu)

lāṅgūlá (lāṅgula -- Pañcat., laṅgula -- lex.) n. ʻ tail ʼ ŚāṅkhŚr., adj. ʻ having a tail ʼ MBh., ʻ penis ʼ lex. 2. *lāṅguṭa -- . 3. *lāṅguṭṭa -- . 4. *lāṅguṭṭha -- . 5. *lēṅgula -- . 6. *lēṅguṭṭa -- . [Cf. lañja -- 2. -- Variety of form attests non -- Aryan origin: PMWS 112 (with lakuṭa -- ) ← Mu., J. Przyluski BSL 73, 119 ← Austro<-> as.]
1. Pa. laṅgula -- , na˚ n. ʻ tail ʼ, Pk. laṁgūla -- , ˚gōla -- , ṇaṁgūla -- , ˚gōla -- n.; Paš. laṅgūn n. ʻ penis ʼ; K. laṅgūr m. ʻ the langur monkey Semnopithecus schistaceus ʼ; P. lãgur, lag˚ m. ʻ monkey ʼ; Ku. lãgūr ʻ long -- tailed monkey ʼ; N. laṅgur ʻ monkey ʼ; B. lāṅgul ʻ tail ʼ, Or. laṅgūḷa, lāṅguḷa; H. lagūl, ˚ūr m. ʻ tail ʼ, laṅgūr m. ʻ longtailed black -- faced monkey ʼ; Marw. lagul ʻ penis ʼ; G. lãgur, ˚ul (l?) m. ʻ tail, monkey ʼ, lãguriyũ n. ʻ tail ʼ; Ko. māṅguli ʻ penis ʼ (m -- from māṅgo ʻ id. ʼ < mātaṅga -- ?); Si. nagula ʻ tail ʼ, Md. nagū.2. Or. lāṅguṛa, nā˚ ʻ tail ʼ, nāuṛa ʻ sting of bee or scorpion ʼ (< *nāṅuṛa?); Mth. lã̄gaṛ, nāgṛi ʻ tail ʼ; M. nã̄goḍā, nã̄gāḍā, nã̄gḍā, nã̄gā m. ʻ scorpion's tail ʼ.3. Sh.jij. laṅuṭi ʻ tail ʼ, Si. nan̆guṭa, nag˚, nakuṭa. -<-> X lamba -- 1: Phal. lamḗṭi, Sh.koh. lamŭṭo m., gur. lamōṭṷ m.4. Pa. naṅguṭṭha -- n. ʻ tail ʼ.5. A. negur ʻ tail ʼ, B. leṅguṛ.6. Aw.lakh. nẽgulā ʻ the only boy amongst the girls fed on 9th day of Āśvin in honour of Devī ʼ.Addenda: lāṅgūlá -- [T. Burrow BSOAS xxxviii 65, comparing lāṅgula -- ~ Pa. nȧguṭṭha -- with similar aṅgúli -- ~ aṅgúṣṭha -- , derives < IE. *loṅgulo -- (√leṅg ʻ bend, swing ʼ IEW 676)]1. Md. nagū (nagulek) ʻ tail ʼ (negili ʻ anchor ʼ?).(CDIAL 11009).

I suggest that the gorgon or gorgoneion shown on ancient coins together with fish, anchor signify mũh 'face' rebus: mũh 'ingot'.
FS 126 Anchor (?) This is a Field Symbol on Indus Script Corpora.
2nd century B.C. Æ coin (26 mm, 5.38 g). 'Lanky' bull advancing left, with indradhavaja to left and 4-nandipada symbol above / Tree-in-railing in centre; chakra to left with nandipada above; swastika to right with Ujjain symbol above; and 6-arched hill at the bottom. Pieper 976-977; MACW 4588. https://www.coinarchives.com/a/results.phpGorgon head, silver didrachm issued by Athens, c. 520 BCE. 
Thrace, Black Sea Area, Apollonia Pontika AR Drachm. ca 450 BC. Facing gorgoneion with protruding tongue / Anchor, A to left, crayfish to right.

https://i.pinimg.com/originals/f6/f7/06/f6f70639ec7f69b08fa4378ac9bd83f4.jpg

Thrace, Apollonia Pontika, late 5th-4th centuries BCE AR Hemiobol (6mm, 0.39g). Anchor; A to l., four pellets below lower crossbar. R/ Swastika within incuse. Cf. SNG BMC Black Sea 149. 

Apollonia Pontika, Thrace. AR hemiobol. 5th-4th century BC. 0.354 gr, 6.54 mm. Anchor, A in field / Swastika with two parallel lines in each quadrant. SNG BM 149; Moushmov 3146.

Apollonia Pontika AR Drachm, Late 5th-early 4th century BC. Upright anchor; crayfish in left section / Swastika within incuse. BMC Black Sea 148; SNG Copenhagen 451; SNG Stancomb 30.

Apollonia Pontika, Thrace. Circa 450 BC. AR Drachm (3.57 gm). Anchor; crayfish right / Swastika with dolphins in angles. SNG BM Black Sea -; SNG Stancomb 30.

Thrace, Black Sea Area. Apollonia Pontika. Circa 450 BC. AR Drachm. Anchor; crayfish right / Swastika with dolphins in angles.

https://tinyurl.com/y5ckdmre
http://www.wildwinds.com/coins/greece/thrace/apollonia_pontika/i.html

Rev: Railed swastika revolving to right between two segments of a circle placed back to back ; the whole within an oblongframe Size: 0.80 x 0.39 in. Weight: 13.6 gr. Slightly broken, 7. III- The remainder, forming the great majority of the plaques hitherto found in Ceylon, are best described by Mr. Still’s ib pg 206-212; Manufacture of these plaque is of the most careless description Evidently sheet copper was sliced into stripes of suitable width which were then chopped into pieces small enough to fit the die. “No single specimen that I have seen was well struck even on one side and in no instance is the whole of the device clearly visible. That this is not the result of wear may be clearly seen on examination of the edges, which remain so sharp that almost any specimen would cut the skin if drawn sharply across ones fingers. The corners too are exceedingly sharp in some instances and quite unworn.”


Eight-branched tree :-
(i)Obv: In line circle eight-branched tree with in enclosure of four compartments.Tor. symbol No1, off coin.
Rev: Railed swastika revolving r, symbol to l. obliterated ,symbol to r off coin.
Diameter : 0.5? in Weight : 22.8 gr Pieris XIV, 6.

16. Four-branched tree:-
.(1A)Obv. : Four-branched tree within enclosure of four compartments. on the upper corners of which apparently a dot surmounted by two small lines forming a right angle with the apex uppermost. To r., two symbols, No.1 above with group of three dots on r. side and below swastika. Symbols to l. off flan.
Rev. : Large railed swastika revolving r. between two indistinct symbols perhaps Nandipada to l .and No. 4 to r. To upper r. of last a group of three dots under swastika a (?) caitya.
Diameter: 0.94in. Weight: 37.4 gr. Thin and worn, Found in river bed 4 feet from surface immediately below the Ruhunu Maha Kataragama Temple. The remainder, unless otherwise stated, are from Vallipuram.

(1B) (a)(i) Obv.: within double-line circle within enclosure of four compartments tree with two branches at the top . The treetop and each branch ends in a group of three dots. Two branches also spring from the base of the tree at the enclosure, the l. hand with two dots at the end, the r. hand with one. To l. of enclosure symbol No.1; to r obliterated
Rev : Railed swastika revolving r.; a group of three dots to l of head To l, symbol No l, to r Nandipada with two dots above.Rectangular with circular die.
Size:0.53 x 0.57 in, weight :41.8 gr, Peries,XIV,1.from Kantarodai

(ii) Obv . In line circle similar tree. Symbol No 1 to l., Nandipada to r,
Rev : As last, but no dots. Horizontal line over symbol No 1 : symbol to r off coin Caitya below rail.Rectangular with circular die ; Obv. die placed diamond-wise. Broken
Size : 0.55 x 0.41 in Weight : 18.2gr Pieris XIV,2 Pl 12

(iii)Obv. : In line circle similar tree as (i); but three dots at ends of lower branches. Symbol to l, obliterated ; Nandipada to r.
Rev: Railed swastika; symbol No 1 with two projections or r. side to r; Nandipadawith horizontal line above to r.Rectangular with circular die; Obv die placed diamond-wise.Rev.: worn.
Size : 0.45 x 0.37 in Weight : 17gr Pieris, XIV, 3.

(b)(i)Obv : In double-line circle four-branched tree in enclosure of four compartments. To l, symbol No 1; symbol to r off coin.
Rev: Railed swastika above remnant of caitya; to l.Nandipada,to r remnant of symbol No 1.
Diameter : 0.68 in. Weight : 52.8 gr, From Kantarodai.

(ii) Obv. : In line circle similar tree, but top and upper branches end in triple and the lower in quadruple fork; enclosure divided by three vertical lines. To l. (?) symbol No. 1, that to r obliterated.
Rev.: In similar circle railed swastika revolving r. betweenNandipada with square top on l, and or r. variety of symbol No 4 ; in it the two side lines meet, and from their junction a small vertical line springs. In lieu of the cross line in the middle is a short projection on the l and over the whole a horizontal line
Diameter : 0.70 in. Weight 42.3 gr Slightly broken PerisXIV,12. PL 13

(iii)Obv : Similar tree branches ending in triple fork ; enclosure of twelve compartments. Symbols off coin
Rev.: Railed swastika revolving r. To r. symbol with horizontal line above, symbol to l off coin
Diameter :0.62 in. Weight, 26.8 gr

(iv)Obv : As last, Rev.: As last ; to r symbol perhaps the same as on (ii), that to l obliterated.
Diameter 0.62 in. Weight 26.6 gr, Broken Pieris XIV, 18.

(v)Obv: Tree as last, but enclosure of four compartments; indistinct symbol to l symbol to r off coin. All in line circle.
Rev : Railed swastika revolving r, Indistinct symbol on 1.,symbol No 1 on r,Rectangular.
Size 0.47×0.45in Weight:21.8gr. Pieris XIV, 4.

(vi)Obv. : Similar tree, enclosure not visible. To r symbol No 1 with short projection on l, Symbol to r. obliterated.
Rev. : Railed swastika revolving r.
Diameter : 0.43 in Weight : 15.1 gr,

(2) Six-branched tree:-
Obv: with in bead and line circle six branched tree, each branch ending in triple fork, in enclosure of twelve compartments; to l. (?} variant of symbol No4, to r. symbol obliterated,
Rev: Railed swastika revolving To l. obliterated symbol, or.(?)pot.
Diameter : 0.?8 in Weight : 62.2 gr. Slightly broken. Pieris, XIV, 13 PI 14.

(3) Eight-branched tree :-
(i)Obv: In line circle eight-branched tree with in enclosure of four compartments.Tor. symbol No1, off coin.
Rev: Railed swastika revolving r, symbol to l. obliterated ,symbol to r off coin.
Diameter : 0.5? in Weight : 22.8 gr Pieris XIV, 6.

(ii)Obv. : Similar tree but in enclosure of six compartments; to l symbol No. 1, to r. indistinct symbol.
Rev.: In line circle railed swastika revolving 1; (?) variant of symbol No 6. with smaller triangle above on L Symbol to r. off flan.
Diameter : 0.53 in. Weight: l9.8 gr Pieris, XIV, 5

(iii)Obv. : As (i), but each of the four compartments contains a dot. To l. Nandipada; symbol to r is off the flan.
Rev. : Railed swastika revolving r. with line beneath. To l symbol as last, to r. indistinct symbol of which the upper part consists of two horizontal lines,
Diameter : 0.53 in Weight,16.3 gr. Pl 15.

Few Interesting symbols found on coins published by Bopearachchi & Wickremainghe. form Ruhuna.

https://sirimunasiha.files.wordpress.com/2010/07/elephantswastika.jpg

Obverse:elephant PLUS five other Indus script hypertexts Reverse: four Indus Script hypertexts including dotted circle + fish-fin pair '-- dhatu dul ayo kammaṭa, 'mineral, alloy metal, metal casting mint' hypertext. kuTi 'tree' rebus: kuThi 'smelter' danga 'mountain range' rebus: dhangar 'blacksmith'. karibha, ibha 'elephant' rebus: karba, ib 'iron' kammatamu 'portable furnace for gold' rebus: kammaTa 'mint, coiner, coinage'. karada 'currycomb' rebus: karada 'daybook, ledger' PLUS sattva 'svastika glyph' rebus: sattva 'zinc, pewter'. khambhaṛā 'fin' PLUS aya 'fish' rebus: ayas 'alloy metal' PLus kammaTa 'mint, coiner, coinage'.

Parataraja silver and copper coins show svastika and syllabic writing, respectively, in Brāhmī and Kharoṣṭhī. Coins depicting Pārata monarchs have been found in and around the district of Loralai, Balochistan, western Pakistan. Loralai was perhaps the capital city. 

According to a Naqsh-i-Rustam inscription of 262 CE, "P'rtu" (between Makran and Sindh, became one of the provinces of the Sasanian Empire. The Paratas may have been submitted by the Sasanians around the time of Ardeshir I or more probably Shapur I

Indo-Parthian Satraps (Paratarajas), Yolamira, AR Drachm, 6th-7th Century AD

(No legend)
Parthian-style bust of king right, dotted border
Brahmi script (Yolamirasa Bagarevaputrasa Parataraja)
Legend surrounding large swastika
14mm x 15mm, 3.79g
P. Tandon 22b

Notes from Asif Balloo on March 25, 2009: Paratarajas were local Indo-Parthian Satraps, who ruled an area between modern Loralai in Baluchistan and Multan. Their coinage and history has not been fully understood, but hopefully with the discovery of more coins, more insight into their history will come to light.
https://www.beastcoins.com/Parthian/Parthian.htm

"The Paratarajas rulers were as follows:

• Yolamira, son of Bagareva (c. 125–150 CE)
• Bagamira, son of Yolamira (c. 150 CE)
• Arjuna, a second son of Yolamira (c. 150–160 CE)
• Hvaramira, a third son of Yolamira (c. 160–175 CE)
• Mirahvara, son of Hvaramira (c. 175–185 CE)
• Miratakhma, another son of Hvaramira (c. 185–200 CE)
• Kozana, son of Bagavharna (and perhaps grandson of Bagamira?) (c. 200–220 CE)
• Bhimarjuna, son of Yolatakhma (and perhaps grandson of Arjuna?) (c. 220–235 CE)
• Koziya, son of Kozana (c. 235–265 CE)
• Datarvharna, son of Datayola I (and perhaps grandson of Bhimarjuna?) (c. 265–280 CE)
• Datayola II, son of Datarvharna (c. 280–300 CE)" (Tandon, P. "Further light on the Paratarajas", Numismatic Chronicle, 2009)

Loralai

لورالای

This is a copper drachm of Parataraja Koziya (230 - 270 AD) s/o Paratararaja Kozana. The bust of king is clean-shaven. According to Dr. Tandon (The Coins of the Paratarajas - A Synthesis) , this is an early issue. 

Obv: Crowned bust Left with ear flap

Rev: Swastika Right, Kharosthi legend around: @12h: Koziyasa Kozanaputrasa Pāratarājasa

Diameter = 14 mm, Weight = 1.89 gm.

http://www.worldofcoins.eu/forum/index.php?topic=34896.0

Drachm of Spajhama (?) (ca.0-50 AD), Parata Rajas - Indo-Parthian governors of Saurashtra, India.

"Diademed, beardless bust left, wearing large earrings / Swastika to right; full Kharosthi legend around: Spajhanaputrasa Paratarajasa Spajhamasa. 15mm, 1.6 grams. Senior ISCH 81.1 Spajama was the son of Spajana, as recorded on the coins. Parata Rajas were the Indo-Parthian governors of Saurashtra. Very little is known about them, including the extand of their dominion, the names of their rulers or the dates of their reigns. Parata Rajas became independent in 78 AD, an event leading to the establishment of the Saka Era - their descendants ruled Saurashtra for over 300 years and Kshaharatas and Kshatrapas of Saurashtra. Parata Rajas issued silver and billon coins that later inspired the coinage of the Kshaharatas and later of the Indo-Saka Kshatrapas - Portrait facing right (usually) on obverse and a circular inscription surrounding a central device (always swastika in case of Parata Rajas). The inscriptions are usually in Karoshti, but of the same presentation as the later Kshatrapa coinage. All their coins are extremely obscure, usually very worn and/or corroded and very-very rare. Virtually unknown only a decade ago, many coins were published by Senior a few years ago, though many types still remain unpublished. The Parata Rajas coins retail for 200$-500$ at major auctions and are very difficult to find. The coins we are offering come from a small collection of Parata coinage and present a unique chance to get one of these rare coins." Silver drachm of Nahapana (ca. 50-75 AD (?)), Kshaharatas of Saurashtra

https://www.numismall.com/acc/Rare-billon-drachm-of-Spajhama-ca.0-50-AD-Parata-Rajas-Indo-Parthian-governors-of-Saurashtra-India.html

Copper drachm of Parataraja Bhimarjuna.

Obv: Robed bust of Bhimarjuna left, wearing tiara-shaped diadem.

Rev: Swastika with Kharoshthi legend surrounding: Yolatakhmaputrasa Parataraja Bhimarjunasa ("Of the Parataraja Bhimarjuna, son of Yolatakhma"). From Loralai Pakistan. 

1.70g. Senior (Indo-Scythian) 286.1 (Bhimajhuna), since corrected to Bhimarjuna by H. Falk (Falk, H. "The names of the Paratarajas issuing coins with Kharosthi legends", Numismatic Chronicle, 2007: 171-178.)

Paratarajas ruler Arjuna. Circa 150-165 CE.

Standing king Spajhayam holding a scepter, 1st century CE.Portrait of Paratarajas ruler Kozana circa 200-220 CE. "The Pāratarajas was a dynasty of Parthian kings, and ruling family from what is now Pakistan, from the 1st century to the 3rd century. The seat of their capital was Balochistan.The Pāratas are thought to be identical with the Pārthava of Iranian literature, the Parthians of Greek literature, and the Pāradas of Indian literature...Based on ancient sources, the Paratas may have originated in northwestern Iran, northern Iraq or even eastern Turkey, roughly in the areas where Kurdslive today, around the 7th century BCE. They then migrated, so that Alexander the Great encountered them in the area of Bactria and Sogdiana.They then moved through Seistan to reach Baluchistan in the 1st century CE, where they settled, first on the coast, and then in the interior.^[4] Indian sources also locate them in the same general area, beyond the Indus river. The Paratarajas must have maintained a strong interaction with their neighbors to the West (the Indo-Parthians), and their neighbors to the east (the Western Satraps), perhaps having a role of intermediary.The presence of the Paratarajas in Baluchistan suggests that the Kushans did not rule in that area...It seems that the Paratarajas fell into the orbit of the Sasanian Empire circa 262 CE, in light of a Naqsh-i-Rustam inscription of 262 CE stating that "P'rtu" (between Makran and Hindustan, that is, eastern Baluchistan) became one of the provinces of the Sasanian Empire. The Paratas may have been submitted by the Sasanians around the time of Ardeshir I or more probably Shapur ...From a linguistic standpoint, the Baluchi language belongs to the Iranian group of Indo-European languages, and is most closely related to Kurdish, whose locutors live today in the area from which the Paratas seem to have originally immigrated. This raises the possibility that today's Baluchis are somehow descendants of the Paratas. The Baluchi language "is classified as a member of the Iranian group of the Indo-European language family, which includes Farsi (Persian), Pushtu, Baluchi, and Kurdish. Baluchi is closely related to only one of the members of the Iranian group, Kurdish...Classical and historical sources

In about 440 BCE, the Greek historian Herodotus described the Paraitakenoi as a tribe ruled by Deiokes, a Median monarch who ruled on northwestern Persia. (History I.101)

Strabo in his Geographica places the "Paraitakai" in northern Iraq and western Persia (Geography XI, XV and XVI).^[6] Arriandescribed how Alexander the Great encountered the Pareitakai in Bactria and Sogdiana, and had Craterus conquer them (Anabasis Alexandrou IV).

According to Isidore of Charax, the geographical area beyond Sakastene is called "Paraitakene", corresponding to modern Baluchistan and Seistan, possibly their new territory from that time (25-1 BCE).

The Periplus of the Erythraean Sea (1st century CE) describes the territory of the Paradon beyond the Ommanitic region, on the coast of Balochistan ": see Selig S. Harrison, In Afghanistan’s Shadow: Baloch Nationalism and Soviet Temptations (Washington: Carnegie Endowment for International Peace, 1981)" (Tandon, P. "New light on the Paratarajas", Numismatic Chronicle, 2006, p.11, p.30 ff.)

Coin Galleries: Pāratarājas or Pārata Rājas

---

The Pāratarājas are a little known dynasty who ruled in what is now the Pakistani province of Balochistan, probably during the second and third centuries. This page summarizes about 10 years of research during which the names of these kings have finally been read correctly and a relative and absolute chronology established. The research has been published in three separate papers. The first paper, which appeared in Numismatic Chronicle, 2006, corrected and organized the silver Brahmi legend coins. The second paper, Numismatic Chronicle, 2009, corrected and organized the Kharoshthi legend coins and also showed the relationships between the two series and suggested an absolute chronology. The third paper, published in the Special Supplement to issue number 205 (Summer 2010) of the Journal of the Oriental Numismatic Society, synthesized all the previous work and presented it as a unified whole. Most collectors have been using Senior's catalogues of these coins. Senior's original catalogue was published in Volume 2 of his Catalogue of Indo-Scythian Coins, and his up-dated catalogue, which adopted the results of my 2006 paper for the Brahmi legend coins, was published in his Addendum Volume 4. For readers wanting to update their Senior catalogues, the following would be the corrections needed: ISCH Vol 3 Corrected Name Spajhana Kozana Spajhama Koziya Uncertain Koziya Bhimajhuna Bhimarjuna Miramara Mirahvara Ajuna Arjuna In addition, the coin of the king named Vhunamtavhaspa? in the Volume 4 addendum was an issue of Datarvharna (see below). Contrary to the prevailing assumption that the Brahmi legend coins must have followed the Kharoshthi legend coins, I have shown in the second paper that the chronology worked the other way. The coin catalogue presented below lists the coins in their chronological order. A poster on this coinage, prepared for the XV International Numismatic Convention in Taormina, Sicily (September 21-25, 2015) can be seen here.

Catalogue
	Coin 1: Yolamira, silver drachm, early type c. 125-150 CE Weight:3.72 gm., Diam:16 mm. Diademed bust right, dotted border / Swastika right, Brahmi legend around: (at 8h) Yolamirasa Bagarevaputasa Pāratarāja (ja retrograde) (Of Yolamira, son of Bagareva, Pārata King)
	The names Yolamira and Bagareva betray the Iranian origin of this dynasty. The suffix Mira refers to the Iranian deity Mithra. Yolamirameans "Warrior Mithra." Bagareva means "rich God." (My thanks to Nicholas Sims-Williams for help in understanding the names of the kings.)
	Coin 2: Yolamira, silver drachm, late type c. 125-150CE Weight:3.91 gm., Diam:15-16 mm. Diademed bust right, dotted border / Swastika right, retrograde Brahmi legend around: (at 7h) Yolamirasa Bagarevaputasa Pāratarājasa (Of Yolamira, son of Bagareva, Pārata King)
	We know this coin is from late in Yolamira's reign, because it shares a die with coins of his son Bagamira and Arjuna ... see the next two coins.
	Coin 3: Bagamira, silver drachm, late type c. 150 CE Weight:3.66 gm., Diam:15 mm. Diademed bust right, dotted border / Swastika right, Brahmi legend around: (at 12h) Bagamirasa Yolamiraputrasa Pāratarājasa (Of Bagamira, son of Yolamira, Pārata King)
	Bagamira was probably Yolamira's oldest son, as he used his father's obverse die, which was then re-used by his younger brother Arjuna ... see the next coin. So Bagamira must have had a very short reign. This coin is so far the only one known of Bagamira ... photo courtesy Anne van't Haaff.
	Coin 4: Arjuna, silver drachm, early type c. 150-165 CE Weight:4.46 gm., Diam:16 mm. Diademed bust right, dotted border / Swastika right, Brahmi legend around: (at 9h) Arjunasa Yolamiraputasa Pāra (sic! tarajasa missing) (Of Arjuna, son of Yolamira, Pārata King
	Thia coin shares an obverse die with coins 2 (Yolamira) and 3 (Bagamira). Since Arjuna issued coins with other dies, this must have been his early type and proves he followed Bagamira.
	Coin 5: Arjuna, silver drachm, late type c. 150-165 CE Weight:3.55 gm., Diam:17 mm. Diademed bust right, dotted border / Swastika right, Brahmi legend around: (at 9h) Arjunasa Yolamiraputasa Pārata jasa (sic! ra missing) (Of Arjuna, son of Yolamira, Pārata King
	Coin 6: Hvaramira, silver drachm, early type c. 165-175 CE Weight:3.39 gm., Diam:14 mm. Diademed bust right, dotted border / Swastika right, Brahmi legend around: (at 9h) Hvaramirasa Yolamirasaputasa Pāratarāja (no sa) (Of Hvaramira, son of Yolamira, Pārata King))
	Since this coin shares a die with the previous coin of Arjuna, who also issued coins that shared a die with Yolamira, we conclude that Hvaramira was Arjuna's younger brother, or at least that he ruled after him. No coins are known of any of Arjuna's sons.
	Coin 7: Hvaramira, silver drachm, late type c. 165-175 CE Weight:3.64 gm., Diam:15-16 mm. Diademed bust right, dotted border / Swastika left, Brahmi legend around: (at 6h) Hvaramirasa Yodamirasaputasa Pāratarājasa (Of Hvaramira, son of Yolamira, Pārata King))
	Since this coin shares a die with the next coin of Hvaramira's son, we can infer that this was produced later in Hvaramira's reign. Note the left-turning swastika and the unusual spelling of Yolamira's name ... here spelled Yodamira. The word Yola means "war" in middle Persian, while "Yoda" begins to sound like "Yuddha" ... "war" in Sanskrit.
	Coin 8: Mirahvara, silver drachm, early type c. 175-185 CE Weight:3.57 gm., Diam:15 mm. Diademed bust right, dotted border / Swastika left, Brahmi legend around: (at 12h) Mirahvarasa (H)va(ramiraputrasa) Pāratarāja (no sa) (Of Mirahvara, son of Hvaramira, Pārata King)
	In a now familiar pattern, the early coins of Mirahvara use the late dies of his father. Note the unusual letter forms on this coin.
	Coin 9: Mirahvara, silver hemidrachm c. 175-185 CE Weight:1.65 gm., Diam:11-12 mm. Diademed bust right, dotted border / Swastika right, Brahmi legend around: (at 11h) Mirahvarasa Hvaramiraputrasa Pāratarāja (no sa) (Of Mirahvara, son of Hvaramira, Pārata King)
	Mirahvara revived the issuance of hemidrachms like this one (no hemidrachm of Hvaramira is known), using an obverse die that had been used by Arjuna and even Yolamira! This coin features "older" letter-forms.
	Coin 10: Mirahvara, silver hemidrachm c. 175-185 CE Weight:1.80 gm., Diam:13-14 mm. Diademed bust right, dotted border / Swastika right, Brahmi legend around: (at 11h) Mirahvarasa Hvaramiraputrasa Pāra (legend truncated) (Of Mirahvara, son of Hvaramira, Pārata King)
	A hemidrachm with the more unusual letter forms.
	Coin 11: Mirahvara, silver drachm, late type c. 175-185 CE Weight:3.08 gm., Diam:15-16 mm. Diademed bust right, dotted border / Swastika right, Brahmi legend around: (at 10h) Mirahvarasa Hvaramiraputrasa Pāratarājasa (Of Mirahvara, son of Hvaramira, Pārata King)
	Coin 12: Miratakhma, silver drachm, early type c. 185-200 CE Weight:3.39 gm., Diam:14 mm. Diademed bust right, dotted border / Swastika right, Brahmi legend around: (at 12h) Miratakhmasa Hvaramiraputrasa Pāratarājasa (Of Miratakhma, son of Hvaramira, Pārata King)
	Although this coin's obverse die was badly cracked, it is clearly identifiable as the same die that was used to produce coin 11 of Mirahvara ... there are coins of Mirahvara that show the same deep die crack. Miratakhma appears to have been the younger brother of Mirahvara, since he shares a die only with his brother and not with his father.
	Coin 13: Miratakhma, silver drachm c. 185-200 CE Weight:3.30 gm., Diam:15 mm. Diademed bust right, dotted border / Swastika right, Brahmi legend around: (at 9h) (Mi)ratakhmasa Hvaramirapu(trasa Pāratarāja) (Of Miratakhma, son of Hvaramira, Pārata King)
	The letter forms on this coin are most unusual, particularly the compound letter khma. It also has a quite unusual portrait style.
	Coin 14: Miratakhma, silver drachm, late type c. 185-200 CE Weight:3.55 gm., Diam:15 mm. Diademed, crowned bust left, dotted border / Swastika right, Brahmi legend around: (at 12h) Miratakhmasa (Hvaramiraputrasa) Pāratarāja (Of Miratakhma, son of Hvaramira, Pārata King)
	This coin has a couple of innovations that mark it as coming from late in Miratakhma's reign: it is the first Pāratarāja coin to have the king's bust facing left, and it is also the first coin to show the king wearing a crown ... a peaked tiara.
	Coin 15: Kozana, silver drachm (reduced weight standard) c. 200-225 CE Weight: 2.23 gm., Diam:15 mm. Diademed, crowned bust left, dotted border / Swastika right, Kharoshthi legend around: (at 11h, counterclockwise) Kozanasa Bagavharnaputrasa Pāratarājasa (Of Kozana son of Bagavharna, Pārata King)
	Kozana was the first Pāratarāja king to issue coins with the legends in Kharoshthi, like on this coin. Most authors had presumed that the Kharoshthi legend coins must have come before the Brahmi legend coins, as it was Brahmi that replaced Kharoshthi everywhere else in India. But it can be shown that Kozana's coins came after the Brahmi legend coins. His are the only Kharoshthi legend coins in silver and he follows the style of Miratakhma's late coins, with the bust left and the tiara crown (seen even better on the next coin). For more, see my 2009 paper.
	Coin 16: Kozana, silver hemidrachm (reduced weight standard) c. 200-225 CE Weight: 1.04 gm., Diam:12-13 mm. Diademed, crowned bust left, dotted border / Swastika right, Kharoshthi legend around: (at 10h, counterclockwise) Kozanasa Bagavharnaputrasa Pāratarājasa (Of Kozana son of Bagavharna, Pārata King)
	This coin shows the peaked tiara, initiated by Miratakhma, very clearly. No one knows for sure who was Kozana's father Bagavharna (pronounced Bagafarna) was, but I have suggested in my 2009 paper that he was Bagamira's son.
	Coin 17: Bhimarjuna, billon drachm (reduced weight standard) c. 225-235 CE Weight: 2.09 gm., Diam:15-16 mm. Diademed, crowned bust left, dotted border / Swastika right, Kharoshthi legend around: (at 12h, counterclockwise) Bhimarjunasa Yolatakhmaputrasa Pāratarāja (no sa) (Of Bhimarjuna son of Yolatakhma, Pārata King)
	With Bhimarjuna, the debasement of the Pārata currency starts. Some early coins show more silver than this one; later coins seem to be almost pure copper. The fact that Bhimarjuna's coinage shows the gradual debasement proves that he followed Kozana. Although we do not know who was Bhimarjuna's father, Yolatakhma, I have argued that he must have been Arjuna's son.
	Coin 18: Koziya, copper drachm (reduced weight standard) c. 235-265 CE Weight: 2.21 gm., Diam:14-15 mm. Diademed, crowned bust left, dotted border / Swastika right, Kharoshthi legend around: (at 1h, counterclockwise) Koziyasa Kozanaputrasa Pāratarājasa (Of Koziya son of Kozana, Pārata King)
	Although Koziya was Kozana's son, it seems fairly clear that he did not follow his father to the throne but had to wait until the end of his "uncle" Bhimarjuna's reign. None of Koziya's coins show any trace of silver, plus his portrait is more different from Kozana's than Bhimarjuna's was. Finally, Koziya introduced a standing king type that was then copied by later rulers.
	Coin 19: Koziya, copper drachm (reduced weight standard) c. 235-265 CE Weight: 1.54 gm., Diam:12-14 mm. Diademed, crowned bust left, dotted border / Swastika right, Kharoshthi legend around: (at 9h, counterclockwise) Koziyasa Kozanaputrasa Pāratarāja (no sa) (Of Koziya son of Kozana, Pārata King)
	Koziya issued several differnt types of copper drachms, some of very fine style, such as this one. Here, Koziya's portrait features a mustache for the first time. So Koziya must have risen to the throne as a teenager and probably had quite a long reign, given the wide variety of types he issued.
	Coin 20: Koziya, copper drachm (reduced weight standard) c. 235-265 CE Weight: 1.28 gm., Diam:12-13 mm. Diademed bust right, wearing elaborate head-dress, dotted border / Swastika right, Kharoshthi legend around: (at 12h, counterclockwise) Koziyasa Kozanaputrasa Pāratarāja (no sa) (Of Koziya son of Kozana, Pārata King)
	Here Koziya issued a copper drachm with the bust facing right and wearing a new type of head-dress.
	Coin 21: Koziya, copper di-drachm c. 235-265 CE Weight: 3.87 gm., Diam: 20-21 mm. King standing facing, head turned to right, Brāhmi legend at left: Koziya Swastika turning right, Kharoshthi legend around (at 12 o'clock):      Koziyasa Kozanaputrasa Paratarajasa      (Of Koziya son of Kozana, Pārata King)
	This seemingly insignificant copper coin has unlocked whole chapters of ancient Indian history! Because it has both a Brāhmi and a Kharoshthi legend, it served as a sort of "Rosetta Stone" to unlock the name of this king: Koziya (previously read as Spajheya) and thereby helped to reorganize our understanding of the coinage of the Pāratarājas. For more, see my 2009 paper. The coin is also helping re-write the history of the Western Kshatrapas; for more on this, see the paper The Western Kshatrapa Dāmazāda, also forthcoming in the Numismatic Chronicle, 2009.
	Coin 22: Datarvharna, copper di-drachm (reduced weight standard) c. 265-280 CE Weight: 3.40 gm., Diam:17-18 mm. King standing facing, head turned to left/ Swastika right, Kharoshthi legend around: (at 2h, counterclockwise) Datarvharnasa Datayolaputrasa Pāratarāja (no sa) (Of Datarvharna, son of Datayola, Pārata King)
	Datarvharna (pronounced Datarfarna) may have been Bhimarjuna's grandson. He issued no drachms as far as we know, only these didrachms with the standing king. His coins can be distinguished by the fact that the king is facing left (Koziya's standing king faces right) and the swastika turns to the right (the next coin, of Datarvharna's son Datayola has the swastika turning left).
	Coin 23: Datayola II, copper di-drachm (reduced weight standard) c. 280-300 CE Weight: 2.83 gm., Diam:17-19 mm. King standing facing, head turned to left/ Swastika left, Kharoshthi legend around: (at 6h, counterclockwise) Datayolasa Datarvharnaputrasa Pāratarājasa (Of Datayola, son of Datarvharna, Pārata King)
	Datayola must have been named for his grandfather. His coins can be distinguished by the fact that the king is facing left and the swastika also turns to the left. Datayola's coins proved crucial to the proper dating of this dynasty. His coins have been found overstruck on coins of the Kushano-Sasanian king Hormizd I, who is dated to 270-290. Thus Datayola II must have ruled somewhat contemporaneously or just after Hormizd.
	Coin 24: Datayola II, copper tetradrachm (reduced weight standard) c. 280-300 CE Weight: 7.72 gm., Diam: 20 mm. Diademed bust of king left/ Swastika right, Kharoshthi legend around: (counterclockwise) Datayolasa Datavharnaputrasa Pāratarājasa (Of Datayola, son of Datarvharna, Pārata King)
	Datayola issued this entirely new donomination - a tetradrachm. This is the heaviest Pāratarāja coin known.

http://coinindia.com/galleries-parata-rajas.html

Obverse	Bust of king facing right
Reverse	Swastika turning left, Brahmi legend around: arjunasa yolamiraputrasa paratarajasa (=of Arjuna, son of Yolamira, king of the Paratas)
Date	c. 150-165 CE
Weight	1.61 gm.
Diameter	12-13 mm.
Die axis	n.a.
Reference	This coin was the plate coin T14 in my paper "New Light on the Paratarajas," Numismatic Chronicle, 2006 .
Comments	Arjuna was apparently Yolamira's second son. For a catalogue of these coins, see the Paratarajas page on CoinIndia.

Parataraja dynasty of Baluchistan

Datarvharna, c. 270-280 CE

AE didrachm (20 mm, 3.25 g)

 

Obverse: King standing left, with hair in turban

Reverse: Swastika turning right, with Kharoshthi legend around Datarvharnasa Datayolaputrasa Paratarajo (of Datarvharna, son of Datayola, king of the Paratas)

Ref: Tandon 66; Senior S51.1

Parataraja dynasty

Koziya, c. 230-270 CE

AE didrachm (21.5 mm, 4.19 g)

 

Obverse: King standing right, holding sceptre; Brahmi legend Koziya to right

Reverse: Swastika turning right, with Kharoshthi legend around Koziyasa Kozanaputrasa Paratarajasa (of Koziya, son of Kozana, king of the Paratas)

Ref: Tandon 60

 

The Paratarajas were an Indo-Parthian dynasty that ruled in modern-day Baluchistan.  Senior read Koziya's name as Spajhama, but this reading has since been corrected by Tandon.

 

Koziya introduced the standing king type, an innovation in Parataraja coinage.

https://www.vcoins.com/en/stores/ganga_numismatics/216/product/india_paratarajas_datarvharna_copper_didrachm_very_rare_and_choice/1109223/Default.aspx

Pārada, Bhārata, workers in metal alloys, traders in zinc and alloying metals

March 22, 2019, 5:51 am

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https://tinyurl.com/y6gp2lgr

-- Pārada, ancient peoople engaged in trade of zinc ore, cognate with भरत bharata, 'metal casting', a factitious metal compounded of copper, pewter, tin 

I suggest that the Pārada (spelt also as Parata) people may be Bharata and may have been engaged in the trade of zinc, pewter from Zawar mines since the svastika hieroglyph signifies sattva 'svastika hieroglyph' rebus: sattva, jasta 'zinc, pewter'. Could be cognate with the following expressions: भरती   bharatī a Composed of the metal भरत.भरत bharata n A factitious metal compounded of copper, pewter, tin &c.भरताचें भांडें   bharatācē mbhāṇḍēṃ n A vessel made of the metal भरत. bharat (5 copper, 4 zinc and 1tin)(Punjabi) L. bhāraṇ ʻ to spread or bring out from a kiln ʼ; M. bhārṇẽ, bhāḷṇẽ ʻ to make strong by charms (weapons, rice, water), enchant, fascinate (CDIAL 9463)  Ash. barī ʻ blacksmith, artisan (CDIAL 9464). Baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi) bharana id. (Bengali) bharan or toul was created by adding some brass or zinc into pure bronze. bharata = casting metals in moulds (Bengali).

P. Tandon, 2012, The Location and Kings of Paradan, in:  Studia Iranica, Tome 41, pp. 25-56

https://www.academia.edu/22681600/The_Location_and_Kings_of_Paradan

BN Mukherjee suggests that the Parada may be engaged in mercury trade (Mukherjee, B.N. 1972,The Paradas: A Study in their Coinage and History, ,A. Mukherjee & Co., Calcutta, 1972.)

भारत  mf(ई)n. descended from भरत or the भरतs (applied to अग्नि either " sprung from the priests called भरतs " or " bearer of the oblation ") RV. &c; belonging or relating to the भरतs with युद्ध n. संग्राम m. समर m. 

समिति f. the war or battle of the भरतs ; with or scil. आख्यान n. with इतिहास

 m. and कथाf. the story of the भरतs , the history or narrative of their war ; with r scil. मण्डल n. or वर्ष n. " king भरतs's realm " i.e. India) MBh. Ka1v. &c (Monier-Williams).

This is an addendum to Svastika, fish, anchor Indus Script hieroglyphs on ancient Thrace coins 450 BCE, Indian Parataraja, Sri Lanka coins signify metalwork wealth-accounting ledgers. https://tinyurl.com/y6xezmqr

Old Zinc Retorts and broken pieces of retorts, Zawar

Zinc retors assembly. Zawar. Gemmy orange sphalerites from La Mure, Isère, Rhône-Alpes, France. https://www.cs.cmu.edu/~adg/adg-psimages.html Sphalerite, the purplish ore mineral of zinc.

Zinc smelting furnace. Zawar

https://www.ancient-asia-journal.com/articles/10.5334/aa.06112/

http://www.jstor.org/stable/124574.

http://textofvideo.nptel.ac.in/101104065/lec38.pdf Prof. DP Mishra,IIT, Kanpur

Zinc retorts. Zawar mines.

https://www.patrika.com/jaipur-news/industrial-revolution-of-europe-credit-is-given-to-zawar-mines-1819833/

https://www.hzlindia.com/bussiness/operations/mines/zawar/ Zawar Mines located 40 kms. south of Udaipur, consists of four mines namely Mochia, Balaria, Zawar Mala and Baroi with average zinc-lead reserve grade of 5.1%..

Geobotanical studies on zinc deposit areas of Zawar mines, Udaipur

• Y. D. Tiagi, Naresh Chander Aery
• Published in Vegetatio2004
• DOI:10.1007/BF00055203

This study reveals disjunct distribution patterns of certain plant species on zinc-rich soils in the Zawar mines region near Udaipur. Ten plant species have high constancy and fidelity values on zinc-rich soils in comparison to normal soil. The plant community composed of these species has been named Impatiens balsamina-Triumfetta pentandra association. As Impatients balsamina is the most characteristic species on metal dumps, it can be considered as a local indicator for the metal zinc. 

https://www.semanticscholar.org/paper/Geobotanical-studies-on-zinc-deposit-areas-of-Zawar-Tiagi-Aery/9ad2793ec5081f1f9e3ee44a0e8f407e3e5095dd

Zawar Mines. Ancient structures.

Unfolding of the discovery of Dholavira sign board. Proclamation of Bronze, alloy metalwork competence.

March 22, 2019, 8:41 am

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https://tinyurl.com/y59y7bvh

https://www.youtube.com/watch?v=Udu3_XCiQx4&feature=share&fbclid=IwAR24NZUaWIXGWzxDztAy1_F3iZscTAI5-6R8_PyQWo9XqLzxSZmYJOtt-jk (44:46)

Watched it again and again. Simply brilliant narration. The unfolding of the Dholavira sign board is revealed with breath-taking splendour. Its message? A proclamation of the competence of Bronze Age Artificers. Four spoked wheels appear together with six other hieroglyphs in a three part messwage. The refrain is:.eraka 'nave of wheel' rebus 'eṟaka, eraka any metal infusion; molten state' fusion (Kannada), eraka molten, cast (as metal); eraguni to melt (Tulu). dula 'two' rebus dul 'metal casting'. The key is lid hieroglyph ^ ḍhaṁkaṇa 'lid' rebus dhakka 'excellent, bright, blazing metal article'. Proclamation of metal artifacts, par excellence. Another key is 'claws of crab' hieroglyph: ḍaṭom, ḍiṭom to seize with the claws or pincers, as crabs, scorpions; rebus: dhatu 'mineral (ore)'.kanac 'corner' rebus: kañcu 'bronze'; loa 'ficus' rebus: loh 'copper, metal' PLUS karna 'ear'rebus: karna 'scribe'Aha, smelters of ores, forgers of inscribed metal alloy wares.. What a proclamation of ca. 2500 BCE !!!

Now, watcch the unfolding of the Dholavira signboard from 26:52 to 31:25 of the historic moments, the discovery of a writing system...

Dholavira signboard inscription proclamation steersman, mineral ore metal casting workshop bright metalware bronze metal infusion

March 22, 2019, 6:41 pm

≫ Next: Vocabulary Diversity and Ancient Migrations -- Subhash Kak. Answer to silly migration theories.

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http://tinyurl.com/y5h62oo3

This monograph provides archaeological, epigraphical evidence to validate the decipherment of Dholavira Signboard proclamation and is an addendum to

1. Unfolding of the discovery of Dholavira sign board. Proclamation of Bronze, alloy metalwork competence. 

https://tinyurl.com/y59y7bvh

2. Proving the Indus Script Cipher to be logo-semantic 

https://tinyurl.com/yypxsmfm

Dholavira signboard inscription is a proclamation and is in three parts: Part 1 steersman metal infusion workshop, Part 2 mineral ore metal casting metal infusion, Part 3 workshop bright metalware bronze metal infusion

Part 1: eraka'nave of spoked wheels' + khuṇṭa'peg', rebus eraka'metal infusion'kūṭa‘workshop’ , कर्णिक 'having ears' rebus कर्णिक  'steersman'.

