Worship of linga by Gandharva, Shunga period (ca. 2nd cent. BCE), ACCN 3625, Mathura Museum. Worship signified by dwarfs, Gaṇa (hence Gaṇeśa = Gaṇa + īśa).

Architectural fragment with relief showing winged dwarfs (or gaNa) worshipping with flower garlands, Siva Linga. Bhuteshwar, ca. 2nd cent BCE. Lingam is on a platform with wall under a pipal tree encircled by railing. (Srivastava,  AK, 1999, Catalogue of Saiva sculptures in Government Museum, Mathura: 47, GMM 52.3625) The tree is a phonetic determinant of the smelter indicated by the railing around the linga: kuṭa, °ṭi -- , °ṭha -- 3, °ṭhi -- m. ʻ tree ʼ  Rebus: kuṭhi 'smelter'. kuṭa, °ṭi -- , °ṭha -- 3, °ṭhi -- m. ʻ tree ʼ lex., °ṭaka -- m. ʻ a kind of tree ʼ Kauś.Pk. kuḍa -- m. ʻ tree ʼ; Paš. lauṛ. kuṛāˊ ʻ tree ʼ, dar. kaṛék ʻ tree, oak ʼ ~ Par. kōṛ ʻ stick ʼ IIFL iii 3, 98. (CDIAL 3228). 

Cylindrical clay steles of 10 to 15 cms height occur in ancient fire-altars (See report by BB Lal on Kalibangan excavations).

A number of polished stone pillars were found in Dholavira. (See April 2015 published Dholavira excavation report: http://asi.nic.in/pdf_data/dholavira_excavation_report_new.pdf

I suggest that the sivalingas are hieroglyphs signifying pillars of light: tã̄bṛā, tambira (Prakritam) Rebus: tamba, 'copper' (Meluhha. Indian sprachbund)

See: three stumps on Sit Shamshi bronze. [kūpa -- 2, stambha -- ] G. kuvātham m. ʻ mast of a ship ʼ.(CDIAL 3403)  *ṭhōmba -- . 1. G. ṭhobrũ ʻ ugly, clumsy ʼ.2. M. ṭhõb m. ʻ bare trunk, boor, childless man ʼ, thõbā m. ʻ boor, short stout stick ʼ (LM 340 < stambha -- ).(CDIAL 5514) Rebus: tamba, 'copper' (Meluhha. Indian sprachbund) Numeral three: kolmo 'three' Rebus: kolami 'smithy, forge'.

The entire message of Sit Shamshi is bronze is worship of the sun. The message signifies copper metalwork. It is significant that one of the meanings to the Meluhha gloss sūrya is: copper: சூரியன் cūriyaṉ , n. < sūrya. Mountain containing copper; செம்புமலை. (W.)

Sit-Shamshi (Musée du Louvre, París). Tabla de bronce que parece resumir sabiamente el ritual del antiguo Elam. Los zigurats recuerdan el arte mesopotámico, el bosque sagrado alude a la devoción semita por el árbol verde, la tinaja trae a la mente el “mar de bronce”. Los dos hombres en cuclillas hacen su ablución para celebrar la salida del Sol. Una inscripción, que lleva el nombre del rey Silhak-in-Shushinak, permite fijar su datación en el siglo XII a.C.

"The texts mention the "temples of the grove," cave sanctuaries where ceremonies related to the daily renewal of nature were accompanied by deposition of offerings, sacrifice and libations. The Sit Shamshi is perhaps a representation. It is also possible that this object is a commemoration of the funeral ceremonies after the disappearance of the sovereign. Indeed, this model was found near a cave, and bears an inscription in Elamite where Shilhak-Inshushinak remember his loyalty to the lord of Susa, Inshushinak. The text gives the name of the monument, the Sit Shamshi, Sunrise, which refers to the time of day during which the ceremony takes place." Source: http://www.3dsrc.com/antiquiteslouvre/index.php?rub=img&img=236&cat=10

Kalibangan fire-altars. In one pit, a cylindrical clay stele was found. Could such steles located in many ancient archaeological sites, denote skambha of Atharvaveda? Such stele were 30-40 cms. in height and 10-15 cms. in diameter, and formed the centrepoint of the hearths (Lal, BB 1984, Some reflections on the structural remains at Kalibangan in inIndus civilization: New perspectives, AH Dani ed.: 57).

