Jeanny Vorys Canby has demonstrated the depiction of 'overflowing pots' hieroglyphs on the Ur-Nammu stela. This insight reinforces the purport of the stela: to record the Bronze Age metals and materials used in the building activity directed by Ur-Nammu.

The chronology of Third Dynasty of Ur is reconstructed as follows, starting with Utu-hengal:

Utu-hengal: 2119-2113

Ur-Nammu: 2112-c. 2095

Shulgi: 2094-2047

Amar-Sin: 2046-2038

Shu-Sin: 2037-2029

Ibbi-Sin: 2028-2004

Utu-hengal (also written Utu-heg̃al, Utu-heĝal, and sometimes transcribed as Utu-hegal, Utu-hejal) had a daughter who married Ur-Nammu and birthed his successor, Shulgi.

It is remarkable that the suffix -hengal has a cognate in the name of one of 52 shakthi peetha शक्ति पीठ in Hindu tradition which includes Hinglaj (Or Hingula), southern Baluchistan a few hours North-east of Gawadar: Balochi:   هنگلاج,  Sindhi: هنگلاج,  Urdu: ﮨنگلاج‎, Sanskrit: हिङ्ग्लाज, Hindi:हिंगलाज), an important Hindu pilgrimage place. It is likely that the morpheme hingal is cognate with two sets of glosses:

sinhala.siṁhala m. ʻ Ceylon ʼ, pl. ʻ Sinhalese ʼ MBh., °laka<-> VarBr̥S.Pa. sīhala -- , °laka -- ʻ Sinhalese ʼ, Pk. siṁhala -- , sīhala -- . -- Si. heḷa ʻ Ceylon ʼ, (h)eḷu ʻ pertaining to the language of Ceylon ʼ (GS 25) < *coḷiya -- s.v.cōḍa -- Md. (old) oḷudū ʻ Ceylon ʼ.(CDIAL 13385, 13386).Pa. ēḷa -- gala -- ʻ speaking indistinctly ʼ (CDIAL 14216). This gloss has a cognate in SBr. reference to asura speaking indistinctly, uttering he'laya: śatapatha brāhmaṇa 3.2.1.23-24 refer to the use of he‘layo he‘layaTrans. ‘O enemies, O enemies’. This could also refer to ēla-p-pāṭṭu , n. < Boatmen's song in which the wordsēlō , ēlēlō occur again and again;  ఏల [ēla ]ēla. [Tel.] n. Name of a stream in the Godavary District ēlēvāru. n. The rulers.[ēlu]ēlu. [Tel.] v. i. & t. To rule, govern. manage. The refrain of the song thus means: rule the waves by seafaring.SBr 23,24 refer to the use of he ‘layo he ‘laya Trans. ‘O enemies, O enemies’. This could also refer to ēla-p-pāṭṭu , n. < Boatmen's song in which the wordsēlō , ēlēlō occur again and again;  ఏల [ēla ]ēla. [Tel.] n. Name of a stream in the GodavaryDistrict ēlēvāru. n. The rulers.[ēlu]ēlu. [Tel.] v. i. & t. To rule, govern. manage. The refrain of the song thus means: rule the waves by seafaring.
Le Rider, Revue Numismatique 1969 refers to the coins from Susa Mint. [quote]Susa, the ancient capital of the Elamites, had its own unique pantheon of deities. In the third millennium, a goddess seated on a lion occurs on a seal from Susa (Sb 6680) but there is no written evidence to identify her. She is said to have had a sanctuary in Elymais where tame lions were kept according to Aelian XII.23, who refers to it as the shrine of Anaitis. In this area, the worship of Nanaya was of long duration, probably beginning with the first Elamite king who godnapped the cult image of Nanaya and brought it to Susa. When Susa was refounded by Seleucus as a Greek polis Seleucia-on-the-Eulaeus, the Hellenes paid homage to Nanaya as the local goddess. Greek legal manumissions refer to Nanaya and probably came from her temple, but they left no visual image of her. When the area fell to Parthian forcess, Khuzistan became the semi-independent kingdom of Elymais under the kamnaskirid Dynasty. One unique coin minted in Susa has the legend BASIAEWS DDREIOU SWTHROU NANAIENW(N) "of the king Darius, saviour of the Nanayans (worshippers of Nanaya)." This king is said to be a usurper in Susa before the Arsacid onquest. The inscription on the reverse face NANAIENW(N) is said to indicate Susa with its famous sanctuary of Artemis-Nanaya. According to Le Rider, the Parthian king Mithradates II (123-88) was the first to mint coins in Susa with the images of Artemis as a representation of Nanaya, as a frontally facing bust adorned with rays emanating from her head or placing a polos head dress upon her head. He also minted a coin with just a crescent on the reverse face.[unquote] (Joan Goodnick Westenholz, 2013, Religions and Trade: Religious formation, transformation and cross-cultural exchange between East and West, p.186).Pk. illi-- m. ʻ lion, tiger ʼ, H. īl m. ʻ a wild animal ʼ also links with ela as a reference to a group of people conflated with siṁhá m. ʻ lion ʼ, siṁhīˊ -- f. RV.Pa. sīha -- m. ʻ lion ʼ, sīhī -- f., Dhp. siha m., Pk. siṁha -- , siṁgha -- , sīha -- m., sīhī -- f.; Wg. sī ʻ tiger ʼ; K. sah, süh m. ʻ tiger, leopard ʼ; P. sī˜h, sihã̄ m. ʻ lion ʼ, bhaṭ. sīh ʻ leopard ʼ; WPah.khaś. sīˋ ʻ leopard ʼ, cur. jaun. sīh ʻ lion ʼ; Ku. syū̃, syū ʻ tiger ʼ; Mth. sī˜h ʻ lion ʼ, H. sī˜gh, sīh m., OG. sīha m.; -- Si. sī, siha← Pa. -- L. śĩh, khet. śī ʻ tiger ʼ with ś -- from Pers. lw. śer ʻ tiger ʼ. -- Pa. sīhinī<-> f. ʻ lioness ʼ; K. sīmiñ f. ʻ tigress, leopard ʼ; P. sīhaṇī f. ʻ tigress ʼ; WPah.bhal. se_hiṇi f. ʻ leopard withcubs ʼ, jaun. sī˜haṇ ʻ tigress ʼ; H. sĩghnī f. ʻ lioness ʼ.WPah.kṭg. sīˊ m. ʻ lion, leopard, brave man ʼ, sĩˊəṇ, sī˜ṇ (with high level tone) f. ʻ lioness ʼ (also sī˜ṇ Him.I 214 misprint with i?) (CDIAL 13384).