Part 2 dhatu dul eraka'mineral ore metal casting metal infusion'

Part 3 eraka, kod dhakka kancu 'workshop bright metalware bronze metal infusion'

 Part 1 of Dholavira signboard Indus Script inscription

Part 2 of Dholavira signboard Indus Script inscription

 Part 3 of Dholavira signboard Indus Scipt inscription

Variants of Sign 53 ḍato 'claws or pincers (chelae) of crabs'; ḍaṭom, ḍiṭom to seize with the claws or pincers, as crabs, scorpions; ḍaṭkop = to pinch, nip (only of crabs) (Santali) Rebus: dhatu 'mineral' (Santali) 

dula 'two' rebus: dul 'metal casting' PLUS axle or nave of spoked wheel: eraka 'nave of wheel' rebus:eraka 'metal infusion'.

Thus, togetherPart 2 of Dholavira signboard Indus Scipt inscription reads rebus: dhatu  dul eraka 'mineral ore metal casting metal infusion'

Hieroglyph: Stump, peg, post: 

Hieroglyph: khuṇṭa ’peg'; rebus: kūṭa ‘workshop’ khũṭi = pin (M.) kuṭi= smelter furnace (Santali) Rebus: khoṭa 'ingot, wedge'. [ khōṭa ] f A mass of metal (unwrought or of old metal melted down); an ingot or wedge. (Marathi).

*khuṇṭha ʻ defective ʼ. [See list s.v. kuṇṭha -- ]P. khuṇḍh m. ʻ stump, old man ʼ, khuṇḍhā ʻ blunt ʼ; Or. khuṇṭa, ˚ṭā ʻ withered branch ʼ; OG. khuṁṭa ʻ impotent, eunuch ʼ, G. khũṭṛɔ m. ʻ entire bull used for agriculture but not for breeding ʼ, (Kathiawar) khũṭ m. ʻ Brahmani bull ʼ.*khuṇṭhahala -- .Addenda: *khuṇṭha -- : S.kcch. khūṇḍh ʻ slow -- witted ʼ; WPah.kṭg. khv́ṇḍh m. ʻ any object broken into pieces, stump ʼ; khv́ṇḍhṇõ ʻ to break, pinch ʼ (see also *khuṇṭati s.v. 

khuṭati Add2); Garh. khuṇḍu ʻ blunted ʼ.*khuṇṭhahala ʻ worn or blunt plough ʼ [*khuṇṭha -- , halá -- ]Bi. (Shahabad) khũṭehrā ʻ plough with small worn block ʼ.(CDIAL 3899, 3900)    *khuṭṭa1 ʻ peg, post ʼ. 2. *khuṇṭa -- 1. [Same as *khuṭṭa -- 2? -- See also kṣōḍa -- .]1. Ku. khuṭī ʻ peg ʼ; N. khuṭnu ʻ to stitch ʼ (der. *khuṭ ʻ pin ʼ as khilnu from khil s.v. khīˊla -- ); Mth. khuṭā ʻ peg, post ʼ; H. khūṭā m. ʻ peg, stump ʼ; Marw. khuṭī f. ʻ peg ʼ; M. khuṭā m. ʻ post ʼ.2. Pk. khuṁṭa -- , khoṁṭaya -- m. ʻ peg, post ʼ; Dm. kuṇḍa ʻ peg for fastening yoke to plough -- pole ʼ; L. khū̃ḍī f. ʻ drum -- stick ʼ; P. khuṇḍ, ˚ḍā m. ʻ peg, stump ʼ; WPah. rudh. khuṇḍ ʻ tethering peg or post ʼ; A. khũṭā ʻ post ʼ, ˚ṭi ʻ peg ʼ; B. khũṭā, ˚ṭi ʻ wooden post, stake, pin, wedge ʼ; Or. khuṇṭa, ˚ṭā ʻ pillar, post ʼ; Bi. (with -- ḍa -- ) khũṭrā, ˚rī ʻ posts about one foot high rising from body of cart ʼ; H. khū̃ṭā m. ʻ stump, log ʼ, ˚ṭī f. ʻ small peg ʼ (→ P. khū̃ṭā m., ˚ṭī f. ʻ stake, peg ʼ); G. khū̃ṭ f. ʻ landmark ʼ, khũṭɔ m., ˚ṭī f. ʻ peg ʼ, ˚ṭũ n. ʻ stump ʼ, ˚ṭiyũ n. ʻ upright support in frame of wagon ʼ, khū̃ṭṛũ n. ʻ half -- burnt piece of fuel ʼ; M. khũṭ m. ʻ stump of tree, pile in river, grume on teat ʼ (semant. cf. kīla -- 1 s.v. *khila -- 2), khũṭā m. ʻ stake ʼ, ˚ṭī f. ʻ wooden pin ʼ, khũṭaḷṇẽ ʻ to dibble ʼ.Addenda: *khuṭṭa -- 1. 2. *khuṇṭa -- 1: WPah.kṭg. khv́ndɔ ʻ pole for fencing or piling grass round ʼ (Him.I 35 nd poss. wrong for ṇḍ); J. khuṇḍā m. ʻ peg to fasten cattle to ʼ.    *khuṭṭa2 ʻ leg ʼ. [Perh. same as *khuṭṭa -- 1 ʻ peg ʼ, but see word -- group s.v. *kuṭṭha -- ]Ku. khuṭo ʻ leg, foot ʼ, ˚ṭī ʻ goat's leg ʼ; N. khuṭo ʻ leg, foot ʼ, khuṛkilo ʻ ladder ʼ (< *khuṭ+kilo ʻ peg ʼ < kīla -- 1).*khuṭṭa -- 3 ʻ lame ʼ see khōra -- 1.Addenda: *khuṭṭa -- 2: WPah.poet. khvṭe f. ʻ leg (of a domestic animal) ʼ; J. khuṭi f.pl. ʻ legs ʼ; Garh. khuṭu ʻ foot ʼ.(CDIAL 3893, 3894)

 Rebus: khũt 'community, society' (Santali) kūṭa 'assembly' (Kannada) goṭ 'assembly' (Hindi)

Ta. kūṭu (kūṭi-) to come together, join, meet, assemble, combine, become conciliated, be stored up, happen, associate, cohabit, arrive at, be possible, be fit, proper, be achieved; kūṭa together with, in addition to; kūṭal joining, sexual union; kūṭutal, kūṭutalai success; kūṭṭu (kūṭṭi-) to unite (tr.), join, combine, mingle, add, convoke (an assembly); n. fellowship, assistance, relationship, throng, illicit intercourse, mixture; kūṭṭam union, meeting, crowd, group, association, kindred, companions, battle, sexual intercourse; kūṭṭar companions, members of same clan or tribe; kūṭṭal uniting, seeking the alliance of powerful kings; kūṭṭāḷāṉ, kūṭṭāḷi associate, partner in trade. Ma. kūṭuka to come together, meet, join, befall, be added, be possible; kūṭa, kūṭi along with; kūṭṭuka to bring together, join, heap up, add, acknowledge as belonging to the caste or family, make to pass; kūṭṭu joining, fellowship, mixture, agreement; kūṭṭam assembly, flock, heap, caste, assembly, court, quarrel; kūṭṭar companions, of the same class; kūṭṭāḷan, kūṭṭāḷi associate, one of a crowd. Ko. ku·ṛ- (ku·c-) to join (intr.), gather, meet, assemble, (cows) enter shed, (day) comes close at hand, (wound) heals; ku·ṭ- (ku·c-) to make to join, summon (a meeting), gather (tr.), shut in (cattle); ku·ṭm (obl.ku·ṭt-) meeting, conversation; ko·ṭ a·ḷ intimate male friend, woman's lover, man who has a mistress; ko·ṭa·cintimate female friend, man's mistress. To. ku·ṛ- (ku·ṛy-) to join (intr.), have intercourse with, finish (doing so-and-so); ku·ṭ- (ku·ṭy-) to join (tr.), close (eye); ku·ḍ- (ku·ḍy-) (others than Todas) marry; ku·ṭm (obl. ku·ḍt-)meeting of assembly, dispute; mu·ku·ṛ- (mu·ku·ṛy-) to meet (of persons, rivers); mu·ku·ṭ- (mu·ku·ṭy-) to cause to meet (see 5031). Ka. kūḍu to join (intr.), unite, come together, be endowed with, be possible, be fit, take place, have sexual intercourse, add; n. joining, association, company; kūḍa along with; kūḍal state of being joined with or endowed with, junction; kūḍike, kūḍuvike joining, meeting, junction; kūḍuha meeting, union; kūḍudale success, prosperity; kūḍisu, kūḍasu to join (tr.), mix, amass; kūṭa joining, connexion, assembly, crowd, heap, fellowship, sexual intercourse; kūrisu to join (tr., as two pieces of wood); kūru a tenon. Koḍ.ku·ḍ- (ku·ḍi-) to join with others, gather, be inserted; ku·ṭ- (ku·ṭi-) to join (others) with oneself, insert; ku·ṭaquarrel, dispute, panchayat; ku·ṭï gathering, assembly. Tu. kūḍuni to join (tr.), unite, copulate, embrace, adopt; meet (intr.), assemble, gather, be mingled, be possible; kūḍisuni to add; kūḍāvuni, kūḍisāvuni to join, connect, collect, amass, mix; kūṭuni, kūṇṭuni to mix, mingle (tr.); kūḍa along with; kūḍigè joining, union, collection, assemblage, storing, mixing; kūṭa assembly, meeting, mixture. Te. kūḍu to meet (tr.), join, associate with, copulate with, add together; meet (intr.), join, agree, gather, collect, be proper; kūḍali, kūḍika joining, meeting, junction; kūḍa along with; kūḍani wrong, improper; kūḍami impropriety; kūṭamu heap, assembly, conspiracy; kūṭuva, kūṭuvu heap, collection, army; kūṭami meeting, union, copulation; kūṭakamu addition, mixture; kūr(u)cu to join, unite, bring together, amass, collect; caus. kūrpincu; kūrpu joining, uniting. Kol. (Kin.) kūṛ pāv meeting of ways (pāv way, path). Pa. kūṛ er- to assemble. Go. (S.) kūṛ- to join; (Mu.) gūḍ- to assemble (Voc. 833); (M.) guṛnā to swarm (Voc. 1160). Konḍa kūṛ- (-it-) to join, meet, assemble, come together; kūṛp- to mix (cereals, etc.), join or put together, collect; kūṛaŋa together. Pe. kūṛā- (kūṛa ā-) to assemble. Kuwi (Su.) kūṛ- id.; (Isr.) kūṛa ā- to gather together (intr.); kūṛi ki- to collect (tr.); (S.) kūḍi kīnai to gather; kūṛcinai to collect. Kur. xōṇḍnā to bring together, collect into one place, gather, wrinkle (e.g. the nose), multiply in imagination; xōṇḍrnā to meet or come together, be brought into the company of. (DEDR 1882) gōṣṭhī f. ʻ assembly, meeting place ʼ MBh. [gōṣṭhá -- ]Pk. goṭṭhī -- , guṭ˚ f. ʻ assembly ʼ; P. goṭh f. ʻ a partic. position in sitting ʼ; Or. goṭhi ʻ assembly ʼ; Mth. goṭh ʻ squatting on the hams ʼ; H. goṭ f. ʻ assembly ʼ; G. goṭh f. ʻ secret and confidential talk ʼ (whence goṭhiyɔ m. ʻ friend ʼ); M. goṭh f. ʻ conversation, tale ʼ.(CDIAL 4339).

Rebus: खोंद [ khōnda ] n A hump (on the back): also a protuberance or an incurvation (of a wall, a hedge, a road). Rebus: kō̃da -कोँद । इष्टिकाभ्राष्ट्रः f. a brick-kiln. (Kashmiri) kõdār 'turner' (Bengali). Rebus: खोदणें [ khōdaṇēṃ ] v c & i ( H) To dig. 2 To engrave. खोद खोदून विचारणें or -पुसणें To question minutely and searchingly, to probe.

 Ligatured glyph. ara 'spoke' rebus: ara 'brass'. era, er-a = eraka = ?nave; erako_lu = the iron axle of a carriage (Ka.M.); cf. irasu (Ka.lex.)

[Note Sign 391 and its ligatures Signs 392 and 393 may connote a spoked-wheel,
nave of the wheel through which the axle passes; cf. ara_, spoke]erka = ekke (Tbh.
of arka) aka (Tbh. of arka) copper (metal); crystal (Ka.lex.) cf. eruvai = copper (Ta.lex.) eraka, er-aka = any metal infusion (Ka.Tu.); erako molten cast (Tu.lex.) Rebus: eraka = copper (Ka.)eruvai = copper (Ta.); ere - a dark-red colour (Ka.)(DEDR 817). eraka, era, er-a = syn. erka, copper, weapons (Ka.)Vikalpa: ara, arā (RV.) = spoke of wheel  ஆரம்² āram , n. < āra. 1. Spoke of a wheel.  See ஆரக்கால். ஆரஞ்

சூழ்ந்தவயில்வாய்நேமியொடு (சிறுபாண். 253). Rebus: ஆரம் brass; பித்தளை.(அக. நி.)kundopening in the nave or hub of a wheel to admit the axle (Santali) Rebus: kō̃da -कोँद । इष्टिकाभ्राष्ट्रः f. a brick-kiln. (Kashmiri) kõdār 'turner' (Bengali).

V326 (Orthographic variants of Sign 326) V327 (Orthographic variants of Sign 327) loa = a species of fig tree, ficus glomerata, the fruit of ficus glomerata (Santali.lex.) Vikalpa: kamaṛkom ‘ficus’ (Santali); rebus: kampaṭṭam ‘mint’ (Ta.) patra ‘leaf’ (Skt.); rebus: paṭṭarai ‘workshop’ (Ta.) Rebus: lo ‘iron’ (Assamese, Bengali); loa ‘iron’ (Gypsy) lauha = made of copper or iron (Gr.S'r.); metal, iron (Skt.); lo_haka_ra = coppersmith, ironsmith (Pali); lo_ha_ra = blacksmith (Pt.); lohal.a (Or.); lo_ha = metal, esp. copper or bronze (Pali); copper

(VS.); loho, lo_ = metal, ore, iron (Si.) loha lut.i = iron utensils and implements (Santali).

Anthropomorphs on the copper-lined coffin box of Sanauli. The horns hold ficus glomjerata leaf. mēḍi glomerous fig tree rebus: mēṭi 'chief', meũ, muhāṇo 'boatman' koḍ 'horns' rebus: koḍ 'workshop'.Thus, the anthropomorphs signify chiefs, guild-masters of metal workshops. (Note: It is also possible to interpret the ficus leaf as loa'ficus religiosa' rebus: loh 'copper'). See decipherment of seal m0296 (embedded).

Ka. mēḍi glomerous fig tree, Ficus racemosa; opposite-leaved fig tree, F. oppositifolia. Te. mēḍi F. glomerata. Kol.(Kin.) mēṛi id. [F. glomerata Roxb. = F. racemosa Wall.] (DEDR 5090)   మేడి  mēḍi. [Tel.] n. The Glomerous Fig tree. Fiscus racemosa. అత్తి, ఉదుంబరము. మేడిపండు the fruit of this tree. One species is బ్రహ్మమేడి and another is రాతిమేడి which grows parasitically on other trees. మేడికాయపైమిసిమి outward bloom, mere show. cf. బ్రహ్మమామిడి Ficus glomerata Rox. iii. 558. బొడ్డుమామిడి. Ficus racemifera. Rox. iii. 561. Rebus:  मृदु mṛdu, mẽṛhẽt, meḍ 'metal, iron' (Mu.Ho.Santali) med 'copper' (Slavic languages)

మేటి  or మేటరి mēṭi [Tel.] n. A chief, leader, head man, lord, శ్రేష్ఠుడు, అధిపుడు. adj. Chief, excellent, noble. శ్రేష్ఠమైన. మేటిదొర a noble man, lord. Bilh. ii. 50. మెరయుచునుండెడి మేటీరంబులు మేటీరంబులు, అనగా మేటి, గొప్పలైన, ఈరంబులు, పొదలు large bushes. "తేటైనపన్నీట తీర్థంబులాడి, మేటికస్తూరిమేనెల్లబూసి." Misc. iii. 322. మేటిగా = మెండుగా. మేటిల్లు mētillu. v. n. To excel. అతిశయించు. Ta. mēṭṭi haughtiness, excellence, chief, head, land granted free of tax to the headman of a village; mēṭṭimai haughtiness; leadership, excellence. Ka. mēṭi loftiness, greatness, excellence, a big man, a chief, a head, head servant. Te.mēṭari, mēṭi chief, head, leader, lord; (prob. mēṭi < *mēl-ti [cf. 5086]; Ka. Ta. < Te.; Burrow 1969, p. 277).(DEDR 5091)

మేదర  mēdara. [Tel.] n. The basket maker caste. గంపలల్లే ఒక జాతి. మేదరది or మేదరసాని a woman of that caste. మేదరకులము the basket weaver's caste. మేదరపెట్టె a bamboo box. మేదరి or మేదరవాడు a basket maker. మేదరచాప a bamboo mat. Ta. mētaravar, mētavar a class of people who do bamboo work. Ka. mēda, mēdā̆ra, mādara man who plaits baskets, mats, etc. of bamboo splits, man of the basket-maker caste. Koḍ. me·dë man of caste who make baskets and leaf-umbrellas and play drums at ceremonies; fem. me·di. Te. mēdara, mēdari the basket-maker caste, a basket-maker; of or pertaining to the basket-maker caste. Kuwi (S.) mētri, (Isr.) mētreˀ esi matmaker. / Cf. Skt. meda- a particular mixed caste; Turner, CDIAL, no. 10320. (DEDR 5092) mēda m. ʻ a mixed caste, any one living by a degrading occupation ʼ Mn. [→ Bal. mēd ʻ boatman, fisher- man ʼ. -- Cf. Tam. metavar ʻ basket -- maker ʼ &c. DED 4178]Pk. mēa -- m., mēī -- f. ʻ member of a non -- Aryan tribe ʼ; S. meu m. ʻ fisherman ʼ (whence miāṇī f. ʻ a fishery ʼ), L. mē m.; P. meũ m., f. meuṇī ʻ boatman ʼ. -- Prob. separate from S. muhāṇo m. ʻ member of a class of Moslem boatmen ʼ, L. mohāṇā m., ˚ṇīf.: see *mr̥gahanaka -- .(CDIAL 10320)

loa 'ficus glomerata' (Santali); Phonetic determinative: lo 'nine' (Santali.Bengali) rebus: lo 'iron' (Assamese)

Kalibangan seal. Ficus leaf atop the summit of a mountain range.

Ficus glomerata: loa, kamat.ha = ficus glomerata (Santali); rebus: loha = iron, metal (Skt.) kamat.amu, kammat.amu = portable furnace for melting precious metals (Te.) kammat.i_d.u = a goldsmith, a silversmith (Te.) kampat.t.tam coinage coin (Ta.);kammat.t.am kammit.t.am coinage, mint (Ma.); kammat.a id.; kammat.i a coiner (Ka.)(DEDR 1236)  ḍāṅgā 'mountain' rebus: ṭhākur, dhangar 'blacksmith'.  Nepali. ḍāṅro ʻterm of contempt for a blacksmithʼ(CDIAL 5524)

Sumerian cylinder seal showing flanking goats with hooves on tree and/or mountain. Uruk period. (After Joyce Burstein in: Katherine Anne Harper, Robert L. Brown, 2002, The roots of tantra, SUNY Press, p.100)Hence, two goats + mountain glyph reads rebus: meḍ kundār 'iron turner'. Leaf on mountain: kamaṛkom 'petiole of leaf'; rebus: kampaṭṭam 'mint'. loa = a species of fig tree, ficus glomerata, the fruit of ficus glomerata (Santali) Rebus: lo ‘iron’ (Assamese, Bengali); loa ‘iron’ (Gypsy). The glyphic composition is read rebus: meḍ loa kundār 'iron turner mint'. kundavum = manger, a hayrick (G.) Rebus: kundār turner (A.); kũdār, kũdāri (B.); kundāru (Or.); kundau to turn on a lathe, to carve, to chase; kundau dhiri = a hewn stone; kundau murhut = a graven image (Santali) kunda a turner's lathe (Skt.)(CDIAL 3295) This rebus reading may explain the hayrick glyph shown on the sodagor 'merchant, trader' seal surrounded by four animals.Two antelopes are put next to the hayrick on the platform of the seal on which the horned person is seated. mlekh 'goat' (Br.); rebus: milakku 'copper' (Pali); mleccha 'copper' (Skt.) Thus, the composition of glyphs on the platform: pair of antelopes + pair of hayricks read rebus: milakku kundār 'copper turner'. Thus the seal is a framework of glyphic compositions to describe the repertoire of a brazier-mint, 'one who works in brass or makes brass articles' and 'a mint'. Markhor:mēṇḍha2 m. ʻ ram ʼ, °aka -- , mēṇḍa -- 4, miṇḍha -- 2, °aka -- , mēṭha -- 2, mēṇḍhra -- , mēḍhra -- 2, °aka -- m. lex. 2. *mēṇṭha- (mēṭha -- m. lex.). 3. *mējjha -- . [r -- forms (which are not attested in NIA.) are due to further sanskritization of a loan -- word prob. of Austro -- as. origin (EWA ii 682 with lit.) and perh. related to the group s.v. bhēḍra -- ]

1. Pa. meṇḍa -- m. ʻ ram ʼ, °aka -- ʻ made of a ram's horn (e.g. a bow) ʼ; Pk. meḍḍha -- , meṁḍha -- (°ḍhī -- f.), °ṁḍa -- , miṁḍha -- (°dhiā -- f.), °aga -- m. ʻ ram ʼ, Dm. Gaw. miṇ Kal.rumb. amŕn/aŕə ʻ sheep ʼ (a -- ?); Bshk. mināˊl ʻ ram ʼ; Tor. miṇḍ ʻ ram ʼ, miṇḍāˊl ʻ markhor ʼ; Chil. mindh*ll ʻ ram ʼ AO xviii 244 (dh!), Sv. yēṛo -- miṇ; Phal. miṇḍ, miṇ ʻ ram ʼ, miṇḍṓl m. ʻ yearling lamb, gimmer ʼ; P. mẽḍhā m., °ḍhī f., ludh. mīḍḍhā, mī˜ḍhā m.; N. meṛho, meṛo ʻ ram for sacrifice ʼ; A. mersāg ʻ ram ʼ ( -- sāg < *chāgya -- ?), B. meṛā m., °ṛi f., Or. meṇḍhā, °ḍā m., °ḍhi f., H. meṛh, meṛhā, mẽḍhā m., G. mẽḍhɔ, M. mẽḍhā m., Si. mäḍayā.
2. Pk. meṁṭhī -- f. ʻ sheep ʼ; H. meṭhā m. ʻ ram ʼ.3. H. mejhukā m. ʻ ram ʼ.*mēṇḍharūpa -- , mēḍhraśr̥ṅgī -- .Addenda: mēṇḍha -- 2: A. also mer (phonet. mer) ʻ ram  (CDIAL 10310) Rebus;  मृदु mṛdu, mẽṛhẽt, meḍ 'iron'  (Sanskrit.Santali.Mu.Ho.); med 'copper' (Slavic). mẽḍhā 'markhor' rebus: medhā 'yajña, dhanam'; दु mṛdu, mẽṛhẽt, meḍ 'iron' (Santali.Mu.Ho.);med 'copper' (Slavic)

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

kamaḍha = ficus religiosa (Skt.); kamar.kom ‘ficus’ (Santali) rebus: kamaṭa = portable furnace for melting precious metals (Te.); kampaṭṭam = mint (Ta.) Vikalpa: Fig leaf ‘loa’; rebus: loh ‘(copper) metal’. loha-kāra ‘metalsmith’ (Sanskrit). loa ’fig leaf; Rebus: loh ‘(copper) metal’ The unique ligatures on the 'leaf' hieroglyph may be explained as a professional designation: loha-kāra 'metalsmith'; kāruvu  [Skt.] n. 'An artist, artificer. An agent'.(Telugu). Rebus: khār 1 खार् । लोहकारः m. (sg. abl. khāra 1 खार; the pl. dat. of this word is khāran 1 खारन्, which is to be distinguished from khāran 2, q.v., s.v.), a blacksmith, an iron worker (cf. bandūka-khār, p. 111b, l. 46; K.Pr. 46; H. xi, 17); a farrier (El.). This word is often a part of a name, and in such case comes at the end (W. 118) as in Wahab khār, Wahab the smith (H. ii, 12; vi, 17). khāra-basta खार-बस््त । चर्मप्रसेविका f. the skin bellows of a blacksmith. -büṭhü -ब&above;ठू&below; । लोहकारभित्तिः f. the wall of a blacksmith's furnace or hearth. -bāy-बाय् । लोहकारपत्नी f. a blacksmith's wife (Gr.Gr. 34). -dŏkuru । लोहकारायोघनः m. a blacksmith's hammer, a sledge-hammer.; । लोहकारचुल्लिः f. a blacksmith's furnace or hearth. -hāl -हाल् । लोहकारकन्दुः f. , a blacksmith's smelting furnace; cf. hāl  । लोहकारकन्या f. a blacksmith's daughter. । लोहकारपुत्रः m. the son of a blacksmith, esp. a skilful son, who can work at the same profession. । लोहकारकन्या f. a blacksmith's daughter, esp. one who has the virtues and qualities properly belonging to her father's profession or caste. -më˘ʦü 1 -म्य&above;च&dotbelow;ू&below; । लोहकारमृत्तिका f. (for 2, see [khāra 3] ), 'blacksmith's earth,' i.e. iron-ore.; । लोहकारात्मजः m. a blacksmith's son. -nay -नय् । लोहकारनालिका f. (for khāranay 2, see [khārun] ), the trough into which the blacksmith allows melted iron to flow after smelting. -ʦañĕ -च्&dotbelow;ञ । लोहकारशान्ताङ्गाराः f.pl. charcoal used by blacksmiths in their furnaces. -wān वान् । लोहकारापणः m. a blacksmith's shop, a forge, smithy (K.Pr. 3). -waṭh -वठ् । आघाताधारशिला m. (sg. dat. -waṭas -वटि), the large stone used by a blacksmith as an anvil. (Kashmiri)Rebus: khara 'sharp-edged' Kannada); pure, unalloyed (Kashmiri).

Two unique Indus Script hypertexts signify kāraṇī, ‘supercargo-s’ kol ‘smelters’ of two ores bica 'haematite', loh 'copper' https://tinyurl.com/y9fwkcmy

In Indus Script Corpora, there are two hypertexts 'having (two) ears' as superscripts on Sign 51, Signs 325, 326 and 327. The two 'ears' superscripted have unique and distinctive orthography. One ear is shaped like an arrow or ear of a mammal. The other ear is shaped with three short linear strokes in a cartouche.

The arrow superscript signifies कारणी or कारणीक kāraṇī, kāraṇīka 'supercargo'. The three linear strokes signify kolom 'three' rebus: kolimi, 'smithy, forge'.

Sign 51

Signs325, 326, 327 and variants

The superscript hieroglyph shaped like an arrow or ear is hieroglyph: कर्णि, 'a kind of arrow'.
The superscript hieroglyph shaped with three short linear strokes in a cartouche is like a fish til or an antelope's short tail: xolā 'fish-tail' rebus: kol 'working in iron' kolle 'blacksmith' kolhe 'smelter'. Hieroglyph 'three short liner strokes' (as shown on the tail of antelope on Kalibangan Seal K-34A): kolom'three' rebus: kolimi 'smithy, forge'. Thus, the two superscript hieroglyphs signify 1. kol, 'smith, forge-blower and smelter'; and 2.  कारणी or कारणीक 'supercargo'.

Thus, together with the superscript hieroglyphs, the hypertext of the hieroglyph-compositions read: 1. copper smelter, copper supercargo; 2. haematite smelter, haematite supercargo.

Hieroglyph: कर्णि [p= 257,2] m. a kind of arrow (the top being shaped like an ear) L. (cf. कर्णिक n.); the act of splitting , breaking through T.

Hieroglyph: कर्णिक [p= 257,2] mfn. having ears , having large or long ears W.

Rebus: कर्णिक having a helm W.; m. a steersman W. 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)

The Meluhha word for the expression, 'having ears' is: कर्णिक. Thus, I suggest that Signs 51 and 327 (Mahadevan Sign List with comparable Sign Lists of Parpola) have to be read rebus with this suffix treating the 'ears' as superscript, as कर्णिक 'steersman, helmsman'. Precise responsibilities are that of supercargo, a representative of the ship's owner on board a merchant ship, responsible for overseeing the cargo and its sale.: कारणी or कारणीक (p. 91) kāraṇī or kāraṇīka a (कारण S) That causes, conducts, carries on, manages. Applied to the prime minister of a state, the supercargo of a ship &c. (Marathi)

The basic signs 'having ears' are: hieroglyph 'scorpion' and hieroglyph 'ficus (leaf)'. The Meluhha words which signify these hieroglyphs are: bicha 'scorpion' rebus: bica 'haematite, ferrite ore' loa 'ficus glomerata' rebus: loh 'copper ore'. That bica signifies a ferrite ore is signified by the expression: mer̥ed bica ‘iron stone ore’, wherein the word mer̥ed signifies 'ferrite ore'.  bica 'stone ore' (Mu.); hematite ore.meṛed-bica = 'iron (hematite) stone ore' (Santali) 

The two hypertexts indicate that there are two distinct supercargo's: one responsible for the 'scorpion' cargo and the other responsible for the 'ficus' cargo -- that is, haematite ore cargo and copper ore cargo, respectively.
Orthographically, Sign 51 glyph is a ‘scorpion’; Sign 327 glyph is a ‘ficus glomerata leaf’. The glosses for the ‘sound values’ are, respectively: bica ‘scorpion’ (Santali), lo ‘ficus’ (Santali). 

V326 (Mahadevan Orthographic variants of Sign 326) V327 (Orthographic variants of Sign 327)

 Parpola Sign variants

Sign 51 Variants.

 Parpola Sign variants.

karṇín ʻ having ears ʼ AV., karṇika -- W. [kárṇa -- ] N. kāne, Or. kāniã̄; -- ext. with -- la -- : S. kaniru. (CDIAL 2850)kárṇa -- : S.kcch. kann m. ʻ ear ʼ, WPah.kṭg. (kc.) kān, poet. kanṛu m. ʻ ear ʼ, kṭg. kanni f. ʻ pounding -- hole in barn floor ʼ; J. kā'n m. ʻ ear ʼ, Garh. kān; Md. kan -- in kan -- fat ʻ ear ʼ < karṇapattraka -- , kan -- huḷi (+ cūḍa -- 1) ʻ side -- burns ʼ. kárṇa m. ʻ ear, handle of a vessel ʼ RV., ʻ end, tip (?) ʼ RV. ii 34, 3. [Cf. *kāra -- 6] Pa. kaṇṇa -- m. ʻ ear, angle, tip ʼ; Pk. kaṇṇa -- , °aḍaya<-> m. ʻ ear ʼ, Gy. as. pal. eur. kan m., Ash. (Trumpp) karna NTS ii 261, Niṅg. kō̃, Woṭ. kanə, Tir. kana; Paš. kan, kaṇ(ḍ) -- ʻ orifice of ear ʼ IIFL iii 3, 93; Shum. kō̃ṛ ʻ ear ʼ, Woṭ. kan m., Kal. (LSI) kuṛō̃, rumb. kuŕũ, urt. kŕãdotdot; (< *kaṇ), Bshk. kan, Tor. k*lṇ, Kand. kōṇi, Mai. kaṇa, ky. kān, Phal. kāṇ, Sh. gil. ko̯n pl. ko̯ṇím. (→ Ḍ kon pl. k*lṇa), koh. kuṇ, pales. kuāṇə, K. kan m., kash. pog. ḍoḍ. kann, S. kanu m., L. kann m., awāṇ. khet. kan, P. WPah. bhad. bhal. cam. kann m., Ku. gng. N. kān; A. kāṇ ʻ ear, rim of vessel, edge of river ʼ; B. kāṇ ʻ ear ʼ, Or. kāna, Mth. Bhoj. Aw. lakh. H. kān m., OMarw. kāna m., G. M. kān m., Ko. kānu m., Si. kaṇa, kana.(CDIAL 2830)

m0370 2138

(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, aya 'fish' rebus: aya 'iron' ayas 'metal alloy' (Rigveda) PLUS Hieroglyph: ढाळ (p. 204) ḍhāḷa Slope, inclination of a plane. Rebus: ḍhālako = a large metal ingot . Thus, large metal or metal alloy ingot.

loa 'ficus glomerata' Rebus: loha 'copper, iron'.   PLUS karNI ‘ears’ rebus: karṇī 'supercargo, scribe'

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

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

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 dula ‘duplicated’ rebus: dul ‘metal casting’. Thus, bronze castings.

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

 

Two T symbols shown below the hieroglyphs of markhor and tiger on Warka vase. Ingot type 1: miṇḍāl 'markhor' (Tōrwālī) meḍho a ram, a sheep (Gujarati)(CDIAL 10120) Rebus: mẽṛhẽt, meD 'iron' (Santali.Mu.Ho.) med 'copper' (Slavic) Ingot type 2: kola 'tiger' rebus: kol 'working in iron'. Thus, 'cast iron ingots'

The T symbol on the vase also shows possibly fire on the altars superimposed by bun-ingots. I suggest that the T hieroglyph reads: kand ‘fire-altar’ (Santali) 

This narrative on the vase shows: 1..ram; 2. two storage vessels with ingots; 3. face of one-horned bull. The readings are: 1. meḍho a ram, a sheep (Gujarati)(CDIAL 10120) Rebus: mẽṛhẽt, meD 'iron' (Santali.Mu.Ho.); 2. dula 'pair' rebus: dul 'metal casting' PLUS  kuṇḍa'pot' rebus:  kuṇḍa 'fire-altar' 3. mũh 'face' rebus: mũh 'ingot'  

Rahman-dheri seal. Obverse: Two scorpions. Two holes. One T glyph. One frog in the middle. Reverse: two rams.

1. mūxā  ‘frog’. Rebus: mũh ‘(copper) ingot’ (Santali) 

2. bicha ‘scorpion’ (Assamese) Rebus: bica ‘stone ore’ (Mu.)

3. miṇḍāl 'markhor' (Tōrwālī) meḍho a ram, a sheep (Gujarati)(CDIAL 10120) Rebus: mẽṛhẽt, meD 'iron' (Santali.Mu.Ho.) med 'copper' (Slavic) Vikalpa: tagaru ‘ram’ (Tulu) Rebus: tagarm ‘tin’ (Kota). damgar ‘merchant’ (Akk.) 

4. T-glyph may denote a fire altar like the two fire-altars shown on Warrka vase below two animals: antelope and tiger. 

5. Two holes may denote ingots. dula ‘pair’ Rebus: dul ‘cast’ (Santali)

Sumerian Cylinder Seal Depicting Sacrificial Offerings from about 3000 BCE.

https://www.theoriesensorielle.com/wp-content/uploads/2015/12/002.jpg
Warka (Uruk) Vase, Uruk, Late Uruk period, c. 3500-3000 B.C.E., 105 cm high (National Museum of Iraq) By Dr. Senta German Faculty of Classics Andrew W Mellon Foundation Teaching Curator, Ashmolean Museum University of Oxford Picturing the ruler https://www.pinterest.com/pin/566749934348945882/

Hieroglyph: meḍho 'ram' rebus: meḍh 'helper of merchant'. मृदु mṛdu, mẽṛhẽt, meḍ 'metal' (Skt.Santali.Mu.Ho.) meď 'copper' (Slovak)

Hieroglyph: Stalk of culm of millet: kaḍambá, kalamba -- 1, m. ʻ end, point, stalk of a pot- herb ʼ lex. [See kadambá -- ]B. kaṛamba ʻ stalk of greens ʼ; Or. kaṛambā, °mā stalks and plants among stubble of a reaped field ʼ; 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. -- Or. kaḷama ʻ a kind of firm -- stemmed reed from which pens are made ʼ infl. by H. kalam ʻ pen ʼ ← Ar.?(CDIAL 2653) Rebus: karba 'iron'  (Tulu)(DEDR 1278) ajirda karba 'very hard iron' (Tulu) Ta. ayil iron. Ma. ayir, ayiram any ore. Ka. aduru native metal. Tu. ajirda karba very hard iron.(DEDR 192) 

Vikalpa 1: kã̄ḍ काँड् । काण्डः m. ‘the stalk or stem of a reed, grass, or the like, straw’ rebus: khaṇḍā ‘tools, pots and pans and metal-ware’

Hieroglyph: eruvai 'European reed' Ta. eruvai European bamboo reed; a species of Cyperus; straight sedge tuber. Ma. eruva a kind of grass.(DEDR 819) rebus; eruvai copper' Ta. eruvai blood, (?) copper (DEDR 817) PLUS datu 'scarf' rebus: dhatu 'mineral'.PLUS dula 'pair' rebus: dul 'metal casting'. Thus, the the two reed posts with a scarf as a flag signify: copper metal castings.

Vocabulary Diversity and Ancient Migrations -- Subhash Kak. Answer to silly migration theories.

March 22, 2019, 7:04 pm

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Subhash KakFollow

Feb 26, 2019

It is easy to make logical errors when implicit assumptions are not examined. Grief ensues when such errors form the basis of a polity or a state. Just think of the vast suffering unleashed by the communist ideology, which is based on simplistic ideas about human nature.

Another erroneous idea is that in the remote past there was a single language that transformed into many daughter languages. This was the driving force behind the imagined so-called Proto-Indo-European language, even though there is not the slightest shred of evidence in support of it. The indubitable relationship between Indian and European languages was explained by theory of invasion by the Aryans, but it could not explain how small bands of invaders were able to impose their language on the most densely populated region in the ancient world.

Leaving aside the approaches to the problem of ancient migrations from the perspectives of ancient DNA, archaeology, 

archaeoastronomy, and other fields, can some out-of-the-box ideas help us with this problem?

Diversity

Nikolai Vavilov (1987–1943) was a brilliant agronomist and geneticist whose ideas helped identify geographical areas where specific modern plants developed their distinctive properties. The areas where domestication occurred first have generally continued to have the most diversity. Examining the diversity now helps us confirm that the origin of potato is Peru, that of sugarcane is India, and that of soybean is China.

Although Vavilov’s work was exceptional, his life was tragic. He was on the wrong side of the scientific orthodoxy of Communist Russia as articulated by Stalin’s favorite biologist Trofim Lysenko. For opposition to this incorrect scientific creed, Vavilov was arrested and sentenced to death in July 1941. The sentence was later commuted to twenty years’ imprisonment, but he died of starvation in prison in 1943.

The idea of domestication of a plant is similar to the first development of a literary language. We would expect that the area in which a language came to have its distinctive form will have the most diversity of names.

Sanskrit is exceptional in that it has many, many synonyms for common words and in that it is quite different from other languages that belong to its family. Here is just an example of diversity for four words compared between Sanskrit and various European languages.

House

आवास, āvāsa — haus (German)

दम्, dam — дом or dom (Russian), domus (Latin) => domicile, domestic, democracy

गृह, gṛha — kaha => casa (Latin), casa (Spanish) => Casanova, Kasaba (town)

खानि, khāni mine (enclosed space) — khane خانه(Persian); वसुखानि, Vasukhāni, the home of wealth was capital of the Mitanni Empire

Amarakośa has over twenty names for house. One of these even throws light on the word harem (Arabic: حريم‎‎ ḥarīm, “a sacred inviolable place”). With exactly the same meaning, the word harmyam हर्म्यम् appears 12 places in the Rgveda (including RV 1.166, RV 7.55, and RV 7.66). It is the secure and pleasant part of the palace that consists of many rooms where women and children reside. The root of the word is √hṛ which means captivating.

Water

क:, kah — aqua (Latin) => agua (Spanish)

वारि, vāri — water (Dutch)

उदक, उद, uda — voda (Slovak)

आपः, āp — آب āb (Farsi), apă (Romanian)

नीर, nīra — νερό (neró) (Greek), dŵr (Welsh)

The words पानी, पेय (pānī, peya) and variants mean “drink”; जल, jala means fluid.

The range of names for water and how it appears to cover the entire European continent is simply mind-boggling.

Mountain

फलिक, phalika — berg (German) from a transposition of consonants in their class labial (ph -> b), semivowel (l -> r) and velar (k -> g) as is common (for example in raghu -> laghu)

बलाहक, balāhaka — berg (German) (another derivation)

शैल, śaila — fjell (Norwegian)

मन्दर, mandara — मन्त्, mant => munte (Romanian) => mountain (English)

गिरि, giri — gora (Russian)

Also मस्तक, mastaka — summit as in Sagaramastaka => Sagarmāthā सगरमाथा, the Nepali name for Mt Everest.

Other names here.

Earth

अर्ध, ardha(region) — erde (German)

धरा, dharā — terra (Italian)

क्षमा, kṣamā — ziemia (Polish), zeme (Czech)

गो, go, gauh — gaia (Greek)

भूमि, पृथिवी and over fifty other names.

Two hypotheses

To explain this diversity of names in Sanskrit the following two hypotheses may be advanced:

1. Different European tribes at different times managed to lend their words to the Indians. They did so by invading India and then making sure that the ancient Indians, who are notoriously conservative, dutifully used these diverse words in their hymns and texts so that none was forgotten. Even though the invaders were few, the native Indians submitted to the superior European language and religion.

2. Sanskritic languages went out from Greater India via Central Asia to Europe. This out movement, which was primarily a process of cultural diffusion, continued over centuries and in this process different tribes held on to the words that were more common at their time of dispersal. The migration is hinted in the Puranic texts and the record exists not only in the Central Asian languages but also Slavic, Lithuanian, and other European languages. Since cultural diffusion was a big element of this dispersal there need not be a direct correlation between ancient DNA and language.

Dear Reader: Pick the hypothesis that appeals to you.

Postscript. : People hold on to ridiculous theories for they are not consistently rational and even Newton believed in the silly chronology that the world will end in 2016 or 2060. Irrational beliefs may be demanded for membership in an academic, religious or political club.

https://medium.com/@subhashkak1/vocabulary-diversity-and-ancient-migrations-f0ddfe0f88a0

Journalist Attempts to Revive Aryan Invasion Myth Using Discredited Genetic Research -- A L Chavda

March 22, 2019, 9:23 pm

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≪ Previous: Vocabulary Diversity and Ancient Migrations -- Subhash Kak. Answer to silly migration theories.

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Tony Joseph’s new book “Early Indians: The Story of Our Ancestors and Where We Came From” attempts to revive the colonial Aryan Invasion Theory (AIT) on the basis of racist, Hinduphobic Harvard geneticist David Reich’s recent research. The review demonstrates how the Russian archaeologist Leo Klejn has thoroughly debunked Reich’s pro-AIT research and how the New York Times has exposed Reich’s dubious, deeply flawed research methodology, alleged unethical practices, and unprecedented preferential treatment by scientific journals, thereby invalidating the basic premise behind the book’s conclusions, effectively consigning it to the trash heap.

http://indiafacts.org/journalist-attempts-to-revive-aryan-invasion-myth-using-discredited-genetic-research-book-review/

A.L. Chavda

Indology | 21-03-2019

Tony Joseph, a former business journalist, has published a new book titled “Early Indians: The Story of Our Ancestors and Where We Came From” [1].

Joseph is a vociferous advocate of the Aryan Invasion Theory (AIT). I have in the past debunked [2] his attempt to “settle” the AIT debate[3]. I have also debunked [4] his attempt to “answer” the question of “How We, The Indians, Came To Be” [5].

In his new book, Joseph purports to reveal the entire history of India’s ancient past and conclusively answer questions such as “Who were the Harappans?” “Did the Aryans migrate to India?” and “When did the caste system begin?”

The gist of the book can be found on page 221 where he concludes by making the following claims:

1. India is a multi-source civilization.
2. The genetic lineages of “Out of Africa migrants” who reached India sixty-five millennia ago form the bedrock of India’s population.
3. West Asian migrants built the Harappan civilization which was associated with the Dravidian languages.
4. East Asian migrants brought new languages, plants, and farming techniques to India.
5. Central Asian Sanskrit-speaking Hindu Aryans were the last to migrate to India; they “reshaped” India’s society in “fundamental ways”.

In other words, Joseph’s book is a fresh attempt to re-establish the AIT as a robust theory of the origin of Hinduism and the Sanskrit language, despite an immense amount of evidence to the contrary [6].

The book’s conclusions are based upon genetic studies that have been thoroughly invalidated

The book’s findings are largely based upon paleogenomic studies conducted by David Reich and his team at Harvard Medical School.

The majority of the book’s conclusions are drawn from two studies by Reich’s team:

1. A preprint (non-peer-reviewed research paper) titled “The Genomic Formation of South and Central Asia” [7] which was co-authored by 92 scientists from around the world, co-authored and co-directed by Reich, and lead-authored by a member of Reich’s team named V. Narasimhan.

2. An older paper titled “Massive Migration from the Steppe was a source for Indo-European languages in Europe” [8].

The preprint (Narasimhan et al.) suffers from a number of glaring issues.