Dholavira Excavation Report (April 2015) provides details of the finds of six polished stone pillars with two illustrations and a write-up:

Fig. 8.303. Freestanding columns in situ

Fig. 8.304. Freestanding columns in situ

"8.9.2.2 Free standing columns. At least six examples of freestanding columns were discovered from the excavations. Three freestanding columns are tall and slender pillars with circular cross-section and with a top resembling a phallus or they are phallic in nature. That is why most of them were found in an intentionally damaged and smashed condition. The phallus is depicted realistically with even the drawing of foreskin shown clearly. Two of these freestanding columns are found near eastern end of high street of Castle. These columns measure nearly 1.5m in height and are found at the strategic location of entering into the high street from the east gate of Castle. These two columns are placed in such a manner at the beginning of high street that they divide the street into three equal parts. The other freestanding columns of the same variety and typology, numbering four were found in a completely smashed and broken condition. Two of such columns were found in a secondary condition, fitted as a masonry of Tank A while the other one was found in a masonry in a later period structure near the western fortification of Castle. Two more examles, completely smashed and destroyed ones were also found, one near the western end of Ceremonial Ground and the second near the north gate of Castle. The destruction and desecration of these columns can be equated with that of the damage caused to the stone statue, which clearly indicates a change in ideology and traditions, customs after the Harappan phase."(pp. 589-591)  http://asi.nic.in/pdf_data/dholavira_excavation_report_new.pdf

A pair of Skambha in Dholavira close to kole.l'smithy, temple' ( (8-shaped stone structure): Ko. kole·l smithy, temple in Kota village. To. kwala·l Kota smithy.(DEDR 2133).

http://bharatkalyan97.blogspot.in/2015/05/smithy-is-temple-of-bronze-age-stambha_14.html

skambhá 13639 skambhá1 m. ʻ prop, pillar ʼ RV. 2. ʻ *pit ʼ (semant. cf. kūˊpa -- 1). [√skambh]1. Pa. khambha -- m. ʻ prop ʼ; Pk. khaṁbha -- m. ʻ post, pillar ʼ; Pr. iškyöp, üšköb ʻ bridge ʼ NTS xv 251; L. (Ju.) khabbā m., mult. khambbā m. ʻ stake forming fulcrum for oar ʼ; P. khambh, khambhā, khammhā m. ʻ wooden prop, post ʼ; WPah.bhal. kham m. ʻ a part of the yoke of a plough ʼ, (Joshi)khāmbā m. ʻ beam, pier ʼ; Ku. khāmo ʻ a support ʼ, gng. khām ʻ pillar (of wood or bricks) ʼ; N. khã̄bo ʻ pillar, post ʼ, B. khām, khāmbā; Or. khamba ʻ post, stake ʼ; Bi. khāmā ʻ post of brick -- crushing machine ʼ, khāmhī ʻ support of betel -- cage roof ʼ, khamhiyā ʻ wooden pillar supporting roof ʼ; Mth. khāmh,khāmhī ʻ pillar, post ʼ, khamhā ʻ rudder -- post ʼ; Bhoj. khambhā ʻ pillar ʼ, khambhiyā ʻ prop ʼ; OAw. khāṁbhe m. pl. ʻ pillars ʼ, lakh. khambhā; H. khāmm. ʻ post, pillar, mast ʼ, khambh f. ʻ pillar, pole ʼ; G. khām m. ʻ pillar ʼ, khã̄bhi, °bi f. ʻ post ʼ, M. khã̄b m., Ko. khāmbho, °bo, Si. kap (< *kab); -- Xgambhīra -- , sthāṇú -- , sthūˊṇā -- qq.v.2. K. khambürü f. ʻ hollow left in a heap of grain when some is removed ʼ; Or. khamā ʻ long pit, hole in the earth ʼ, khamiā ʻ small hole ʼ; Marw. khã̄baṛoʻ hole ʼ; G. khã̄bhũ n. ʻ pit for sweepings and manure ʼ. Garh. khambu ʻ pillar ʼ. skámbhana 13644 skámbhana n. ʻ prop, pillar ʼ RV., skambhanīˊ -- f. VS. [√skambh]M. khã̄bṇī f. ʻ small post ʼ; -- G. khāmṇiyũ n. ʻ one of the ropes with which bucket is let down a well ʼ (i.e. from the post?); -- Or. khamaṇa ʻ pit, hole, waterchannel, lowland at foot of mountain ʼ; G. khāmṇũ n. ʻ small depression to stand round -- bottomed vessel in, basin at root of a tree for water ʼ: semant. cf. kūˊpa -- 1 and skambhá --

He is the ‘Pillar supporting the kindreds, that is, gods and men’. (RV I.59.1-2). He is the standard (ketu) of the yajna (equivalent of the dawn), the standard which supports heaven in the East at daybreak. (RV I.113.19; III.8.8).

The same spectra of meanings abound in Bauddham, as a symbolic continuum. So it is, the Buddha is a fiery pillar, comprising adorants at the feet marked with the Wheel of Dharma and the apex marked by a S’rivatsa (pair of fishes tied together by a thread, read as hieroglyph composition: ayira (metath. ariya) dhama, mandating norms of social, interpersonal conduct). Just as Agni awakens at dawn, the Buddha is the awakened.