Sapalbizes issued a series of Attic standard silver hemidrachms and silver obols. On the obverse was a Greek helmeted bust right and  legend: CAPAABIZHC. On the reverse is a lion standing right, a hill and crescent tamgha above, and the legend in Greek right and left NANAIA "THe Mesopotamian Nanaa was intimately involved in power, sovereignty, and the use of force to attain and sustain such worldly fruits. A clay tablet inscription from the Tempe to Marduk in Babylon reads: 'Lady of ladies, Goddess of Goddesses, directress of mankind, mistress of the heavenly spirits, possessor of sovereign power, light of heaven and earth; dughter of the Moon God; ruler of weapons, mistress of battles; goddess of love; the power over princes nd over the scepters of kings.' Nanaa moved into the ancient Akkadian-Assyrian pantheon as Ishtar, and she was known as the goddess Anaahita in c. fourth century BCE Persia. In all these forms, she was primarily known as a war goddess, and the lion motif 'was one of the symbols emphasizing her warlike character...was also known as 'arbitress of battles' and 'ruler of weapons'...In the Hellenistic and Parthian periods she continued to appear in temple inscriptions, votive plates, and coins as a war goddess and protector. "(http://www.global.ucsb.edu/punjab/dissertations/michon_dissertation.pdf pp.210-214)

Kushana coin (http://www.kushan.org/essays/sapadbizes/nanaia.htm)
Sara Peterson in: "Parthian aspects of objects from Grave IV, Tillya Tepe" one medallion in a Nine-Medallion gold belt from Tillya Tepe which shows possibly Nanaiah riding a lion and also to Sapalbize coin showing a lion as an attribute of Nanaia.  Sara Peterson also refers to a seal intaglio which shows Nana seated on a lion, wearing a crescent in her hair, holding a cup and also an adze (weapon), considered to be contemporary with Kushan king Kanishka. "She was conflated with Artemis on tesserae at Palmyra, and at Susa. Furthermore, a‘hybrid’ Artemis-Nana deity featured on coins at Elymais, including an image in huntress garb datedto ca. 75CE. Nana as huntress also appeared later on coinage of the Kushan king Huvishka." (p.16)
https://www.academia.edu/1485067/Parthian_Aspects_of_Objects_from_Grave_IV_Tillya_Tepe 

Image of Nana on Kushan and Gupta Coins

S. Kalyanaraman

Sarasvati Research Center

December 8, 2014