The study is based on ancient DNA from 612 individuals from various regions and periods: Iran, Turkmenistan, Uzbekistan and Tajikistan (5600-1200 BCE), the Steppe east of the Ural Mountains, including Kazakhstan (4799-1000 BCE), and Pakistan’s Swat valley (1200 BCE to 1 CE).

The study determines a total of three ancient individuals from Turkmenistan and Iran to be “Harappan migrants”, despite not having access to any actual Harappan DNA for making a genuine comparison.

The study deems these three individuals to represent an “Indus periphery” population, and since the study does not have access to any actual Harappan DNA for making a genuine comparison (a point that bears repeating), these three foreign DNA samples are made to “stand in” as “proxies” for the entire Harappan population itself!

This is the very definition of a circular argument.

The Harappan civilization had a population of over five million people at its peak. It is absurd to arrive at sweeping conclusions about its genetic make-up based on three dubious foreign DNA samples. Nevertheless, that is precisely what the study does.

Furthermore, the study makes another arbitrary and dubious assumption: it assumes the Onge tribes-people who inhabit the Little Andaman Island to be representative of what it calls the “Ancient Ancestral South Indians (AASI)”, whom Joseph refers to as the “First Indians” in his book.

This is problematic in the extreme, as it is well-known that the Andamanese people have been cut-off from the rest of humanity for several tens of thousands of years, and therefore, any genetic affinity or kinship they may have with other groups can only be distant and tenuous at best.

These are significant methodological problems that invalidate any conclusions that the study makes. It is therefore not surprising that the preprint has not been accepted for publication by any scientific journal till date.

Nevertheless, Joseph touts the Narasimhan et al. preprint as the epitome of scientific achievement and bases much of his book’s claims on it.

The older study by Reich’s team (Haak et al.) makes the dubious claim of being able to associate language (and culture) with DNA. It purports to support the hypothesis that the steppe Yamnaya culture represents the origin of Indo-European (IE) languages and culture.

The conclusions of Haak et al. are thoroughly demolished by the legendary Russian archaeologist Leo Klejn in two papers published in Acta Archaeologica [9] and the European Journal of Archaeology [10].

In the first paper, Klejn questions the circular argument the geneticists make: no-one has ever identified a Proto-Indo-European (PIE) culture, which invalidates the entire basis for the claim that massive migrations from one “home” brought Indo-European languages and culture to other regions. He raises the point that the Yamnaya culture may be Indo-Iranian or Indo-Aryan.

In the second paper, which is a discussion paper between Klejn, Reich et al. and Willerslev et al., Klejn reduces the geneticists’ arguments to complete rubble. The geneticists do not have answers to very basic questions, such as, what exactly is PIE.

There are other points:

1. Archaeologically, the European Bronze Age Corded Ware culture is practically contemporaneous with the Yamnaya culture. Therefore the geneticists’ claim that the former was descended from the latter is falsified. It is more likely that branches of one people migrated to both Yamnaya and the Corded Ware, which explains the observed genetic affinity between both.

2. The Yamnaya had clear contacts with the Middle Danube, so they may have given Indo-Iranian/Indo-Aryan features to Italo-Celtic languages. For example, “raja” (Sanskrit), “regis”, “rex” (Latin), “ri” (Gaelic), “rix” (Gaulish) for king. However it is unlikely that Yamnaya migrants would have reached the North of Europe, where the languages have very different characteristics: in the Germanic and Nordic languages, and even English, “raja” translates to “king” and its variants like “kong” and ”könig”.

3. In the second paper, the geneticists admit “other migrations from the Steppe” (which they are unable to identify) may have brought IE languages to Europe. Apart from the repeat of the circular claim (why Steppe again?) and the lack of any basis for making this wild claim, they do not seem to have realized the really damning self-contradiction in that statement: if “other” migrations from the Steppe could have brought IE languages to Europe, that means other differentiated branches of IE were already present on the Steppe! So where did these branches originate, if they were already in a differentiated form on the Steppe, ready to launch into Europe? Could these be the people who migrated to both Corded Ware and Yamnaya, mentioned in 1?

Point 2 becomes more interesting, considering that it is a one-time historical linguistics sort of agree with archaeological observation.

Finno-Ugric languages are known to have Indo-Iranian/Indo-Aryan loanwords, but not vice versa. This would mean, only some Indo-Iranian/Indo-Aryan migrants had come to the Steppe, coming in contact with the Finno-Ugric speakers, leaving the bulk of the Indo-Iranian/Indo-Aryan speakers behind.

Also, as the loanwords in Finno-Ugric are not from PIE, but from one specific daughter branch, PIE speakers were clearly not present on the Steppe. The parsimonious explanation for all this is, the home of IE was well to the south of the Steppe (in other words, India).

From the above, it is clear that the genetics-based arguments of Reich and his team, which form the basis of Joseph’s book, are completely and thoroughly invalidated.

Understanding Reich’s deeply flawed research methodology

Imagine that a team of geneticists undertakes a study to determine the ancestry of the people of North America using only genetic evidence. They collect ten bone samples that are up to four centuries old from one archaeological site.

DNA is extracted from the samples. It is analyzed, and the samples are determined to represent individuals who belonged to three separate ethnic groups: French, English, and Africans.

Based on these results, the team declares that modern North Americans are descended from a “sex-based admixture” of French, English, and African people.

This conclusion is patently incorrect because it is well-known that the Americas were settled by Indigenous Americans at least 13,000 years ago, and European colonization did not begin until 1498.

So, what did the geneticists do wrong?

Firstly, they used a very small number of samples (ten) to deduce the ancestry of the people of an entire continent.

Secondly, they studied samples taken from a single archaeological site, which represents an infinitesimal pin-point in a continent that covers an area of nearly 25 million square km.

Thirdly, they studied samples that are only up to 400 years old.

Should they not have looked for a larger number of samples from different archaeological sites spread across the continent? Should they not have looked for older samples – samples that are 1,000 years old? 2,000 years old? 10,000 years old?

Is it not possible that by looking further back in time and in different geographical locations, they would have found vastly different genetic results?

Should they have not tried to verify whether their findings are consistent with known archaeological evidence?

These fictional geneticists’ methodology is reminiscent of the ancient Indian parable of the blind men and the elephant, where each blind man feels a different part of the elephant’s body, and comes to an incorrect conclusion about the nature of the elephant based on incomplete, limited knowledge.

Why did the geneticists make such glaring mistakes? Why did they not seek to look at the bigger picture? Were they novices, not yet well-versed in the best practices of their craft?

What if they weren’t? What if they are the world’s pre-eminent team of geneticists, equipped with the world’s best laboratory and with access to vast amounts of funding?

What if they deliberately excluded samples older than 400 years from their study? What if they were motivated by a racist, Eurocentric worldview that led them to seek to deny the existence of Pre-Columbian Native American civilizations?

A brief history of Eurocentrism, racism, and white supremacism

As Europe colonized, subjugated and devastated the Americas, Asia and Africa over the past five centuries or so, it became immensely wealthy while the rest of the world sank into poverty and despair. With immense wealth came a sense of immense superiority which manifested itself in the form of Eurocentrism, racism and white supremacism. White skin came to be considered superior, dark skin inferior. European languages and culture came to be regarded as being refined and superior, whereas subjugated peoples came to be viewed as having no culture or history.

Consider the French explorer, naval officer, botanist and cartographer Jules Sébastien César Dumont d’Urville (23 May 1790 – 8 May 1842) who explored Antarctica as well as much of Oceania. He arbitrarily classified the people of Oceania into three broad categories, a scheme that persists till today: light-skinned Polynesians who inhabit the Eastern Pacific, Micronesians who inhabit “small islands” north of the equator, and black-skinned Melanesians who live in Papua New Guinea and islands close to it.

Europeans came to imagine the lighter-skinned Polynesians as a kind of aristocracy, whereas the black-skinned Melanesians were considered to be naturally backward.

When it came to the question of their origins, a consensus emerged that the black Melanesians originated in nearby Papua which is inhabited by “savage” and “backward” black tribes, whereas the lighter-skinned, more “advanced” Polynesians must have originated in Asia, wherefrom they undertook long, arduous, heroic voyages to reach and populate the farthest Eastern Pacific islands.

How Jules D’Urville’s arbitrarily classified the peoples of Oceania

The underlying assumption was that dark skin was inferior to lighter skin, and that superior culture, technology, and social structures were inextricably linked to migrations of superior, civilizing peoples from far-away lands.

European colonialism was therefore justified as being part of the natural order of things wherein superior, enlightened, lighter-skinned peoples undertook heroic voyages to new lands and acted as a civilizing influence on inferior, savage, darker-skinned natives.

Such racist attitudes persist well into the present day, in various spheres of life, and will continue to exist until the rest of the world recovers economically and decolonizes culturally.

In the academic field, this is evident in a Eurocentric approach to world history, and a patronizing attitude towards Asian and African culture, societies, and history – something that Edward Said is credited with first drawing attention to in his book “Orientalism“.

Consider the similar arbitrary classification of Indians into descendants of superior, civilizing white-skinned Aryans and inferior, dark-skinned Dravidians, a scheme that was first proposed by the German orientalist Max Müller in the 19th century. This scheme has also persisted to this day. It drives the mainstream narrative of how India’s population and civilization originated and evolved, despite an immense amount of evidence to the contrary.

Joseph’s book is an attempt to perpetuate the Aryan Invasion Myth and its insidious 21st-century mutation: the Aryan Migration Myth.

Academic racism and David Reich

On March 23, 2018, David Reich wrote an essay in the New York Times, promoting his new book “Who We Are and How We Got Here: Ancient DNA and the New Science of the Human Past”. The essay was titled “How Genetics Is Changing Our Understanding of ‘Race’” [11]. In this essay, Reich re-ignited an old controversy about race, genetics and IQ, which hearkens back to the days of the Third Reich and the racist Nobel-prize winning scientists William Shockley, James Watson and Francis Crick.

Reich wrote:

“Is performance on an intelligence test or the number of years of school a person attends shaped by the way a person is brought up? Of course. But does it measure something having to do with some aspect of behavior or cognition? Almost certainly. And since all traits influenced by genetics are expected to differ across populations (because the frequencies of genetic variations are rarely exactly the same across populations), the genetic influences on behavior and cognition will differ across populations, too.”

And:

“I have deep sympathy for the concern that genetic discoveries could be misused to justify racism. But as a geneticist I also know that it is simply no longer possible to ignore average genetic differences among ‘races.’”

In other words, Reich revealed himself to be a proponent of the arbitrary, superficial, pseudo-scientific and racist concepts of “race” and “racial differences”, which derive their origins in pseudo-sciences such as phrenology and dubious classification schemes such as the ones d’Urville and Müller proposed.

As a scientist myself, here’s what I can tell you: Race is a social construct, not a scientific fact. There is no such thing as a “pure race” or ethnicity. In fact, it is increasingly becoming clear that there is not even such a thing as a pure species.

Reich’s essay prompted 67 prominent scientists, scholars and researchers to write an open letter [12] in response to his claims. The letter says:

“(Reich) misrepresents the many scientists and scholars who have demonstrated the scientific flaws of considering ‘race’ a biological category. Their robust body of scholarship recognizes the existence of geographically based genetic variation in our species, but shows that such variation is not consistent with biological definitions of race. Nor does that variation map precisely onto ever changing socially defined racial groups.”

And:

“Reich critically misunderstands and misrepresents concerns that are central to recent critiques of how biomedical researchers — including Reich — use categories of ‘race’ and ‘population’.”

This isn’t Reich’s only brush with controversy. He is infamous, for example, for obliquely disparaging Hinduism and comparing it with Nazi ideology in the same essay.

There are also long-standing, persistent claims that Reich is associated with highly influential genetics blogs such as Dienekes’ Anthropology, West Hunter, Dispatches from Turtle Island, and the Eurogenes Blog, all of which enforce a distorted Eurocentric version of human prehistory, support theories that deeply undermine many indigenous peoples (such as in the Americas), and support the Aryan Invasion Theory in guarded forms.

Reich isn’t alone in this: It is well-known that many geneticists, linguists, and other experts both read and comment, usually under pseudonyms, on these blogs.

How ancient DNA research systematically distorts the truth

An article published earlier this year in the New York Times [13] blew the lid off a shocking scandal in paleogenomics. David Reich figures as a central character in this scandal.

The article reveals extremely troubling facts about how ancient DNA research is done. It reveals that:

1. There is extensive collaboration to the point of collusion between three well-funded and well-connected labs that dominate the field of paleogenomics, in a manner that harms their competitors. These labs are the Department of Genetics, Harvard Medical School (David Reich), the Department of Genetics, Max Planck Institute for Evolutionary Anthropology, Leipzig, Germany (director: Svante Pääbo), and the Department of Archeogenetics, Max Planck Institute for the Science of Human History, Jena, Germany (director: Johannes Krause).

2. Small labs are unable to compete with the Big Three because they lack access to the datasets that would enable them to place their work in the context of the bigger picture. The only way to get access to the data is to give their samples to Reich or one of the other two teams, in return for being added to the list of contributors of their research paper.

3. The Big Three labs function as an oligopoly. Their power extends to funding, samples, data, and even technology. They have marginalized all competition and their dominance of the field leaves researchers and archaeologists with no option but to submit samples to them in return for a token junior authorship.

4. Samples are routinely procured by extremely dubious means, often violating ethical norms. This has created a “smash and grab” culture among archaeologists in which hopeful co-authors source their bones by any means necessary, even under false pretenses. Among teams at work on any given excavation, it takes only a single colleague to deliver a bone to one of the industrial giants for the entire group to lose control of their findings. Ancient specimens in museums, too, are being swept up by these perverse incentives.

5. It isn’t unusual for junior authors to be given just days to review a finished manuscript, with little input into its broader framing.

6. This has created an atmosphere of intense suspicion, anxiety and paranoia, among archaeologists and geneticists alike. In dozens of interviews with practitioners of both disciplines, almost everyone requested anonymity for fear of professional reprisal.

7. Reich and his team are accused by an ancient-DNA researcher in Turkey of seeing the rest of world as the 19th-century colonialists saw Africa — as raw-material opportunities and nothing else.

8. Reich is shown to repeatedly arrive at broad, grandiose, sweeping conclusions about ancient migrations, invasions and wholesale replacements of one population by another on the basis of flimsy and dubious evidence – in one case, on the basis of a single sample from a single island – and often uses different, unrelated, arbitrary population groups as stand-in proxies for modern populations whose DNA samples he is unable to procure.

9. Reich’s team makes “disproportionate or even wholly unwarranted claims on the basis of both the archaeological and genetic evidence it provides”.

10. Reich and his team invariably express absolute certainty about their inferences and conclusions and presume to offer the final word on the ancestry and history of entire regions and cultures. They do not consider the possibility that their inferences could have been skewed by biases and faults in the set of assumptions that are inherent in their complex statistical models. Their paleogenomic papers, which are riddled with assumptions that are often weak, tenuous or outright unwarranted, end up being interpreted as fact. (What the New York Times article does not reveal is that once published, Reich’s papers are immediately taken up and politicized by blogs such as Eurogenes, West Hunter, etc.).

11. There is a shocking nexus between Reich and the journal Nature, which is the world’s pre-eminent scientific journal, as well as other scientific journals. Nature is shown to violate long-established peer-review norms and standards when dealing with Reich’s papers. Nature’s actions demonstrate clear favoritism toward Reich’s work.

12. For example, Nature allowed Reich, against its own norms, to revise and resubmit a paper that was rejected by reviewers (rejections are final, papers that are rejected are not allowed to be resubmitted).

13. Reich resubmitted his paper on the basis of flimsy new evidence. The revised paper addressed very few of the reviewers’ concerns. Nevertheless, Nature’s editors overruled the reviewers’ steadfast objections and accepted the paper. Editors overruling a peer-review panel is unheard of.

14. Nature’s preferential treatment of Reich and his team is demonstrated by the fact that other researchers and teams that arrived at the same conclusions as Reich, but by different means, had their papers inexplicably rejected, which defies logic and justice.

15. The journal Current Biology accepted a paper by Reich’s team just one week after it was submitted. Peer review and acceptance of a scientific paper in a week is an unprecedented feat, unheard of even among low-quality scientific journals. It is unheard of even among low-quality scientific journals. It takes a lot of time to review a scientific paper – typically several months – as any scientist can attest. The acceptance of a complex genetics paper in just one week is absurd to the point of being ridiculous. It is a red flag that raises the very real specter of possible scientific misconduct and/or corruption.

These are but a few of a large number of extremely serious and troubling revelations in the New York Times article.

These revelations establish a case of possible ongoing scientific misconduct and raise serious doubts about the veracity of the entire corpus of Reich’s research. They demonstrate that the glaring issues in Reich’s papers that support the AIT are repeated throughout the entire corpus of his and his team’s research.

The New York Times revelations indicate the need to critically re-examine every single research paper published by Reich and his team.

They invalidate all conclusions drawn on the basis of Reich and his team’s research. They invalidate Reich’s studies purporting to support the Aryan Invasion Theory. They invalidate the entire basis for Joseph’s book.

Most importantly, the New York Times article reveals that there is an ongoing, concerted effort between influential, well-connected geneticists and some of the world’s leading scientific journals to keep perpetuating distorted, racist, Eurocentric narratives of human prehistory, including the colonial Aryan Invasion Theory.

A global neo-colonial nexus revealed

Racist, Eurocentric distortions of history are invariably targeted at disadvantaged cultures and developing nations that are recovering from recent colonization. Such distortions misinform and mislead formerly colonized people by portraying their culture in a variety of negative ways.

This leads to the gradual erosion of native culture and creates artificial divisions in the targeted societies, which makes them amenable to exploitation by an assortment of foreign, typically Western (but of late, Middle Eastern and even Chinese) neo-colonial forces.

It is therefore correct to view the act of distorting history as an act of neo-colonial aggression.

India’s left-secular-Nehruvian establishment, which has been reduced to grasping at straws to remain relevant in a nation that is increasingly confident and self-aware, has found common cause between its Hinduphobic revisionist agenda and the racist, Eurocentric agenda of Western academics such as David Reich.

Both agendas seek to portray Hinduism and Sanskrit as being foreign to India. Both seek to disparage, denigrate, and erode India’s millennia-old, incredibly varied, harmonious, and tolerant indigenous religious system and culture. Both seek to create artificial schisms within India’s society in order to make it amenable to exploitation by neo-colonial forces.

The Indian left-secular-Nehruvian establishment has been increasingly leaning on David Reich’s distorted research of late, a salient example of which is a scarcely coherent article by someone named Kai Friese wherein he indulges in character assassination of an entire team of Indian scientists on Reich’s behalf.

In my rebuttal to Friese’s article, I wrote about a hidden nexus [14] between India’s Marxist academia, left-secular ecosystem, Western academics, and India’s mainstream media.

Joseph’s book is an unmistakable sign of this nexus in action.

The New York Times article has ripped the cover off this nexus and revealed some of its global contours.

Conclusion: Joseph’s book sells racist, Eurocentric lies about Indian history based on thoroughly discredited research

To summarize, we have the following:

1. Glaring issues, circular logic, dubious, arbitrary and unwarranted assumptions and severe methodological problems in David Reich’s studies that support the Aryan Invasion Theory.

2. Two papers by the legendary Russian archaeologist Leo Klejn that thoroughly and conclusively lay bare and demolish the weak assumptions, flawed methodology, and conclusions of Reich’s pro-AIT research.

3. Documented proof of Reich’s racism and Eurocentrism.

4. A damning New York Times article that exposes shocking malpractices in the ancient DNA research ecosystem, reduces Reich’s scientific reputation to dust and discredits nearly every piece of research he and his team have published.

The above evidence, taken together, invalidates every single conclusion presented by Tony Joseph in his book.

Joseph’s book is riddled with outright false claims (pages 9, 10, 88 – Sanskrit was brought to India sometime after 2000 BCE by migrants who called themselves “Aryans”. Really?! Where’s the evidence?), circular logic, unnecessary ambiguity, idle speculation, sly dissembling, misinterpretations, misrepresentations, false claims and conclusions, fake news, references to pizza, extensive, repeated Reich quotes, especially about “extraordinary hierarchies and imbalances in power”, references to Ambedkar, references to the “ankles of Indian society”, references to the Manusmriti, and outright, utter nonsense at times.

The illogic is so severe at times that the book reads almost as if it were written with the help of David Reich himself.

But most importantly, and this bears repeating, Joseph’s book is based on Reich’s incorrect, flawed, distorted, racist interpretations of prehistory that have been thoroughly and utterly invalidated.

Joseph’s book is a calculated, calibrated neo-colonial enterprise that was conceived, designed, and launched with a singular purpose in mind: to revive the discredited Aryan Invasion Theory and thereby mislead Indians and alienate them from the truth about their history.

Be warned, dear reader. Do not allow yourself to be misled.

Acknowledgments

The author would like to thank Dr. A. K. Suri for bringing the Klejn papers to his notice and providing an excellent summary. The author would like to thank M. D. and G. L. for insightful discussions.

References

1. Joseph, T. Early Indians: The Story of Our Ancestors and Where We Came From. Juggernaut (2018).

2. Chavda, A. L. Propagandizing the Aryan Invasion Debate: A Rebuttal to Tony Joseph. IndiaFacts.Org (22-06-2017).

3. Joseph, T. How genetics is settling the Aryan migration debate. TheHindu.Com (16-06-2017).

4. Chavda, A. What Reich’s Study Says And Doesn’t About How Indians Came To Be. SwarajyaMag.Com (20-04-2018).

5. Joseph, T. How We, The Indians, Came to Be. TheQuint.Com (03-04-2018).

6. Chavda, A. L. Aryan Invasion Myth: How 21st Century Science Debunks 19th Century Indology. IndiaFacts.Org (05-05-2017).

7. Narasimhan, V. et al. The Genomic Formation of South and Central Asia (2018). doi: https://doi.org/10.1101/292581

8. Haak W. et al. Massive migration from the steppe was a source for Indo-European languages in Europe. Nature (2015). doi: https://doi.org/10.1038/nature14317

9. Klejn, L. S. The steppe hypothesis of Indo-European origins remains to be proven. Acta Archaeologica 88,1,193-204 (2017). doi:10.1111/j.1600-0390.2017.12184.x

10. Klejn, L. S. et al. Discussion: Are the Origins of Indo-European Languages Explained by the Migration of the Yamnaya Culture to the West? European Journal of Archaeology, 21(1), 3-17. doi:10.1017/eaa.2017.35

11. Reich, D. How Genetics Is Changing Our Understanding of ‘Race’. NYTimes.Com (23-03-2018).

12. Kahn, J. et al. How Not To Talk About Race And Genetics. BuzzFeedNews.Com (30-03-2018).

13. Lewis-Kraus, G. Is Ancient DNA Research Revealing New Truths — or Falling Into Old Traps? NYTimes.Com (17-01-2019).

14. Chavda, A. Lies, deception and character assassination: Aryan invasion propaganda touches new low. MyNation.Com (07-09-2018).

Early Indians: The Story of Our Ancestors and Where We Came From by Tony Joseph. Hardcover – 20 Dec 2018. Juggernaut Books. Rs. 699

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भरताचें भांडें bharatācē mbhāṇḍēṃ, Meluhha rebus rendering on Indus Script hieroglyph Sign 48 spine

March 22, 2019, 11:50 pm

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This is an addendum to Pārada, Bhārata, workers in metal alloys, traders in zinc and alloying metals 
https://tinyurl.com/y6gp2lgr

The smelting of zinc was an industrial scale operation. Unsurpassed in the history of civilization as the Tin-Bronze alloy revolution and contributions by our Pitr-s unfolds.

Sublimation of zinc and use of cire perdue (lost-wax) technique of metalcasting are unique contributions of Bharatam Janam to metallurgy. No wonder, the unique alloy metal is called bharata. Unique alloy metal ware was called भरताचें भांडें bharatācē mbhāṇḍēṃ ...A vessel made of the metal bharata, 'factitious metal compounded of copper, pewter, tin' (Marathi)  baran, bharat 'mixed alloys' (5 copper, 4 zinc and 1 tin) (Punjabi). The hieroglyph of Indus Script cipher which signifies this metal alloy is Sign 48 (ASI 1977 sign list): baraḍo = spine; backbone (Tulu)

Mohenjo-daro Indus Script seal m276 deciphered, bharata kāṇḍa 'casting metalware in moulds' https://tinyurl.com/ycngrtmm

Mohenjo-daro seal m276 bharata 'casting metals in moulds' kāṇḍa pattar paṭṭi equipment guild hamlet,mū̃h bhaṭa kolami kāṇḍa  'ingot furnace, smithy/forge, metalware'.

m276gaṇḍa'rhinoceros'; rebus:khaṇḍ'tools, pots and pans and metal-ware'.

Triplet 'signs' Cluster11

 

 variants of Sign 336

Hypertext of Sign 336 has hieroglyph components: muka 'ladle' (Tamil)(DEDR 4887) Rebus: mū̃h'ingot' (Santali).PLUSSign 328  baṭa 'rimless pot' rebus: baṭa 'iron' bhaṭa 'furnace'. The hypertext reads: mū̃h bhaṭa 'ingot furnace'

Sign 102 variant Sign 89 kolomo 'three' rebus: kolami 'smithy, forge'. 

Sign 211 'arrow' hieroglyph: 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) Thus ciphertext kaṇḍa ‘arrow’ is rebus hypertext kāṇḍa 'excellent iron', khāṇḍā 'tools, pots and pans, metal-ware'. 

Hypertext Cluster 11 reads : (Catalogue accounting ledger entries) --  mū̃h bhaṭa kolami kāṇḍa  'ingot furnace, smithy/forge, metalware'.Variants of Sign 48 Seal published by Omananda Saraswati. In Pl. 275: Omananda Saraswati 1975. Ancient Seals of Haryana (in Hindi). Rohtak.This pictorial motif gets normalized in Indus writing system as a hieroglyph sign: baraḍo = spine; backbone (Tulu)

 Sign 48 is a 'backbone, spine' hieroglyph: baraḍo = spine; backbone (Tulu) Rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi) Tir. mar -- kaṇḍḗ ʻ back (of the body) ʼ; S. kaṇḍo m. ʻ back ʼ, L. kaṇḍ f., kaṇḍā m. ʻ backbone ʼ, awāṇ. kaṇḍ, °ḍī ʻ back ʼH. kã̄ṭā m. ʻ spine ʼ, G. kã̄ṭɔ m., M. kã̄ṭā m.; Pk. kaṁḍa -- m. ʻ backbone ʼ.(CDIAL 2670) 

Rebus: kaṇḍ ‘fire-altar’ (Santali) bharatiyo = a caster of metals; a brazier; bharatar, bharatal, bharataḷ = moulded; an article made in a mould; bharata = casting metals in moulds; bharavum = to fill in; to put in; to pour into (Gujarati) bhart = a mixed metal of copper and lead; bhartīyā = a brazier, worker in metal; bhaṭ, bhrāṣṭra = oven, furnace (Sanskrit. )baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)

Feeding trough: pattar paṭṭi 'goldsmith guild market, goldsmith guild hamlet'.See: 

Indus Script thorny bush and striped feeding trough hypertexts signify artisan guild hamlet, market town of Sarasvati Civilization https://tinyurl.com/ybg2djbf. Together with rhinoceros, tusk, the pictorial motif signifies metals equipment (makers') guild.

Rhinoceros: gaṇḍá m. ʻ rhinoceros ʼ lex., °aka -- m. lex. 2. *ga- yaṇḍa -- . [Prob. of same non -- Aryan origin as khaḍgá --1: cf. gaṇōtsāha -- m. lex. as a Sanskritized form ← Mu. PMWS 138]1. Pa. gaṇḍaka -- m., Pk. gaṁḍaya -- m., A. gãr, Or. gaṇḍā. 2. K. gö̃ḍ m., S. geṇḍo m. (lw. with g -- ), P. gaĩḍā m., °ḍī f., N. gaĩṛo, H. gaĩṛā m., G. gẽḍɔ m., °ḍī f., M. gẽḍā m.Addenda: gaṇḍa -- 4. 2. *gayaṇḍa -- : WPah.kṭg. geṇḍɔ mirg m. ʻ rhinoceros ʼ, Md. genḍā ← H. (CDIAL 4000). காண்டாமிருகம் kāṇṭā-mirukam , n. [M. kāṇṭāmṛgam.] Rhinoceros; கல்யானை. (Tamil) Rebus: kāṇḍa ‘tools, pots and pans and metal-ware’ (Gujarati)

kōḍu horn, tusk, branch of a tree; kōr̤ horn.(DEDR 2200)Rebus: koḍ 'workshop' koṭa shed, hamlet (Nk.) 

Ta. kōṭu (in cpds. kōṭṭu-) horn, tusk, branch of tree, cluster, bunch, coil of hair, line, diagram, bank of stream or pool; kuvaṭu branch of a tree; kōṭṭāṉ, kōṭṭuvāṉ rock horned-owl (cf. 1657 Ta. kuṭiñai). Ko. ko·ṛ (obl.ko·ṭ-) horns (one horn is kob), half of hair on each side of parting, side in game, log, section of bamboo used as fuel, line marked out. To. kw&idieresisside;ṛ (obl. kw&idieresisside;ṭ-) horn, branch, path across stream in thicket. Ka. kōḍu horn, tusk, branch of a tree; kōr̤ horn. Tu. kōḍů, kōḍu horn. Te. kōḍu rivulet, branch of a river. Pa. kōḍ (pl. kōḍul) horn. Ga. (Oll.) kōr (pl. kōrgul) id. Go. (Tr.) kōr (obl. kōt-, pl. kōhk) horn of cattle or wild animals, branch of a tree; (W. Ph. A. Ch.) kōr (pl. kōhk), (S.) kōr (pl. kōhku), (Ma.) kōr̥u (pl. kōẖku) horn; (M.) kohk branch (Voc. 980); (LuS.) kogoo a horn. Kui kōju (pl. kōska) horn, antler. Cf. 2049 Ta. koṭi. 

  (DEDR 2200) 

Ta. koṭṭakai shed with sloping roofs, cow-stall; marriage pandal; koṭṭam cattle-shed; koṭṭil cow-stall, shed, hut; (STD) koṭambe feeding place for cattle. Ma. koṭṭil cowhouse, shed, workshop, house. Ka. koṭṭage, koṭige, koṭṭige stall or outhouse (esp. for cattle), barn, room. Koḍ. koṭṭï shed. Tu. koṭṭa hut or dwelling of Koragars; koṭya shed, stall. Te. koṭṭā̆mu stable for cattle or horses; koṭṭāyi thatched shed. Kol. (Kin.) koṛka, (SR.) korkā cowshed; (Pat., p. 59) konṭoḍi henhouse. Nk. khoṭa cowshed. Nk. (Ch.) koṛka id. Go. (Y.) koṭa, (Ko.) koṭam (pl. koṭak) id. (Voc. 880); (SR.) koṭka shed; (W. G. Mu. Ma.) koṛka, (Ph.) korka, kurka cowshed (Voc. 886); (Mu.) koṭorla, koṭorli shed for goats (Voc. 884). Malt. koṭa hamlet. / Influenced by Skt. goṣṭha-. (DEDR 2058)gōṣṭhá m. ʻ cow -- house ʼ RV., ʻ meeting place ʼ MBh. 2. *gōstha -- . [gṓ -- , stha -- ]1. Pa. goṭṭha -- n. ʻ cowpen ʼ, NiDoc. goṭha, Pk. goṭṭha -- , guṭ° n.; Ash. gōṣṭ -- klōm ʻ ceiling ʼ; Tir. guṣṭ ʻ house ʼ, Woṭ. goṭ; Kal. rumb. ghōṣṭ ʻ cattle shed ʼ; Mai. goṭ ʻ house ʼ, Phal. ghōṣṭ, Sh. goṭ m.; K. guṭh, dat. °ṭhasm. ʻ place in a village where the cattle collect ʼ; S. goṭhu m. ʻ village, town ʼ; WPah. bhal. gɔ̈̄ṭh n. ʻ standing ground for cattle in meadow or forest ʼ; Ku. goṭh ʻ cattle shed ʼ, gng. ʻ lower storey of house ʼ; N. goṭh ʻ cowshed ʼ; B. goṭh ʻ pasture land, herd, flock ʼ; Or. goṭha ʻ herd, flock ʼ, (Ambalpur) guṭha ʻ cattle pen ʼ; Bhoj. goṭh ʻ cowpen ʼ; G. goṭhɔ m. ʻ cattle yard ʼ; M. goṭhā m. ʻ cowpen ʼ °ṭhī ʻ pen for calves ʼ, Ko. goṭ. -- Ext. -- la -- in Si. goṭaluva ʻ hut, cottage ʼ? <-> Sv. guš ʻ house ʼ is unexpl. -- Sh. goṣ ʻ house ʼ (unless a lw. with loss of -- ṭ and subsequent treatment of -- ṣ > -- ẓ<-> in obl. like an orig. -- ṣ -- ) prob. < ghōṣa -- .2. Chil. got ʻ house ʼ; P. kgr. gohth f. ʻ place where sheep are penned for the night in the high ranges ʼ.gōṣṭhī -- , gauṣṭha -- ; *gōṣṭhapāla -- ; *saṁbandhigōṣṭha -- .Addenda: gōṣṭhá -- . 1. Sv. guš (goš Buddruss) with regular š < s̊ṭh ZDMG 116, 414; S.kcch. goṭh m. ʻ village ʼ; Garh. goṭh ʻ cowshed ʼ, Brj. goṭh f. (CDIAL 4336) gōṣṭhī f. ʻ assembly, meeting place ʼ MBh. [gōṣṭhá -- ]Pk. goṭṭhī -- , guṭ° f. ʻ assembly ʼ; P. goṭh f. ʻ a partic. position in sitting ʼ; Or. goṭhi ʻ assembly ʼ; Mth. goṭh ʻ squatting on the hams ʼ; H. goṭ f. ʻ assembly ʼ; G. goṭh f. ʻ secret and confidential talk ʼ (whence goṭhiyɔ m. ʻ friend ʼ); M. goṭh f. ʻ conversation, tale ʼ.(CDIAL 4338, 4339)கொட்டில் koṭṭil, n. prob. gōṣṭha. [M. koṭṭil.] 1. Cow-stall; மாட்டுக்கொட்டம். ஏறு கட்டிய கொட்டி லரங்கமே (தனிப்பா. i, 88, 174). 2. School for archery; வில்வித்தை பயிற்றும் இடம். கல்லூரி நற்கொட்டிலா (சீவக. 995). 3. Shed; கொட்டகை. கொட்டில் விளங்குதேர் புக்கதன்றே (சீவக. 471). 4. Hut; சிறுகுடில்.பன்னூறாயிரம் பாடிக் கொட்டிலும் (பெருங். உஞ்சைக். 43, 199).koḍ  = artisan’s workshop (Kuwi)koḍ  ‘workshop’ (G.); ācāri koṭṭya ‘smithy’ (Tu.)

Pincers: Ta. koṭiṟu pincers. Ma. koṭil tongs. Ko. koṛ hook of tongs. / Cf. Skt. (P. 4.4.18) kuṭilikā- smith's tongs.(DEDR 2052)

Hoe: Nk. koṛk- to peck. Pa. koḍk- id.; koṭṭ- id., dig; koṭal hoe. Ga. (Oll.) koṭ- to dig, (fowl) to peck; koṭal hoe, spade; (S.) koṭ- to bite (as a snake). Go. koṭṭānā (SR. Tr.) to peck, pierce leaves and sew them for platters, (Ph.) to pierce, thrust; (A.) koṭṭ- to hoe; (M.) koṭāna to sew; (Tr.) goṭṭānā to poke or thrust with a stick or finger; kōṭstānā to have one's ears pierced (Voc. 888); (Sr. Tr. W. Ph.) kohkānā to prick, puncture, tattoo; (Mu. Ko.) kohk-, (Ma.) koˀk- to peck (Voc. 959). Pe.koṭ- (-t-) to dig, hoe, (snake) to bite; koḍgi hoe. Manḍ. kuṭ- (-t-) (snake) to bite, (hen) to peck. Kui (K.) koḍi hoe. Kuwi (Su. Mah. Isr.) koṛgi, (F.) kūrgi, (S.) korgi hoe, mattock. Malt. koḍkare woodpecker. Cf. 1672 Ka. kuṭṭu, 2080 Ka. koṇḍi, and 2126 Pa. gorka. / Cf. Turner, CDIAL, no. 3241(2) (forms with meanings 'prick, hoe').(DEDR 2064).

Pedestal of Tukulti-Ninurta I shows Ningirsu writing tablet and stylus and Indus Script hieroglyphs nave-of-wheel, safflower

March 23, 2019, 5:15 am

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https://tinyurl.com/y6zqc397

Assur, the Pedestal of Tukulti-Ninurta I shows Ningirsu by the metaphors of writing tablet and stylus. Tukulti-Ninurta I is shown worshipping the fire-altar (which may be called Ningirsu fire-altar) PLUS the metaphors of writing tablet and stylus signifying Ningirsu (also called Ninurta). 

The Tukulti-Ninurta pedestal shows two sides with two sets of hieroglyphs:

1. A pair of safflowers on one side of the Ningirsu fire-altar;Tukulti-Ninurta I kneels in adoration in front of the Ningirsu altar, is followed by a scribe 
2. A pair of spoked-wheels (nave or axle of wheel) carried as banners by flag-bearers, on one side, with four additional spoked wheels on the field

I suggest that the 1) stone statue of monkey found in Kar-Tukulti-Ninurta. Middle Assyrian, about 1243-1207 BCE, 2) safflowers and 3) spoked-wheels (nave or axle) are Indus Script hieroglyphs 3rd millennium BCE).

Hieroglyph 1: kuṭhāru = a monkey (Sanskrit) Rebus: kuṭhāru ‘armourer or weapons maker’(metal-worker), also an inscriber or writer. 

Hieroglyph 2: eraka 'nave of wheel' rebus: eraka 'metal infusion'

Hieroglyph 3: करडई  karaḍī f Safflower, Carthamus. 2 Its seed. करडी karaḍī f (See करडई) Safflower: also its seed. करडेल karaḍēla n (करडई & तेल) Oil of Carthamus or safflower.  karaṭa2 m. ʻ Carthamus tinctorius ʼ lex. Pk. karaḍa -- m. ʻ safflower ʼ, °ḍā -- f. ʻ a tree like the karañja ʼ; M. karḍī, °ḍaī f. ʻ safflower, Carthamus tinctorius and its seed ʼ.*karaṭataila ʻ oil of safflower ʼ. [karaṭa -- 2, tailá -- ] M. karḍel n. ʻ oil from the seed of safflower ʼ.(CDIAL 2788, 2789) Rebus:  karandi 'fire-god' (Munda.Remo)

The Meluhha rebus readings of the three hieroglyphs on the Tukulti-NinurtaI pedestal are thus wealth-accounting ledger entries, metalwork catalogues: 1) armourer, 2) metal infusion, and 3) karandi 'fire-god'.

Tukulti-Ninurta I is praying to Ningirsu fire-altar, offering prayers to karandi 'fire-god'and proclaiming his work as armourer and worker with metal infusion to produce metalware. 

It is possible that the 'stylus' also signified kāṇḍa काण्डः m. the stalk or stem of a reed. Rebus: kāṇḍa 'tools, pots and metalware'.

It is also possible that the legend of ANZU celebrated in Sumeria may be recalled memory of amśu 'Soma' (Vedic) cognate ancu 'iron' (Tocharian). The ANZU as a fierce bird is comparable to the śyena 'falcon' of Vedic narratives which is rendered rebus as aśani ‘thunderbolt’ cognate śyena ‘falcon’, sena ‘thunderbolt’. The semantics of aśani‘thunderbolt’ leads to the expression āhangar ‘blacksmith’. (Pashto. Kashmiri). See: 

R̥gveda ākhyāna of śyena by Gautama, son of Rāhugaṇa who migrated to Karatoya, Ganga-Brahmaputra basin. Soma and the Eagle (Agni as śyena 'thunderbolt' ) -- Maurice Bloomfield (1892) https://tinyurl.com/ycpf85x2 ANZU steals the tablets of destiny; śyena steals Soma from the mountains. 

śyena is celebrated as saena meregh in Iranian legends.

See: 

Homa bird, श्येन śyena, sēṇa brings down Soma. Sellers of Mujavata Soma. Indus Script evidences बहुसुवर्णक, bahusuvarṇaka Soma Samsthā yāga. https://tinyurl.com/yb72o7za

[quote]Artifact: Stone monument; Provenience: Assur

Period: Middle Assyrian period (ca. 1400-1000 BC)
Current location: Vorderasiatisches Museum, Berlin
Text genre, language: Royal inscription; Akkadian

CDLI page

Description: Although the cult pedestal of the Middle Assyrian king Tukulti-Ninurta mentions in its short inscription that it is dedicated to the god Nuska, the relief on the front that depicts the king in a rare kind of narrative, standing and kneeling in front of the very same pedestal was frequently discussed by art-historians... (Klaus Wagensonner, University of Oxford)

Editions: Grayson, A.K. 1987. The Royal Inscriptions of Mesopotamia. Assyrian Period, I: Assyrian Rulers of the Third and Second Millennia B.C. (to 1115 B.C.), Toronto, p. 279ff.; Bahrani, Z. 2003. The Graven Image. Representation in Babylonia and Assyria.Philadelphia, 192ff. [unquote]

http://cdli.ox.ac.uk/wiki/doku.php?id=pedestal_tukulti_ninurta

On top of the depicted pedestal is a representation of a tablet and a stylus. 

Stone statue of a monkey

Stone figure of a monkey from Kar-Tukulti-Ninurta. Middle Assyrian, about 1243-1207 BCE From Kar Tukulti Ninurta, northern Iraq

·        Monkey kuṭhāru = a monkey (Sanskrit) Rebus: kuṭhāru ‘armourer or weapons maker’(metal-worker), also an inscriber or writer.  Ta. kōṭaram monkey. Ir. kōḍa (small) monkey;  kūḍag  monkey.  Ko. ko·ṛṇ small monkey. To. kwṛṇ  monkey.  Ka. kōḍaga monkey, ape. Koḍ. ko·ḍë monkey. Tu.  koḍañji, koḍañja, koḍaṅgů baboon. (DEDR 2196).

Monkeys were not native to Mesopotamia and would have been imported, probably from Africa or India. Mesopotamian kings prided themselves on the collections of exotic animals they acquired as booty or tribute, and the most 'exotic' were sometimes commemorated in stone. Monkeys were popular animals in Mesopotamian art; they are often depicted playing musical instruments, perhaps representing animals accompanying travelling entertainers.

This statue, broken in three pieces, was found in 1914 in a palace at the site of Kar Tukulti-Ninurta in the kingdom of Assyria. This city was a new foundation by King Tukulti-Ninurta I (1243-1207 BC) and included a number of palaces and temples decorated with elaborate wall paintings. Tukulti-Ninurta conquered Babylonia and much of north Mesopotamia, during his reign, but towards the end he was imprisoned in the new city by his son, Ashur-nadin-apli (1206-1203 BC), and all his military achievements came to nothing.

Ninurta, also called Ningirsu, in Mesopotamian religion, city god of Girsu (Ṭalʿah, or Telloh) in the Lagash region. 

https://www.britannica.com/topic/Ninurta The city Lagash (modern Telloh) was founded in the prehistoric Ubaid Period (c. 5200–c.3500 BCE) ."From inscriptions found at Girsu such as the Gudea cylinders, it appears that Lagash was an important Sumerian city in the late 3rd millennium BC. It was at that time ruled by independent kings, Ur-Nanshe (24th century BC) and his successors, who were engaged in contests with the Elamites on the east and the kings of Kienĝir and Kishon the north. Some of the earlier works from before the Akkadian conquest are also extremely interesting, in particular Eanatum's Stele of the Vultures and Entemena's great silver vase ornamented with Ningirsu's sacred animal Anzu: a lion-headed eagle with wings outspread, grasping a lion in each talon." https://en.wikipedia.org/wiki/Lagash

https://upload.wikimedia.org/wikipedia/commons/e/e1/Vase_Entemena_Louvre_AO2674.jpg This Entmena vase is believed to date back to c. 2400 BCE.The vase is believed to be dedicated to the war god Ningirsu. Ningirsu's name means "Lord of Girsu", and his symbol is the lion-headed eagle. The god's city was Girsu (Girsus), which at the time of Gudea, during the Second Dynasty of Lagash, became the capital of the Lagash kingdom.

King Entemena - a son of En-anna-tum I - ruled about 2400 BC and reestablished Lagash as a power in Sumer.

The vase depicts a lion-headed eagle, Anzu (Imdugud), grasping two lions with his talons.