Worshippers of a fiery pillar, Amaravati stupa.

Naga worshippers of fiery pillar, Amaravati stupa. 

The concentric circles of timber posts found in Tarim Basin may also compare

with concentric circles of stones found in Ukherda and Dholavira.

Skambha sukta (AV X.7) links Skambha (Sivalinga) with Rudras:

22)Who out of many, tell me, is that Skambha In whom Ādityas dwell, in whom Rudras and Vasus are contained, In whom the future and the past and all the worlds are firmly set…http://bharatkalyan97.blogspot.in/2015/09/cipher-of-indus-script-corpora-explains.html?view=classic

Rigveda Sukta 7.46: Translation: Note. The reference to blazing weapon is consistent with Atharvaveda Skambha Sukta venerating Rudra as a blazing pillar of light, pillar of fire. 

7.046.01 Offer these praises to the divine Rudra, armed with the strong bow and fast-flying arrows, the bestower of food, the invincible, the conqueror, the creator, the wielder of sharp weapons; may he hear our (praises). 
7.046.02 He is known by his rule over those of terrestrial birth, by his sovereignty over those of celestial (origin); protecting our progeny, Rudra, propitiating you (by praise), come to our dwellings, and be to them a guardian against disease. 
7.046.03 May your blazing (weapon), which, discharged from heaven, traverses the earth, avoid us; thine, appeaser of the wind, are a thousand medicaments; inflict not evil upon our sons and grandsons. 
7.046.04 Harm us not, Rudra; abandon us not; let us not fall under the bondage of you when displeased; make us partakers of the life-promotion sacrifice; and do you, (gods), ever cherish us with blessings.

इमारुद्रायस्थिरधन्वनेगिरःक्षिप्रेषवेदेवायस्वधात्ने 
अषाळ्हायसहमानायवेधसेतिग्मायुधायभरताश्रुणोतुनः| 
सहि क्षयेण क्षम्यस्यजन्मनःसाम्राज्येनदिव्यस्यचेतति 
अवन्नअवन्तॆर्उपनोदुरश्चरानमीवोरुद्रजासुनोभव|
यातेदिद्युद् अवसृष्टादिवस्परिक्ष्मयाचरतिपरिसावृणुनः 
सहस्रंतेस्वपिवातभेषजामानसतोकेषुतनयेषुरीरिषः| (RV 7.46)

Listen to the chantings of prayers in Rudra Sukta from Rigveda including this RV 7.46; thanks to Akshay Anchan who has rendered the texts together with the chantings in the Vedic tradition:

https://www.youtube.com/watch?v=0miE2j-X0Gw (14:26) 

Rudra sukta from rigveda recitation by vedic pundits with text in devanagari
Rigveda Mandala First 1-043-01 to 1-043-09 and 1-114-01 to 1-114-11
Rigveda Mandala Second 2-033-01 to 2-033-15
Rigveda Mandala Six 6-074-01 to 6-074-04
Rigveda Mandala Seven 7-046-01 to 7-046-04
Rigveda Mandala Eight 8-063-12

https://www.youtube.com/watch?v=uRK9wLLBzOY 

Shiva Tandava Stotram (शिवताण्डवस्तोत्रम्) is a 'stotra' (hymn) that describes Shiva's power and beauty. It was sung by the demon king Ravana, a great devotee of Lord Shiva.

LYRICS (Sanskrit):

जटाटवीगलज्जलप्रवाहपावितस्थले

गलेऽवलम्ब्यलम्बितां भुजङ्गतुङ्गमालिकाम्॥

डमड्डमड्डमड्डमन्निनादवड्डमर्वयं चकार चण्डताण्डवं तनोतु नः शिवः शिवम् ॥१॥

जटाकटाहसम्भ्रमभ्रमन्निलिम्पनिर्झरी विलोलवीचिवल्लरीविराजमानमूर्द्धनि ॥

धगद्धगद्धगज्ज्वलल्ललाटपट्टपावके किशोरचन्द्रशेखरे रतिः प्रतिक्षणं मम॥२॥

धराधरेन्द्रनन्दिनीविलासबन्धुबन्धुर- स्फुरद्दिगन्तसन्ततिप्रमोदमानमानसे॥

कृपाकटाक्षधोरणीनिरुद्धदुर्धरापदि क्वचिद्दिगम्बरे मनोविनोदमेतु वस्तुनि॥३॥

See more videos linked at: http://bharatkalyan97.blogspot.in/2015/02/rudram-voices-from-past-rigveda-rudra.html

See: 

http://bharatkalyan97.blogspot.in/2015/09/potr-purifier-mohenjo-daro-priest.html

S. Kalyanaraman

Sarasvati Research Center

November 21, 2015