Above the scene with lions, there is yet another frieze depicting seven lying cows; their right legs are bent. The vase’s neck is decorated with the inscription, which says:

Enmetena, ruler of Lagash,
chosen by the heart of Nanshe,
chief ruler of Ningirsu,
son of Enannatum, ruler of Lagash,
for the king who loved him, Ningirsu,
(this) gurgur-vessel of refined silver,
from which Ningirsu will consume the monthly oil (offering),
he had fashioned for him.
For his life, before Ningirsu of the Eninnu (temple)
he had it set up.
At that time Dudu
was the temple administrator of Ningirsu.

http://www.ancientpages.com/2016/10/06/millennia-old-sumerian-tripod-vase-dedicated-to-god-ningirsu-the-son-of-enlil/

Assyrian stone relief from the temple of Ninurta at Kalhu, showing the god with his thunderbolts pursuing Anzû, who has stolen the Tablet of Destinies from Enlil's sanctuary. Ninurta with his thunderbolts pursues Anzû stealing the Tablet of Destinies from Enlil's sanctuary (Austen Henry Layard Monuments of Nineveh, 2nd Series, 1853).

Anzû was depicted as a massive bird who can breathe fire and water, although Anzû is alternately depicted as a lion-headed eagle. AN.ZU could therefore mean simply "heavenly eagle".(Alster, B. (1991). Contributions to the Sumerian lexicon. Revue d'Assyriologie et d'archéologie orientale, 85(1): 1-11.)

Alabaster votive relief of Ur-Nanshe, king of Lagash, showing Anzû as a lion-headed eagle, ca. 2550–2500 BC; found at Tell Telloh the ancient city of Girsu, (Louvre). "In Sumerian and Akkadian mythology, Anzû is a divine storm-bird and the personification of the southern wind and the thunder clouds.^[4] This demon—half man and half bird—stole the "Tablet of Destinies" from Enlil and hid them on a mountaintop. Anu ordered the other gods to retrieve the tablet, even though they all feared the demon. According to one text, Marduk killed the bird; in another, it died through the arrows of the god Ninurta.," https://en.wikipedia.org/wiki/Anz%C3%BB

Gudea was the ruler ca. 2144-2124 BCE in Lagash.

It appears that these ar symbols for the god Ninurta as noted in the following observations, associating the divinity also known as Ningirsu, with scribes: 

"Ninurta,also known as Ninĝirsu, is an ancient Mesopotamian god associated with farming, healing, hunting, law, scribes, and war who was first worshipped in early Sumer. In the earliest records, he is a god of agriculture and healing, who releases humans from sickness and the power of demons. In later times, as Mesopotamia grew more militarized, he became a warrior deity, though he retained many of his earlier agricultural attributes. He was regarded as the son of the chief god Enlil and his main cult center in Sumer was the Eshumesha temple in Nippur. Ninĝirsu was honored by King Gudea of Lagash (ruled 2144–2124 BC), who rebuilt Ninĝirsu's temple in Lagash." 

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

"During the second millennium the role of scribe was taken over by Nabu from Ninurta in Babylonia. Ninurta's importance was revived in Assyria by the kings Tukulti-Ninurta the first and Assurnasirpal the second, but from the middle of the eight century Ninurta's role seems to have given to Nabu in Assyria. There are some epithets which attest Ninurta as the god of scribal arts. Like Nabu, Ninurta is sometimes called "sage of the gods" (apkal ilāni), for example in the royal inscription of Assurnasirpal II (Grayson 1991: 194, ln. 5 & parallel 229, ln. 9). In the hymn to Ninurta as the helper in misery, edited by Werner Mayer (1992), the god is in one section described in terms of a scribe: ummânu mudû ša kīma šāri ana mihilti iziqqa u kullat ţupšarrūtu kīma gurunne ina karšišu kamsu "the wise scholar, who like a wind blows (= yearns for?) towards cuneiform signs and (who) has all the craft of the scribe packed into his mind (= stomach) like beer" (section xix). Ninurta is further called the "scribe of Ešarra" (šāţir Ešarra) in a Babylonian ritual text edited by B. Pongratz-Leisten, ina šulmi īrub, text no. 17, ln.9."

http://www.gatewaystobabylon.com/essays/wisdomninurta.html Gateways to Babylon: "Ninurta as the god of wisdom" by Amar Annus

Tukulti-Ninurta worships fire-god at the fire altar of Ashur 

Two safflower hieroglyphs flank the fire-altar worshipped by Tukulti-Ninurta I at Ashur.

Wall painting, fragment, found at Kar-Tukulti-Ninurta in Mesopotamia, Assyrian. The hieroglyph is 'safflower'.  http://en.wikipedia.org/wiki/File:Assyrian_painting.JPG

Allograph: करडी [ karaḍī ] f (See करडई) Safflower: also its seed.

Rebus: karaḍa 'hard alloy' of arka 'copper'. 

Photograph of excavation site. Shows three culd stands in situ in Room 6 of Ishtar temple of Tukulti-Ninurta I at Ashur. Courtesy: Vorderaslatisches Museum.

Andrae, 1935, 57-76, pls. 12, 30 1. Jakob-Rust, in Vorderaslatisches Museum 1992, 160, no. 103; Andrae, 1935, 16, figs. 2,3.

करंडा [karaṇḍā] A clump, chump, or block of wood. 4 The stock or fixed portion of the staff of the large leaf-covered summerhead or umbrella. 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.

Rebus: fire-god: @B27990.  #16671. Remo <karandi>E155  {N} ``^fire-^god''.(Munda)

[quote]Description: Although the cult pedestal of the Middle Assyrian king Tukulti-Ninurta mentions in its short inscription that it is dedicated to the god Nuska, the relief on the front that depicts the king in a rare kind of narrative, standing and kneeling in front of the very same pedestal was frequently discussed by art-historians. More strikingly on top of the depicted pedestal there is not the lamp, the usual divine symbol for the god Nuska, but most likely the representation of a tablet and a stylus, symbols for the god Nabû. (Klaus Wagensonner, University of Oxford)[unquote] http://cdli.ox.ac.uk/wiki/doku.php?id=pedestal_tukulti_ninurta

No, it is not a representation of a tablet and a stylus, but a chump, a block of wood, karaṇḍā read rebus: karandi 'fire-god' (Munda). Thus, the chump is the divine symbol of fire-god.

The hieroglyphs on the fire-altar confirm the link to metallurgy with the use of 'spoked-wheel' banner carried on one side of the altar and the 'safflower' hieroglyph flanking the altar worshipped by Tukulti-Ninurta. It is rebus, as Sigmund Freud noted in reference to the dream. 'I have revealed to Atrahasis a dream, and it is thus that he has learned the secret of the gods.' (Epic of Gilgamesh, Ninevite version, XI, 187.)(Zainab Bahrani, 2011, The graven image: representation in Babylonia and Assyria, Univ. of Pennsylvania Press, p. 185)

See: Grayson, A.K. 1987. The Royal Inscriptions of Mesopotamia. Assyrian Period, I: Assyrian Rulers of the Third and Second Millennia B.C. (to 1115 B.C.), Toronto, p. 279ff.; 

Tukulti-Ninurta I (meaning: "my trust is in [the warrior god] Ninurta"; reigned 1243–1207 BCE) was a king of Assyria (Sumer-Akkad) during the Middle Assyrian Empire (1366 - 1050 BCE). He built a ziggurat for Ishtar-Dinitu (Ishtar of the Dawn).  

http://en.wikipedia.org/wiki/Tukulti-Ninurta_I

Another prayer by Tukulti-Ninurta on a fire-altar:

Altar, offered by Tukulti-Ninurta I, 1243-1208 BC, in prayer before two deities carrying wooden standards, Assyria, Bronze AgeSource: http://www.dijitalimaj.com/alamyDetail.aspx?img=%7BA5C441A3-C178-489B-8989-887807B57344%7D  

Another view of the fire-altar pedestal of Tukulti-Ninurta I, Ishtar temple, Assur. Shows the king standing flanked by two standard-bearers; the standard has a spoked-wheel hieroglyph on the top of the staffs and also on the volutes of the altar frieze.The mediation with deities by king is adopted by Assurnasirpal II.

The two standards (staffs)  are topped by a spoked wheel. āra 'spokes' Rebus: āra 'bronze'. cf. erka = ekke (Tbh. of arka) aka (Tbh. of arka) copper (metal); crystal (Kannada) Glyph: eraka

This rebus reading is consistent with the prayer offered to

 the karaṇḍa 'hard alloy'.

‘alloy’. Allograph: khū̃ṭ  ‘zebu’.

Glyphic element: erako nave; era = knave of wheel. Glyphic element: āra ‘spokes’. Rebus: āra ‘brass’ as in ārakūṭa (Skt.) Rebus: Tu. eraka molten, cast (as metal); eraguni to melt (DEDR 866) erka = ekke (Tbh. of arka) aka (Tbh. of arka) copper (metal); crystal (Ka.lex.) cf. eruvai = copper (Ta.lex.) eraka, er-aka = any metal infusion (Ka.Tu.); erako molten cast (Tu.lex.) Glyphic element: kund opening in the nave or hub of a wheel to admit the axle (Santali) Rebus: kunda ‘turner’ 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). 


The same spoked-wheel hieroglyph adorns the Dholavira Sign-board.

See: http://bharatkalyan97.blogspot.in/2013/08/dholavira-gateway-to-meluhha-gateway-to.html?q=dholavira+sign

(After Fig. 17. Cult relief found in a well located in the Ashur temple at Ashur. Old Assyrian period, early 2^nd millennium BCE, limestone, h. 52 ½ in. (1.36in) Vorderasiatisches Museum.)

lo  ‘pot to overflow’ kāṇḍa ‘water’. Rebus: lokhaṇḍ (overflowing pot) ‘metal tools, pots and pans, metalware’ (Marathi).

<kanda>  {N} ``large earthen water ^pot kept and filled at the house''.  @1507.  #14261. (Munda) Rebus: khanda ‘a trench used as a fireplace when cooking has to be done for a large number of people’ (Santali) kand ‘fire-altar’ (Santali)

దళము [daḷamu] daḷamu. [Skt.] n. A leaf. ఆకు. A petal. A part, భాగము.  dala n. ʻ leaf, petal ʼ MBh. Pa. Pk. dala -- n. ʻ leaf, petal ʼ, G. M. daḷ n.(CDIAL 6214). <DaLO>(MP)  {N} ``^branch, ^twig''.  *Kh.<DaoRa>(D) `dry leaves when fallen', ~<daura>, ~<dauRa> `twig', Sa.<DAr>, Mu.<Dar>, ~<Dara> `big branch of a tree', ~<DauRa> `a twig or small branch with fresh leaves on it', So.<kOn-da:ra:-n> `branch', H.<DalA>, B.<DalO>, O.<DaLO>, Pk.<DAlA>.  %7811.  #7741.(Munda etyma) Rebus: ḍhālako = a large metal ingot (G.) ḍhālakī = a metal heated and poured into a mould; a solid piece of metal; an ingot (Gujarati)

http://bharatkalyan97.blogspot.in/2013/11/assur-asur-and-their-meluhha-speech-in.html

Fragments from a large stone vessel dted to ca. second millennium BCE, were reconstucted. Two caprids identified as ibexes are seen eating from a three-lobed, stylized plant,
comparable to the relief shown on Fig. 17. In the second register, a bull-man and a bearded man hold a standard crowned by a crescent moon and an eight-pointed star. Behind the bull-man is a fabulous creature perhaps with a lion's head and wings.

Composite drawing of imagery on cat. no. 44. Original drawing by Katrin Hinz, redrawn by J. Ganem. (After Fig. 16 in Harper Prudence Oliver, ed., 1995, Assyrian origins: discoveries at Ashur on the Tigris: Antiquities in the Vorderasiatisches Museum, New York, Metropolitan Museum of Art, p. 63

Two ibexes read rebus: miṇḍāl markhor (Tor.wali) meḍho a ram, a sheep (G.)(CDIAL 10120) Rebus: meḍh ‘helper of merchant’ (Gujarati) meḍ iron (Ho.)

kūdī ‘twig’ Rebus: kuṭhi ‘smelter’. The two ibexes + twig hieroglyhs, thus, connote a metal merchant/artisan with a smelter. 

Lion: aryeh ‘lion’ Rebus: arā ‘brass’. 

Bull: ḍangar  Rebus: dhangar ‘blacksmith’ (Maithili) ḍangar ‘blacksmith’ (Hindi)

Drawing of a seal impression on cat. no. 68. Reproduced from Andrae 1977, fig. 131; After Fig. 29 in Harper opcit.)

Ram-fish hieroglyphs: Tagara ‘ram’ + ayo ‘fish’; rebus: tagara ‘tin’, ayo ‘metal’ (perhaps bronze formed by alloying copper mineral with tin mineral). (For the altar as a hieroglyph, see discussion on Tukulti-Ninurta fire-altar reading rebus the representation of fire-god). Thus, the composition is seen as a metallurgist's smithy viewed as a temple.

Kar-Tukulti-Ninurta north of Assur had a temple complex on the left bank of River Tigris. On the wetern side was a ziggurat which had a tablet identifying the temple of Ashur with the image of the deity moved from Assur. North of the temple was a palace placed on a platform originally 18m. high. The decorated wall painting fragment is from the palace. 

Kar-Tukulti-Ninurta was first excavated from 1913 to 1914 by a German team from the Deutsche Orient-Gesellschaft (German Oriental Company) led by Walter Bachmann which was working at the same time at Assur. The finds are now in the Pergamon Museum in Berlin, in the British Museum and in Istanbul. Bachmann did not publish his results and his field notes were lost. A full excavation report appeared only in 1985. Work at the site was resumed in 1986 with a survey by a team from the German Research Foundation led by R. Dittman. A season of excavation was conducted in 1989. (R. Dittman, Ausgrabungen der Freien Universitat Berlin in Assur und Kar-Tukulti-Ninurta in den Jahren 1986-89, MDOG, vol. 122, pp. 157-171, 1990) http://en.wikipedia.org/wiki/Kar-Tukulti-Ninurta

A. Khurt, The ancient Near East c. 3000- (London, Routledge, 1995)

A. Spycket, '"Le carnaval des animaux": on some musician monkeys from the ancient Near East', Iraq-8, 60 (1998), pp. 1-10

T. Eickhoff, Kar Tukulti Ninurta. Eine Mitt (Berlin, 1985)

http://www.britishmuseum.org/explore/highlights/highlight_objects/me/s/stone_statue_of_a_monkey.aspx

See: http://lib.ugent.be/fulltxt/RUG01/001/414/778/RUG01-001414778_2010_0001_AC.pdf

http://www.docstoc.com/docs/document-preview.aspx?doc_id=164456355

See: Karen Radner, Eleanor Robson, 2011,  The Oxford book of cuneiform culture, Oxford University Press http://tinyurl.com/q67vydx

http://bharatkalyan97.blogspot.com/2013/11/tukulti-ninurta-worships-fire-god-at.html

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, Kt. kåṇ, Wg. kāṇ, ãdotdot; Pr. kə̃, Dm. kā̆n; Paš. lauṛ. kāṇḍ, kāṇ, ar. kōṇ, kuṛ. kō̃, dar. kã̄ṛ ʻ arrow ʼ, kã̄ṛī ʻ torch ʼ; Shum. kō̃ṛ, kō̃ ʻ arrow ʼ, Gaw. kāṇḍ, kāṇ; Kho. kan ʻ tree, large bush ʼ; Bshk. kāˋ'n ʻ arrow ʼ, Tor. kan m., Sv. kã̄ṛa, Phal. kōṇ, Sh. gil. kōn f. (→ Ḍ. kōn, pl. kāna f.), pales. kōṇ; K. kã̄ḍ m. ʻ stalk of a reed, straw ʼ (kān m. ʻ arrow ʼ ← Sh.?); S. kānu m. ʻ arrow ʼ, ˚no m. ʻ reed ʼ, ˚nī f. ʻ topmost joint of the reed Sara, reed pen, stalk, straw, porcupine's quill ʼ; L. kānã̄ m. ʻ stalk of the reed Sara ʼ, ˚nī˜ f. ʻ pen, small spear ʼ; P. kānnā m. ʻ the reed Saccharum munja, reed in a weaver's warp ʼ, kānī f. ʻ arrow ʼ; WPah. bhal. kān n. ʻ arrow ʼ, jaun. kã̄ḍ; N. kã̄ṛ ʻ arrow ʼ, ˚ṛo ʻ rafter ʼ; A. kã̄r ʻ arrow ʼ; B. kã̄ṛ ʻ arrow ʼ, ˚ṛā ʻ oil vessel made of bamboo joint, needle of bamboo for netting ʼ, kẽṛiyā ʻ wooden or earthen vessel for oil &c. ʼ; Or. kāṇḍa, kã̄ṛ ʻ stalk, arrow ʼ; Bi. kã̄ṛā ʻ stem of muñja grass (used for thatching) 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.
kāˊṇḍīra -- ; *kāṇḍakara -- , *kāṇḍārā -- ; *dēhīkāṇḍa -- Add. Addenda: kāˊṇḍa -- [< 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)

Spoked wheels on flagposts of Tukulti Ninurta I pedestal and Jaggayyapeta capitol pillar, Indus Script hypertexts proclaim metalwork

March 23, 2019, 6:23 pm

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https://tinyurl.com/y58vk9og

This is an addendum to 

Pedestal of Tukulti-Ninurta I shows Ningirsu writing tablet and stylus and Indus Script hieroglyphs nave-of-wheel, safflower https://tinyurl.com/y6zqc397

Comparable to the Tukulti Ninurta I pedestal are the hieroglyphs of Jaggayyapeta/Amaravati. A spoked wheel is shown as a capitol of a pillar. An ox-hide type ingot is also shown as a capitol of a pillar.Thus, reinforcing the association of these hypertexts with metalwork and work of a guild-master.
One side of Tukulti Ninurta I pedestal (fire-altar) signifying spoked wheels atop flagposts and atop the heads of two flagpost carriers. Do these signify working with arā 'spokes' rebus: āra 'brass'?

Jaggayyapeta/Amaravati and Tukulti Ninurta sculptural friezes are clearly proclamations of metalwork competence.

Marble sculptural frieze. Jaggayyapeta stupa. Andhra, 1st C. BCE. H. 4'3". Government Museum, Madras
Chakravartin from Jaggayyapeta Stupa. Sculptural frieze from Amaravati. Guimet Museum

Commentby NB Subbaiah at  https://www.flickr.com/photos/professorbanerji/2296629028

See: 

Identical narratives in Jaggayyapeta and Amaravati sculptural friezes are NOT of Aśoka cakravarti but of a फडनीस guild-master of Amaravati mint https://tinyurl.com/y7dyax2a

Art historians and scholars of civilization studies have interpreted Jaggayyapeta sculptural frieze (of marble in Govt. Museum, Egmore) as a depiction of Aśoka cakravarti because of the signifier of a spoked-wheel atop a pillar and because the person with an upraised arm is flanked by a horse and an elephant which are two of the 14 . 

I submit, comparing the frieze with an identical narrative on an Amaravati sculptural frieze (in Guimet Museum, Paris), that the depiction is NOT of Aśoka cakravarti but of a guild-master of a mint in Amaravati.

Left: Marble sculptural frieze. Jaggayyapeta stupa. Andhra, 1st C. BCE. H. 4'3". Government Museum, Madras

Right: Sculptural frieze from Amaravati. Guimet Museum

Two pillars with capitals flank the standing person. 

The pillar on the left has the capital of a spoked wheel and on the base of this pillar, square coins are shown. To the right of this pillar is a parasol:Ta. kuṭai umbrella, parasol, canopy. Ma. kuṭa umbrella. Ko. koṛ umbrella made of leaves (only in a proverb); keṛ umbrella. To. kwaṛ id. Ka. koḍe id., parasol. Koḍ. koḍe umbrella. 

Tu. koḍè id. Te. goḍugu id., parasol. Kuwi (F.) gūṛgū, (S.) gudugu, (Su. P.) guṛgu umbrella (< Te.). / Cf. Skt. (lex.) utkūṭa- umbrella, parasol.(DEDR 1663) Rebus: koD 'workshop, smithy'.

Read together, the spoked-wheel and the umbrella signify rebus Meluhha expressions of metalwork: ārakuta, 'brass' composed of hieroglyphs: arā 'spoke' rebus: āra 'brass' kūṭa'.

The second pillar on the right has the capital of an ox-hide shaped ingot which is read rebus: ḍhālako ‘large ingot’. खोट [khōṭa] ‘ingot, wedge’; A mass of metal (unwrought or of old metal melted down)(Marathi)  khoṭ f ʻalloy (Lahnda) Thus the pair of ligatured oval glyphs read: khoṭ ḍhālako ‘alloy ingots’ 

Thus, the two capital pillars and the parasol signify  ārakuta 'brass' and  khoṭ ḍhālako ‘alloy ingots’. 

The upraised arm of the standing person is: eraka 'upraised arm' rebus: eraka 'moltencast'. This is signifier of a caster of molten metal. He is an important person wearing a twig on his crown: kūdī 'twig' kuṭhi 'smelter' Vikalpa: 

maṇḍa 

    

   = a branch; a twig; a twig with leaves on it (Telugu) Rebus: 

maṇḍā 

    

   = warehouse, workshop (Konkani) Thus, the standing person is a worker with a smelter and manager of a warehouse, workshop. Such a leader is called guild-master: *śrēṣṭrī1 ʻ clinger ʼ. [√śriṣ1]Phal. šē̃ṣṭrĭ̄ ʻ flying squirrel ʼ?(CDIAL 12723) Rebus: guild master: 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)

What do the flanking horse and elephant signify?

Elephant: karibha, ibha 'elephant' rebus: karba, ib 'iron'

Horse: sadassa 'a noble steed of the horse kind' (Pali)  sadom 'horse' rebus: sadana 'seat, dwelling'.

Thus, together, the elephant and horse signify, karba sadana 'iron workplace'.

Book announcement: Making Children Hinduphobic: A Critical Review of McGraw Hill's World History Textbooks

March 23, 2019, 9:31 pm

≫ Next: Why should Indus Script be deciphered & Veda texts understood? Itihāsa of rāṣṭram. To discharge r̥ṇam to our sprachbund, ‘language union’ Meluhha Pitr̥

≪ Previous: Spoked wheels on flagposts of Tukulti Ninurta I pedestal and Jaggayyapeta capitol pillar, Indus Script hypertexts proclaim metalwork

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Making Children Hinduphobic: A Critical Review of McGraw Hill's World History Textbooks Paperback

by Kundan Singh PhD (Author), Krishna Maheshwari (Contributor)

This book is an expose of McGraw Hill's history textbooks for school-going children in California containing Hinduphobic material, set into motion during the British colonial period. The textbooks describe Hinduism as an oppressive religion, framing it primarily in the context of caste oppression and caste hierarchy and distort the epics Ramayana and Mahabharata to prove the point. They promote Buddhism as an improvement upon Hinduism and attribute the greatness of the Mauryan civilization to Buddhist beliefs. The textbooks are guilty of not incorporating the last five decades of research on the Harappan civilization, which otherwise would have shifted the epicenter of the civilization to both the Sarasvati and Indus river systems and linked modern Hinduism with the Harappans. Instead, they describe the migration of Aryans masquerading the earlier discredited theory of Aryans as a race and the Aryan invasion. Though written in the backdrop of textbook adoption process in the California school system, the material discussed is representative and characteristic of slandering and inaccurate materials taught on India and Hinduism all over the world. The analysis involves evidence and critical thought. 

https://www.youtube.com/watch?v=Q6LogN23olo&feature=youtu.be (28:40)

Krishna Maheshwari

Published on Dec 13, 2018

Book launch for "Making Children Hinduphobic" and Panel discussion on 'Text book issues' at WAVES Conference, Dallas, Texas 2018 Book Launch by Rajiv Malhotra Presentation: "Infinity Foundation's involvement in textbook reform" by Rajiv Malhotra Presentation "Distortions on Hinduism, Indian Culture, and Indian History in California Textbooks: Strategies for Correcting the Discourse" by Kundan Singh, PhD. Presentation "Lessons from our efforts in California" by Krishna Maheshwari

Why should Indus Script be deciphered & Veda texts understood? Itihāsa of rāṣṭram. To discharge r̥ṇam to our sprachbund, ‘language union’ Meluhha Pitr̥

March 24, 2019, 6:07 pm

≫ Next: Itihāsa. Bhārata rāṣṭram defined by Veda, Vedānga texts

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https://tinyurl.com/y5xbwhsk

Why should Indus Script be deciphered?

We owe our heritage of the richest nation on the globe to our Pitr̥. We have to discharge our r̥ṇam to them; we owe them our śrāddham, recollecting memories of our Rāṣṭram. 

Let us decipher these memories from ancient texts while as mleccha we mispronounce words and spoken Indian sprachbund'language union' in Indus Script hypertexts.


राष्ट्र mn. (fr. √ राज् ; g. अर्धर्चा*दि ; m. only MBh. xiii , 3050) a kingdom ( Mn. vii , 157 one of the 5 प्रकृतिs of the state) , realm , empire , dominion , district , country RV. &c;a people , nation , subjects Mn. MBh. &c  rāṣṭram राष्ट्रम् [राज्-ष्ट्रन् Uṇ.4.167] 1 A kingdom, realm, empire; राष्ट्रदुर्गबलानि च Ak; सामदण्डौ प्रशंसन्ति नित्यं राष्ट्राभि- वृद्धये Ms.7.19;1.61. -2 A district, territory, country, region; as in महाराष्ट्र; नगराणि च राष्ट्राणि धनधान्य- युतानि च Rām.1.1.93; स्वराष्ट्रे न्यायवृत्तः स्यात् Ms.7.32. -3 The people, nation, subjects; तस्य प्रक्षुभ्यते राष्ट्रम् Ms. 9.254. -ष्ट्रः, -ष्ट्रम् Any national or public calamity. -Comp. -अभिवृद्धिः increase of a kingdom. -कर्षणम् distressing a kingdom; तथा राज्ञामपि प्राणाः क्षीयन्ते राष्ट्रकर्षणात् Ms.7.112. -तन्त्रम् administration. -पतिः, -पालः a sovereign. -भेदः division of a kingdom.(Monier-Williams.Apte)rāṣṭrá n. ʻ kingdom, country ʼ RV., ʻ people ʼ Mn. [√rāj2]Pa. Pk. raṭṭha -- n. ʻ kingdom, country ʼ; Ku. rāṭh ʻ faction, clan, separate division of a joint -- family group ʼ; Si. raṭa ʻ country, district ʼ, Md. ra ʼ (abl. rařuṅ). -- See rāḍhā -- .rāṣṭrín -- ; rāṣṭrakūṭa -- , rāṣṭravāsin -- ; *aparāṣṭra -- , *gurjararāṣṭra -- , *madrarāṣṭra -- , mahārāṣṭra -- , súrāṣṭra -- .Addenda: rāṣṭrá -- : Md. rař ʻ island ʼ, verirař ʻ capital ʼ (veri -- < †*uparika -- ). (CDIAL 10721)   10722 rāṣṭrakūṭa m. ʻ name of a people ʼ inscr. (orig. or by pop. etym. ʻ head of the kingdom ʼ). [rāṣṭrá -- , kūṭa -- 4]S. rāṭhoṛu m. ʻ a caste of Rajputs, bold hardy man ʼ; H. rāṭhaur m. ʻ a tribe of Rajputs (a caste name) ʼ, G. rāṭhɔṛ m. -- Poss. hypochoristic in L. rāṭh m. ʻ title of Jats, Gujjars, and Ḍogras, cruel hardhearted man ʼ; P. rāṭh m. ʻ gentleman, noble -- hearted fellow ʼ rather than < rāṣṭrín -- . -- See Add.   10723 rāṣṭravāsin m. ʻ inhabitant, subject ʼ lex. [rāṣṭrá -- , vāsin -- ]Pa. raṭṭhavāsin -- m. ʻ subject ʼ; -- Si. raṭaväsiyā (EGS 144←Pa. Addenda:
 rāṣṭravāsin -- : Md. rařvehi ʻ native, non -- Male, civilized ʼ.   10724 rāṣṭrín ʻ possessing a kingdom ʼ ŚBr., rāṣṭrika -- m. ʻ governor ʼ Hariv. [rāṣṭrá -- ]Pa. raṭṭhika -- m. ʻ governor ʼ, Pk. raṭṭhiya -- m., OSi. raṭiya. -- L. P. rāṭh see rāṣṭrakūṭa -- .

राष्ट्रं, पुं, क्ली, (राजते इति । राज् + “सर्व्व-धातुभ्यः ष्ट्रन् ।” उणा० ४ । १५८ । इति ष्ट्रन् ।व्रश्चेति षः ।) विषयः । (यथा, मनुः । ९ ।२५४ ।“अशासंस्तस्करान् यस्तु बलिं गृह्णाति पार्थिवः ।तस्य प्रक्षुभ्यते राष्ट्रं स्वर्गाच्च परिहीयते ॥”)उपद्रवः । इत्यमरः । ३ । ३ । १८३ ॥ विषयोजनपदः । उपद्रवो मरकादिः । इति भरतः ॥(राष्ट्रपालननियमादिकं महाभारते १२ ।८७ अध्याये द्रष्टव्यम् ॥ * ॥ पुं, पुरूरवोवंश-जातस्य काशेः पुत्त्रः । यथा, भागवते । ९ ।१७ । ४ ।“काश्यस्य काशिस्तत्पुत्त्रो राष्ट्रो दीर्घतमःपिता ॥”)राष्ट्रनिवासी, [न्] पुं, (राष्ट्रे निवसतीति ॥नि + वस् + णिनिः ।) जानपदः । देशवासी ।इति त्रिकाण्डशेषः ॥राष्ट्रिका, स्त्री, (राष्ट्रं त्पत्तिस्थानत्वनास्त्यस्याइति । राष्ट्र + ठन् । टाप् ।) कण्टकारिका ।इत्यमरः । २ । ४ । ९३ ॥ (पुं, राष्ट्रवासी ।जानपदः । यथा, मनुः । १० । ६१ ।“यत्र त्वेते परिध्वंसा जायन्ते वर्णदूषकाः ।राष्ट्रिकैः सह तद्राष्ट्रं क्षिप्रमेव विनश्यति ॥”राष्ट्रपतिः । यथा, हरिवंशे । १८३ । २७ -- २८ ।“कुम्भाण्ड ! मन्त्रिणां श्रेष्ठ ! प्रीतोऽस्मि तवसुव्रत ।सुकृतन्ते विजानामि राष्ट्रिकोऽस्तु भवानिह ॥सज्ञातिपक्षः सुसुखी निर्व्वृतोऽस्तु भवानिह ।राज्यञ्च ते मया दत्तं चिरं जीव ममा-श्रयात् ॥”)राष्ट्रियः, पुं, (राष्ट्रेऽधिकृतः । राष्ट्र + “राष्ट्रा-वारपाराद् घखौ ।” ४ । २ । ९३ । इति घः ।यद्वा, राष्ट्रे जातः । “तत्र जातः ।” ४ । ३ ।२५ । इति घः ।) नाट्योक्त्यौ राजश्यालः ।इत्यमरः । १ । ७ । १४ ॥ (राष्ट्राध्यक्षः ।यथा, महाभरते । १२ । ८५ । १२ ।“ततः संप्रेषयेद्राष्ट्रे राष्ट्रियाय च दर्शयेत् ॥”)राष्ट्रीयः, पुं, (राष्ट्रे भव इति । राष्ट्र + ढः ।)नाट्योक्तौ राजश्यालः । इति हेमचन्द्रः । २ ।२४ ॥ राष्ट्रसम्बन्धिनि, त्रि ॥ (यथा, महा-भारते । १२ । ८७ । ९ ।“धान्यं हिरण्यं भोगेन भोक्तुं राष्ट्रीयसङ्गतः ॥”)

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

(Mādhyandina-Vājasaneyi-Saṁhitā,10.4)

सूर्यत्वचस स्थ राष्ट्रदा राष्ट्रं मे दत्त स्वाहा  सूर्यत्वचस स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त
सूर्यवर्चस स्थ राष्ट्रदा राष्ट्रं मे दत्त स्वाहा  सूर्यवर्चसस्थ राष्ट्रदा राष्ट्रममुष्मै दत्त
मान्दा स्थ राष्ट्रदा राष्ट्रं मे दत्त स्वाहा  मान्दा स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त
व्रजक्षित स्थ राष्ट्रदा राष्ट्रं मे दत्त स्वाहा  व्रजक्षित स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त
वाशा स्थ राष्ट्रदा राष्ट्रं मे दत्त स्वाहा  वाशा स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त
शविष्ठा स्थ राष्ट्रदा राष्ट्रं मे दत्त स्वाहा  शविष्ठा स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त
शक्वरी स्थ राष्ट्रदा राष्ट्रं मे दत्त  स्वाहा शक्वरी स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त
जनभृत स्थ राष्ट्रदा राष्ट्रं मे दत्त स्वाहा  जनभृत स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त
विश्वभृत स्थ राष्ट्रदा राष्ट्रं मे दत्त स्वाहा  विश्वभृत स्थ राष्ट्रदा राष्ट्रममुष्मै दत्तापः स्वराज स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त।

मधुमतीर्मधुमतीभिः पृच्यन्तां महि क्षत्रं क्षत्रियाय वन्वाना अनाधृष्टाः सीदत सहौजसो महि क्षत्रं क्षत्रियाय दधतीः॥४॥
sūryatvacasa stha rāṣṭradā rāṣṭraṁ me datta svāhā 
sūryatvacasa stha rāṣṭradā rāṣṭram amuṣmai datta 
sūryavarcasa stha rāṣṭradā rāṣṭraṁ me datta svāhā 
sūryavarcasa stha rāṣṭradā rāṣṭram amuṣmai datta 
māndā stha rāṣṭradā rāṣṭraṁ me datta svāhā 
māndā stha rāṣṭradā rāṣṭram amuṣmai datta 
vrajakṣita stha rāṣṭradā rāṣṭraṁ me datta svāhā 
vrajakṣita stha rāṣṭradā rāṣṭram amuṣmai datta 
vāśā stha rāṣṭradā rāṣṭraṁ me datta svāhā 
vāśā stha rāṣṭradā rāṣṭram amuṣmai datta 
śaviṣṭhā stha rāṣṭradā rāṣṭraṁ me datta svāhā 
śaviṣṭhā stha rāṣṭradā rāṣṭram amuṣmai datta 
śakvarī stha rāṣṭradā rāṣṭraṁ me datta svāhā 
śakvarī stha rāṣṭradā rāṣṭram amuṣmai datta 
janabhṛta stha rāṣṭradā rāṣṭraṁ me datta svāhā 
janabhṛta stha rāṣṭradā rāṣṭram amuṣmai datta 
viśvabhṛta stha rāṣṭradā rāṣṭraṁ me datta svāhā 
viśvabhṛta stha rāṣṭradā rāṣṭram amuṣmai dattā-
paḥ svarāja stha rāṣṭradā rāṣṭram amuṣmai datta |
madhumatīr madhumatībhiḥ pṛcyantāṁ mahi kṣatraṁ kṣatriyāya vanvānā 
anādhṛṣṭāḥ sīdata sahaujaso mahi kṣatraṁ kṣatriyāya dadhatīḥ ||10.4|

(Taittirīya-Brāhmaṇa 3.9.7)

(Atharvaveda-Saṁhitā 19.41.1)

भ॒द्रमि॒च्छन्त॒ ऋष॑यः स्व॒र्विद॒स्तपो॑ दी॒क्षामु॑प॒निषे॑दु॒रग्रे॑ ।

ततो॑ रा॒ष्ट्रं बल॒मोज॑श्च जा॒तं तद॑स्मै दे॒वा उ॑प॒संन॑मन्तु ॥१॥

bha̱dram i̱cchanta̱ ṛṣa̍yaḥ sva̱r vida̱s tapo̍ dī̱kṣām u̍pa̱niṣe̍du̱r agre̍ |
tato̍ rā̱ṣṭraṁ bala̱m oja̍ś ca jā̱taṁ tad a̍smai de̱vā u̍pa̱saṁna̍mantu  ||1||

[1904101] Desiring bliss, at first, light finding Rishis began religious rite and holy fervour.
Thence energy was born, and might, and kingship: so to this man let gathered Gods incline them.


(Atharvaveda-Saṁhitā 3.30)

सहृ॑दयं सांम॒नस्यमवि॑द्वेषं कृणोमि वः।

अ॒न्यो अ॒न्यम॒भि ह॑र्यत व॒त्सं जा॒तमि॑वा॒घ्न्या ॥१॥

sahṛ̍dayaṁ sāṁma̱nasyam avi̍dveṣaṁ kṛṇomi vaḥ |
a̱nyo a̱nyama̱bhi ha̍ryata va̱tsaṁ jā̱tami̍vā̱ghnyā  ||1||

अनु॑व्रतः पि॒तुः पु॒त्रो मा॒त्रा भ॑वतु॒ संम॑नाः।

जा॒या पत्ये॒ मधु॑मतीं॒ वाचं॑ वदतु शन्ति॒वाम् ॥२॥

anu̍vrataḥ pi̱tuḥ pu̱tro mā̱trā bha̍vatu̱ saṁma̍nāḥ |
jā̱yā patye̱ madhu̍matī̱ṁ vāca̍ṁ vadatu śanti̱vām  ||2||

मा भ्राता॒ भ्रात॑रं द्विक्ष॒न्मा स्वसा॑रमु॒त स्वसा॑।

स॒म्यञ्च॒ः सव्र॑ता भू॒त्वा वाचं॑ वदत भ॒द्रया॑ ॥३॥

mā bhrātā̱ bhrāta̍raṁ dvikṣa̱n mā svasā̍ram u̱ta svasā̍ |
sa̱myañca̱ḥ savra̍tā bhū̱tvā vāca̍ṁ vadata bha̱drayā̍  ||3||

येन॑ दे॒वा न वि॒यन्ति॒ नो च॑ विद्वि॒षते॑ मि॒थः।

तत् कृ॑ण्मो॒ ब्रह्म॑ वो गृ॒हे सं॒ज्ञानं॒ पुरु॑षेभ्यः ॥४॥

yena̍ de̱vā na vi̱yanti̱ no ca̍ vidvi̱ṣate̍ mi̱thaḥ |
tat kṛ̍ṇmo̱ brahma̍ vo gṛ̱he sa̱ṁjñāna̱ṁ puru̍ṣebhyaḥ  ||4||

ज्याय॑स्वन्तश्चि॒त्तिनो॒ मा वि यौ॑ष्ट संरा॒धय॑न्त॒ः सधु॑रा॒श्चर॑न्तः।

अ॒न्यो अ॒न्यस्मै॑ व॒ल्गु वद॑न्त॒ एत॑ सध्री॒चीना॑न् व॒ः संम॑नसस्कृणोमि ॥५॥

jyāya̍svantaś ci̱ttino̱ mā vi yau̍ṣṭa saṁrā̱dhaya̍nta̱ḥ sadhu̍rā̱ś cara̍ntaḥ |
a̱nyo a̱nyasmai̍ va̱lgu vada̍nta̱ eta̍ sadhrī̱cīnā̍n va̱ḥ saṁma̍nasas kṛṇomi  ||5||

स॒मा॒नी प्र॒पा स॒ह वो॑ऽन्नभा॒गः स॑मा॒ने योक्त्रे॑ स॒ह वो॑ युनज्मि।

स॒म्यञ्चो॒ऽग्निं स॑पर्यता॒रा नाभि॑मिवा॒भित॑ः ॥६॥

sa̱mā̱nī pra̱pā sa̱ha vo̍ 'nna-bhā̱gaḥ sa̍mā̱ne yoktre̍ sa̱ha vo̍ yunajmi |
sa̱myañco̱ 'gniṁ sa̍paryatā̱rā nābhi̍m ivā̱bhita̍ḥ  ||6||

स॒ध्री॒चीना॑न् व॒ः संम॑नसस्कृणो॒म्येक॑श्नुष्टीन्त्सं॒वन॑नेन॒ सर्वा॑न्।

दे॒वा इ॑वा॒मृतं॒ रक्ष॑माणाः सा॒यंप्रा॑तः सौमन॒सो वो॑ अस्तु ॥७॥

sa̱dhrī̱cīnā̍n va̱ḥ saṁma̍nasas kṛṇo̱my eka̍-śnuṣṭīnt sa̱ṁvana̍nena̱ sarvā̍n |
de̱vā i̍vā̱mṛta̱ṁ rakṣa̍māṇāḥ sā̱yaṁ-prā̍taḥ saumana̱so vo̍ astu  ||7||

[0303001] Freedom from hate I bring to you, concord and unanimity.
Love one another as the cow loveth the calf that she hath borne.
[0303002] One minded with his mother let the son be loyal to his sire.
Let the wife, calm and gentle, speak words sweet as honey to her lord.
[0303003] No brother hate his brother, no sister to sister be unkind.
Unanimous, with one intent, speak ye your speech in friend liness.
[0303004] That spell through which Gods sever not, nor ever bear each other hate, That spell we lay upon your home, a bond of union for the men.
[0303005] Intelligent, submissive, rest united, friendly and kind, bearing the yoke together.
Come, speaking sweetly each one to the other.
I make you one intentioned and one minded. [p. a102]
[0303006] Let what you drink, your share of food be common together, with one common bond I bid you. Serve Agni, gathered round him like the spokes about the chariot nave.
[0303007] With binding charm I make you all united, obeying one sole leader and one minded.
Even as the Gods who watch and guard the Amrit, at morn and eve may ye be kindly hearted.

(Ṛgveda-Saṁhitā 10.191)

संस॒मिद्यु॑वसे वृष॒न्नग्ने॒ विश्वा॑न्य॒र्य आ ।

इ॒ळस्प॒दे समि॑ध्यसे॒ स नो॒ वसू॒न्या भ॑र ॥१॥

saṁ-sa̱m id yu̍vase vṛṣa̱nn agne̱ viśvā̍ny a̱rya ā |
i̱ḻas pa̱de sam i̍dhyase̱ sa no̱ vasū̱ny ā bha̍ra ||1||

सं ग॑च्छध्वं॒ सं व॑दध्वं॒ सं वो॒ मनां॑सि जानताम् ।

दे॒वा भा॒गं यथा॒ पूर्वे॑ संजाना॒ना उ॒पास॑ते ॥२॥

saṁ ga̍cchadhva̱ṁ saṁ va̍dadhva̱ṁ saṁ vo̱ manā̍ṁsi jānatām |
de̱vā bhā̱gaṁ yathā̱ pūrve̍ saṁjānā̱nā u̱pāsa̍te ||2||

स॒मा॒नो मन्त्र॒ः समि॑तिः समा॒नी स॑मा॒नं मन॑ः स॒ह चि॒त्तमे॑षाम् ।

स॒मा॒नं मन्त्र॑म॒भि म॑न्त्रये वः समा॒नेन॑ वो ह॒विषा॑ जुहोमि ॥३॥

sa̱mā̱no mantra̱ḥ sami̍tiḥ samā̱nī sa̍mā̱nam mana̍ḥ sa̱ha ci̱ttam e̍ṣām |
sa̱mā̱nam mantra̍m a̱bhi ma̍ntraye vaḥ samā̱nena̍ vo ha̱viṣā̍ juhomi ||3||

स॒मा॒नी व॒ आकू॑तिः समा॒ना हृद॑यानि वः ।

स॒मा॒नम॑स्तु वो॒ मनो॒ यथा॑ व॒ः सुस॒हास॑ति ॥४॥

sa̱mā̱nī va̱ ākū̍tiḥ samā̱nā hṛda̍yāni vaḥ |
sa̱mā̱nam a̍stu vo̱ mano̱ yathā̍ va̱ḥ susa̱hāsa̍ti ||4||

RV 10.191 1. THOU, mighty Agni, gatherest up all that is precious for thy friend.
Bring us all treasures as thou art enkindled in libations' place
2 Assemble, speak together: let your minds be all of one accord,
As ancient Gods unanimous sit down to their appointed share.
3 The place is common, common the assembly, common the mind, so be their thought united.
A common purpose do I lay before you, and worship with your general oblation.
4 One and the same be your resolve, and be your minds of one accord.
United be the thoughts of all that all may happily agree.
(Ṛgveda-Saṁhitā 10.173.4-5)

ध्रु॒वा द्यौर्ध्रु॒वा पृ॑थि॒वी ध्रु॒वास॒ः पर्व॑ता इ॒मे ।

ध्रु॒वं विश्व॑मि॒दं जग॑द्ध्रु॒वो राजा॑ वि॒शाम॒यम् ॥४॥

dhru̱vā dyaur dhru̱vā pṛ̍thi̱vī dhru̱vāsa̱ḥ parva̍tā i̱me |
dhru̱vaṁ viśva̍m i̱daṁ jaga̍d dhru̱vo rājā̍ vi̱śām a̱yam ||4||

ध्रु॒वं ते॒ राजा॒ वरु॑णो ध्रु॒वं दे॒वो बृह॒स्पति॑ः ।

ध्रु॒वं त॒ इन्द्र॑श्चा॒ग्निश्च॑ रा॒ष्ट्रं धा॑रयतां ध्रु॒वम् ॥५॥

dhru̱vaṁ te̱ rājā̱ varu̍ṇo dhru̱vaṁ de̱vo bṛha̱spati̍ḥ |
dhru̱vaṁ ta̱ indra̍ś cā̱gniś ca̍ rā̱ṣṭraṁ dhā̍rayatāṁ dhru̱vam ||5||

4 Firm is the sky and firm the earth, and stedfast also are these hills.
Stedfast is all this living world, and stedfast is this King of men.
5 Stesdfast, may Varuna the King, stedfast, the God Brhaspati,
Steadfast, may Indra, stedfast too, may Agni keep thy stedfast reign.

 Śatapatha Brāhmaṇa

5.3.4.[1]
sa vā apaḥ sambharati | tadyadapaḥ sambharati vīryaṃ vā āpo
vīryamevaitadrasamapāṃ sambharati

5.3.4.[2]
audumbare pātre | annaṃ vā ūrgudumbara ūrjo 'nnādyasyāvaruddhyai
tasmādaudumbare pātre

5.3.4.[3]
sa sārasvatīreva prathamā gṛhṇāti | apo devā madhumatīragṛbhṇannityapo devā
rasavatīragṛhṇannityevaitadāhorjasvatī rājasvaścitānā iti rasavatīrityevaitadāha
yadāhorjasvatīriti rājasvaścitānā iti yāḥ prajñātā rājasva ityevaitadāha
yābhirmitrāvaruṇāvabhyaṣiñcannityetābhirhi
mitrāvaruṇāvabhyaṣiñcanyābhirindramanayannatyarātīrityetābhirhīndraṃ nāṣṭrā
rakṣāṃsyatyanayaṃstābhirabhiṣin=cati vāgvai sarasvatī
vācaivainametadabhiṣiñcatyetā vā ekā āpastā evaitatsambharati

5.3.4.[4]
athādhvaryuḥ | caturgṛhītamājyaṃ gṛhītvāpo 'bhyavaiti tadyā ūrmī vyardataḥ paśau
vā puruṣe vābhyavete tau gṛhṇāti 

5.3.4.[5]
sa yaḥ prāṅgudardati | taṃ gṛhṇāti vṛṣṇa ūrmirasi rāṣṭradā me dehi svāhā vṛṣṇa
ūrmirasi rāṣṭradā rāṣṭramamuṣmai dehīti 

5.3.4.[6]
atha yaḥ pratyaṅṅudardati | taṃ gṛhṇāti vṛṣaseno 'si rāṣṭradā rāṣṭram me dehi svāhā
vṛṣaseno 'si rāṣṭradā rāṣṭramamuṣmai dehīti tābhirabhiṣiñcati vīryaṃ vā
etadapāmudardati paśau vā puruṣe vābhyavete vīryeṇaivainametadabhiṣiñcatyetā vā
ekā āpastā evaitatsambharati

5.3.4.[7]
atha syandamānā gṛhṇāti | artheta stha rāṣṭradā rāṣṭram me datta svāhārtheta stha
rāṣṭradā rāṣṭramamuṣmai datteti tābhirabhiṣiñcati vīryeṇa vā etāḥ syandante
tasmādenāḥ syandamānā na kiṃcana pratidhārayate vīryeṇaivainametadabhiṣiñcatyetā
vā ekā āpastā evaitatsambharati

5.3.4.[8]
atha yāḥ syandamānānām pratīpaṃ syandante | tā gṛhṇātyojasvatī stha rāṣṭradā
rāṣṭram me datta svāhaujasvatī stha rāṣṭradā rāṣṭramamuṣmai datteti
tābhirabhiṣiñcati vīryeṇa vā etāḥ syandamānānām pratīpaṃ syandante
vīryeṇaivainametadabhiṣiñcatyetā vā ekā āpastā evaitatsambharati 

5.3.4.[9]
athāpayatīrgṛhṇāti | āpaḥ parivāhiṇī stha rāṣṭradā rāṣṭramamuṣmai datteti
tābhirabhiṣiñcatyetasyai vā eṣāpacidyaiṣaiva punarbhavatyapi ha vā
asyānyarāṣṭrīyo rāṣṭre bhavatyapyanyarāṣṭrīyamavaharate tathāsminbhūmānaṃ
dadhāti bhūmnaivainametadabhiṣiñcatyetā vā ekā āpastā evaitatsambharati 

5.3.4.[10]
atha nadīpatiṃ gṛhṇāti | apām patirasi rāṣṭradā rāṣṭram me dehi svāhāpām patirasi
rāṣṭradā rāṣṭramamuṣmai dehīti tābhirabhiṣiñcatyapāṃ vā eṣa
patiryannadīpatirviśāmevainametatpatiṃ karotyetā vā ekā āpastā evaitatsambharati 

5.3.4.[11]
atha niveṣyaṃ gṛhṇāti | apāṃ garbho 'si rāṣṭradā rāṣṭram me dehi svāhāpāṃ garbho
'si rāṣṭradā rāṣṭramamuṣmai dehīti tābhirabhiṣiñcati garbhaṃ vā etadāpa
upaniveṣṭante viśāmevainametadgarbhaṃ karotyetā vā ekā āpastā evaitatsambharati 

5.3.4.[12]
atha yaḥ syandamānānāṃ sthāvaro hrado bhavati | pratyātāpe tā gṛhṇāti sūryatvacasa
stha rāṣṭradā rāṣṭram me datta svāhā sūryatvacasa stha rāṣṭradā rāṣṭramamuṣmai
datteti tābhirabhiṣiñcati varcasaivainametadabhiṣiñcati
sūryatvacasamevainametatkaroti varuṇyā vā etā āpo bhavanti yāḥ syandamānānāṃ na
syandante varuṇasavo vā eṣa yadrājasūyaṃ tasmādetābhirabhiṣiñcatyetā vā ekā āpastā
evaitatsambharati 

5.3.4.[13]
atha yā ātapati varṣanti | tā gṛhṇāti sūryavarcasa stha rāṣṭradā rāṣṭram me datta
svāhā sūryavarcasa stha rāṣṭradā rāṣṭramamuṣmai datteti tābhirabhiṣiñcati
varcasaivainametadabhiṣiñcati sūryavarcasamevainametatkaroti medhyā vā etā āpo
bhavanti yā ātapati varṣantyaprāptā hīmām bhavantyathainā gṛhṇāti
medhyamevainametatkarotyetā vā ekā āpastā evaitatsambharati 

5.3.4.[14]
atha vaiśantīrgṛhṇāti | māndā stha rāṣṭradā rāṣṭram me datta svāhā māndā stha
rāṣṭradā rāṣṭramamuṣmai datteti tābhirabhiṣiñcati viśamevāsmā
etatsthāvarāmanapakramiṇīṃ karotyetā vā ekā āpastā evaitatsambharati 

5.3.4.[15]
atha kūpyā gṛhṇāti | vrajakṣita stha rāṣṭradā rāṣṭram me datta svāhā vrajakṣita
stha rāṣṭradā rāṣṭramamuṣmai datteti tābhirabhiṣiñcati tadyā imām pareṇāpastā
evaitatsambharatyapāmu caiva sarvatvāya tasmādetābhirabhiścatyetā vā ekā āpastā
evaitatsambharati

5.3.4.[16]
atha pruṣvā gṛhṇāti | vāśā stha rāṣṭradā rāṣṭram me datta svāhā vāśā stha rāṣṭradā
rāṣṭramamuṣmai datteti
tābhirabhiṣiñcatyannādyenaivainametadabhiṣiñcatyannādyamevāsminnetaddadhātīd
aṃ vā asāvāditya udyanneva yathāyamagnirnirdahedevamoṣadhīrannādyaṃ nirdahati
tadetā āpo 'bhyavayatyaḥ śamayanti na ha vā ihānnādyaṃ pariśiṣyate yadetā āpo
nābhyaveyurannādyenaivainametadabhiṣiñcatyetā vā ekā āpastā evaitatsambharati 

5.3.4.[17]
atha madhu gṛhṇāti | śaviṣṭā stha rāṣṭradā rāṣṭram me datta svāhā śaviṣṭhā stha
rāṣṭradā rāṣṭramamuṣmai datteti tābhirabhiṣiñcatyapāṃ caivainametadoṣadhīnāṃ
ca rasenābhiṣiñcatyetā vā ekā āpastā evaitatsambharati

5.3.4.[18]
atha gorvijāyamānāyā ulbyā gṛhṇāti | śakvaro stha rāṣṭradā rāṣṭram me datta svāhā
śakvarī stha rāṣṭradā rāṣṭramamuṣmai datteti tābhirabhiṣiñcati
paśubhirevainametadabhiṣiñcatyetā vā ekā āpastā evaitatsambharati

5.3.4.[19]
atha payo gṛhṇāti | janabhṛta stha rāṣṭradā rāṣṭram me datta svāhā janabhṛta stha
rāṣṭradā rāṣṭramamuṣmai datteti tābhirabhiṣiñcati
paśubhirevainametadabhiṣiñcatyetā vā ekā āpastā evaitatsambharati 

5.3.4.[20]
atha ghṛtaṃ gṛhṇāti | viśvabhṛta stha rāṣṭradā rāṣṭram me datta svāhā viśvabhṛta
stha rāṣṭradā rāṣṭramamuṣmai datteti tābhirabhiṣiñcati
paśūnāmevainametadrasenābhiṣiñcatyetā vā ekā āpastā evaitatsambharati 

5.3.4.[21]
atha marīcīḥ | añjalinā saṃgṛhyāpisṛjatyāpaḥ svarāja stha rāṣṭradā rāṣṭramamuṣmai
dattetyetā vā āpaḥ svarājo yanmarīcayastā yatsyandanta ivānyo 'nyasyā evaitacriyā
atiṣṭhamānā uttarādharā iva bhavantyo yanti svārājyamevāsminnetaddadhātyetā vā
ekā āpastā evaitatsambharati

5.3.4.[22]
tā vā etāḥ | saptadaśāpaḥ sambharati saptadaśo vai prajāpatiḥ
prajāpatiryajñastasmātsaptadaśāpaḥ sambharati 

5.3.4.[23]
ṣoḍaśa tā āpo yā abhijuhoti | ṣoḍaśāhutīrjuhoti tā dvātriṃśaddvayīṣu na juhoti
sārasvatīṣu ca marīciṣu ca tāścatustriṃśattrayastriṃśadvai devāḥ
prajāpatiścatustriṃśastadenam prajāpatiṃ karoti 

5.3.4.[24]
atha yaddhutvā-hutvā gṛhṇāti | vajro vā ājyaṃ vajreṇaivaitadājyena spṛtvā-spṛtvā
svīkṛtya gṛhṇāti

5.3.4.[25]
atha yatsārasvatīṣu na juhoti | vāgvai sarasvatī vajra ājyaṃ nedvajreṇājyena vācaṃ
hinasānīti tasmātsārasvatīṣu na juhoti 

5.3.4.[26]
atha yanmarīciṣu na juhoti | nedanaddhevaitāmāhutiṃ juhavānīti tasmānmarīciṣu
na juhoti

5.3.4.[27]
tāḥ sārdhamaudumbare pātre samavanayati | madhumatīrmadhumatībhiḥ
pṛcyantāmiti rasavatī rasavatībhiḥ pṛcyantāmityevaitadāha mahi kṣatraṃ kṣatriyāya
vanvānā iti tatparo 'kṣaṃ yajamānāyāśiṣamāśāste yadāha mahi kṣatraṃ kṣatriyāya
vanvānā iti 

5.3.4.[28]
tā agreṇa maitrāvaruṇasya dhiṣṇyaṃ sādayati | anādhṛṣṭāḥ sīdata sahaujasa
ityanādhṛṣṭāḥ sīdata rakṣobhirityevaitadāha sahaujasa iti savīryā ityevaitadāha mahi
kṣatraṃ kṣatriyāya dadhatīriti tatpratyakṣaṃ kṣatraṃ yajamānāyāśiṣamāśāste
yadāha mahi kṣatraṃ kṣatriyāya dadhatīriti

FOURTH BRÂHMANA.

5:3:4:11. He collects (various kinds of) water. The reason why he collects water, is that--water being vigour--he thereby collects vigour, the essence of die waters.

5:3:4:22. In a vessel of udumbara wood,--the udumbara (ficus glomerata) being sustenance, (that is) food---for the obtainment of sustenance, food: hence in an udumbara vessel (he mixes the different liquids).

5:3:4:33. He first takes (water) 1 from the (river) Sarasvatî, with (Vâg. S. X, i), 'The gods took honey-sweet water,'--whereby he says, 'the gods took water full of essence;'--'sapful, deemed king-quickening,'--by 'sapful' he means to say, 'full of essence;' and by 'deemed king-quickening' he means to say, '(water) which is recognised as king-quickening;'--'wherewith they anointed Mitra and Varuna,' for therewith they did anoint (sprinkle) Mitra and Varuna;--'wherewith they guided

p. 74

[paragraph continues]Indra past his enemies,' for therewith they indeed guided Indra past the fiends, the Rakshas. Therewith he sprinkles him,--Sarasvatî being (the goddess of) Speech: it is with speech he thereby sprinkles him. This is one kind of water: it is that he now brings.

5:3:4:44. Thereupon the Adhvaryu, having taken ghee in four ladlings, steps down into the water, and takes the two waves which flow away (in different directions) after an animal or a man has stept (or plunged) into it.

5:3:4:55. The one which rises in front of him he catches up with (Vâg. S. X, 2), 'Thou art the male's wave, a bestower of kingship: bestow kingship on me, hail!--Thou art the male's wave, a bestower of kingship: bestow kingship on N.N.!'

5:3:4:66. He then catches up that (wave) which rises up behind him with, 'Thou art the lord of a host of males, a bestower of kingship: bestow kingship on me, hail!--Thou art the lord of a host of males, a bestower of kingship: bestow kingship on N.N.!' With that (water) he sprinkles; for indeed that is the vigour of the water which rises when either beast or man plunges into it: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.

5:3:4:77. He then takes flowing (water) with (Vâg. S. X, 3), 'Task-plying ye are, bestowers of kingship: bestow ye kingship on me, hail!--Task-plying ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles; for with vigour these (waters) flow, whence nothing stops them flowing along: it is

p. 75

with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.

5:3:4:88. He then takes such (water) as flows against the stream of the flowing water with, 'Powerful ye are, bestowers of kingship: bestow ye kingship on me, hail!--Powerful ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles, for with vigour indeed those (waters) flow against the stream of the flowing ones: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.

5:3:4:99. He then takes (water) that flows off (the main current) with, 'Overflowing waters ye are, bestowers of kingship: bestow ye kingship on me, hail!--Overflowing waters ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles. Now that (flow of water), after separating itself from that (main current), comes to be that again 1; and so there is in his kingdom even one belonging to some other kingdom, and even that man from another kingdom he absorbs: thus he (the Adhvaryu) bestows abundance upon him (the king), and it is with abundance that he thus consecrates him. This is one kind of water: it is that he now brings.

5:3:4:1010. He then takes the lord of rivers (sea-water) with, 'Thou art the lord of waters, a bestower of kingship: bestow thou kingship on me, hail!--Thou art the lord of waters, a bestower of kingship: bestow thou kingship on N.N.!'

p. 76

[paragraph continues]With that (water) he sprinkles him; and that lord of rivers (the ocean) being the same as the lord of waters, he thereby makes him (the king) the lord of the people. This is one kind of water: it is that he now brings.

5:3:4:1111. He then takes (water from) a whirlpool with, 'Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on me, hail!--Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on N.N.!' With that (water) he sprinkles. Now the waters enclose the offspring (embryo): he thus makes him the offspring of the people. This is one kind of water: it is that he now brings.

5:3:4:1212. Then what standing pool of flowing water there is in a sunny spot, that (water) he takes with (Vâg. S. X, 4), 'Sun-skinned ye are, bestowers of kingship: bestow ye kingship on me, hail!--Sun-skinned ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with lustre he thereby sprinkles him, and makes him sun-skinned. Now it is to Varuna that those waters belong which, (whilst being part) of flowing water, do not flow: and Varuna's quickening (sava) is that Râgasûya: therefore he sprinkles him therewith. This is one kind of water: it is that he now brings.

5:3:4:1313. He then catches such (water) as it rains while the sun shines, with, 'Lustrous as the sun ye are, bestowers of kingship: bestow ye kingship on me, hail!--Lustrous as the sun ye are, bestowers of kingship: bestow ye kingship on N.N.!' With this (water) he sprinkles: it is with lustre he thereby sprinkles him, and lustrous

p. 77

as the sun he thereby makes him. And pure indeed is such water as it rains while the sun shines, for before it has reached this (earth), he catches it: he thus makes him pure thereby. This is one kind of water: it is that he now brings.

5:3:4:1414. He then takes (water) from a pond with, 'Pleasing ye are, bestowers of kingship: bestow ye kingship on me!--Pleasing ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: he thereby makes the people steady and faithful to him. This is one kind of water: it is that he now brings.

5:3:4:1515. He then draws (water) from a well with, 'Fold-dwellers ye are, bestowers of kingship: bestow ye kingship on me, hail!--Fold-dwellers ye are, bestowers of kingship: bestow ye kingship on N.N.!' With this (water) he sprinkles. He thereby brings (some of) the water which is beyond this (earth), and also (he does so) for the completeness of the waters, this is why he sprinkles him therewith. This is one kind of water: it is that he now brings.

5:3:4:1616. He then takes dew-drops 1 with, 'Devoted 2

p. 78

ye are, bestowers of kingship: bestow ye kingship on me, hail!--Devoted ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with food he thereby consecrates him, and food he thereby bestows upon him, For even as this fire burns up (the wood) so does that sun yonder, even in rising, burn up the plants, the food. But those waters coming down, quench that (heat), for if those waters were not to come down, there would be no food left remaining here: it is with food he thus sprinkles him. This is one kind of water: it is that he now brings.

5:3:4:1717. He then takes honey with, 'Most powerful ye are, bestowers of kingship: bestow ye kingship on me, hail!--Most powerful ye are, bestowers of kingship: bestow ye kingship on N.N.!' With this (water) he sprinkles, and it is by the essence of the waters and plants that he thereby sprinkles him. This is one kind of water: it is that he now brings.

5:3:4:1818. He then takes embryonic (waters) of a calving cow with, 'Mighty ye are, bestowers of kingship: bestow ye kingship on me, hail!--Mighty ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with cattle he thereby consecrates him. This is one kind of water: it is that he now brings.

5:3:4:1919. He then takes milk with, 'Man-supporting ye are, bestowers of kingship: bestow ye kingship on me, hail!--Man-supporting ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles:

p. 79

it is with cattle he thereby consecrates him. This is one kind of water: it is that he now brings.

5:3:4:2020. He then takes clarified butter with, 'All-supporting ye are, bestowers of kingship: bestow ye kingship on me, hail!--All-supporting ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with the essence of cattle he thereby consecrates him. This is one kind of water: it is that he now brings.

5:3:4:2121. Having then caught up (moist) sun-motes with the hollow of his hands, he mixes them (with the other kinds of water), with, 'Self-ruling waters ye are, bestowers of kingship: bestow ye kingship on N.N.!' For those sun-motes are indeed self-ruling waters, since they are flowing, as it were, and, not yielding to one another's superiority, keep being now higher now lower: he thus thereby bestows self-ruling power upon him. This is one kind of water: it is that he now brings.

5:3:4:2222. These then are seventeen (kinds of) water he brings together, for Pragâpati is seventeenfold, and Pragâpati is the sacrifice: that is why he brings together seventeen kinds of water.

5:3:4:2323. Now sixteen kinds of water are those he offers upon; and he offers sixteen oblations: that makes thirty-two. On two of them he does not offer, viz. on the water from the Sarasvatî and on the sun-motes: that makes thirty-four. For three and thirty are the gods, and Pragâpati is the thirty-fourth: he thus makes him to be Pragâpati (the lord of creatures).

5:3:4:2424. And as to why he takes (water) each time after offering,--the ghee, to be sure, is a thunderbolt:

p. 80

having won them, one by one, by means of that thunderbolt, the ghee, and made them his own, he takes them.

5:3:4:2525. And as to why he does not offer on the (water) from the Sarasvatî,--Sarasvatî, to be sure, is (the goddess of) Speech, and the ghee is a thunderbolt: 'Lest I should injure (the goddess of) Speech! thus (he thinks, and) therefore he does not offer on the water from the Sarasvatî.

5:3:4:2626. And as to why he does not offer on the sun-motes: 'Lest I should offer that oblation in a doubtful way 1!' thus (he thinks, and) therefore he does not offer on the sun-motes.

5:3:4:2727. He pours them together into an udumbara vessel with, 'Let the honey-sweet mix with the honey-sweet!'--'Let those full of essence mix with those full of essence!' he thereby says;--'Winning great power (kshatra) for the Kshatriya!' in saying this he prays in a covert way for power to the Sacrificer.

5:3:4:2828. He deposits them in front of the Maitrâvaruna's hearth, with, 'Unimpaired rest ye, the strengthful!'--'unimpaired by the Rakshas rest ye!' he thereby says; and by 'strengthful' he means to say 'powerful; 'bestowing great power on the Kshatriya;'--in saying this he prays in an overt way for power to the Sacrificer.

---

Footnotes

73:1 This water gathered from an adjacent river and pond, with some admixture of genuine water from the sacred river Sarasvatî-whence the whole water is also called 'sârasvatya âpah'--is to be used partly in the place of the ordinary Vasatîvarî water, and partly for the consecration or anointment (sprinkling) of the king. The different kinds of water or liquids are first taken in separate vessels of palâsa (butea frondosa) wood, and then poured together into the udumbara vessel.

75:1 That is to say, it ultimately flows back and mingles again with the main current.

77:1 Sâyana explains 'prushvâ' by 'nîhârâh' (mist water), the commentators on Kâty. XV, 4, 38, by 'hoar-frost.'

77:2 It is difficult to see in what sense the author takes vâsa. While Mahîdhara (Vâg. S. X, 4) explains it by 'pleasing' or 'desirable' (usyante ganaihkâmyante^ऽnnanishpattihetutrât); Sâyana leaves a choice between that meaning (sarvaih kâmyamânâ) and that of 'obedient, submissive' (yadvâ vasyâ stha, nîhâro hi nadîpravâhavan manushyâdigatim na pratibadhnâti, ato vasyatvam prushvânâm annâdyâtmakatvam upapâdayati; MS. I. O. 657). The St. Petersburg dictionary gives the meaning 'submissive,' but leaves it doubtful whether it may not be derived from vasa, 'fat, grease.'

80:1 On account of the doubtful nature of the watery sun-motes.

Itihāsa. Bhārata rāṣṭram defined by Veda, Vedānga texts

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Bhārata rāṣṭra as depicted in Vedic texts: semantic analyses and cultural framework

Bhārata rāṣṭram

(March, 2006.)

Vyas, Arvind[1]; Kalyanaraman, Srinivasan[2]; and Sastry, BVK[3]

Abstract

The concept of bhArata as a rASTra (nation) can be traced in the Vedic texts. The name bhArata has a wider meaning than the land of bharata clan. Derived from the root ‘bhar’, bhArata symbolizes the entity that nourishes and supports her people. The derivatives of root ‘bhR’ can be traced in many Indian languages in context of support, protection (and fighting) as well as in the metal-working terminology. The term rASTra is used for nation of people (ganrASTram); which is supported by the supporters of the nation (rASTrabhRtya) who also are protectors of the people (janabhRtya). The root ‘bhR’ also cognates with the root ‘vR’ mainly for the derived words meaning protection or fighting.

We have based our study only on Veda and VedAnga (Nirukta of Yazka being part of VedAnga).

India is known as bhArata. Though, historically the name “bhArata” could be associated with the “bharata” clan of Vedic people; the name “bhArat” has a meaning wider than (land) of “bharata”.

Though, semantically the word “bhArat” is masculine; the name is also used in feminine form to symbolize matRbhumI of Indian people as “bhArata mAtA”[4] or “mA bhAratI”. bhAratI is one of the 3 principal Vedic divinities; “iLA”, “sarasvatI” and “bhAratI”[5] or “mahI”[6]. “bhAratI” or “mahI” as synonyms points to the name of the motherland or nation of the Vedic people. The name “bhAratI” appears at not less than 10 places in Rg Veda; and her presence is built through the scriptures.

CONCEPT OF NATION OR RASTRA

In whole Rg Veda one mortal stands apart from others; dignified to the status of divinity; he is trasdasyu paurukutsA. In RV 4.42.1 he proclaims in Atmastuti portraying himself as a divine ruler of a nation of immortals whom even Varuna and other divinities would follow:

मम द्विता राष्ट्रं क्षत्रियस्य विश्वायोर्विश्वे अमृता यथा नः ।

क्रतुं सचन्ते वरुणस्य देवा राजामि कृष्टेरुपमस्य वव्रेः ॥

“mama dvita rASTRam kSatriyasya vizvorvizve amRtA yathA naH

kratuM sacante varuNasya devA rAjAmi kRTerupamasya vavre”

In Atharva Veda; the concept of rASTra is consolidated with many occurrences of the word rASTra; for example, in AV 13.1.1

उदेहि वाजिन्यो अप्स्व1न्तरिदं राष्ट्रं प्र विश सूनृतावत् ।

यो रोहितो विश्वमिदं जजान स त्वा राष्ट्राय सुभृतं बिभर्तु ।।

udehi vAjinyo apsva~ntaridam rASTram para viz sUnRtAvat

yo rohito vizvamidam jajAn sa tvA rASTrAya subhRtam bibhartu[7]

“Rise up, O steed, that art within the waters, enter this kingdom (nation), rich in liberal gifts! Rohita (the red sun) who has begotten this all, shall keep thee well-supported for sovereignty!”[8]

AV 3.4 is a prayer at the election of king[9]. This sukta has couple of occurrences of the word rASTra.

आ त्व गन्राष्ट्रं सह वर्चेसोदिहि प्राङ्गिवशां पतिरेकराट् त्वं वि राजा ।

सर्वास्त्व राजनप्रदिशो ह्वयन्तुपसद्यो नमस्यो भवेह । 1 ।

त्वां विशो वृणतां राज्याय त्वामिमाः प्रदिशः पञ्च देवीः ।

वर्ष्मन्राष्ट्रस्य ककुदि श्रयस्व ततो न उग्रो वि भजा वसूनि । 2 ।

1. A tvA ganrASTram[10] saha varcasodihi prAn.vizAm patirekarAT tvam vi rAja

sarvAstva rAjanpradizo hvayantupasadyo namasyo bhaveh.

2. tvam vizo vRNatam rAjyAya tvAmimAH pradizaH pan.c devIH

varSmanrASTrasya kakudi zrayasva tato na ugro vi bhajA vasUni.

(Thy) kingdom hath come to thee: arise, endowed with luster! Go forth as the lord of the people, rule (shine) thou, a universal ruler! All the regions of the compass shall call thee, O king; attended and revered be thou here! Thee the clans, thee these regions, goddesses five, shall choose for empire! Root thyself upon the height, the pinnacle of royalty: then do thou, mighty, distribute goods among us!

We note the presence of the word “rAjyam” in AV 3.4.2. “rAjyam” is an administrative or governing aspect of “rASTra”. This is reinforced fby Yajurveda Taittiriya SamhitA. TSYV 1.8.10.3-5 gives an insight into this aspect of rASTra of “bharata”; i.e., “bhArata”.

...ये देवा देवसुवः स्थ त इममामुष्यायणमनमित्राय सुवध्वम्महते क्षत्राय महत आधिपत्याय महते जानराज्यायैष वो भरता राजा सोमोऽस्माकम्ब्राह्मणाणाँ् राजा प्रति त्यन्नाम राज्यमधायि स्वां तनुवं ...

(ye devA devasuvaH stha ta imamAmuSyAyan.amanamitrAya suvadhvammahate ks.atraya mahat AdhipatyAya mahate jAnarAjyAyaiSa vo bharatA rAjA somosmAkamabrahmaNANAm rAjA pratityannAm rAjyamadhAyi svam tanuvam ...)[11]

O ye gods that instigate the gods, do ye instigate him, descendant of N. N., to freedom from foes, to great lordship, to great overlordship, to great rule over the people.

This is your king, O Bharatas ; Soma is the king of us Brahmans.

This kingdom hath verily been conferred…

This demonstrates the concept of nation (of the “bharata” people), bhArata; her wellbeing.

THE TERMS: BALAM, BIBHARTE

1. Reference from Nirukta

anna.naamaany.uttaraany.astaavimzatih/(3,9)[273]

annam.kasmaad,.aanatam.bhuuta5bhyas,.atter.vaa/(3,9)[273]

atti.karmaaNa.uttare.dhaatu1p.daza/(3,9)[273]

bala.naamaany.uttaraany.astaavimzatih/(3,9)[273]

balam.kasmaad,balam.bharam.bhavati,.bibharteh/(3,9)[273]

dhana.naamaany.uttaraany.astaavimzatir.eva/(3,9)[273]

dhanam.kasmaat,.hinoti.iti.satah/(3,9)[273]

2. The context is interpretation of word forms and derivation of word meanings.

2,1.atha.nirvacanam

2,1.tad.yeSu.padeSu.svara.samskaarau.samarthau.praadezikena.vikaareNa. (guNena.Bh).anvitau.syaataam.tathaa.taani.nirbruuyaad

2,1.atha.ananvite.arthe.apraadezike.vikaare.artha.nityah.pariikSeta.kenacid.vRtt\

i.saamaanyena

2,1.avidyamaane.saamaanye.apy.akSara.varNa.saamaanyaan.nirbruuyaan.na.tv.eva.na.\ nirbruuyaat

2,1.na.samskaaram.aadriyeta.vizayavatyo.(hi.Bh).vRttayo.bhavanti

2,1.yathaa.artham.vibhaktiih.sannamayet

2,1.prattam.avattam.iti.dhaatu.aadii.eva.zisyete

2,1.atha.apy.aster.nivRtti.sthaaneSv.aadi.lopo.bhavati.stah.santi.ity

2,1.atha.apy.anta.lopo.bhavati.gatvaa.gatam.iti

2,1.atha.apy.upadhaa.lopo.bhavati.jagmatur.jagmur.iti

2,1.atha.apy.upadhaa.vikaaro.bhavati.raajaa.daNDii.iti

2,1.atha.apy.varNa.lopo.bhavati.tattvaa.yaami.iti

2,1.atha.apy.dvi.varNa.lopas.tRca.iti

2,1.atha.apy.aadi.viparyayo.bhavati.jyotir.ghano.bindur.vaaTya.iti

2,1.atha.apy.aadi.anta.viparyayo.bhavati.stokaa.rajjuh.sikataas.tarku.iti

2,1.atha.apy.anta.vyaapattir.bhavati

3. The basis for the statement at 2 is the opening remarks in Nighatu reading as below:

1,1.samaamnaayah.samaamnaatah.sa.vyaakhyaatavyah

1,1.tam.imam.samaamnaayam.nighaNTava.ity.aacakSate

1,1.nighaNTavah.kasmaan.nigamaa.ime.bhavanti

1,1.chandobhyah.samaahRtya.samaahRtya.(samaahatya.R).samaamnaataah

1,1.te.nigantava.eva.santo.nigamanaan.nighaNTava.ucyanta.ity.aupamanyavah

1,1.api.vaa.hananaad.eva.syuh.samaahataa.bhavanti

1,1.yad.vaa.samaahRtaa.bhavanti

1,1.tad.yaany.[etaani.Bh].catvaari.pada.jaataani.naama.aakhyaate.ca.upasarga.nip\ aataaz.ca.taani.imaani.bhavanti

1,1.tatra.etan.naama.aakhyaatayor.lakSaNam.pradizanti

1,1.bhaava.pradhaanam.aakhyaatam.sattva.pradhaanaani.naamaani

1,1.tad.yatra.ubhe.bhaava.pradhaane.bhavatah

1,1.puurva.aparii.bhuutam.bhaavam.aakhyaatena.aacaSTe.vrajati.pacati.iti=

1,1.upakrama.prabhRty.apavarga.paryantam.muurtam.sattva.bhuutam.sattva.naamabhir\

.vrajyaa.paktir.iti

1,1.ada.iti.sattvaanaam.upadezo.gaur.azvah.puruSo.hastii.iti

1,1.bhavati.iti.bhaavasya.aaste.zete.vrajati.tiSThati.iti

1,1.indriya.nityam.vacanam.audumbaraayaNah

4. The verbal root (dhatu) is 'Bhru' to support / 'Bhrut' .

The desiderivative of the verb is made and transformed to a noun (pratipadika) through the grammatical technical processing of 'luk' .

This is related to the verb Bhru processed thus ( with the desiderivative and luk ).

WHERE COULD THE NATION OF BHARATA BE LOCATED?

Nirukta 1.11 enumerates the names of vAc i.e. personalification of speech as follows:

श्लोकः । धारा । इळा । गौ । गौरी । गान्धर्वी । गभीरा । गम्भीरा । मन्द्रा । मन्द्राजनी । वाशी । वाणी । वाणीची । वाणः । पविः । भारती । धमनिः । नाळी । मेना । मेळिः । सूर्या । सरस्वती । निवित् । स्वाहा । वग्नुः । उपब्दिः । मायु । काकुतः । जिह्वा । घोषः । स्वरः । शब्दः । स्वनः । ऋक् । होत्रा । गीः । गाथा । गणः । धेना । ग्ना । विपा । नना । कशा । धिषणा । नौ । अक्षरम् । मही । अदितिः । शची । वाक् । अनुष्टुप् । धेनुः । वल्गुः । गल्दा । सरः । सुपर्णी । बेकुरेति वाचः ।

zlokah; dhArA; iLA; gau; gaurI; gandharvI; gabhIrA; gambhIrA; mandrA; mandrAjanI; vazI; vANI; vANIcI; vANAH; paviH; bhAratI; dhamanIH; naLIh; menA; *melLIh*; suryA;

sarasvatI; nivitA; svAhA; vagnu …

In this we get several synonyms for vAc which correspond to names for the land of bharata people, viz. bhAratI, and mahI. A name that stands out is meLiH[12]; this word cognates with Melli[13] that Greeks reported during the invasion by Alexandra and also with MeluHHA a name that is recorded in Sumerian records. The equivalence of meLiH with mahI and bhAratI and phonetic correspondence with Melli; MeluHHA and MAlavA indicate that Vedic, Sumerian and Greek records perhaps indicate to the same location. The synonym sarasvatI (which is also cognate with a geographical feature) also hint s at the location.

It is generally accepted that Rgveda was compiled in greater Punjab; and the presence of the aforesaid locations well within this geographic area is a positive sign!

WHAT BHARATI OR BHARATA COULD MEAN?

So as far as bhArat (or vedic godess bhAratI) is concerned we could have following attributes assigned: *

- one who supports, maintains, nourishes and considers (her domain);

- one who weighs, is mighty, who has mass(es), multitude and is bountiful,

- one who bears the burden

- one who battles

- and one whose songs of praise are shouted!

GLOSSARY OF TERMS

The context of the quote '*Balam Bharam Bhavati Bibhartheh" *words used

in Nirukta' is the list of synonyms for the word 'bala' = power, energy.

The text reads as below: (http://tiger.bun.kyoto-u.ac.jp/mtokunag/skt_texts/nir.txt)

One cluster of meanings relates to bhar 'to fill' [exemplified by the

creation of an alloy,

bhart 'alloy'] and another cluster of meanings relates to bhara 'battle'. Niruktam 4.24 interprets bhara as 'battle'

bhart = a mixed metal of copper and lead; bhart-i_ya_ = a brazier, worker in metal;

bharatiyo = caster of metal (G.) These semantics are relatble to the root meaning of bhar 'to fill'.

There is semantic expansion in lexemes such as:

barati-da_ra a merchant who has bandy-loads conveyed from one place to another (Ka.)

While the context for the explanation bibharte, is relatable to anna, bala, dhana, it is also related to sam.gra_ma 'battle'.

It will be seen from the following lexemes that

two sets of semantics are relatable to bhara 'battle': 1. hired soldier (MBh.); 2. bhar. 'hero' (B.)

dan.d.a-bhr.t a potter (Skt.lex.) bhr.tya to be nourished or maintained: a servant; the minister of a king; bhr.tye maintenance, support, sustenance, food; hire, wages (Ka.)( Ka.lex.)

bhr.ta hireling, mercenary (Ya_jn~.); bhat.a hired soldier, servant (MBh.)(CDIAL 9588). bhr.ta carried, brought (MBh.); hired, paid (Mn.); hireling, mercenary (Ya_j.com.); bhr.taka hired servant (Mn.); bhad.a soldier (Pkt.); bhad.aa member of a non-Aryan tribe (Pkt.); bhat.ahired soldier, servant (MBh.); hireling, servant, soldier (Pali); hired servant (As'.); bhar. hero, brave man; *adj*. mighty (Ku.); soldier, servant, *nom. prop*  (B.); warrior, hero, opulent person (G.); *adj*. strong, opulent (G.); bhar.ilhero, servant (B.);

bel.e_ soldier (Si.)(CDIAL 9588).

bhr.ti support, food (RV.S'Br.); wages, hire (Mn.); bhati wages (Pali); bhatika_ fee (Pali); 

s'arira-hud.iyami in the maintenance of the body (NiDoc.); bhai-, bhii-, bhui- wages (Pkt.); bhar.il servant (B.)(CDIAL 9591).

bat.a, ban.t.a (Tadbhava of bhat.a) a brave warrior (Ka.); ban.d.a_ya quarrelling, revolt (Ka.); bhan.d.a_i_ (M.)(Ka.lex.)

bha_ran. support, maintenance, means of support (Ku.); a weight, pressure (G.)(CDIAL 9460).

bharta_ fills ( Konkan.i); *caus*. bhara_unu to cram into (N.); bhara_iba to fill (A.); 

bhara_vvu~ to fasten (G.); bharavin.e~ to feed (M.)(CDIAL 9397). bhartr. * acc*. bharta_ram husband (Skt.); bearer (RV.); bhat.t.a_ra, bhat.t.a_raka noble lord (Skt.); bhat.t.a term of address from lowborn to superior, lord (Skt.); bhatta_, bhatta_ram *acc. sg*. husband (Pali); bhat.ara, bhat.araga master (NiDoc.); bhat.ariyae *gen. sg*. mistress (NiDoc.); bhattu-, bhatti-, bhat.t.u-, bhat.t.i- husband, master (Pkt.); bhat.t.in.i_

mistress, non-anointed queen; bhat.t.a_raya worshipful one, (in drama) king; bat.a a Brahman (K.); bito_r, *pl*. bita_ra husband (D..); bhata_ru (S.); bhata_r ( Ku.A.); bhata_ra (OB.); bha_tar (B.); bhata_r(Bi.); bhatara_ (Aw.); bhata_r husband, master (H.)(CDIAL 9402). barati-da_ra a merchant who has bandy-loads conveyed from one place to another; barati (Tadbhava of bharti)(Ka.)( Ka.lex.) bhara carrying, carrying away, booty (RV.); weight, mass (skt.); load, fullness (Pkt.); loaded cart (OG.); bar, *pl*. bari load (Sh.); bharu prop; bhari load (S.); bhari_ heavy load (L.); porter's load, sheaf of straw (P.); bhar fullness, surety (Ku.); faith, trust, support (N.); weight, reliance, support (A.); dependence (B.); load, fulness (Mth.); load (H.); cartload (of grass or fuel), fill (G.); load (M.); bharilo abundant (N.); bharo tax, rent (N.); bhara_ load (A.B.Or.H .); a corn measure (M.); support (B.); bhari a small weight = 1 tola_ (B.); bara load (Si.)(CDIAL 9393). bha_ra burden, weight (RV.); load (Pali); bha_raka weight (Mn.); -bha_raka load (Pali); bhara, bara (NiDoc.); bha_ra, bha_raya load, weight (Pkt.); pharo heavy; bar trouble, vexation (Gypsy); ba_r burden, load (Ash.); ba_r (Kt.Shum.Dm.Pas'.); ba_ load, bundle (Wg.); pa_r, pye_r heavy (Wot..); pha_r load (Kal.); bha_r load (Kal.L.P.); id. (

WPah.N.); id. (B.Mth.H.G.M.); load carried on pole over shoulder, weight, responsibility (A.); bar (with rising tone) load, burden, present of food on conclusion of marriage from bride's house and the return present (Kho.); bar load, bundle of wood (Sh.); ba_r id. (Sh.); load (K.); bha_ru burden (Phal.); ba_ra heavy (K.); *Heavy; debt*: bha_ro_ load (WPah.); bha_ra_ heavy (L.P.); load (WPah.); debt (N.B.); load (H.); bha_ri bundle (N.); bha_ro load, debt (Ku.); load, beam (G.); bha_ri_ bundle of sticks (G.M.); bara, ba..ra load, weight; baruva weight on a fishing line (Si.); baru burden, load ( Md.); bha_ra load (OAw.)(CDIAL 9459). bha_ratara heavy (Skt.); forming a heavier load (Pali); bharera_ heavy, fat, elderly (P.)(CDIAL 9461). bha_rika forming a load, heavy (Sus'r.); bha_ri ponderous (of tone)(Skt.); bha_ri_ heavy ( P.Ku.Aw.H.G.M.); bha_ri (N.A.B.Or.Bi.); ba..ra (Si.); biru impossible (Md.); bura difficult (Md.); bha_rilla heavy (Pkt.); bharilo well-filled, stout and strong (N.)(CDIAL 9465). ba_ravan.e, bha_ran.e weightiness; weight, importance, dignity (Ka.); bha_rama_na gravity or weight (M.)(Ka.lex.) bha_ran.e a load, a burden; a heavy burden, great weight; muchness, excessiveness; greatness, gravity,

dignity (Ka.lex.)

bharan.a bearing (in womb)(RV.); bearing, supporting (Pali.Pkt.); filling (Pkt.); 

bharan. support, means of support (Ku.); bharnu fulfilment, enlistment (N.); 

bharan.a_ fullness (Or.); bharan act of filling (A.B.); bharan.i act of filling, woof-thread (Or.);  bharna_ stuffing of a quilt (Bi.); bharan. a filling, stuffing, application of sulphate of zinc to eyelashes; bharn.i_ filling materials (G.); bharn.i_ filling materials (M.)(CDIAL

9395).

bhar an oven; bharan to spread or bring out from a kiln (P.lex.)

bha_rika porter (Skt.); loaded (Pali); bha_ria (Pkt.); bari_ blacksmith, artisan, slave, servant (Ash.); bari_, ba_ri_ (Wg.); bari_ (Kt.); ba_ri_ (Pr.); bha_ri_ porter (Ku.); bhariya_ (N.); bha_ri ( A.B.); bha_ria_ (Or.); bharia_ (Mth.); bariya_ (Si.)(CDIAL 9464).

bibharte

The word bibharte has a prefix "bi" that is "desire to" As it can be seen in other examples like: bibhaks.ayis.a_ 'desire to eat' bibhan.is.u 'desire to speak'

The root [bhart] = bear, nourish, maintain or support; in addition,

[bhar] as root could be used for following verbs: gaining; booty; battle, fight; burden, load, weight; quantity, multitude, bulk, mass; excess; (stress), shout or song of praise!

The semantics of Vedic texts and the glosses in the vernaculars, the lingua franca of Bharatam Janam, are surveyed in the following:

Appendix I – bhArata / bhAratI in Vedas

Appendix II – Concept of rASTra in Vedic texts

Appendix III Glosses

Appendix IV Excerpts from Nirukta

Appendix V - Morphological similarity of roots "bhR" and "vR"

These evidences attest to the meanings of bhArata and rASTra of Vedic times as: 1. the land that supports the people and 2. of the people organized to protect the nation. This lends significance to the statement of Vis'vamitra Gathina in RV 3.53.12 of bhAratam janam, which can be translated as 'nation of the people of bhArata'.

NOTES:

Harvard Kyoto notation is used to transcribe the Sanskrit text into Roman.

The context is interpretation of word forms and derivation of word meanings. This is the vedic linguistics (limited to Veda; not to be extended like modern linguistics without care!) Nirukta is a vedanga; and we have lost much of the text that was in the

scope of Nirukta compiler. Yaska is NOT dealing with languages beyond Vedic usage; for worldly usage is NOT veda; and Veda in Nirukta is a 'zruti darzana, NOT a historic poetry.

ABBREVIATIONS:

AV – Atharvaveda

RV – Rgveda

TSYV – Taittiriya SamhitA of Yajurveda

References:

Nirukta

Rgveda

Yajurveda

Atharva Veda

Translations by

Griffith (RV)

Arthur Berriedale Keith (TSYV)

Bloomfield (AV)

http://tiger.bun.kyoto-u.ac.jp/mtokunag/skt_texts/nir.txt

APPENDIX I – BHARATA / BHARATI IN VEDAS

Bharati is referred in following verses of Rg Veda:

आ ग्ना अग्न इहावसे होत्रां यविष्ठ भारतीम् ।

वरूत्रीं धिषणां वह ॥ 1.22.10 ॥

Most youthful Agni, hither bring their Spouses, Hotra, Bharati, Varutri, Dhisana, for aid. 1.22.10

शुचिर्देवेष्वपता होत्रा मरुत्सु भारती ।

इळा सरस्वती मही बर्हिः सीदन्तु यज्ञियाः ॥ 1.142.9 ॥

Let Hotri pure, set amang Gods, amid the Maruts Bharati; Ila, Sarasvati, Mahi, rest on the grass, adorable. 1.142.9

भारतीळे सरस्वति या वः सर्वा उपब्रुवे ।

ता नश्चोदयत श्रिये ॥ 1.188.8 ॥

You I address, Sarasvati, and Bharati, and Ila, all: Urge ye us on to glorious fame. 1.188.8

त्वमग्ने अदितिर्देव दाशुषे त्वं होत्रा भारती वर्धसे गिरा ।

त्वमिळा शतहिमासि दक्षसे तवं वर्त्रहा वसुपते सरस्वती ॥ 2.1.11 ॥

Thou, God, art Aditi to him who offers gifts: thou, Hotri, Bharati, art strengthened by the song. Thou art the hundred-wintered Ila to give strength, Lord of Wealth! Vrtra-slayer and Sarasvati. 2.1.11

सरस्वती साधयन्ती धियं न इळा देवी भारती विश्वतूर्तिः ।

तिस्रो देवीः स्वधया बर्हिरेदमच्छिद्रं पान्तु शरणं निषद्य ॥ 2.3.8 ॥

Sarasvati who perfects our devotion, Ila divine, Bharati all surpassing,-Three Goddesses, with power inherent, seated, protect this holy Grass, our flawless refuge! 2.3.8

आ भारती भारतीभिः सजोषा इळा देवैर्मनुष्येभिरग्निः ।

सरस्वती सारस्वतेभिरर्वाक तिस्रो देवीर्बरर्हिरेदं सदन्तु ॥ 3.4.8 ॥

May Bharati with all her Sisters, Ila accordant with the Gods, with mortalls Agni, Sarasvati with all her kindred Rivers, come to this grass, Three Goddesses, and seat them. 3.4.8

अस्मे तदिन्द्रावरुणा वसु ष्यादस्मे रयिर्मरुतः सर्ववीरः ।

अस्मान्वरूत्रीः शरणैरवन्त्वस्मानहोत्रा भारती दक्षिणाभिः ॥ 3.62.3 ॥

O Indra-Varuna, ours be this treasure ours be wealth, Maruts, with full store of heroes. May the Varutris with their shelter aid us, and Bharati and Hotri with the Mornings. 3.62.3

आ भारती भारतीभिः सजोषा इळा देवैर्मनुष्येभिरग्निः ।

सरस्वती सारस्वतेभिरर्वाक तिस्रो देवीर्बरर्हिरेदं सदन्तु ॥ 7.2.8 ॥

May Bharati with all her Sisters, Ila accordant with the Gods, with mortals Agni,

Sarasvati with all her kindred Rivers, come to this grass, Three Goddesses, and seat them. 7.2.8(Repetition of 3.4.8)

भारती पवमानस्य सरस्वतीळा मही ।

इमं नो यज्ञमा गमन्तिस्रो देवीः सुपेशसः ॥ 9.5.8 ॥

This, Pavamana's sacrifice, shall the three beauteous Goddesses, Sarasvati and Bharati and Ila, Mighty One, attend. 9.5.8

आ नो यज्ञं भारती तूयमेत्विळा मनुष्वदिह चेतयन्ती ।

तिस्रो देवीर्बर्हिरेदं स्योनं सरस्वती स्वपसः सदन्तु ॥ 10.110.8 ॥

Let Bharati come quickly to our worship, and Ila showing like a human being. So let Sarasvati and both her fellows, deft Goddesses, on this fair grass be seated. 10.110.8

The name bhArata also occur at couple of places in Rgveda; once as celebrated “bhArata janam” to denote the descendents of bharata i.e., bhArata.

अमन्थिष्टां भारता रेवदग्निं देवश्रवा देववातः सुदक्षम् ।

अग्ने वि पश्य बृहताभि रायेषां नो नेता भवतादनु द्युन ॥ 3.23.2 ॥

Both BhAratas, DevasravAs, DevavAta, have strongly rubbed to life effectual Agni. O Agni, look thou forth with ample riches: be, every day, bearer of food to feed us. Here it is in clear context of bhArata tribe. This verse comes just before the reference of placing the holy fire at ManaSa, near draSadvati and sarasvatI.

य इमे रोदसी उभे अहमिन्द्रमतुष्टवम् ।

विश्वामित्रस्य रक्षति ब्रह्मेदं भारतं जनम् ॥ 3.53.12 ॥

Praises to Indra have I sung, sustainer of this earth and heaven. This prayer of Visvamitra keeps secure the race of Bharatas.

taittirIya samhitA kRSNayajurveda

TS 1.3.14 contains rehash of RV 4 (book almost completely written by vAmadeva gautama descendent of gotama ragugaNa the priest of king nimi madva) from the hymns dedicated to the agni (like the second verse in this is RV 4.3.1). This appears to be related to the king “nimi madva”; who migrated from the coasts of the river sarasvatI to sadnIrA carrying vaizvAnarah agni in his mouth.

This set of verses talks about the agni of bharata (zreSTham yaviSTa bharatagne dyumantantamAbhar); and in this context the (YaH pAvakaH pututamaH purUNi pRthUnaygniranuyAti bharvan) it appears that it is certainly the ancient agnI that was put at manasA by king pRthu as another verse in this part mentions “sa tejIyasA manasA tvot uta zikSa svapatyasya zikSoH).[14] Thus strengthening the story of king nimi madhva; whose son mithi established the kingdom of mithilA.

This finding correspond to a find already mentioned by David Frawli in The Rig Veda and History of India, 2000; though he has cross-referred early part of RV IV with vAyu purANa; this also correspond with text in yajurveda. David reported with reference to VP:

I.4.1.10. Now Mathava, the king of Videgha, carried Agni Vaishvanara in his mouth. The rishi Gotama Rahugana was his family priest.

14. Mathava, the Videgha, was at that time on the Sarasvati. Agni then went burning along the earth towards the east. Gotama Rahugana and Videgha Mathava followed after him as he was burning. He burnt over (dried up) all these rivers. Now the river called Sadanira that flows from the northern mountain he did not burn over. That river the Brahmins did not cross in former times, thinking, “it has not been burnt by Agni Vaishvanara”.

The story tells us that the Mathava of Videgha first dwelled on the Sarasvati and then moved east along with the burning and drying up of the rivers. The river areas were burned by fire to clear the land for agriculture. An expansion occurred from the Sarasvati to the more certain rivers of the east. This eastern region was very marshy and so could only be cleared with great effort. Mathava of Videgha is clearly the same figure as Nimi Mathava of the Puranas, said to have founded the kingdom of Videha (VP IV.3.1-12), located in this part of India.

According to the Shatapatha Brahmana, King [Nimi] Mathava of Videgha used to live on the Sarasvati River, but was forced to move east due to the river being "burned out" (dried up). He was led by his priest, Gotama Rahugana, to the Sadanira River which flows from the Himalyas and they settled in a region that was only recently settled by Brahmins. Their homestead later became the boundary of the Kosalas and Videhas.

(Source: In Search of the Cradle of Civilization, Feuerstein, Kak, Frawley)

त्वमग्ने रुद्रो असुरो महो दिवस्त्वँ् शर्घो मारुतं पृक्ष ईशिषे ।

त्वं वातैररूणैर्यासि शङ्गयस्त्वं पूषा विधतः पासि नु त्मना ।।

आ वो राजानमध्वरस्य रुद्रँ् होतारँ् सत्ययजँ् रोदस्योः ।

अग्निं पुरा तनयित्नोरचित्ताद्धिरण्यरूपमवसे कृणुध्वम् ।।

अग्निर्होता नि षशादा यजियानुपस्थे मातु सुरभावु लोके ।

युवा कविः पुरुनिष्ठ ऋतावाधर्ता कृष्टिनामुत मध्य इद्धः ।।

साध्वीमकर्देववीतिं नो अध्य यज्ञस्य जिह्वामविदाम गुह्याम् ।

स आयुरागात्सुरभिर्वासानो भद्रामकर्देवहूतिं नो अद्य ।।

अक्रन्ददग्नि स्तनयन्निव द्योः क्षामारेरिहद्विरुधः समञ्जन ।

सद्यो जज्ञानो वि हीमिद्धो अख्यदा रोदसी भानुना भात्यन्तः ।।

त्वे वसूनि पुर्वणीक होतर्दोषा वस्तोरेरिरे यज्ञियासः ।

क्षामेव विश्वा भुवनानि यस्मिन्त्सँ् सौभागानि दधिरे पावके ।।

तुभ्यं ता अङ्गिरस्तम विश्वाः सुशिक्षतयः पृथक् । अग्ने कामाय येमिरे ।।

अश्याम तं काममग्ने तवोत्यश्याम रयिँ् रयिवः सुवीरम् ।

अश्याम वाजमभि वाजयन्तोऽश्याम द्युम्नमजराजरं ते ।।

श्रेष्ठं यविष्ठं भारतग्ने द्युमन्तमा भर । वसो पुरुस्पृहँ् रयिं ।।

स श्वितानस्तयन्तू रोचनस्था अजरेभिर्नानदद्भिर्यविष्ठः ।

यः पावकः पुरुतमः पुरूणि पृथून्यग्निरनुयाति भर्वन् ।।

आयुष्टे विश्वतो दधदयमग्निर्वरेण्यः ।

पुनस्ते प्राण आयति परा यक्ष्मँ् सुवामि ते ।।

आयुर्दा अग्ने हविषो जुषाणो घृतप्रतीको घृतयोनिरेधि ।

घृतं पीत्वा मधु चारु गव्यं पितेव पुत्रमभि रक्षतादिमम् ।।

तस्मै ते प्रतिहर्यते जातवेदो विचर्षणे । अग्ने जनामि सुष्टुतिम् ।।

दिवस्परि प्रथमं जज्ञे अग्निरस्मदिद्वतीयं परि जातवेदाः ।

तृतीयमप्सु नृमणा अजस्रिमिन्धान एनं जरते स्वाधीः ।।

शुचिः पावक वन्द्योग्ने बृहद्वि रोचसे । त्वं घृतेभिराहुतः ।।

दृशानो रुक्म उर्व्या व्यद्यौद्दुर्मर्षमायुः श्रिये रुचानः ।

अग्निरमृतो अभवद्वयोभिः यदेनं द्यौरजनयत्सुरेताः ।।

आ यदिषे नृपतिं तेज आनट् छुचि रेतो निषिक्तं द्योरभिके ।

अग्नि शर्धमनवद्यं युवानँ् स्वाधियं जनयत्सूदयच्च ।।

स तेजीयसा मनसा त्वोत उत शिक्ष स्वपतस्य शिक्षोः ।

अग्ने रायो नृतमस्य प्रभूतौ भूयाम ते सुष्टुतयश्च वस्वः ।।

अग्ने सहन्तमा भर द्युमनस्य प्रासहा रयिम् ।

विश्वा यश्चर्षणीरभ्यासा वाजेषु सासहत् ।।

तमग्ने पृतनासहँ् रयिँ्सहस्व आ भर ।

त्वँ् हि सत्यो अद्भुतो दाता वाजस्य गोमतः ।।

उक्षान्नाय वशान्नाय सोमपृष्ठाय वेधसे । स्तोमैर्विधेमाग्नये ।।

वद्मा हि सूनो अस्यद्मसद्वा चक्रे अग्निर्जनुषाज्मान्नम् ।

स त्वं न ऊर्जसन ऊर्जं धा राजेव जेरवृके क्षेष्यन्तः ।।

अग्न आयूँ्षि पवस आ सुवेर्जिमिषं च नः । आरे बाधस्व दुच्छुनाम् ।।

अग्ने पवस्व स्वपा असमे वर्चः सुवीर्यम् । दधत्पोषँ् रयिं मयि ।।

अग्ने पावक रोचिषा मन्द्रया देव जिह्वया । आ देवन्वक्षि यक्षि च ।।

स नः पावक दीदिवेऽग्ने देवाँ् इहा वह । उप यज्ञँ् हविश्च नः ।।

अग्नि शुचिव्रततमः शुचिर्विप्रः शुचिः कविः । शुची रोचत आहुतः ।।

उदग्ने शुचयस्तव शुक्रा भ्राजन्त ईरते । तव ज्योतीँ्ष्यर्चयः ।।

a Thou, O Agni, art Rudra, the Asura of the mighty sky,

Thou art the host of the Maruts, thou art lord of food;

Thou farest with ruddy winds, blessing the household;

Thou, as Pasan dost, protectest thy worshippers with thyself.

b Rudra, king of the sacrifice,

True offerer, priest of both worlds,

Agni before the dreadful thunder,'

Of golden colour, win ye for help.

c Agni hath set him down as priest, good sacrificer,

On the lap of his mother, in the fragrant place,

The youthful, the wise, pre-eminent among men [1], righteous,

Supporter of the folk in whose midst he is kindled.

d Good hath he made our sacrifice this day;

The hidden tongue of the sacrifice have we found

He hath come, fragrant, clothed in life;

He hath made our sacrifice this day to prosper.

e Agni hath cried like Dyaus thundering,

Licking the earth, devouring the plants;

Straightway on birth he shone aflame;

He blazeth with his light within the firmaments.

In thee, O many-faced sacrificer [2],

Morning and evening, the sacrificers place their treasures,

In whom, purifying, good things are placed, even as the heaven and earth (support) all beings.

q To thee, best of Angirases,

All folk with fair dwellings severally,

O Agni, have turned to gain their wish.

h May we win by thy help, O Agni, our wish,

Wealth with fair offspring, O wealthy one:

May we win booty, seeking for booty;

May we win, O deathless, undying glory.

i O Agni, of the Bharatas, youngest,

Bear to us excellent, glorious wealth,[15]

O bright one, wealth which many desire.

k White robed is he, thundering, standing in the firmament.

Youngest, with loud-sounding immortal ones,

Who, purifying, most manifold,

Agni, marcheth devouring many broad (forests).

l May he give thee life on every side,

Agni here, the desirable.

Let thy breath come back to thee;

I drive away the disease from thee.

m Giving life, O Agni, rejoicing in the oblation

Be thou faced with ghee, and with birthplace of ghee

Having drunk the ghee, the sweet, the delightful product of the cow,

As a father his son, do thou protect him.

n To thee, the eager one,

O knower of all, O active one,

Agni, I offer this fair praise.

o From the sky was Agni first born,

From us secondly he who knoweth all,

In the waters thirdly the manly;

The pious man singeth of him, the undying, as he kindleth him.

p Pure, O purifying one, to be lauded,

O Agni, mightily thou shinest,

To whom offering is made with ghee.

q Shining like gold, he hath become widely resplendent,

For glory shining with immortal life;

Agni became immortal in his strength [5],

What time prolific Dyaus begat him.

r What time his glory urged the lord to strength,

Then (did) Dyaus (let) the pure seed be sprinkled openly;

Agni begot the host, the blameless, the youthful,

The worshipping, and gave it impulse.

s He (flourishes) with keener mind, aided by thee.

O giver! give (us wealth) in good offspring;

O Agni, may we enjoy wealth richest in heroes;

(Wealth) that is excellent, uttering praises to thee.,'

t O Agni, bring us strong wealth,

By the force of thy glory,

That is above [6] all men

And openly prevaileth in contests for booty.

u O Agni, mighty one, bring to us

That wealth which prevaileth in contests;

For thou art true, wondrous,

The giver of booty of kine.

v To Agni let us make service with hymns,

Who feedeth on bull and cow,

The disposer, backed with Soma.

w For thou art, O son, a singer, seated at the feast;

Agni made at birth a path and food;

Do thou, O giver of strength, bestow strength upon us;

Be victorious like a king; thou rulest within without a foe.

x O Agni, thou purifiest life [7];

Do thou give food and strength to us;

Far away drive ill-fortune.

y O Agni, good worker, purify for us

Glory in good heroes;

Giving increase and wealth to me.

z O Agni the purifying, with thy light,

0 god, with thy pleasant tongue,

Bring hither the gods and sacrifice.

aa Do thou, O shining and purifying one,

O Agni, bring hither the gods

To our sacrifice and our oblation.

bb Agni, of purest vows,

Pure sage, pure poet,

Shineth in purity, when offering is made.

cc O Agni, thy pure,

Bright, flaming (rays) arise,

Thy lights, thy flames.

TS 2.5.9

अग्ने महाँ् असीत्याह महान्येष यदग्निर्ब्राह्मणेत्याह ब्राह्मणो ह्येष भारत्येता ह्यैष हि देवेभ्यो हव्यम्भरति देवेद्ध इत्याह देवा ह्येतमैन्धत मन्विद्ध इत्याह मनुर्ह्येतमुत्तरो देवेभ्य ऐन्द्धर्षिष्टुत इत्याहर्षयो ह्येतमस्तुवन्विप्रानुमदित इत्याह विप्रा ह्येते यच्छुश्रुवाँ्सो ब्रह्मसँ्शित इत्याह ब्रह्मसँ्शितो ह्येष घृतहवन इत्याह घृताहुतिर्ह्यस्य प्रियतमा प्राणीर्यज्ञानामित्याह प्रणीर्ह्येष यज्ञानाँ् रथीरध्वराणामित्याहैष हि देवरथोऽतुर्तो होतेत्याह न ह्येतं कश्चन तरति तुर्णिर्हव्यवाडित्याह सर्वं् ह्येष तरत्यास्पात्रं जुहूर्देवनामित्याह जुहूर्ह्येष देवानां चमसो देवपान इत्याह चमसो ह्येष देवपानोऽराँ् इवाग्ने नेमिर्देवाँ्स्त्वम्परिधूरसित्याह देवान्ह्येष परिभूर्यद्ब्रूयादा वह देवान्देवयते यजमानायेतिभ्रातृव्यमस्मै जनयेदा वह देवान्यजमानायेत्याह यजमातमेवैतन वर्धयत्यग्निमग्न आ वह सोममा वहेत्याह देवता एह तद्यथापूर्वमुप ह्वयत आ चाग्ने देवान्वह सुयजा च यज जातवेद इत्याहाग्निमेव तत्सँ्श्यति सोमस्य सँ्शितो देवेभ्यो हव्यं वहत्यग्निर्होतेत्याहाग्निर्वै देवानाँ्होता य एव देवानाँ्होता तं वृणीते स्मो वयमित्याहात्मानमेव सत्त्वं गमयति साधु ते यजमान देवतेत्याहाशिषमेवैतामा शास्ते यद्ब्रूयाद्योग्निँ्होतारमवृथा इत्यग्निनोऽभयतो यजमान्परि गृह्णियात्प्रमायुकः स्याद्यजमानदेवत्या वै जुहूर्भ्रातृव्यदेवत्योऽपभृद्यद्द्वे इव ब्रूयादभ्रातृव्यस्मै जनयेद्घृतवतीमध्वर्यो स्रुचमास्यस्वेत्याह यजमानमेवैतेन वर्धयति देवायुवमित्याह देवान्ह्येषावति विश्ववारामित्याह विश्वँ्ह्येषावतीडामहै देवाँ् ईडेन्यान्नमस्याम नमस्यान्यजाम यज्ञियानित्याह मनुष्या वा ईडेन्याः पितरो नमस्या देवा यज्ञिया देवता एव तद्यथाभागं यजति ।।

'O Agni, thou art great', he says, for Agni is great. 'O Brahman', he says, for he is a Brahman. 'OBharata',' he says, for he bears the sacrifice to the gods. 'Kindled by the gods', he says, for the gods kindled him. 'Kindled by Manu', he says, for Manu kindled him after the gods. 'Praised by the Rsis', he says, for the Rsis praised him. 'Rejoiced in by sages', he says [1], for learned people are sages. 'Celebrated by the poets', he says, for learned people are the poets. 'Quickened by the holy power (Brahman)', he says, for he is quickened by the holy power (Brahman). 'With ghee offering', he says, for ghee is his dearest offering. 'Leader of the sacrifices', he says, for he is the leader of the sacrifices. 'Charioteer of the rites', he says, for he is the chariot of the gods. 'The Hotr unsurpassed', he says, for no one surpasses him [2]. 'Surpassing, bearing the oblation', he says, for he surpasses all. 'The mouth dish, the ladle of the gods', he says, for he is the ladle of the gods. 'The bowl from which the gods drink', he says, for he is the bowl from which the gods drink. 'O Agni, like a felly the spokes, thou dost surround the gods', he says, for he surrounds the gods. If he were to say, 'Bring hither the gods to the pious sacrificer', he would produce an enemy for him [3].2 'Bring hither the gods to the sacrificer', he says; verily with that be makes the sacrificer to grow great. 'O Agni, bring Agni hither, bring Soma hither', he says; verily he summons the gods in order. 'Bring hither the gods, O Agni; and sacrifice to them with a fair sacrifice, O Jatavedas', he says; verily he quickens Agni, and quickened by him he bears the oblation to the gods. 'Agni the Hotr' [4], he says; Agni is the Hotr of the gods; him he chooses who is the Hotr of the gods. 'We are', he says; verily he makes himself attain reality. 'Fair be to thee the deity, O sacrificer', he says; verily he invokes this blessing (on him). If he were to say 'Who hast chosen Agni as Hotr', he would surround the sacrificer with Agni on both sides, and he would be liable to perish. The ladle has the sacrificer for its deity, the Upabhrt the enemy as its deity [5]. If he were to say two as it were, he would produce an enemy for him. 'Take, Adhvaryu, the spoon (sruc) with ghee', he says; verily by it he causes the sacrificer to wax great. 'Pious', he says, for he aids the gods, 'With all boons', he says, for he aids all. 'Let us praise the gods worthy of praise; let us honour those worthy of honour; let us sacrifice to those worthy of sacrifice', he says. Those worthy of praise are men; those worthy of honour are the Pitrs; those worthy of sacrifice are the gods; verily he sacrifices to the deities according to their portions.

Part of TS 4.1.8

In this the triplet of the Vedic Goddesses iDA (Rgvedic iLA), sarasvatI and bhAratI are worshipped. This is an example of loss of retroflex “L” (ळ) that was very much part of the Rgvedic culture.

तिस्रो देवीर्बर्हिरेदँ् सदन्त्विडा सरस्वती भारती मही गृणाना ।।

May the three goddesses sit on this strew, Ida, Sarasvati [2], Bharati, the great, being sung.

TS 5.1.11 (part of)

आदित्यैर्नो भारती वष्टु यज्ञँ् सरस्वती सह रुद्रैर्न आवीत् ।

इडोपहूता वसुभिः सजोषा यज्ञं नो देवीरमृतेषु धत्त ।।

May Bharati with the Adityas love our sacrifice;

Sarasvati with the Rudras hath holpen us,

And Ida invoked with the Vasus in unison;

Our sacrifice, O goddesses, place ye with the immortals

In Shukla YajurVeda (Vajaseniya)

VS 20.43

तिस्रो देवीर्हविषा वर्धमानाऽइन्द्रञ्जुषाणा जनयो न पत्नीँ ।

अच्छिन्नन्तन्तुम्पयसा सरस्वतीडा देवी भारती विश्वतूर्तिँ ।।

VS 20.63

तिस्रस्त्रेधा सरस्वत्यश्विना भारतीडा । तीव्रम्परिस्रुता सोममिन्द्राय सुषुवुर्मदम् ।।

VS 21.19

तिस्रऽइडा सरस्वती भारती मरुतो विशः- ।

विराट्छन्दऽइहेन्द्रियन्धेनिर्गौर्न वयो दधुँ ।।

VS 20.37

होता यक्षतिस्रो देवीर्न भेषजन्त्रयस्त्रिधातवोपसो रूपमिन्द्रे 

हिरण्ययमश्विनेडा न भारती वाचा सरस्वती महऽइन्द्राय

दुहऽइन्द्रियम्पयँ सोमः- परिस्रुता घृतम्मधु व्यन्त्वाज्यस्य होतर्यज ।।

VS 27.19

तिस्रो देवीर्बर्हिरेदँ् सदन्त्विडा सरस्वती भारती । मही गृणाना ।।

VS 28.8

होता यक्षतिस्रो देवीर्न भेषजन्त्रयस्त्रिधातवोपसऽइडा सरस्वती भारती महीँ ष

इन्द्रपत्नीर्हविष्मतीर्व्यन्त्वाज्यस्य होतर्यज ।।

VS 30.8

आदित्यैर्नो भारती वष्टु यज्ञँ सरस्वती सह रुद्रैर्नऽआवीत् ।

इडोपहूता वसुभिँ सजोषा यज्ञन्नो देवीरमृतेषु धत्त ।।

VS 30.33

आ नो यज्ञम्भारती तूयमेत्विडा मनुष्वदिह चेतयन्ती ।

तिस्रो देवीर्बर्हिरेदँ स्योनँ सरस्वती स्वपसँ सदन्तु ।।

APPENDIX II – CONCEPT OF RASTRA IN VEDIC TEXTS

In Rgveda the concept of nation is beautifully described by trasadasyu paurukutsA in the RcA 4.42.

Taittiriya SamhitA

There is a mention of rASTra and rASTrabhRta (the supporters of the nation or kingdom) in TS 3.4.6. This prose also propounds the kinship (brotherhood – bhrAtRvya) aspect of the supporting relationship with the devotees of rASTra.

देवा वै यद्यज्ञेऽकुर्वत तदसुरा अकुर्वत ते देवा एतानभ्यातानानपश्यन्तानभ्यातन्वत यद्देवानां कर्मासीदार्ध्यत तद्यसुराणां न तदार्ध्यत येन कर्मणेर्त्सेत्तत्र होतव्या ऋघ्नोत्येव तेन कर्मण यद्विश्वे देवाः समभरन्तस्मादभ्याताना वैश्वदेवा यत्प्रजापतिर्जयान्प्रायच्छत्तस्माज्जयाः प्राजापत्याः यद्राष्ट्रभृद्भी राष्ट्रमाददत तद्राष्ट्रभृताँ् राष्ट्रभृत्त्वं ते देवा अभ्यातानैरसुरानभ्यातन्वत जयेजयन्राष्ट्रभृद्भी राष्ट्रमददात यद्देवा अभ्यातानैरसुरानभ्यातन्वत तदभ्यातानानामभ्यातानत्वं यज्जयैरजयन्तज्जयानां जयत्वं यद्राष्ट्रभृद्भी राष्ट्रमाददत तद्राष्ट्रभृताँ् राष्ट्रभृत्त्वं ततो देवा अभवन्परासुरा यो भ्रातृवान्त्स्यात्स एताञ्जुहुयदभ्यातानैरेव भ्रातृव्यानभ्यातनुते जयेर्जयति राष्ट्रभृद्भी राष्ट्रमा दत्ते भवत्यात्मना परास्य भ्रातृव्यो भवति । 3.4.6 ।

(What the gods did at the sacrifice, the Asuras did. The gods saw these overpowering (Homas), they performed them; the rite of the gods succeeded, that of the Asuras did not succeed. If he is desirous of prospering in a rite, then should he offer them, and in that rite he prospers. In that the All-gods brought together (the materials), the Abhyatanas are connected with the All-gods; in that Prajapati bestowed the victories (Jayas), therefore the Jayas are connected with Prajapati; in that they won the kingdom by the Rastrabhrts, that is why the Rastrabhrts (supporters of the kingdom) have their name. The gods overpowered the Asuras with the Abhyatanas, conquered them with the Jayas, and won the kingdom with the Rastrabhrts; in that the gods overpowered (abhyátanvata) the Asuras with the Abhyatanas, that is why the Abhyatanas have their name; in that they conquered (ájayan) them with the Jayas, that is why the Jayas have their name; in that they won the kingdom with the Rastrabhrts, that is why the Rastrabhrts have their name. Then the gods prospered, the Asuras were defeated. He who has foes should offer these (offerings); verily by the Abhyatanas he overpowers his foes, by the Jayas he conquers them, by the Rastrabhrts he wins the kingdom; he prospers himself, his foe is defeated.)

The TS 3.4.8 talks about some components of rASTra and also mentions about sangrAm for the wellbeing of the rASTra. In this prose there is also a reference to plAkSa; it is noteworthy that the origin of Vedic river sarasvatI is surrounded by the plAkSa trees and is known as plAkSaprasarvana. The six Vedic seasons (though not by name are also mentioned.

राष्ट्रकामाय हेतव्या राष्ट्रं वै राष्ट्रभृतो राष्ट्रेणेवास्मै राष्ट्रमव रुन्द्धे राष्ट्रमेव भवत्यात्मने होतव्या राष्ट्रं वै राष्ट्रभृतो राष्ट्रम्प्रजा राष्ट्रम्पशवो राष्ट्रं यच्छ्रेष्ठो भवति राष्ट्रेणैव राष्ट्रमव रुन्द्धे वसिष्ठः समानानाम्भवति ग्रामकामाय होतव्याराष्ट्रं वै राष्ट्रभृतो राष्ट्रँ् सजाता राष्ट्रेणेवास्मै राष्ट्रँ् सजातानव रुन्द्धे ग्राम्येव भवत्यधिदेवने जुहोत्यधिदेवन एवास्मै सजातानव रुन्द्धे तव एनमवरुद्धा उप तिष्ठन्ते रथमुख ओजकामस्य होतव्या ओजो वै राष्ट्रभृत ओजो रथ ओजसैवास्मा ओजोऽव रुन्द्ध ओजस्व्येव भवति यो राष्ट्रादपभूतः स्यात्तस्मै होतव्या यावन्तोऽस्य रथाः स्युस्तान्ब्रूयाद्युङ्ध्वमिति राष्ट्रमेवास्मै युनक्त्याहुतयो वा एतस्याक्लृप्ता यस्य राष्ट्रम न कल्पते स्वरथस्य दक्षिणं चक्रम्प्रवृह्य नाडीनभि जुहुयादाहुतीरेवास्य कल्पयति ता अस्य कल्पमाना राष्ट्रमनु कल्पते संग्रामे संयत्ते होतव्या राष्ट्रंवै राष्ट्रभृतो राष्ट्रे खलु वा एते व्यायच्छन्ते ये संग्रामँ् संयन्ति यस्य पूर्वस्य जुह्वति स एव भवति जयति तँ् संग्रामंमान्धुक इध्मो भवत्यङ्गारा एव प्रतिवेष्टमाना अमित्राणामस्य सेनाम्प्रति वेष्टयन्ति य उन्माद्यत्येते होतव्या एतमुन्मादयन्ति य उन्माद्यत्येते खलु वै गन्धर्वाप्सरसो यद्राष्ट्रभृतस्मै स्वाहा ताभ्यः स्वाहेति जुहोति तेनैवैनाञ्छमयति नैयग्रोध औदुम्बर आश्वत्थः प्लाक्ष इतिध्मो भवत्येते वै गन्धर्वाप्सरसां गृहाः स्व एवैनानायतने शमयत्यभिचरता प्रतिलोमँ् होतव्याः प्राणानेवास्य प्रतीचः प्रति यौति तं ततो येन केन च स्तृणुते स्वकृत इरिणे जुहोति प्रदरे वैतद्वा अस्यै निर्ऋतिगृहीतं निर्ऋतिगृहीत एवैनं निर्ऋत्या ग्राहयति यद्वाचः क्रूरं तेन वषट्करोति वाच एवैन क्रूराण प्र वृश्चति ताजगार्तिमार्च्छति यस्य कामयेतान्नाद्यमा ददीयेति तस्य सभायामुत्तानो निपद्य भुवनस्य पत इति तृणानि सं गृह्णीयात्प्रजापतिर्वै भुवनस्य पतिः प्रजापतिनैवास्यान्नाद्यमा दत्त इदमहममुष्यायणस्यान्नाद्यँ् हरामीत्याहान्नाद्यमेवास्य हरति षड्भिर्हरति षड्वा ऋतवः प्रजापतिनैवास्यान्नाद्यमादायर्तवोऽस्मा अनु प्र यच्छन्ति यो ज्येष्ठबन्धुरपभूतः स्यात्तँ् स्थलेऽवसाय्य ब्रह्मौदनं चतुःशरावम्पक्त्वा तस्मै होतव्या वर्ष् वै राष्ट्रभृतो स्थलम वर्ष्मणैवैनं वर्ष्म समानानां गमयति चतुःशरावो भवति दिक्ष्वेव प्रति तिष्ठति क्षीरे भवति रुचमेवास्मिन्दधात्युद्धरति शृतत्वाय सर्पिष्वान्भवति मेध्यत्वाय चत्वार आर्षेयाः प्राश्नन्ति दिशामेव ज्योतिषि जुहोति । 3.4.8 ।

They should be offered for one who desires the kingdom; the Rastrabhrts are the kingdom; verily with the kingdom he wins the king dom for him; he becomes the kingdom. They should be offered for oneself; the Rastrabhrts are the kingdom, the people are the kingdom, cattle are the kingdom, in that he becomes the highest he is the kingdom; verily with the kingdom he wins the kingdom, he becomes the richest of his equals. They should be offered for one who desires a village; the Rastrabhrts are the kingdom, his fellows are the kingdom; verily with the kingdom he wins for him his fellows and the kingdom; he becomes possessed of a village [1]. He offers on the dicing-place; verily on the dicing-place he wins his fellows for him, and being won they wait upon him. They should be offered on the mouth of the chariot for him who desires force; the Rastrabhrts are force, the chariot is force; verily by force he wins force for him; he becomes possessed of force. They should be offered for him who is expelled from his kingdom; to all his chariots he should say, 'Be yoked'; verily he yokes the kingdom for him [2]. The oblations of him whose realm is not in order are disordered; he should take off the right wheel of his chariot and offer in the box; so he puts in order his oblation, and the kingdom comes into order in accord with their coming into order. They should be offered when battle is joined; the Rastrabhrts are the kingdom, and for the kingdom do they strive who go to battle together; he for whom first they offer prospers, and wins this battle. The kindling-wood is from the Madhuka tree [3]; the coals shrinking back make the host of his foe to shrink back. They should be offered for one who is mad; for it is the Gandharva and the Apsarases who madden him who is mad; the Rastrabhrts are the Gandharva and the Apsarases. 'To him hail! To them hail!' (with these words) he offers, and thereby he appeases them. Of Nyagrodha, Udumbara, Açvattha, or Plaksa (wood) is the kindling-wood; these are the homes of the Gandharva and the Apsarases; verily he appeases them in their own abode [4]. They should be offered in inverse order by one who is practising witchcraft; so he fastens on his breaths from in front, and then at pleasure lays him low. He offers in a natural cleft or hollow; that of this (earth) is seized by misfortune; verily on (a place) seized by misfortune he makes misfortune seize upon him. With what is harsh in speech he utters the Vasat call; verily with the harshness of speech he cuts him down; swiftly he is ruined. If he desire of a man, 'Let me take his eating of food' [5], he should fall at length in his hall and (with the words), 'O lord of the world', gather blades of grass; the lord of the world is Prajapati; verily by Prajapati he takes his eating of food. 'Here do I take the eating of food of N. N., descendant of N. N.', he says; verily he takes his eating of food. With six (verses) he takes, the seasons are six; verily the seasons having taken by Prajapati his eating of food bestow it on him [6]. If the head of a family is expelled, they should be offered for him, placing him on a mound and cooking a Brahman's mess of four Çaravas in size; the Rastrabhrts are pre-eminence, the mound is pre-eminence; verily by pre-eminence he makes him pre-eminent among his equals. (The offering) is of four Çaravas in size; verily he finds support in the quarters; it is made in milk; verily he bestows brilliance upon him; he takes it out, to make it cooked; it is full of butter, for purity; four descended from Rsis partake of it; verily he offers in the light of the quarters.

TS 3.5.7

वषट्कारो वै गायत्रियै शिरोऽच्छिनत्तस्यै रसः परापतत्स पृथिवीम्प्राविशत्स खदिरोऽभनद्यस्य खादिरः स्रुवो भवति च्छन्दसामेव रसेनाव द्यति सरसा अस्याहितयो भवन्ति तृतीयस्यामितो दिवि सोम आसीत्तं गायत्र्याहरतस्य पर्णमच्छिद्यत तत्पर्णोऽभवत्तत्पर्णस्य पर्णत्वे यस्य पर्णमयी जुहूर्भवति न पापँ् श्लोकँ् शृणोति ब्रह्म वै पर्णो विण्मरुतोऽन्नं विण्मारुतोऽश्वत्थो यस्य पर्णमयी जुहूर्भवत्याश्वत्थ्युपभृद्राष्ट्रमेव विश्यध्यूहति प्रजापतिर्वा अजुहोत्सा यत्राहुतिः प्रत्यतिष्ठत्ततो विकभङ्कत उदतिष्ठत्ततः प्रजा असृजत यस्य वैकङ्कती ध्रुवा भवति प्रत्येवास्याहुतयस्तिष्टन्त्यथो प्रैव जायत एतद्वै स्रुवाँ् रूपं यस्यैवँ् रूपाः स्रुचो भवन्ति सर्वाण्येवैनँ् रूपाणि पशूनामुप तिष्ठन्ते नास्यापरूपमात्मञ्जायते । 3.5.7 ।

The Vasat call cleft the head of the Gayatri; its sap fell away, it entered the earth, it became the Khadira; he, whose dipping-spoon is make of Khadira wood, cuts off with the sap of the metres; his oblations are full of sap. Soma was in the third sky from hence; the Gayatri fetched it, a leaf of it was cut off, that became the Parna, that is why the Parna is so called. He whose ladle is made of Parna wood [1] has his oblations acceptable; the gods rejoice in his oblation. The gods discussed regarding holy power; the Parna overheard it; he whose ladle is made of Parna wood is styled famous; he hears no evil bruit. The Parna is holy power, the Maruts are the people, the people are food, the Açvattha is connected with the Maruts; he whose ladle is made of Parna wood, and his spoon (upabhrt) is of Açvattha, by holy power wins food, and the holy class [2] puts over the people. The Parna is the royalty, the Açvattha is the people; in that the ladle is made of Parna wood and the spoon of Açvattha, verily he puts the royalty over the people. Prajapati sacrificed; where the oblation found support, thence sprung the Vikankata; there he created offspring; the oblation of him whose Dhruva, is made of Vikankata, wood finds rest; verily he is propagated. That is the form of the offering-spoons; on him whose spoons are so formed all forms of cattle attend, nothing unshapely is born in him.

TS 5.4.9

अग्निर्देवेभ्योऽपाक्रामभ्दागधेयमिच्छमानस्तं देवा अब्रुवन्नुप न आ वर्तस्व हव्यं नो वहेति सोऽब्रवीद्वरं वृणै मह्यमेव वाजप्रसवीयं जुह्वति यद्वाजप्रसवीयं जुहोत्यग्निमेव तद्भागधेयेन समर्धयत्यथो अभिषेक एवास्य स चतुर्दशभिर्जुहोति सप्त ग्राम्या ओषधयः सप्तारण्या उभयीषामवरुद्ध्या अन्नस्यान्नस्य जुहोत्यन्नस्यान्नस्यावरुद्ध्या ओदुम्बरेण स्रुवेण जुहोत्यूर्ग्वा उदुम्बर ऊर्गन्नमूर्जैवास्मा ऊर्जमन्नमव रुन्धेऽग्निर्वै देवानामभिषक्तोऽग्निचिन्मनुष्याणां तस्मादग्निचिद्वर्षति न धावेदवरुद्धँ् ह्यस्यान्नमन्नमिव खलु वै वर्षं यद्धावेदन्नाद्यावेदुपावर्तेतान्नाद्यमेवाभि उपावर्तते नक्तोषासेति कृष्णायै श्वेतवत्सायै पयसा जुहोत्यह्नैवास्मै रात्रिं प्र दापयति रात्रियाहरहरोरात्रे एवास्मै प्रत्ते काममन्नाद्यं दुहाते राष्ट्रभृतो जुहोतिराष्ट्रमेवाव रुन्द्धे षड्भिर्जुहोति षड्वा ऋतव ऋतुष्वेव प्रति तिष्ठति भुवनस्य पत इति रथमुखे पञ्चाहुतीर्जुहोति वज्रो वै रथो वज्रेणैव दिशोऽभि जयत्यग्निचितँ्ह वा अमुष्मिँल्लोके वातोभि पवते वातनामानि जुहोत्यभ्येवैनममुष्मिँल्लोके वातः पवते त्रीणि जुहोति त्रय इमे लोका एभ्य एव लोकेभ्यो वातमव रुन्द्धे समुद्रोऽसि नभस्वानित्याहैतद्वै वातस्य रूपँ्रूपेणैव वातमव रुन्द्धेऽञ्जलिना जुहोति न ह्येतेषामन्यथाहुतिरवकल्पते । 5.4.9 ।

Agni departed from the gods, desiring a portion; the gods said to him, 'come back to us, carry the oblation for us.' He said, 'Let me choose a born; let them offer to me the Vajaprasaviya'; therefore to Agni they offer the Vajaprasaviya. In that he offers the Vajaprasaviya, he unites Agni with his own portion; verily also this is his consecration. He offers with fourteen (verses); there are seven domesticated, seven wild [ 1] animals; (verily it serves) to win both sets. He offers of every kind of food, to win every kind of food. He offers with an offering-spoon of Udumbara wood; the Udumbara is strength, food is strength; verily by strength he wins for him strength and food. Agni is the consecrated of gods, the piler of the fire of men; therefore when it rains a piler of the fire should not run, for he has thus obtained food; rain is as it were food; if he were to run he would be running from food. He should go up to it; verily be goes up -to food [2]. 'Night and dawn', (with these words) he offers with the milk of a black cow with a white calf; verily by the day he bestows night upon him, by night day; verily day and night being bestowed upon him milk his desire and the eating of food. He offers the supporters of the kingly power; verily he wins the kingdom. He offers with six (verses); the seasons are six; verily he finds support in the seasons. 'O lord of the world', (with these words) he offers five libations at the chariot mouth; the chariot is a thunderbolt; verily with the thunderbolt he conquers the quarters [3]. In yonder world the wind blows over the piler of the fire; he offers the names of the winds; verily over him in yonder world the wind blows; three he offers, these worlds are three; verily from these worlds he wins the wind. 'Thou art the ocean, full of mist', he says; that is the form of the wind; verily by the form he wins the wind. He offers with his clasped hands, for not other wise can the oblation of these be accomplished.

TS 5.7.4

चित्तिं जुहोमि मनसा घृतेनेत्याहादाभ्या वै नामैषाहुतिर्वैश्वकर्मणी नैनं चिक्यानम्भ्रातृव्यो दभ्नोत्यथो देवता एवाव रुन्द्धेऽग्ने तमद्येति पङ्क्त्या जुहोति पङ्क्त्याहुत्या यज्ञमुखमा रभते सप्त ते अग्ने समिधः सप्त जिह्वा इत्याह होत्रा एवाव रुन्द्धेऽग्ने तम द्येति पङ्क्त्या जुहोति पङ्क्त्याहुत्या यज्ञमुखमा रभते सप्त ते अग्ने समिधः सप्त जिह्वा इत्याह होत्रा एवाव रुन्द्धेऽग्निर्देवेभ्योऽपाक्रामभ्दागधेयमिच्छमानस्तस्मा एतद्भगधेयम्प्रायच्छन्नेतद्वा अग्नेरग्निहोत्रमेतर्हि खलु वा एष जातो यर्हि सर्वश्चितो जातायैवास्मा अन्नमपि दधाति प्रीणाति वसीयान्भवति ब्रह्मवादिनो वदन्ति यदेष गार्हपत्यश्चीयतेऽथ क्वास्याहवनीय इत्यिसावादित्य इति ब्रूयादेतस्मिन्हि सर्वाभ्यो देवताभ्यो जुह्वति य एवं विद्वानग्निं चिनुते साक्षादेव देवता ऋध्नोत्यग्ने यशस्विन्यशसेममर्पयेन्द्रावतीमपचितीमिहा वह ।अयम्मूर्धा परमेष्ठी सुवर्चाः समानानामुत्तमश्लोको अस्तु ।।

भद्रम्पश्यन्त उप सेदुरग्रे तपो दीक्षम-षयः सुवर्विदः ।

तत् क्षत्रम्बलमोजश्च जातं अदस्मै देवा अभि सं नमन्तु ।।

धाता विधाता परमोत संदृक्प्रजापतिः परमेष्ठी विराजा ।

स्तोमाश्छन्दाँ्सि निविदो म आहुरतस्मो राष्ट्रमभि सं नमामा ।।

अभ्यावर्तध्वमुप मेत साकमयँ् शास्ताधिपतिर्वो अस्तु ।

अस्य विज्ञानमनु सँ् रभध्वमिमम्पश्चादनु जीवाथ सर्वे ।।

राष्ट्रभृत एता उप दधात्येषा वा अग्नेश्चिती राष्ट्रभृत्तयैवास्मिन्राष्ट्रं दधाति राष्ट्रमेव भवति नास्माद्राष्ट्रम्भ्रँ्शते । 5.7.4 ।

a 'To thought I offer with mind, with ghee', he says; the oblation to Viçvakarman is called the undeceivable; the foe cannot deceive him who has piled; verily also he wins the gods.

b 'O Agni, to-day', (with these words) he offers with a Pankti verse, and by the Pankti and the libation he grasps the beginning of the sacrifice.

C 'Seven are thy kindling-sticks, O Agni; seven thy tongues', he says; verily he wins the Hotr's offices. Agni went away from the gods, desiring a portion [1]; to him they assigned this as a portion; that is the Agnihotra, of Agni; then is he born indeed when he is completely piled. Verily to him on birth he gives food; he delighted delights him, he becomes richer.

d The theologians say, 'Since it is as the Garhapatya that (the fire) is piled, then where is its Ahavaniya?''Yonder sun', he should reply, for in it they offer to all the gods [2]. He who knowing thus piles the fire straightway makes pleased the gods.

e O Agni, the glorious, lead him to glory;

Bring hither the fame that is Indra's;

May he be head, overlord, resplendent,

Most famed of his equals.

With look auspicious first they underwent

Fervour and consecration, the seers who found the heavenly light;

Thence was born the kingly power, might and force;

May the gods in unison accord that to us.

Disposer, ordainer, and highest [3] onlooker,

Prajapati, supreme lord, the ruler;

The Stomas, the metres, the Nivids, mine they call;

To him may we secure the kingdom.

Turn towards me, come to me;

May he be your ruler, your overlord;

On his discernment do ye depend;

Upon him henceforth do ye all serve.

He puts down these supporters of the realm; this is the realm supporting piling of the fire; verily with it he bestows on him the kingly power, he becomes the kingly power, the kingly power does not fall away from him.

TS 1.8.11

अर्थेतः स्थापाम्पतिरसि वृषास्यूर्मिर्वृषसेनोऽसि व्रजक्षितःस्थ मरुतामोजःस्थ सूर्यवर्चसःस्थ सूर्यवर्चसःस्थ मान्दाःस्थ वाशाःस्थ शक्वरीःस्थ विश्वभृतःस्थ जनभृतःस्थाग्नेस्तेजस्याःस्थापामोषधीनाँ् रसःस्थापो देवार्मधुमतारगृह्णन्नूर्जस्वती राजसूयाय चितानाः ।

याभिर्मित्रावरुणावभ्यषिञ्चन्याभिरिन्द्रमनयन्नत्यरातीः ।।

राष्ट्रदाःस्थ राष्ट्रं दत्त स्वाहा राष्ट्रदाःस्थ राष्ट्रममुष्मै दत्त ।। 11 ।।

a Ye are active, thou art the lord of the waters, thou art the male wave, thou art the male host, ye are the pen-dwellers, ye are the strength of the Maruts, ye have the radiance of the sun, ye have the brightness of the sun, ye are delightful, ye are obedient, ye are powerful, ye are all supporters, ye are supporters of men, ye have the brilliance of Agni, ye are the sap of the waters, of the plants.

b They have taken the waters, divine, Rich in sweetness, full of strength, caring for the royal consecration; Whereby they anointed Mitra and Varuna, Whereby they led Indra beyond his foes.

c Ye are givers of the kingdom; give ye the kingdom, hail! Ye are givers of the kingdom; give N. N. the kingdom.

In Shukla Yajurveda

VS 9.23

वाजस्येमम्प्रसवँ सुषुवेग्रे सोमँ राजानमोषधीष्वप्सु ।

ताऽअस्मभ्यम्मधुमतीर्भवन्तु वयँ राष्ट्रे जागृयाम पुरोहुताँ स्वाहा ।।

VS 10.2-4

वृष्णऽऊर्मिरसि राष्ट्रदा राष्ट्रम्मे देहि स्वाहा

वृष्णऽऊर्मिरसि राष्ट्रदा राष्ट्रममुष्मै देहि

वृषसेनोसि राष्ट्रदा राष्ट्रममुष्मै देह्यर्थेत स्थ । 2 ।

अर्थेत स्थ राष्ट्रदा राष्ट्रम्मे दत्त स्वाहार्थेत स्थ

राष्ट्रदा राष्ट्रमुष्मै दत्तोजस्वती स्थ

राष्ट्रदा राष्ट्रम्मे दत्त स्वाहौजस्वती स्थ

राष्ट्रदा राष्ट्रममुष्मै दत्ताप-:- परिवाहिणी स्थ

राष्ट्रदा राष्ट्रम्मे दत्त स्वाहाप-:- परिवाहिणी स्थ

राष्ट्रदा राष्ट्रममुष्मै दत्तापाम्पतिरसि

राष्ट्रदा राष्ट्रम्मे देहि स्वाहापाम्पतिरसि

राष्ट्रदा राष्ट्रममुष्मै देह्यपाङ्गर्भोसि

राष्ट्रदा राष्ट्रममुष्मै स्वाहापाङ्गर्भोसि

राष्ट्रदा राष्ट्रममुष्मै देहि सूर्यत्वचस स्थ । 3 ।

सूर्यत्वचस स्थ राष्ट्रदा राष्ट्रम्मे दत्त स्वाहा सूर्यत्वचस स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त स्वाहा सूर्यत्वचस स्थ राष्ट्रदा राष्ट्रम्मेदत्त स्वाहा सूर्यत्वचस स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त मान्दा स्थ राष्ट्रदा राष्ट्रम्मे दत्त स्वाहा मान्दा स्थ राष्ट्रदा राष्ट्रममुष्मैदत्त व्रजक्षित स्थ राष्ट्रदा राष्ट्रम्मे दत्त स्वाहा व्रजक्षित स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त वाशा स्थ राष्ट्रदा राष्ट्रम्मे दत्त स्वाहा वाशा स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त शविष्ठा स्थ राष्ट्रदा राष्ट्रम्मे दत्त शक्वरी स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त स्वाहा शक्वरी स्थ राष्ट्रदा राष्ट्रम्मे दत्त जनभृतं स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त स्वाहा जनभृतं स्थ राष्ट्रदा राष्ट्रम्मे दत्त विश्वभृतं स्थराष्ट्रदा राष्ट्रममुष्मै दत्त स्वाहा विश्वभृतं स्थ राष्ट्रदा राष्ट्रम्मे दत्ताप-:- स्वराज स्थ राष्ट्रदा राष्ट्रममुष्मै दत्त ।

मधुमतीर्मधुमतीभिँ पृच्यन्ताम्महि क्षत्रङ्क्षत्रियाय वन्वानाऽअनाधृष्टाँ

सीदत सहौजसो महि क्षत्रङ्क्षत्रियाय दधतीँ । 4 ।

This verse talks about many concepts which through light on the nation of the supporters of people (janabhRta) and supporter of world (vishvabhRta) and about the concept of self rule (svarAja).

VS 20.8

पृष्टीर्मे राष्ट्रमुदरमँ सौ ग्रीवाश्च श्रोणी । ऊरूऽरत्नी जानुनी विशो मेङ्गानि सर्वत -:-

VS 20.10

प्रति क्षज्ञे प्रतितिष्ठामि राष्टे प्रत्यश्वेषु प्रतितिष्ठामि गोषु ।

प्रत्यङ्गेषु प्रतितिष्ठाम्यात्मन्प्रति प्राणेषु प्रतितिष्ठामि पुष्टे प्रति द्यावापृथिव्योँ प्रतितिष्ठामि यज्ञे ।।

VS 22.22

आ ब्रह्मन्ब्राह्मणो ब्रह्मवर्चसी जायतामा राष्ट्रे राजन्य-:-

शूरऽइषव्योतिव्याधी महारथो जायतान्दोग्घ्री धेनुर्वोढानड्वानाशुँ

सप्तिँ पुरन्धिर्योषा जिष्णू रथेष्ठाँ सभेयो युवास्य यजमानस्य वीरो

जायतान्निकामेनिकामे नँ पर्जन्यो वर्षतु फलवत्यो नऽओषधयँ पच्यन्ताँयोगक्षेमो न-:- कल्पताम् ।।

APPENDIX III GLOSSES

The context of the quote '*Balam Bharam Bhavathi Bibhartheh" (Nirukta)' presents the list of synonyms for the word 'bala' = power, energy.

The text reads is taken from: (http://tiger.bun.kyoto-u.ac.jp/mtokunag/skt_texts/nir.txt)

One cluster of meanings relates to bhar 'to fill' [exemplified by the

creation of bhart ' an alloy'] and another cluster of meanings relates to bhara 'battle'.

Niruktam 4.24 interprets bhara as 'battle'; bhart = a mixed metal of copper and lead; bhart-i_ya_ = a brazier, worker in metal; bharatiyo = caster of metal (G.) 

There is semantic expansion in lexemes such as:

barati-da_ra a merchant who has bandy-loads conveyed from one place to

another (Ka.)

While the context for the explanation bibharte, is relatable to anna,

bala, dhana, it is also related to sam.gra_ma 'battle'.

It will be seen from the following lexemes that two sets of semantics are relatable to bhara 'battle': 1. hired soldier (MBh.); 2. bhar. 'hero' (B.)

dan.d.a-bhr.t a potter (Skt.lex.) bhr.tya to be nourished or maintained: a

servant; the minister of a king; bhr.tye maintenance, support, sustenance, food; hire, wages (Ka.)( Ka.lex.) bhr.ta hireling, mercenary (Ya_jn~.); bhat.a hired soldier, servant

(MBh.)(CDIAL 9588). bhr.ta carried, brought (MBh.); hired, paid (Mn.); hireling, mercenary (Ya_j.com.); bhr.taka hired servant (Mn.); bhad.a soldier (Pkt.); bhad.aa member of a non-Aryan tribe (Pkt.); bhat.ahired soldier, servant (MBh.); hireling, servant, soldier (Pali); hired servant (As'.); bhar. hero, brave man; *adj*. mighty (Ku.); soldier, servant, *nom. prop*  (B.); warrior, hero, opulent person (G.); *adj*. strong, opulent (G.);

bhar.ilhero, servant (B.); bel.e_ soldier (Si.)(CDIAL 9588). bhr.ti support, food (RV.S'Br.); wages, hire (Mn.); bhati wages (Pali); bhatika_ fee (Pali); s'arira-hud.iyami in the maintenance of the body (NiDoc.); bhai-, bhii-, bhui- wages (Pkt.); bhar.il servant (B.)(CDIAL 9591). bat.a, ban.t.a (Tadbhava of bhat.a) a brave warrior (Ka.); ban.d.a_ya

quarrelling, revolt (Ka.); bhan.d.a_i_ (M.)(Ka.lex.) bha_ran. support, maintenance, means of support (Ku.); a weight, pressure (G.)(CDIAL 9460).

bharta_ fills ( Konkan.i); *caus*. bhara_unu to cram into (N.); bhara_iba to

fill (A.); bhara_vvu~ to fasten (G.); bharavin.e~ to feed (M.)(CDIAL 9397). bhartr. *

acc*. bharta_ram husband (Skt.);

bearer (RV.); bhat.t.a_ra, bhat.t.a_raka noble lord (Skt.); bhat.t.a term of

address from lowborn to superior, lord (Skt.); bhatta_, bhatta_ram *acc. sg*. husband (Pali); bhat.ara, bhat.araga master (NiDoc.); bhat.ariyae *gen. sg*. mistress (NiDoc.); bhattu-, bhatti-, bhat.t.u-, bhat.t.i- husband, master (Pkt.); bhat.t.in.i_ mistress, non-anointed queen;  bhat.t.a_raya worshipful one, (in drama) king; bat.a a Brahman (K.); bito_r, *pl*. bita_ra husband (D..); bhata_ru (S.); bhata_r ( Ku.A.); bhata_ra (OB.); bha_tar (B.); bhata_r (Bi.); bhatara_ (Aw.); bhata_r husband, master (H.)(CDIAL 9402). 

barati-da_ra a merchant who has bandy-loads conveyed from one place to another; barati (Tadbhava of bharti)(Ka.)( Ka.lex.) bhara carrying, carrying away, booty (RV.); weight, mass (skt.); load, fullness (Pkt.); loaded cart (OG.); bar, *pl*. bari load (Sh.); bharu prop; bhari load (S.); bhari_ heavy load (L.); porter's load, sheaf of straw (P.);

bhar fullness, surety (Ku.); faith, trust, support (N.); weight, reliance, support (A.); dependence (B.); load, fulness (Mth.); load (H.); cartload (of grass or fuel), fill (G.); load (M.); bharilo abundant (N.); bharo tax, rent (N.); bhara_ load (A.B.Or.H .);  a corn measure (M.); support (B.); bhari a small weight = 1 tola_ (B.); bara load (Si.)(CDIAL 9393). bha_ra burden, weight (RV.); load (Pali); bha_raka weight (Mn.); -bha_raka load (Pali); bhara, bara (NiDoc.); bha_ra, bha_raya load, weight (Pkt.); pharo heavy; bar trouble, vexation (Gypsy); ba_r burden, load (Ash.); ba_r (Kt.Shum.Dm.Pas'.); ba_ load, bundle (Wg.); pa_r, pye_r heavy (Wot..); pha_r load (Kal.); bha_r load (Kal.L.P.); id. 

(WPah.N.); id. (B.Mth.H.G.M.); load carried on pole over shoulder, weight, responsibility (A.); bar (with rising tone) load, burden, present of food on conclusion of marriage from bride's house and the return present (Kho.); bar load, bundle of wood (Sh.); ba_r id. (Sh.); load (K.); bha_ru burden (Phal.); ba_ra heavy (K.); *Heavy; debt*: bha_ro_ load (WPah.); bha_ra_ heavy (L.P.); load (WPah.); debt (N.B.); load (H.); bha_ri bundle (N.); bha_ro load, debt (Ku.); load, beam (G.); bha_ri_ bundle of sticks (G.M.); bara, ba..ra load, weight; baruva weight on a fishing line (Si.); baru burden, load ( Md.); bha_ra load (OAw.)(CDIAL 9459). bha_ratara heavy (Skt.); forming a heavier load (Pali); bharera_ heavy, fat, elderly (P.)(CDIAL 9461). bha_rika forming a load, heavy (Sus'r.); bha_ri ponderous (of tone)(Skt.); bha_ri_ heavy ( P.Ku.Aw.H.G.M.); bha_ri (N.A.B.Or.Bi.); ba..ra (Si.); biru impossible (Md.); bura difficult (Md.); bha_rilla heavy (Pkt.); bharilo well-filled, stout and strong (N.)(CDIAL 9465). ba_ravan.e, bha_ran.e weightiness; weight, importance, dignity (Ka.); bha_rama_na gravity or weight (M.)(Ka.lex.) bha_ran.e a load, a burden; a heavy burden, great weight; muchness, excessiveness; greatness, gravity,

dignity (Ka.lex.)

bharan.a bearing (in womb)(RV.); bearing, supporting (Pali.Pkt.); filling (Pkt.); bharan. support, means of support (Ku.); bharnu fulfilment, enlistment (N.); bharan.a_ fullness (Or.); bharan act of filling (A.B.); bharan.i act of filling, woof-thread (Or.); bharna_ stuffing of a quilt (Bi.); bharan. a filling, stuffing, application of sulphate of zinc to eyelashes; bharn.i_ filling materials (G.); bharn.i_ filling materials (M.)(CDIAL 9395).

bhar an oven; bharan to spread or bring out from a kiln (P.lex.)

bha_rika porter (Skt.); loaded (Pali); bha_ria (Pkt.); bari_ blacksmith, artisan, slave, servant (Ash.); bari_, ba_ri_ (Wg.); bari_ (Kt.); ba_ri_ (Pr.); bha_ri_ porter (Ku.); bhariya_ (N.); bha_ri ( A.B.); bha_ria_ (Or.); bharia_ (Mth.); bariya_ (Si.)(CDIAL 9464).

vallamai power, prowess (Tirukkalam. 72); valam < bala army; strength, power (va_l.in- va_r..nar ta_l.valam va_r..tta : Pur-ana_. 24); victory, triumph (valantariya ve_ntiya :Pu.Ve. 9,35); command, authority (nin-valattin-ate_ : Paripa_. 5,21); vali strength, power (Kur-al., 273); strong, powerful man (Me_ruman. 1097); valimai strength, power; skill, cleverness; valimun-pu great strength (Kalit. 4,1); valiyan- strong, powerful man (Paripa_. 6,39); valumai strength; force, violence (Tol. Er..ut. 154, Il.ampu_); van-pu, van-maistrength (Kur-al., 153); skill, ability; force, violence; van-mam force (Ta.); vallu to be able;vallunar capable people; vallavan-, valla_n- strong man, capable man; valavai ability, powerful person; vallavan-, valavan- capable man (Ta.); valiya strong, big (Ta.); valivustrength; valu id., skill, ability; var-pu strength, hardness (Ta.)(Ta.lex.) balaugha (bala o_gha) a multitude of troops or forces, a numerous force (Ka.lex.) bala power, strength (RV.); strong (Skt.); strength (Pali.Pkt.NiDoc.); bau, gen. ba_las army (Kal.); bol id. (Kho.);bal. army (G.); balaya army, strength (Si.)(CDIAL 9161). bal strength (K.); id., ability (L.);balu id. (S.); bal id. (P.Ku.N.A.B.Mth.H.); bal.a (Or.); bara (OAw.); bal. (G.M.Konkan.i); balⁱsuddenly without cause (K.); bare forcibly (OH.); baliim. (OG.); bal.e~ (G.M.); belen (OSi.);balaka strong (Pali); bol^u, f. buj^u recovered in health (K.); balaya ox (Pkt.) (CDIAL 9161).balera_ much, many, long (of time)(P.); balakara strengthening (R.) (CDIAL 9162).http://www.hindunet.org/saraswati/Indian%20Lexicon/chief.htm 

Appendix IV Excerpts from Nirukta

1. Reference from Nirukta

anna.naamaany.uttaraany.astaavimzatih/(3,9)[273]

annam.kasmaad,.aanatam.bhuuta5bhyas,.atter.vaa/(3,9)[273]

atti.karmaaNa.uttare.dhaatu1p.daza/(3,9)[273]

bala.naamaany.uttaraany.astaavimzatih/(3,9)[273]

balam.kasmaad,balam.bharam.bhavati,.bibharteh/(3,9)[273]

dhana.naamaany.uttaraany.astaavimzatir.eva/(3,9)[273]

dhanam.kasmaat,.hinoti.iti.satah/(3,9)[273]

2. The context is interpretation of word forms and derivation of word meanings.

2,1.atha.nirvacanam

2,1.tad.yeSu.padeSu.svara.samskaarau.samarthau.praadezikena.vikaareNa. (guNena.Bh).anvitau.syaataam.tathaa.taani.nirbruuyaad

2,1.atha.ananvite.arthe.apraadezike.vikaare.artha.nityah.pariikSeta.kenacid.vRtt\

i.saamaanyena

2,1.avidyamaane.saamaanye.apy.akSara.varNa.saamaanyaan.nirbruuyaan.na.tv.eva.na.\ nirbruuyaat

2,1.na.samskaaram.aadriyeta.vizayavatyo.(hi.Bh).vRttayo.bhavanti

2,1.yathaa.artham.vibhaktiih.sannamayet

2,1.prattam.avattam.iti.dhaatu.aadii.eva.zisyete

2,1.atha.apy.aster.nivRtti.sthaaneSv.aadi.lopo.bhavati.stah.santi.ity

2,1.atha.apy.anta.lopo.bhavati.gatvaa.gatam.iti

2,1.atha.apy.upadhaa.lopo.bhavati.jagmatur.jagmur.iti

2,1.atha.apy.upadhaa.vikaaro.bhavati.raajaa.daNDii.iti

2,1.atha.apy.varNa.lopo.bhavati.tattvaa.yaami.iti

2,1.atha.apy.dvi.varNa.lopas.tRca.iti

2,1.atha.apy.aadi.viparyayo.bhavati.jyotir.ghano.bindur.vaaTya.iti

2,1.atha.apy.aadi.anta.viparyayo.bhavati.stokaa.rajjuh.sikataas.tarku.iti

2,1.atha.apy.anta.vyaapattir.bhavati

3. The basis for the statement at 2 is the opening remarks in Nighatu reading as below:

1,1.samaamnaayah.samaamnaatah.sa.vyaakhyaatavyah

1,1.tam.imam.samaamnaayam.nighaNTava.ity.aacakSate

1,1.nighaNTavah.kasmaan.nigamaa.ime.bhavanti

1,1.chandobhyah.samaahRtya.samaahRtya.(samaahatya.R).samaamnaataah

1,1.te.nigantava.eva.santo.nigamanaan.nighaNTava.ucyanta.ity.aupamanyavah

1,1.api.vaa.hananaad.eva.syuh.samaahataa.bhavanti

1,1.yad.vaa.samaahRtaa.bhavanti

1,1.tad.yaany.[etaani.Bh].catvaari.pada.jaataani.naama.aakhyaate.ca.upasarga.nip\ aataaz.ca.taani.imaani.bhavanti

1,1.tatra.etan.naama.aakhyaatayor.lakSaNam.pradizanti

1,1.bhaava.pradhaanam.aakhyaatam.sattva.pradhaanaani.naamaani

1,1.tad.yatra.ubhe.bhaava.pradhaane.bhavatah

1,1.puurva.aparii.bhuutam.bhaavam.aakhyaatena.aacaSTe.vrajati.pacati.iti=

1,1.upakrama.prabhRty.apavarga.paryantam.muurtam.sattva.bhuutam.sattva.naamabhir\

.vrajyaa.paktir.iti

1,1.ada.iti.sattvaanaam.upadezo.gaur.azvah.puruSo.hastii.iti

1,1.bhavati.iti.bhaavasya.aaste.zete.vrajati.tiSThati.iti

1,1.indriya.nityam.vacanam.audumbaraayaNah

4. The final form ‘bibhruteh’ used in the text can be explained according to Paninian grammar rules as follows. The root (Dhatu) is 'Bhru of the third gana juhotyadi. The textual reading is ‘du bhrunj dhaarana – poshanayoh’. The root meaning is support, nourishment'. The grammar processes are covered in relation to the Paninian rule (7-4-76)[16]. This is a ubayapadi dhatu.

5. The affix (pratyaya) – ‘san’ gets added according to rule (3-1-7[17]; SK 2608). There is duplication of the root, leading to the component ‘bibhru’. This is further processed as a secondary verb. The present tense format would be ‘bibhruti /bibhurte’ depending on the technicality.

6. In order to refer to this secondary verbal form, in a Sanskrit sentence, the grammarians use a technique of one more technical word transformations. The adding of the affix called ‘kvip’ is resorted to. The governing rule is a vartiaka ‘sarva-praatipadikebhyah kvip vaa vaktavyah’ (vartika 1722 under SK Rule 2665). Though the input form ‘bibhruti ’ does not change, the transformation makes the technical verb become a technical noun with an ‘I’ ending. The enhancement in the meaning due to this processing is ‘acts / behaves like that’. That is called the ‘aachaaratha kvip’. This is rule which comes as an extended discussion under the rule (3-1-10[18]; SK 2664).

7. Now the multiply processed verb ‘bhru’ becoming the technical noun ‘bibhruti’ with a ‘I’ ending and default masculine gender is ready for use in a Sanskrit sentence. The sixth case singular formation is ‘bibhruteh’ .

8. It needs to be understood that Yazka as a linguist, semantologist and is well learned in Vedic traditions and Vedanga Vyakarana. The text of Nirukta needs to be understood clearly with these conventions operational in the background.

9. These grammatical shifts of the letter units are governed by a set of complex conditionalities, which are well enumerated for their options under the vartika 3406 reading: ‘yatheshtam naama-dhaatushu’. This is nothing to with the slackness of pronunciation, speakers inability, linguistic deterioration / degradation postulated by the modern linguists. Sanskrit grammar rule base is not a chaos. The options of ‘chandasi bahulam’ is not an escape route for Panini. The rule points to the play of different factor of ‘level of consciousness’ influencing the word formation. As there is no known debate in modern linguistics on the topic of linking speech and states of consciousness, which is vital to understand how‘chandas’ differs from ‘bhaashaa’, the modern language schools find excuses to cover up their tracks in understanding of Paninian grammar.

10. In the past, Bauddha and Jaina grammarians just sidelined all Vedic word related discussions in the Paninian Sanskrit grammar. They picked up Sanskrit grammar rules for the documentation of perfection it facilitates in the communication of ideas. The shift of Jaina and Bauddha to Sanskrit language based documentation from Prarkrit was a result of this realization as well as movement of some Brahmin scholars to embrace the philosophies of Bauddha and Jaina.

11. Along with this, the Vedic sciences tradition, called the Upaveda was greatly benefited by the Sanskrit based documentation. Metallurgy was a part of the Dhanurveda (weapons of war), Vastu (building sciences), Ayurveda (preparation of metallic oxides for health rejuvenation). Jaina and Baudha excelled in these disciplines and paved their path to reach the masses in society. For this purpose, Paninian grammar sans the Vedic section was good enough. This is one of the possible explanations for the redefinition of Paninian grammar, historically by the Jaina and Bauddha.

12. Postulating religious and philosophical differences of Vedic traditions, Jaina and Bauddha as an explanation of inaccurate understanding of the Paninian grammar rule base and the conventions of grammar technicalities of the Sanskrit language would be dangerous in the interpretation of the source traditions, history of religions, languages and India and Hindu dharma.

13. The explanation of the same word form in the non-Sanskrit languages and usage needs to be properly grounded with the context of usage and language specific grammar.

APPENDIX V - MORPHOLOGICAL SIMILARITY OF ROOTS “BHR” AND “VR”

There is a parallel morphological uses of words derived from two roots: bhR and vR, from the days of Rgveda as may be seen from the following examples. rASTrabhRtya = maintenance of government or authority (AV); vrAtya = rAjanya, wandering troops. The lexicon explains rASTrabhRt as ‘bearing sway’ and prob. as ‘a tributary prince’ in AV and also as name of dice (AV) and a son of Bharata (BhP).

Thus, both vrAtya and bhRtya find usages in particular reference to troops, governance, the regime or rASTra.

Set 1

bhrAtR = du. brother and sister (pAN 1-2,68); a term of friendly address, used to designate a near relative or intimate friend, a brother (RV)

root bhR = bhRtya = to bear, carry, convey, hold (RV. DhAtup 22.1); morphs: bharati, bibharti (RV 4.50.7); bharti (RV 1.173.6)

Set 2

vrAtya = born of rAjanya, identified with the supreme divinity eka vrAtya rudra (AV 10.8.1.9.1); used in addressing a guest (AV); vrAtyA = f. a female vrAtya (Mn. 8.373); belonging to a vrata called mahAvrata (PancavBr.) mahAvrAta = accompanied by a great host of Maruts, said of Indra (RV)

vrata from root vR. ‘will, command, law, ordinance, rule’ (RV); obedience, service (RV.AV. AzvGr.) ; domain, realm (RV)

vrAta = multitude, flock, troop, assemblage, swarm, host; vrAtam = companies of troops; pancavrATAh = five groups of people, association, guild (RV)

vRtya = to be surrounded, or encompassed (pAN. 3-1.109); to be abided or stayed or remained (pAN. 3-1.110).

It would appear that mahAvrata was somehow associated with the multitude or flock of Indra in a war setting. Just as -bhRtya gets suffixed to rAStra related to authority or governance.

From these semantic clusters, it will be reasonable to relate bhArata to the assemblage or brotherhood of people in governance and mahAvrata to commanding, enforcing law, authority, rule.

These semantics may explain the later evolution of the epic from Jaya, Bharata to MahAbhAratam as the itihAsa of the people of bhAratam janam mentioned in the Rgveda. (See TS 3.4.6 in Appendix II referring to Jayas bestowed by Prajapati).

It would be interesting to note that the modern speakers of Bengali language, where the syllable ‘v’ / ‘w’ is missing, pronounce ‘v’ / ‘w’ in non-native words as ‘bh’.

---

[1] IT Consultant and Writer based in India; an alumnus of IISc, Bangalore and IIT, Chennai.

[2] Director, Sarasvati Research Centre.

[3] Assistant Professor of Hinduism at Hindu University of America & Founder-Director of ‘International Sanskrit Research Academy’

[4] bhArati cognates to mahI (Nirukta 1.11) and mahI to bhumI and pRthvI (Nirukta 1.1). In Atharva Veda 3.29.1 pRthvI is regarded as mAtA;

कर्षफस्य विषफस्य द्योष्पिता पृथिवी माता

यथाभिचक्र देवास्थाप कृणुता पुनः।

(karzaphasya vizaphasya dyoSpitA pRthivI mAtA

yathAbhicakra devaAsathaApa kRNutA punaH). It will be interesting to note that the words prathivI and bhAratI can symbolically derived from the names of the early kings (namely pRthu and bharata) of the bharata clan; geneogically bharata was 6^th king (starting from svayambhuva manu) and pRthu was the 18^th king.

[5] M.L. Bhargava points out that BhAratI is the deity of the still extant “BhAratI-tIrtha of Kopar or Koer in the middle of KurukSetra, 22 miles east of Kaithal and 12 miles south-southwest of Thanesar”. (The Geography of Rgvedic India by Manohar Lal Bhargava, Upper India Publishing House Ltd., Lucknow, 1964.) (Page 35). **Loc.cit., S K Talageri; THE RIGVEDA; A Historical Analysis. Aditya Prakashan New Delhi.

[6] The name bhArati and mahI are interchangeable in Rg Veda; and as per nirukta above they are synonyms.

[7] The reiterative statement is noteworthy: subhRtam bibhartu, well-supported bibhartu. Here bibhartu 'support' is linked for sovereignty ‘rASTrAya’

[8] From the Translation of Atharva Veda by Bloomfield.

[9] It appears that not all Vedic people were under dynastic rule; at least some Vedic tribes followed a custom of election of king. We for sure know the existence of republics during the age of MahAvIra and Buddha. Buddha himself was a son of a king of LicchavI republic.

[10] ganrASTram is the nation of the people (gana).

[11] The word “jAnarAjyAyaiSa” stand for “the state of the people”; it talks about the king of “bharatA” people – the rAjya of bhArata.

[12] This word certainly belongs to the Rgvedic layer, as syllable “L” (ळ) is never used in the later layers.

[13] Malava region of Punjab in Pakistan correspond to this location, indicating that the name is in use at least for 2,300 years; and as per the theory of continuum of Indian Civilization there is no reason why the name would not have been in use earlier (as Sumerian records also fit within the theory). MeluHHA is phonetically very close to MAlavA, the name in vogue nowadays.

[14] RV 3.23.4; He (DevavAta) set thee in the best place on earth (vara A pRthivyA) in ILAyAspada, on an auspicious day. Shine brightly, Agni, on the DRSadvatI, on MAnuSa on the ApayA, and on the SarasvatI.”

[15] The place for Agni of bharata can be recognized as mAnasa; RV 3.23.3-4 describes this place where devavAta established the Agni.

दश क्षिपः पूर्व्यं सीमजीजनन्त्सुजातं मातृषु प्रियम ।

अग्निं स्तुहि दैववातं देवश्रवो यो जनानामसद्वशी ॥

नि त्वा दधे वर आ पृथिव्या इळायास्पदे सुदिनत्वे अह्नाम ।

दृषद्वत्यां मानुष आपयायां सरस्वत्यां रेवदग्ने दिदीहि ॥

3. Him nobly born of old the fingers ten produced, him whom his Mothers counted dear. Praise Devavata's Agni, thou Devasravas, him who shall be the people's Lord.

4. He set thee in the earth's most lovely station, in Ila's place, in days of fair bright weather. On man, on Apaya, Agni! on the rivers Drsadvati, Sarasvati, shine richly.

[16] (७. ४. ७६) भृञां इत्

[17] ३. १. ७ धातोः कर्मणः समानकर्तृकात् इच्छायां वा

[18] ३. १. १० उपमानात् आचारे

http://janajaati.blogspot.com/2006/03/

दशावतार, daśāvatāra. Itihāsa rendered by poets (kavi) and artisans (kamar). Veda metaphors of avatāra transformation and Indus Script rebus cipher of metal transmutations

March 25, 2019, 12:55 am

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https://tinyurl.com/y2tg5wsy

This is an addendum to Divine metaphors of Varāha, Narasimha in the context of Indus Script hypertexts of wealth-accounting ledgers, Asura artisans Hiraṇyākṣa, Hiraṇyakaśipu, who signify metalwork https://tinyurl.com/y78t9zb9

I submit that the  daśāvatāra including the first five forms or transformations relate to metalwork wealth; this monograph is presented in the following sections:

Section 1. Matsya rendered in Meluhha rebus homonym aya 'fish' rebus: aya 'iron' ayas 'alloy metal'

Section 2. Kūrma rendered in Meluhha rebus homonyms kassa 'turtle', kamaṭha, 'tortoise' kassa 'turtle' rebus: kãsā 'bell-metal' kamaṭha 'turtle' rebus: kãsā kammaṭa 

'bell-metal coiner, mint, portable furnace'

Section 3. Varāha rendered in Meluhha rebus homonym baḍhi 'boar' rebus: baḍiga 'five artificers', baḍhoe 'a carpenter, worker in wood, iron'

Section 4. Narasimha rendered in Meluhha rebus homonym arye 'lion' rebus: āra, ārakūṭa 'brass'

Section 5. Vāmana [BP 1.3.19]- The dwarf rendered in Meluhha rebus homonym kharva 'dwarf' rebus: karba 'iron' (DEDR 1277) Ta. ayil iron. Ma. ayir, ayiram any ore. Ka. aduru native metal. Tu. ajirda karba very hard iron. (DEDR 192).

This framework suggests that while Rgveda used metaphors of poets (kavi) on transformation (to signify transmutations of metals), Indus Script cipher used hieroglyphs by artisans (kamar) and hypertexts (to signify wealth-accounting of metal work). Kamar is a Meluhha mispronunciation of कर्मार m. an artisan , mechanic , artificer; a blacksmith &c RV. x , 72 , 2 AV. iii , 5 , 6 VS. Mn. iv , 215 &c

This framework also suggests that Meluhha Indian sprachbund'speech union' expressions related to wealth-accounting of metalwork were uniquely deployed by artisans signified by these five hieroglyphs and anthropomorhs, while the Veda texts deployed Sanskrit/Prakrit synonyms of these metalwork expressions related to ayas 'alloy metal', kammaṭa 'mint'; āra 'brass' and karba 'iron' with synonyms of matsya 'fish', kurma 'tortoise', narasimha 'lion-man anthropomorph' and Vamana 'dwarf'.

The link between semantics of expressions in Rgveda and Meluhha Indus Script examples is best exemplified by the following etyma and deployment on Indus Script inscriptions:

ayo, hako 'fish'; a~s = scales of fish (Santali); rebus: aya = iron (G.); ayah, ayas = metal (Skt.)

ayas 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.]) aya 'iron' (Gujarati) Munda etyma related to ayo, ayu:

beḍa hako (ayo) ‘fish’ (Santali); beḍa ‘either of the sides of a hearth’ (G.) Munda: So. ayo `fish'. Go. ayu `fish'. Go <ayu> (Z), <ayu?u> (Z),, <ayu?> (A) {N} ``^fish''. Kh. kaDOG `fish'. Sa. Hako `fish'. Mu. hai (H) ~ haku(N) ~ haikO(M) `fish'. Ho haku `fish'. Bj. hai `fish'. Bh.haku `fish'. KW haiku ~ hakO |Analyzed hai-kO, ha-kO (RDM). Ku. Kaku`fish'.@(V064,M106) Mu. ha-i, haku `fish' (HJP). @(V341) ayu>(Z), <ayu?u> (Z)  <ayu?>(A) {N} ``^fish''. #1370. <yO>\\<AyO>(L) {N} ``^fish''. #3612. <kukkulEyO>,,<kukkuli-yO>(LMD) {N} ``prawn''. !Serango dialect. #32612. <sArjAjyO>,,<sArjAj>(D) {N} ``prawn''. #32622. <magur-yO>(ZL) {N} ``a kind of ^fish''. *Or.<>. #32632. <ur+GOl-Da-yO>(LL) {N} ``a kind of ^fish''. #32642.<bal.bal-yO>(DL) {N} ``smoked fish''. #15163. Ta. ayirai, acarai, acalai loach, sandy colour, Cobitis thermalis; ayilai a kind of fish. Ma. ayala a fish, mackerel, scomber; aila, ayila a fish; ayira a kind of small fish, loach.(DEDR 191)

eraka 'nave of wheel' rebus: eraka 'moltencaszt'

sal 'splinter' rebus: sal 'workshop'

dula 'two' rebus; dul 'metal casting'

ayo, hako 'fish'; a~s = scales of fish (Santali); rebus:aya = iron (G.); ayah, ayas = metal (Skt.)

Hypertext, fish+ slanted stroke: ayo, hako 'fish'; a~s = scales of fish (Santali); rebus:aya = iron (G.); ayah, ayas = metal (Skt.) PLUS  dhāḷ 'slanted stroke' rebus: dhāḷako 'ingot' 

bhaṭa 'warrior' Rebus: bhaṭa 'furnace'

karṇika 'rim-of-jar' rebus: karṇika 'scribe; karṇaka 'steersman';  karṇi'supercargo'.

There are examples of copper plates with the pictorial motifs of large turtles combined back to back, as a pair to signify: dula 'pair' rebus: dul 'metal casting'.

m1528Act

m1529Act2920

m1529Bct

m1532Act

m1532Bct

m1534Act

m1534Bct

1703 Composition: 

Two horned heads one at either end of the body. Note the dottings on the thighs which is a unique artistic feature of depicting a turtles (the legs are like those of an elephant?). The body apparently is a combination of two turtles with heads of  turtles emerging out of the shell and attached on either end of the composite body.

Copper tablet type B18, B17b. Tortoise with mirror duplicaes.

B17a, B17b, B18

Hieroglyph: two large turtles joined back to back. Thus, signifying meta casting using cire perdue (lost-wax) technique of creating mirror image metal castings from wax casts.

The hieroglyph multiplex on m1534b is now read rebus as: dula 'pair' rebus: dul 'cast metal' PLUS  kassa 'turtle' rebus: kãsā 'bell-metal' kamaṭha 'turtle' rebus: kãsā kammaṭa'bell-metal coiner, mint, portable furnace'.

kamaṭha crab, tortoise (Gujarati); ‘frog’ (Skt.); rebus:  kammaṭa ‘mint’ (Kannada)kampaṭṭam ‘coiner, mint’ (Tamil).கமடம், [ *kamaṭam, ] s. A turtle, a tortoise, ஆமை (Winslow Tamil lexicon) 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.)  Rebus:  Ta. kampaṭṭam coinage, coin. Ma. kammaṭṭam, kammiṭṭam coinage, mint. Ka. kammaṭa id.; kammaṭi a coiner. (DEDR 1236)

m1532b On another copper tablet, the emphasis is clearly on the turtle's shell like that of Meiolania's shell.

On copper tablet m1543, the correct identification of the animal heads will be turtle species comparable to Meiolania, a horned large turtle of New Guinea.

Hieroglyph: kassa ‘turtle’: kacchapa m. ʻ turtle, tortoise ʼ MBh. 2. *kacchabha -- . [By pop. etym. through kaccha -- for kaśyápa -- VS. J. Charpentier MO xxvi 110 suggested equivalence in MIA. of kassa -- = kaccha -- to explain creation of kacchapa -- ~ kassapa -- . But K. kochuwu, unless a loan from Ind., points to *kakṣapa -- , which would make the formation earlier.] 1. Pa. kacchapa -- m. ʻ tortoise, turtle, °pinī -- f., Pk. kacchava -- m., °vī -- f., K. kochuwu m. (see above), S. kachãũ, °chū̃ m., L. kachū̃ m., P. kacchū, kacchūkummã̄ m. (< kūrmá -- 1), N. kachuwā, A. kācha, B. kāchim, Or. kechu, °cho, kẽchu, kaï˜cha, °ca, kachima, °cima, Mth. kāchu, Bhoj. Aw. lakh. kachuā; H. kachuā, °chwā m., °uī, °wī f. ʻ tortoise, turtle ʼ, kach -- mach m. ʻ dwellers in the water ʼ (< mátsya -- ) whence kacch, kach m. ʻ turtle, tortoise ʼ, M. kāsav, kã̄s° m., Ko. kāsavu. 2. Pk. amg. kacchabha -- , °aha -- m., °bhī -- f.; Si. käsum̆bu, °ubu H. Smith JA 1950, 188; -- G. kācbɔ m., °bī f. with unexpl. retention of -- b -- and loss of aspiration in c. Addenda: kacchapa -- . 1. A. kācha (phonet. -- s -- ) ʻ tortoise ʼ AFD 217. 2. *kacchabha -- (with -- pa -- replaced by animal suffix -- bha -- ): Md. kahan̆bu ʻ tortoise -- shell ʼ.(CDIAL 2619)

Rebus: OMarw. kāso (= kã̄ -- ?) m. ʻ bell -- metal tray for food, food.

kaṁsá1 m. ʻ metal cup ʼ AV., m.n. ʻ bell -- metal ʼ Pat. as in S., but would in Pa. Pk. and most NIA. lggs. collide with kāˊṁsya -- to which L. P. testify and under which the remaining forms for the metal are listed. 2. *kaṁsikā -- . 1. Pa. kaṁsa -- m. ʻ bronze dish ʼ; S. kañjho m. ʻ bellmetal ʼ; A. kã̄h ʻ gong ʼ; Or. kãsā ʻ big pot of bell -- metal ʼ; OMarw. kāso (= kã̄ -- ?) m. ʻ bell -- metal tray for food, food ʼ; G. kã̄sā m. pl. ʻ cymbals ʼ; -- perh. Woṭ. kasṓṭ m. ʻ metal pot ʼ Buddruss Woṭ 109. 2. Pk. kaṁsiā -- f. ʻ a kind of musical instrument ʼ; K. kanzü f. ʻ clay or copper pot ʼ; A. kã̄hi ʻ bell -- metal dish ʼ; G. kã̄śī f. ʻ bell -- metal cymbal ʼ, kã̄śiyɔ m. ʻ open bellmetal pan ʼ. kāˊṁsya -- ; -- *kaṁsāvatī -- ? Addenda: kaṁsá -- 1: A. kã̄h also ʻ gong ʼ or < kāˊṁsya -- . (CDIAL 2576) It is possible that the word in Tamil for ‘gold, money’ is cognate with these etyma of Indian sprachbund: காசு³ kācu , n. prob. kāš. cf. kāca. [M. kāšu.] 1. Gold; பொன். (ஆ. நி.) 2. Necklace of gold coins; அச்சுத்தாலி. காசும் பிறப்புங் கலகலப்ப (திவ். திருப்பா. 7). 3. An ancient gold coin = 28 gr. troy; ஒரு பழைய பொன்னாணயம். (Insc.) 4. A small copper coin;சிறுசெப்புக்காசு. நெஞ்சே யுனையோர் காசா மதியேன் (தாயு. உடல்பொய். 72). 5. Coin, cash, money; ரொக்கம். எப்பேர்ப்பட்ட பல காசா யங்களும் (S.I.I. i, 89). 6. Gem, crystal bead; மணி.நாண்வழிக் காசுபோலவும் (இறை. 2, உரை, பக். 29). 7. Girdle strung with gems; மேகலாபர ணம்.பட்டுடை சூழ்ந்த காசு (சீவக. 468). 8. (Pros.) A formula of a foot of two nēr acaiveṇpā; வெண்பாவின்இறுதிச்சீர்வாய்பாட்டுள் ஒன்று. (காரிகை, செய். 7.) 9. The hollow in the centre of each row of pallāṅkuḻi; பல்லாங்குழி யாட்டத்திற் காய்கள் சேர்தற்குரிய நடுக்குழிகள்.

1)      కంచరవాడు (p. 224) kañcaravāḍu kanṭsu. n. Bell metal. కంచుకుండ a bowl or vessel or bell metal.కంచువాద్యము a cymbal made of bell metal. కంచుతీసినట్లు as... 
2) కంచము (p. 223) kañcamu kanṭsamu. [Tel.] n. A metal plate or dish. కంచుకంచము a dish made of bell metal. మా కంచములో రాయి వేసినాడు he threw a stone into our place, i.e., took away our bread, he disturbed us. మందకంచము a dish which as a rim. ఆకుకంచము a dish which has none. 

2)      ) కంసర (p. 227) kaṃsara or కంసలల kamsara. [Tel.] n. Smithery; working in gold: adj. Of the goldsmith caste. కంసలది a woman of that caste. కంసలపని the business of a gold-smith. 

3)      కంసము (p. 227) kaṃsamu kamsamu. [Skt.] n. Bell metal.కంచు. 
4) కాంస్యము (p. 265) kāṃsyamu kāmsyamu. [Skt.] n. Bell metal. కంచు. 

4)      కంసాలి (p. 227) kaṃsāli or కంసాలవాడు kamsāli. [Tel.] n. A goldsmith or silversmith. 

5)       కంచరవాడు (p. 224) kañcaravāḍu or కంచరి kanṭsara-vaḍu. [Tel.] n. A brazier, a coppersmith. కంచుపనిచేయువాడు. కంచరది a woman of that caste. కంచరిపురుగు kanṭsari-purugu. n. A kind of beetle called the death watch. కంచు kanṭsu. n. Bell metal. కంచుకుండ a bowl or vessel or bell metal. కంచువాద్యము a cymbal made of bell metal. కంచుతీసినట్లు as bright or dazzling as the glitter of polished metal. Sunbright.ఆమె కంచుగీచినట్లు పలికె she spoke shrilly or with a voice as clear as a bell. 

 కాంచనము (p. 265) kāñcanamu kānchanamu. [Skt.] n. Gold. కాంచనవల్లి a piece of gold wire.కాంచనాంబరము tissue, gold cloth. 

Kāñcana काञ्चन a. (-नी f.) [काञ्च्-ल्युट्] Golden, made of gold; तन्मध्ये च स्फटिकफलका काञ्चनी वासयष्टिः Me.81; काञ्चनंवलयम् Ś.6.8; Ms.5.112. -नम् 1 Gold; समलोष्टाश्मकाञ्चनः Bg. 14.24. (ग्राह्यम्) अमेध्यादपि काञ्चनम् Ms.2.239. -2 Lustre, brilliancy. -3 Property, wealth, money. (Apte).  kāñcaná ʻ golden ʼ MBh., n. ʻ gold ʼ Mn.Pa. kañcana -- n. ʻ gold ʼ, °aka -- ʻ golden ʼ; Pk. kaṁcaṇa<-> n. ʻ gold ʼ; Si. kasuna ʻ gold ʼ, kasun -- ʻ golden ʼ. (CDIAL 3013)காஞ்சனம்¹ kāñcaṉam , n. < kāñcana. Gold; பொன். (திவா.)  కాంచనము (p. 265) kāñcanamu kānchanamu. [Skt.] n. Gold. కాంచనవల్లి a piece of gold wire. కాంచనాంబరము tissue, gold cloth. 

The hieroglyph multiplex on m1534b is now read rebus as: dula 'pair' rebus: dul 'cast metal' PLUS kassa 'turtle' rebus: kãsā 'bell-metal' kamaṭha 'turtle' rebus: kãsā kammaṭa 

'bell-metal coiner, mint, portable furnace'.

 

Rigveda describes Indra as endowed with a mysterious power of assuming any form at will..[RV 3.53.8 (Maghavan); 6.47.18 (Indra)].(Sheth, Noel (2002). "Hindu Avatāra and Christian Incarnation: A Comparison". Philosophy East and West. 52 (1 (January)): 98–125). The related verb avatarana is, states Paul Hacker, used with double meaning, one as action of the divine descending, another as "laying down the burden of man" suffering from the forces of evil.(Paul Hacker (1978). Lambert Schmithausen, ed. Zur Entwicklung der Avataralehre (in German). Otto Harrassowitz,  pp. 415-417.).

RV 6.4718 In every figure he hath been the mode: this is his only form for us to look on.

Indra moves multiform by his illusions; for his Bay Steeds are yoked, ten times a hundred.

RV 3.538 Maghavan weareth every shape at pleasure, effecting magic changes in his body,

Holy One, drinker out of season, coming thrice, in a moment, through fit prayers, from heaven.

The noun (avatāra /ˈævətɑːr, ˌævəˈtɑːr/; Hindustani: [əʋˈtaːr]) is derived from the Sanskrit roots ava (down) and tṛ (to cross over). These roots trace back, states Monier-Williams, to -taritum, -tarati, -rītum (Monier Monier-Williams (1923). A Sanskrit-English Dictionary. Oxford University Press. p. 90.). "Avatar literally means "descent, alight, to make one's appearance",and refers to the embodiment of the essence of a superhuman being or a deity in another form.^[22] The word also implies "to overcome, to remove, to bring down, to cross something.".https://en.wikipedia.org/wiki/Avatar

1	Matsya					Satya Yuga
2	Kurma
3	Varaha
4	Narasimha
5	Vamana					Treta Yuga
6	Parashurama
7	Rama
8	Krishna					Dwapara Yuga Kali Yuga in case of Buddha
9	Buddha
10	Kalki[7][8]					Kali Yuga

.

1st to 5th of the Dashavatars on Udupi temple gopuram, Karnataka.

Monier Monier-Williams wrote "Indeed, the Hindus were ... Darwinians centuries before the birth of Darwin, and evolutionists centuries before the doctrine of evolution had been accepted by the Huxleys of our time, and before any word like evolution existed in any language of the world." (loc.cit.Brown, C Mackenzie (19 November 2010). "Vivekananda and the scientific legitimation of Advaita Vedanta". In James R. Lewis; Olav Hammer. Handbook of Religion and the Authority of Science. BRILL. p. 227.)

Section 1. Matsya rendered in Meluhha rebus homonym aya 'fish' rebus: aya 'iron' ayas 'alloy metal'

Anthropomorph."Half fish - half man avatar. He saves the world from a cosmic deluge, with the help of a boat made of the Vedas (knowledge), on which he also rescues Manu (progenitor of man) and all living beings. Demon, Hayagriva steals and tries to destroy the Vedas, but Matsya finds the demon, kills him, and returns the Vedas." https://en.wikipedia.org/wiki/Avatar

Section 2. Kūrma rendered in Meluhha rebus homonyms kassa 'turtle', kamaṭha, 'tortoise' kassa 'turtle' rebus: kãsā 'bell-metal' kamaṭha 'turtle' rebus: kãsā kammaṭa 

'bell-metal coiner, mint, portable furnace'

"Tortoise avatar. He supports the cosmos, while the gods and demons churn the cosmic ocean with the help of serpent Vasuki to produce the nectar of immortality (just like churning milk to produce butter). The churning produces both the good and the bad, including poison and immortality nectar. Nobody wants the poison, everyone wants the immortality nectar. The demons attempt to steal the nectar, wherein Vishnu appears as enchantress Mohini avatar, for whom they all fall, and give her the nectar." 
https://en.wikipedia.org/wiki/Avatar

Section 3. Varāha rendered in Meluhha rebus homonym baḍhi 'boar' rebus: baḍiga 'five artificers', baḍhoe 'a carpenter, worker in wood, iron'
Cave 2, Badami Vishnu's boar incarnation rescues the earth goddess, Bhu Devi. Her body bends toward the boar in a graceful arc, as she drapes her right arm over the end of Varaha's muzzle. However, in an evident error of carving, the boar's snout actually stops short of Bhu Devi's arm. Below the main scene is the usual frieze of dancing dwarves.

"Boar avatar. He rescues goddess earth when the demon Hiranyaksha kidnaps her and hides her in the depths of cosmic ocean. The boar finds her and kills the demon, and the goddess holds onto the tusk of the boar as he lifts her back to the surface." https://en.wikipedia.org/wiki/Avatar

Section 4. Narasimha rendered in Meluhha rebus homonym arye 'lion' rebus: āra, ārakūṭa 'brass'

Narasimha. Chennakesava temple.

Viṣṇu as Narasiṃha kills Hiraṇyakaśipu, stone sculpture from the Hoysaleswara Temple in Halebidu, Karnataka

I suggest that the polycephalous form of Narasimha discussed by Raju Kalidos (JSTOR article of 1987 embedded) signifies the five loha-s or five metals as a counter to the rival Hiranyakaśipu (litharge of gold meltings). See: 

Iconography and Symbolism of Pañcamukha Nṛsiṁha

Raju Kalidos

East and West

Vol. 37, No. 1/4 (December 1987), pp. 283-296

Published by: Istituto Italiano per l'Africa e l'Oriente (IsIAO)

https://www.jstor.org/stable/29756820

 

Bhutanatha Temples. Badami.
 
Narasimha. Cave 3 Badami
"Narasimha (Sanskrit: नरसिंह IAST: Narasiṁha, lit. man-lion), Narasingh, Narsingh and Narasingha in derivative languages is an avatar of the Hindu god Vishnu and one of Hinduism's most popular deities, as evidenced in early epics, iconography, and temple and festival worship for over a millennium.

Narasiṁha is often visualised as having a human-like torso and lower body, with a lion-like face and claws. This image is widely worshipped in deity form by a significant number of Vaiṣṇava groups. Vishnu assumed this form on top of Himvat mountain (Harivamsa). He is known primarily as the 'Great Protector' who specifically defends and protects his devotees in times of need. Vishnu is believed to have taken the avatar to destroy the demon king Hiranyakashipu.

ETYMOLOGY

The word Narasimha means 'lion-man' which usually means 'half man and half lion'. His other names are:

Agnilochana (अग्निलोचन) - the one who has fiery eyes

Bhairavadambara (भैरवडम्बर) - the one who causes terror by roaring

Karala (कराल) - the one who has a wide mouth and projecting teeth

Hiranyakashipudvamsa (हिरण्यकशिपुध्वंस) - the one who killed Hiranyakashipu

Nakhastra (नखास्त्र) - the one for whom nails are his weapons

Sinhavadana (सिंहवदन) - the whose face is of lion

Mrigendra (मृगेन्द्र) - king of animals or lion

SCRIPTURAL SOURCES

There are references to Narasiṁha in a variety of Purāṇas, with 17 different versions of the main narrative. The Bhagavata Purāṇa (Canto 7), Agni Purāṇa (4.2-3), Brahmāṇḍa Purāṇa(2.5.3-29), Vayu Purāṇa (67.61-66), Harivaṁśa (41 & 3.41-47), Brahma-Purāṇa (213.44-79), Viṣṇudharmottara Purāṇa(1.54), Kūrma Purāṇa (1.15.18-72), Matsya Purāṇa(161-163), Padma Purāṇa(Uttara-khaṇḍa 5.42), Śiva Purāṇa (2.5.43 & 3.10-12), Liṅga Purāṇa (1.95-96), Skanda Purāṇa 7 (2.18.60-130) and Viṣṇu Purāṇa (1.16-20) all contain depictions of the Narasiṁha Avatāra. There is also a short reference in the Mahābhārata (3.272.56-60) and a Gopāla Tapani Upaniṣad (Narasiṁha tapani Upaniṣad), earliest of Vaiṣṇava Upaniṣads named in reference to him.

REFERENCES FROM VEDAS

The Ṛg Veda contains an epithet that has been attributed to Narasiṁha. The half-man, half-lion avatāra is described as:

like some wild beast, dread, prowling, mountain-roaming.

Source: (RV.I 154.2a).

RV 1.154.

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.

With waters' foam you tore off, Indra, the head of Namuci, subduing all contending hosts.

This short reference is believed to have culminated in the full puranic story of Narasiṁha.

There is an allusion to a Namuci story in RV.VIII 14.13:

RV 8.14.13 With waters' foam thou torest off, Indra, the head of Namuci,

Subduing all contending hosts.

8.014.13 You have struck off, Indra, the head of Namuci with the foam of the waters, when you had subdued all your enemies. [Namuci: legend from s'alya parvan, Maha_bha_rata: Indra after defeating the asuras was captured by Namuci. Namuci however, liberated him on the condition that he would not kill him with any weapon, dry or wet, nor by day or night. In evasion of his oath, Indra at twilight, or in a fog, decapitated Namuci with the foam of water; cf. Taittiri_ya Sam.hita_ 1.8.7]. 

LORD NARASIMHA AND PRAHLADA

Bhagavata Purāṇa describes that in his previous avatar as Varāha, Viṣṇu killed the asura Hiraṇayakṣa. The younger brother of Hirṇayakṣa, Hiraṇyakaśipu wanted revenge on Viṣṇu and his followers. He undertook many years of austere penance to take revenge on Viṣṇu: Brahma thus offers the demon a boon and Hiraṇyakaśipu asks for immortality. Brahma tells him this is not possible, but that he could bind the death of Hiraṇyakaśipu with conditions."

Section 5. Vāmana [BP 1.3.19]- The dwarf rendered in Meluhha rebus homonym kharva 'dwarf' rebus: karba 'iron' (DEDR 1277) Ta. ayil iron. Ma. ayir, ayiram any ore. Ka. aduru native metal. Tu. ajirda karba very hard iron. (DEDR 192)

Hieroglyph: dwarf: वामन mf(आ)n. (of doubtful derivation) dwarfish , small or short in stature , a dwarf VS. &c; m. " the Dwarf " , N. of विष्णु in his fifth अवतार or descent (undertaken to humble the pride of the दैत्य बलि [q.v.] ; the germ of the story of this incarnation seems to be contained in the 1st book of the S3Br. ; the later legend is given in R. i , 32 , 2); m. a dwarfish bull MaitrS. TS.; m. (pl.) N. of a people ib. (B. अम्बष्ठ) (Monier-Williams) खर्व low , dwarfish;  mfn. (cf. /अ- , त्रि-) mutilated , crippled , injured , imperfect TS. ii , 5 , 1 , 7

Rebus: खर्व m. N. of one of the nine निधिs or treasures of कुबेर

RV 1.154

(Griffith translation) RV 1.22. 14 Their water rich with fatness, there in the Gandharvas' steadfast place,
The singers taste through sacred songs.
15 Thornless be thou, O Earth, spread wide before us for a dwellingplace-:
Vouchsafe us shelter broad and sure.
16 The Gods be gracious unto us even from the place whence Visnu strode
Through the seven regions of the earth!
17 Through all this world strode Visnu; thrice his foot he planted, and the whole
Was gathered in his footsteps' dust.
18 Visnu, the Guardian, he whom none deceiveth, made three steps; thenceforth
Establishing his high decrees.
19 Look ye on Visnus' works, whereby the Friend of Indra, closeallied-,
Hath let his holy ways be seen.
20 The princes evermore behold that loftiest place where Visnu is,
Laid as it were an eye in heaven.
21 This, Visnus' station most sublime, the singers, ever vigilant,
Lovers of holy song, light up.

---

Meluhha etymon, semantics Potr̥ 'purifier', R̥gveda priest' signified by Indus Script orthography of Mohenjo-daro priest

March 25, 2019, 9:19 am

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https://tinyurl.com/y5xu8zmu

-- Indus Script hypertexts of trefoil, pierced bead signify semantics of pōtu 'hole',  pōta 'garment', pṓta 'young animal'.

This monograph provides, in six sections, semantic elucidations of the dotted circle, trefoil hieroglyphs on Indus Script Corpora read rebus in Meluhha (Indian sprachbund, 'language union') expressions related to wealth-accounting metalwork and ore/metal smelting activities of artisans.

Semantically, the 'purifier' is a smelter and hence, dhā̆vaḍ 'smelter' is signified by the Mohenjo-daro priest statue: Hieroglyph: ḍāv m. ʻdice-throwʼ rebus: dhāu 'ore'; dã̄u ʻtyingʼ, ḍāv m. ʻdice-throwʼ read rebus: dhāu 'ore' in the context of glosses: dhā̆vaḍ m. ʻa caste of iron -smelters', dhāvḍī ʻcomposed of or relating to ironʼ. Thus, Potr̥ 'purifier', priest (R̥gveda) is a semantic reinforcement, a phonetic determinant of the functions of dhā̆vaḍ 'smelter' as purifer of mineral ores and metals through smelting processes.

Trefoil (or dotted circle or circles with holes) is the theme which is common in the following artifacts which vividly signify underlying Indus Script semantics, since Indus Script cipher is logo-semantic detailed in the following sections:

1. Young animal (with trefoils on body)  pṓta 'young animal'
2. Section 2a. Dotted circle on garment of Mohenjo-daro priest pōta 'garment'; Section 2b. Garment of Mohenjo-daro priest (with embroidered trefoils)
3. Round mark (dotted circle) on forehead and shoulder of fillet worn by Mohenjo-daro priest pōtu 'hole'
4. Glass bead with perforated hole  pot m. ʻglass beadʼ pōtu 'hole' (perforated bead)
5. Potr̥'s soma vessel, purifier or cleaning instrument: पोतृ 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.;
N. of विष्णु L. पोत्री f. N. of दुर्गा Gal. (cf. पौत्री). Associated in a fire Soma yajña, with cognate homonym pottige 'flaming, flame' (Kannada)(DEDR 4517)
6. Dotted circle on the standard device (bottom crucible) device generally in front of one-horned young bull (konda 'young bull' rebus; kondaṇa 'fine gold')

Section 1. Young animal (with trefoils on body)

Mesopotamian lama deity, a bull with a human head, kind, protective spirits associated with the great sun god Shamash. In one inscription, an Assyrian king called upon lama deities to "turn back an evil person, guard the steps, and secure the path of the king who fashioned them." 2100-2000 BCE Serpentine, a smooth green stone the color of life-giving water in a desert area. The hollowed-out shapes on the body originally were inlaid with pearly shell or lapis lazuli.

Crete. Cow-head rhython with trefoil decor.

G. Contenau, Manual d'archeologie orientale, II, Paris, 1931, p. 698-9.

Funeral couch of Tutankhamen (1336 BC - 1327 BCE) features cow with solar disc and inlay blue glass trefoils decorating the body. Said to represent Goddess Hathor.

Sumerian marble calf with inlaid trefoils of blue stone. From the late Uruk era, Jemdet Nasr cira 3300 - 2900 B.C.E 5.3 cm. long; Vorderasiatisches Museum, Berlin; Parpola, 1994, p. 213. Trefoil inlay decorated on a bull calf. Uruk (W.16017) ca. 3000 BCE. 

Trefoils are cut into stone surface and inlaid with lapis lazuli and carnelian. These are found on several small amulets from Sumer, having the shape of reclining bulls; they are from Uruk dated to te Jemdet Nasr period, ca. 3100-2900 BCE.

(After Fig. 18.10 Parpola, 2015, p. 232) (a) Neo-Sumerian steatite bowl from Ur (U.239), bearing symbols of the sun, the moon (crucible), stars and trefoils (b) Fragmentary steatite statuette from Mohenjo-daro. After Ardeleanu-Jansen 1989-205, fig. 19 and 196, fig. 1 Steatite statue fragment; Mohenjodaro (Sd 767); trefoil-decorated bull; traces of red pigment remain inside the trefoils. Parpola, 1994, p. 213.

Section 2a. Dotted circle on garment of Mohenjo-daro priest

 Single strand (one dotted-circle)

Two strands (pair of dotted-circles)

Three strands (three dotted-circles as a trefoil)

Section 2b. Garment of Mohenjo-daro priest (with embroidered trefoils)

Source: Marshall, 1931: Pl. CXVIII. Harappan male ornament styles. After Fig.6.7 in Kenoyer, JM, 1991, Ornament styles of the Indus valley tradition: evidence from recent excavations at Harappa, Pakistan in: Paleorient, vol. 17/2 -1991, p.93.

Section 3. Round mark (dotted circle) on forehead and shoulder of fillet worn by Mohenjo-daro priest

Section 4. Glass bead with perforated hole  pot m. ʻglass beadʼ pōtu

'hole' (perforated bead)

See other examples in: 

Venerated Trefoil. Mohenjo-daro and Bactrian priests wear तार्प्य Sky Garment of Varuṇa Indus Script signifiers of dhā̆vaḍ potr̥, 'smelter, purifier priest' https://tinyurl.com/ycpghhse

Trefoil Decorated bead. Pl. CXLVI, 53 (Marshall, opcit.)

Trefoil decoration on bangles:Late Harappan Period dish or lid with perforation at edge for hanging or attaching to large jar. It shows a Blackbuck antelope with trefoil design made of combined circle-and-dot motifs. The animal is composite: ram + zebu
miṇḍāl markhor (Tor.wali) meḍho a ram, a sheep (G.)(CDIAL 10120) PLUS  पोळ pōḷa, 'zebu, bos indicus' signifies pōḷa 'magnetite, ferrous-ferric oxide Fe3O4', 

Rebus: meḍ (Ho.); mẽṛhet ‘iron’ (Mu.Ho.)mẽṛh t iron; ispat m. = steel; dul m. = cast iron (Munda) Dotted circle signifies पोतृ, m. "Purifier" 

Thus, the plate inscription signifies iron smelter.

https://www.bridgemanimages.com/en-GB/asset/162921/harappan/bracelet-from-mohenjo-daro-indus-valley-pakistan-c-3000-bc-polished-stone? National Museum, Delhi. One of the beads has trefoil designs. Inlaid bead.

Trefoils painted on steatite beads, Harappa (After Vats, Pl. CXXXIII, Fig.2)

Section 5. Potr̥'s soma vessel, purifier or cleaning instrument: पोतृ प्/ओतृ or पोतृ, m. "Purifier" 

 m0352 cdef

Dotted circle signifies पोतृ, m. "Purifier" 

Section 6. Dotted circle on the standard device (bottom crucible) device generally in front of one-horned young bull (konda'young bull' rebus; kondaṇa 'fine gold')

See the dotted circle hieroglyph on the bottom of the sacred device, sangaḍa. The bottom vessel is kammatamu'portable gold furnace' (Telugu)

Ta. po (-pp-, -tt-) to perforate, puncture, make a hole; poy (-v-, -t-) to be hollowed; n. tubularity, hole, hollow or recess in tree; potir (-pp-, -tt-) to pierce; potu (-v-, -nt-) to be perforated; (-pp-, -tt-) to bore, pierce; potumpu 
hole, hollow in a tree, pit, cave; pottu hole, rat-hole, hollow in a tree, rent or puncture, defect; pottal, pottai hole, orifice, defect; pottilam hole in a tree; 
pōttu, pontar, pontu hole, hollow; pōṉ cave. Ma. pottu hole in the ground, cavity, hollow hand; pōtu a hole as in worm-eaten wood. Pa. botta id.; potpa, poppa a chisel.Go.boḍga hole Konḍa (BB) pot- (-t-) to bore, perforate. Pe. pot- (-t-) id. Kuipospa (post-) to pierce, bore a hole, mortise; n. act of piercing, mortising; pondo hole; ? bojo wood dust resulting from dry rot. Kuwi (F.) pōthali
 to hollow out; (S.) poth'nai to hole; (Isr.) pot- (-h-) to make a hole (in wood, etc.)(DEDR 4452) போத்து² pōttu, n. < பொத்து. 1. Hole, hollow; பொந்து. 2. Lair of a beast; விலங்கு துயிலிடம். (பிங்.) 3. Vice, fault, as hollowness of mind; மனக்குற்றம். போத்தறார் புல்லறிவினார் (நாலடி, 351).

Ta. poṭṭu drop, spot, round mark worn on forehead. Ma. poṭṭu, poṟṟu a circular mark on the forehead, mostly red. Ka. boṭṭu, baṭṭu drop, mark on the forehead. Koḍ. boṭṭï round mark worn on the forehead. Tu.boṭṭa a spot, mark, a drop; (B-K.) buṭṭe a dot. Te. boṭṭu a drop, the sectarian mark worn on the forehead. Kol.(SR.) boṭla drop. Pa. boṭ id. Ga. (P.) boṭu drop, spot. Konḍa boṭu 
drop of water, mark on forehead. Kuwi (F.) būttū, (Isr.) buṭu tattoo.(DEDR 4492)

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) 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. pākIIFL 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.Addenda: pōta -- 2. 2. *pōtta -- 2: S.kcch. potyo m. ʻ small dhoti ʼ.(CDIAL 8400).

pṓta -- 1, ˚aka -- m. ʻ young of animal or plant ʼ MBh. 2. *pōtara -- . 3. *pōtala -- , pōtalaka -- m. ʻ young animal ʼ BHSk., gō -- pōtalikā -- f. ʻ heifer ʼ Pat. 4. *pōtāla -- . 5. *pōtta -- 1. 6. *pōṭṭa -- 3. 7. *pōna -- 1. 8. *pōttha -- 1. 9. *phōta -- . 10. *phōtta -- 2. [Variety of form points to non -- Aryan origin (scarcely with Wackernagel AiGr ii 2, 591 < putrá -- ): prob. with T. Burrow BSOAS xii 386 ← Drav. Tam. pōttu &c. DED 3748. -- Cf. pōṭā -- f. ʻ female slave ʼ, pōṭaka -- m. ʻ servant ʼ KātyŚr. com. -- See also *pōṅga -- 2]1. Pa. pōta -- , ˚aka -- m. ʻ young of an animal ʼ, Aś. potake nom. sg. m.; NiDoc. ǵ ʻ young (of camel) ʼ; Pk. pōa -- , ˚aya -- m. ʻ young snake, child ʼ; Dm. pâi ʻ son ʼ; Paš. ōya ʻ boy, child, daughter ʼ < *wōyā with special development in word of address (IIFL iii 3, 188 sandhi form < pōtaka -- ); Bshk. pō, pɔ̈̄ ʻ son, boy ʼ; Tor. pō m. ʻ child ʼ; Sh.koh. gur. pē ʻ sons ʼ (pl. of puc̣h < putrá-- ) → Ḍ. pe_ (pl. of pūc̣); P. poā m. ʻ tender twig ʼ; Ku.gng. pōi ʻ budding of trees in spring ʼ; A. B. po ʻ son ʼ; Or. po, poa, pua ʻ son, shoot of plaintain ʼ, puā ʻ plaintain seedling ʼ, poi ʻ small girl, shrimp ʼ; Mth. poā ʻ tobacco seedling ʼ; Bhoj. pōi ʻ sugarcane sapling ʼ; H. poā m. ʻ young of an animal ʼ; G. poī f., M. poy f. ʻ spike of coconut or other palms containing the spadix ʼ; M. povām. ʻ young snake ʼ; OSi. povā pl. ʻ youths ʼ, Si. povuvā (st. pov -- , pō -- ) ʻ young of an animal ʼ. -- X *kuḍa<-> q.v.2. G. porɔ m. ʻ insect ʼ, porī f. ʻ little girl ʼ, poriyɔ m. ʻ boy ʼ; M. por m. f. n. ʻ young child or animal ʼ.3. Pk. pōalaya -- m. ʻ child ʼ; Gaw. pōlá, f. ˚lī ʻ small ʼ, poliṛá ʻ younger ʼ; A. puli ʻ young plant ʼ; B. polā ʻ child, son ʼ; M. poḷ m. ʻ bull dedicated to the gods ʼ; Si. pollā ʻ young of an animal ʼ.4. Pk. pōāla -- m. ʻ child, bull ʼ; A. powāli ʻ young of animal or bird ʼ.5. K. pọ̆tu m. ʻ son (esp. an only son), child ʼ, pūtu m. ʻ young chick ʼ, ḍoḍ. pōtō ʻ bird ʼ, kash. ċāwali -- pūt ʻ goat's kid ʼ; H. potī f. ʻ young female of any animal ʼ.6. H. poṭā m. ʻ young of animal, unfledged bird ʼ.7. A. B. ponā ʻ young fish ʼ (A. also ʻ affectionate term of address to a child ʼ).8. Ku. potho ʻ any young animal ʼ, pothilo ʻ young of a bird ʼ; N. pothi ʻ hen bird ʼ, pothro ʻ young tree, bush ʼ.9. Phal. phō ʻ boy ʼ, phoyīˊ, phōī ʻ girl ʼ.10. Ku. photo m. ʻ young child, small cucumber, testicle ʼ, photi f. ʻ girl ʼ, phwātā -- photi ʻ children ʼ.pōtādhāna -- , *pōtādhāra -- ; *vīrapōta -- , *sarpapōtala -- .Addenda: pōta -- 1. 10. *phōtta -- : WPah.kṭg. phɔ́təṛ m. ʻ penis, scrotum ʼ, J. pothaṛ m. ʻ penis ʼ.(CDIAL 8399)  Ta. pōttu male of animals (cattle, tiger, deer), some birds (peafowl, heron, etc.), some aquatic animals (crocodile, etc.). Ma. pōttu male buffalo. Ka. pōta, hōta, hōtu, hōntu he-goat. Koḍ. (Cole) pōtu goat. Te. pōtumale buffalo, male of an animal or bird. Kol. po·t cock. Nk. phōt id. Pa. pōt male of birds. Go. (S. Ko.) pōt, (Ma.) pōtal male of animals (Voc. 2441). Konḍa pōt id. Kui (K.) pōtu id. 

Kuwi (F.) pōtū male of some animals and birds; (S.) pōtu male of some animals, of trees; (Su.) pōtu male of animals; (Isr.) pōtu male of an animal, young male animal.(DEDR 4586)  Ta. pōttu sapling, tender branch or shoot of tree; pōtu flower bud, freshness, beauty. Te. bōda young of bird. Pa. pottid 

twig. Konḍa bōdel bride, young lady. Kui podeli sapling, young green branch; bōda child. Kuwi pōde (F. S.) girl, (Su.) woman, girl; (Isr.) pōti small girl; pōdi pōti small children, young boys and girls; (F.) pōdipōda boys and girls. / Cf. Skt. pota- young of animal or plant; Turner, CDIAL, no. 8399(DEDR 4587).போத்து¹ pōttu, n. cf. pōta. [T. pōtu, M. pōttu.] 1. Male of animals, especially cattle, tigers, deer; பெற்றம், எருமை, புலி, மரை, புல்வாய் முதலிய விலங்கேற்றின் பொது. (பிங்.) (தொல். பொ. 597.) 2. Male of peafowl, herons and some other birds; மயில் எழால் என்பவற் றின் ஆண். (தொல். பொ. 598.) 3. Male of aquatic animals, as crocodile, etc.; முதலை, சுறாப்போன்ற நீர்வாழ்சாதியின் ஆண். (தொல். பொ. 597.) (பிங்.) 4. Sapling; ஓரறிவுயிரி னிளமை. (தொல். பொ. 580.) 5. Tender branch or shoot of a tree; புதுக்கிளை. மரம் போத்துவிட்டிருக்கிறது.

*pōttī ʻ glass bead ʼ. Pk. pottī -- f. ʻ glass ʼ; S. pūti f. ʻ glass bead ʼ, P. pot f.; N. pote ʻ long straight bar of jewelry ʼ; B. pot ʻ glass bead ʼ, puti, pũti ʻ small bead ʼ; Or. puti ʻ necklace of small glass beads ʼ; H. pot m. ʻ glass bead ʼ, G. M. pot f.; -- Bi. pot ʻ jeweller's polishing stone ʼ rather than < pōtrá -- 1.(CDIAL 8403)

pōtrá1 ʻ *cleaning instrument ʼ (ʻ the Potr̥'s soma vessel ʼ RV.). [√pū] Bi. pot ʻ jeweller's polishing stone ʼ? -- Rather < *pōttī -- .(CDIAL 8404)  போத்தி pōtti, n. < போற்றி. 1. Grandfather; பாட்டன். Tinn. 2. Brahman temple-priest in Malabar; மலையா

ளத்திலுள்ள கோயிலருச் சகன்.

Ta. pottu (potti-) to light (as a fire). Kurub. (LSB 1.12) potte a torch of leaves. Ko. pot- (poty-) to light (as a fire); pot torch made of a bundle of thin sticks. Ka. pottu to be kindled, catch fire, flame; be burnt (as rice, etc., at the bottom of the vessel), be boiled or baked too much; n. flaming; pottige flaming, flame. Tu.pottuni to burn (intr.); pottāvuni, pottāḍruni to light, kindle, burn; potta hot, burning; potturuni, potruni to kindle, set fire, incite to a quarrel. Go. (A. Y.) pot-, (Tr.) pattānā, (Ch.) patt-, (Mu.) pat-/patt-, (Ma.) pot- to burn, blaze; (Tr. Ph.) pacānā to make a bright light; (SR.) potusānā to light (Voc. 2384).(DEDR 4517).

Ta. pōtikai capital of a pillar, stake. Ma. pōtika capital of a pillar, prop, support of a king-post. Ka.bōdige, bōduge capital of a pillar. Koḍ. po·ti niche over a door. Tu. bōdigè id., architrave. Te. bōdiya, bōdetrunk of a tree, cornice. (DEDR 4585)

Itihāsa,. An ancient inscription found in Svay Rieng, Cambodia, dates to Jayavarman IV ca. 921-941

March 25, 2019, 5:02 pm

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Ancient inscription stone turned in for preservation

Khouth Sophak Chakrya | Publication date 13 March 2019 | 09:21 ICT

An ancient inscription stone is found in Svay Rieng province’s Svay Teap district. Photo supplied

A more than 1,000-year-old inscription stone, made during the reign of Jayavarman IV between 921 and 941, was handed over by a local pagoda to the Svay Rieng provincial Department of Culture and Fine Arts on Monday for preservation.

Deputy department director Puth Sophanny told The Post on Tuesday that a woman from Svay Teap district’s Prasout commune had handed the ancient artefact to a former chief of Porthimony pagoda in 2011 in order to keep it safe, thinking that the stone was a “holy and God-possessed” object.

“Until now, no one knew the stone was 1,000 years old. The inscription could not be read or translated."

“Keut Sophy, the former chief of the pagoda, left it alone and it was exposed to rain and sunlight near a ‘spirit guardian’ hut on the pagoda compound,” Sophanny said.

He said that recently researchers from the Royal Academy of Cambodia had inspected the stone and announced their findings on Monday.

https://www.phnompenhpost.com/national/ancient-inscription-stone-turned-preservation?fbclid=IwAR34BMFlCO52a3GA-F8KgetEDhhEz4iiOVc2n8L9YsYMzWrejL95y1cr7JM

https://tinyurl.com/y45dxe94

Priest, one-horned young bull, standard device, Indus Script hypertexts wealth-accounting metalwork ledgers

March 25, 2019, 6:07 pm

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https://tinyurl.com/y4emz4kv

This monograph is presented in three sections:

Section 1:  Potr̥ Priest, purifier

Section 2: कोंद kōnda ‘young bull' rebus: कोंद kōnda ‘engraver, turner'kundaṇa pure gold

Section 3: kamatamu 'portable gold furnace' rebus: కమటము 'a man of the goldsmith caste'.

Section 1:  Potr̥ Priest, purifier, यज्ञस्यशोधयिट्रि 

This is an addendum to: Meluhha etymon, semantics Potr̥ 'purifier', R̥gveda priest' signified by Indus Script orthography of Mohenjo-daro priest https://tinyurl.com/y5xu8zmu

The Mohenjo-daro priest is deciphered as dhā̆vaḍ m. ʻa caste of iron -smelters', dhāvḍī ʻcomposed of or relating to ironʼ; Potr̥'purifier', R̥gveda priest'.

Potr̥'s soma vessel, purifier or cleaning instrument: पोतृ प्/ओतृ or पोतृ, m. "Purifier" , N. of one of the 16 officiating priests at a sacrifice (the assistant of the Brahman; = यज्ञस्यशोधयिट्रि Sa1y. ) RV. Br. S3rS. Hariv.;

N. of विष्णु L. पोत्री f. N. of दुर्गा Gal. (cf. पौत्री). Associated in a fire Soma yajña, with cognate homonym pottige 'flaming, flame' (Kannada)(DEDR 4517). This etymon pottige 'flaming, flame' explains the smoke emerging out of the portable furnace on the standard device.

Section 2: कोंद kōnda ‘young bull' rebus: कोंद kōnda ‘engraver, turner'kundaṇa pure gold

A Mari priest who looks like the Mohenjo-daro priest celebrates the one-horned young bull in a procession, holding aloft the hieroglyph on a culm of millet. 

See:Indus Script 'Unicorn' on Mari mosaic frieze procession of Ishtar temple is kunda, lapidary, furnace metalwork artificer 

https://tinyurl.com/yddtyqmj Hypertexts on a procession depicted on the schist panel inlaid with mother of pearl plaques are: 1. culm of millet and 2. one-horned young bull (which is a common pictorial motif in Harappa (Indus) Script Corpora.

Culm of millet hieroglyph: karba 'culm of millet' rebus: karba 'iron'.

One-horned young bull hypertext/hyperimage: कोंद kōnda ‘young bull' कोंद kōnda ‘engraver, turner'. kundaṇa pure gold.  कुलालादिकन्दुः f. a kiln; a potter's kiln; kō̃da कोँद 'potter's kiln'  (Kashmiri) Thus, an iron turner (in smithy/forge).

Cylinder seal impression, Uruk period, Uruk?, 3500-2900 BCE. Note a load of livestock (upper), overlapping greatly (weird representation), and standard 'mudhif' reed house form common to S. Iraq (lower).

See:

Indus Script 'Unicorn' on Mari mosaic frieze procession of Ishtar temple is kunda, lapidary, furnace metalwork artificer https://tinyurl.com/yddtyqmj

कुन्द  is a name of विष्णु, Kubera's treasure. Rebus pictographs Meluhha signifiers of कुन्द lapidary, goldsmith, metalworker setter of gems in gold jewels. Shown with a standard device (lathe, portable furnace) which is sangaḍ, he is also rebus: jangaḍiyo 'guard accompanying treasure into the treasury' (Gujarati). The rebus expression jangaḍ signifies a unique method of invoicng on approval basis which is practised even today by jewellers and diamond workers of Gujarat.

Reinforcement is provided by many artifacts with Indus Script hypertexts which signify a cattlepen. The word in Indian sprachbuns for a cattlepen is:कोंडण  kōṇḍaṇa f A fold or pen. कोंडवाड kōṇḍavāḍa C (कोंडणें & वाडा) A pen or fold for cattle. कोंडी kōṇḍī ...confined place gen.; a lockup house, a pen, fold, pound Rebus: Fine gold: Ta. kuntaṉam interspace for setting gems in a jewel; fine gold (< Te.). Ka. kundaṇa setting a precious stone in fine gold; fine gold; kundana fine gold. Tu. kundaṇa pure gold. Te. kundanamu fine gold used in very thin foils in setting precious stones; setting precious stones with fine gold.(DEDR 1725)

Evidences for the signifier of one-horned young bull ('unicorn') on Ancient Near East artifacts including cylinder seals are presented in this monograph.

कोंडण kōṇḍaṇa, 'cattlepen', Mesopotamia Rebus: kundaṇa 'fine gold' Rebus: konda 'lapidary, metalworker, setting gems in find gold jewels'.

Mudhif and three reed banners

Figure 15.1. Sealing with representations of reed structures with cows, calves, lambs, and ringed

bundle “standards” of Inana (drawing by Diane Gurney. After Hamilton 1967, fig. 1) 

Three rings on reed posts are three dotted circles: dāya 'dotted circle' on dhā̆vaḍ priest of 'iron-smelters', signifies tadbhava from Rigveda dhāī ''a strand (Sindhi) (hence, dotted circle shoring cross section of a thread through a perorated bead);rebus: dhāū, dhāv ʻa partic. soft red ores'. 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)

Cattle Byres c.3200-3000 B.C. Late Uruk-Jemdet Nasr period. Magnesite. Cylinder seal. In the lower field of this seal appear three reed cattle byres. Each byre is surmounted by three reed pillars topped by rings, a motif that has been suggested as symbolizing a male god, perhaps Dumuzi. Within the huts calves or vessels appear alternately; from the sides come calves that drink out of a vessel between them. Above each pair of animals another small calf appears. A herd of enormous cattle moves in the upper field. Cattle and cattle byres in Southern Mesopotamia, c. 3500 BCE. Drawing of an impression from a Uruk period cylinder seal. (After Moorey, PRS, 1999, Ancient mesopotamian materials and industries: the archaeological evidence, Eisenbrauns.)

A cow and a stable of reeds with sculpted columns in the background. Fragment of another vase of alabaster (era of Djemet-Nasr) from Uruk, Mesopotamia.

Figure 15.1. Sealing with representations of reed structures with cows, calves, lambs, and ringedbundle “standards” of Inana (drawing by Diane Gurney. After Hamilton 1967, fig. 1) 

कोंडण  kōṇḍaṇa f A fold or pen. कोंडवाड kōṇḍavāḍa C (कोंडणें & वाडा) A pen or fold for cattle. कोंडी kōṇḍī ...confined place gen.; a lockup house, a pen, fold, pound Rebus: Fine gold: Ta. kuntaṉam interspace for setting gems in a jewel; fine gold (< Te.). Ka. kundaṇa setting a precious stone in fine gold; fine gold; kundana fine gold. Tu. kundaṇapure gold. Te. kundanamu fine gold used in very thin foils in setting precious stones; setting precious stones with fine gold.(DEDR 1725).

Section 3: kamatamu 'portable gold furnace' rebus: కమటము 'a man of the goldsmith caste'.
See the dotted circle hieroglyph on the bottom of the sacred device, sangaḍa. The bottom vessel is kamatamu 'portable gold furnace' (Telugu) Rebus: కమటము 'a man of the goldsmith caste'.

See: Itihāsa, Standard device on Indus Script Corpora is सांगड sāṅgaḍa 'joined lathe, portable furnace' rebus: saṁghāṭa 'catamaran' (Rāmāyaṇa), sãghāṛɔ 'lathe' jangadiyo 'military guard' 

https://tinyurl.com/y7o7wf9t

Hieroglyph: కమటము  kamaṭamu. [Tel.] n. A portable furnace for melting the precious metals. అగసాలెవాని కుంపటి. "చ కమటము కట్లెసంచియొరగల్లును గత్తెర సుత్తె చీర్ణముల్ ధమనియుస్రావణంబు మొలత్రాసును బట్టెడ నీరుకారు సా నము పటుకారు మూస బలునాణె పరీక్షల మచ్చులాదిగా నమరగభద్రకారక సమాహ్వయు డొక్కరుడుండు నప్పురిన్"హంస. ii. 

Rebus: కమ్మటము  Same as కమటము. కమ్మటీడు kammaṭīḍu. [Tel.] A man of the goldsmith caste. Ta. kampaṭṭam coinage, coin. Ma. kammaṭṭam, kammiṭṭam coinage, mint. Ka. kammaṭa id.; kammaṭi a coiner.(DEDR 1236) కమ్మతము  Same as కమతము. కమ్మతీడు Same as కమతకాడు.కమతము  or కమ్మతము kamatamu. [Tel. n. Partnership. అనేకులు చేరిచేయుసేద్యము. The cultivation which an owner carries on with his own farming stock. Labour, tillage. కృషి, వ్యవసాయము. కమతకాడు or కమతీడు or కమతగాడు a labourer, or slave employed in tillage.

Nr̥simha signifying a Skambha, Yupa with caṣāla 'wheat chaff' carbon infusion

March 25, 2019, 6:59 pm

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1. https://www.academia.edu/38630703/Nr_simha_signifying_a_Skambha_Yupa_with_ca%E1%B9%A3%C4%81la_wheat_chaff_carbon_infusion Thanks to Manasatarmgini for the exquisite images.
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   This is an addendum to दशावतार, daśāvatāra. Itihāsa rendered by poets (kavi) and artisans (kamar). Veda metaphors of avatāra transformation and Indus Script rebus cipher of metal transmutations https://tinyurl.com/y2tg5wsy

   
   

   The Kashmirian nR^isiMha from Verinaga which was desecrated by the Mogols

   A second exemplar of a nR^isiMha from Verinaga, Kashmir: this time with a sword.

   
   

   Signifies Skambha with caṣāla infusing carbon into molten iron in a somasamstha yajna.

   
   

   Binjor yupa, octagonal.

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Nr̥simha emerges from a pillar, pillar of flame and godhuma 'wheat chaff' Vedic caṣāla on Skambha, Yupa. Cultural significance of Holika

March 25, 2019, 9:11 pm

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http://tinyurl.com/y5pvp8lu

This is an addendum to

Nr̥simha signifying a Skambha, Yupa with caṣāla 'wheat chaff' carbon infusion https://www.academia.edu/38630703/Nr_simha_signifying_a_Skambha_Yupa_with_ca%E1%B9%A3%C4%81la_wheat_chaff_carbon_infusion

See: https://en.wikipedia.org/wiki/Holika On the association of Holika with Narasimha narrative.

https://pbs.twimg.com/media/DXm9F4uV4AABfO-.jpg

Narasimha emerging from the pillar Jwala Narasimha cave temple in Ahobilam, Andhra Pradesh

Sri Lakshmi Narasimha Swamy, Simhachalam

Lord Narasimha and Varaha together in Simhachalam Temple, Vishakapatnam

https://www.columbuslost.com/temples/Simahachalam-Lord-Narasimha-and-Varaha-together/info

Kaviyoor Mahadevar Temple is situated 200 meters west of Kaviyoor Junction in Changancherry- Kaviyoor Road,[4] about five kilometres from SCS Junction in Tiruvalla.
http://www.wikiwand.com/en/Kaviyoor_Mahadevar_Temple


The word "Holi" originates from "Holika", the evil sister of the demon king Hiranyakashipu. The festival itself is believed to have origins from the Prahladpuri Temple of Multan in the Punjab region. The original temple of Prahladpuri is said to have been built by Prahlada, Hiranyakashipu's son. King Hiranyakashipu, according to legend, was the King of Multan and had earned a boon that made him virtually indestructible. He grew arrogant, thought he was God, and demanded that everyone worship only him. Hiranyakashipu's own son, Prahlada, however, disagreed. He was and remained devoted to Lord Vishnu. This infuriated Hiranyakashipu. He subjected Prahlada to cruel punishments, none of which affected the boy or his resolve to do what he thought was right. Finally, Holika, Prahlada's evil aunt, tricked him into sitting on a pyre with her. Holika was wearing a cloak that made her immune to injury from fire, while Prahlada was not. As the fire roared, the cloak flew from Holika and encased Prahlada, who survived while Holika burned. Seeing this, Hiranyakashipu, unable to control his anger, smashed a pillar with his mace. There was a tumultuous sound, and Lord Vishnu appeared as Lord Narasimha and killed Hiranyakashipu. The bonfire is a reminder of the symbolic victory of good over evil, of Prahlada over Hiranyakashipu, and of the fire that burned Holika. 
https://www.reddit.com/r/IndiaSpeaks/comments/82g31l/narasimha_emerges_from_a_pillar/