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Stone tablet BM or ME 90922, published as BBSt XXVIII. Sun-divinity, Shamash,its canopy, a human-headed snake divinity, supported on a date-palm column; bottom register of Apsû waters, punctuated by stars; celestial bodies, sun, moon, and Venus, throne as the gate of sunrise with doors held apart by two bison men.
Inscription reads: mdNábû-ápla-iddinana[i 2] or mdNábû-apla-íddina,[i 3] = ca. 888 – 855 BCE, 6th king of the dynasty of E of Babylon, contemporary of Aššur-nāṣir-apli II. The tablet portrays him being led by Nabû-nadin-shum, the priest and descendant of Ekur-šum-ušabši, and the goddess Aa, facing the seated Šamaš. "The inscription celebrates Nabû-apla-iddina’s victory over the Sutû, the “evil foe,” being the first Babylonian king in over two centuries (since Nabû-kudurrī-uṣur I, ca. 1126–1103 BC) to claim a military title, “heroic warrior .. who bears an awe-inspiring bow …,” for their overthrow." https://en.wikipedia.org/wiki/Nabu-apla-iddina
See: The Sun-God Tablet of Nabû-apla-iddina Revisited Christopher E. Woods Journal of Cuneiform Studies Vol. 56 (2004), pp. 23-103
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Six hollows for offerings in front of the ziggurat. baTa 'six' Rebus: baTa 'furnace'. Also, षष् 'six' ष़डशीतिः 'passages of the sun'.
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षष् num. a. (used in pl., nom. षट्; gen. षण्णाम्) Six; तेषां त्ववयवान् सूक्ष्मान् षण्णामप्यमितौजसाम् Ms.1.16;8.43. अशीतिः f. (-ष़डशीतिः) 1 eighty-six. -2 N. of the four passages of the sun from one zodiacal sign to the other. शोषयित्नुः [शुष्-इत्नुच् Uṇ.3.29] The sun.शोषिणी Ether. Fire; शुचि a. [शुच्-कि] 1 Clean, pure, clear; the sun शुचीनां हृदयं शुचिः Mb.12.193.18. शाश्वत a. (-ती f.) 1 [शश्वद् भवः अण्] 1 Eternal, per- petual, everlasting; शाश्वतीः समाः Rām.1.2.15 (= U.2. 5) 'for eternal years', 'ever more', 'for all time to come'; श्रेयसे शाश्वतो देवो वराहः परिकल्पताम् U.5.27 (v. l.); R.14.14. -2 All. -तः 1 N. of Śiva. -2 Of Vyāsa. -3 The sun.
Stone tablet BM or ME 90922, published as BBSt XXVIII. Sun-divinity, Shamash,its canopy, a human-headed snake divinity, supported on a date-palm column; bottom register of Apsû waters, punctuated by stars; celestial bodies, sun, moon, and Venus, throne as the gate of sunrise with doors held apart by two bison men.Inscription reads: mdNábû-ápla-iddinana[i 2] or mdNábû-apla-íddina,[i 3] = ca. 888 – 855 BCE, 6th king of the dynasty of E of Babylon, contemporary of Aššur-nāṣir-apli II. The tablet portrays him being led by Nabû-nadin-shum, the priest and descendant of Ekur-šum-ušabši, and the goddess Aa, facing the seated Šamaš. "The inscription celebrates Nabû-apla-iddina’s victory over the Sutû, the “evil foe,” being the first Babylonian king in over two centuries (since Nabû-kudurrī-uṣur I, ca. 1126–1103 BC) to claim a military title, “heroic warrior .. who bears an awe-inspiring bow …,” for their overthrow." https://en.wikipedia.org/wiki/Nabu-apla-iddina
See: The Sun-God Tablet of Nabû-apla-iddina Revisited Christopher E. Woods Journal of Cuneiform Studies Vol. 56 (2004), pp. 23-103
Published by: American Schools of Oriental Research
Another artefact of bronze also celebrates the worship of sun-divinity, the Sit Shamshi bronze in Louvre Museum.
- Model of a temple, called the Sit-shamshi, made for the ceremony of the rising sun12th century BCTell of the Acropolis, Susa
- Bronze
- J. de Morgan excavations, 1904-05Sb 2743
- Bassssin cultuel orné de poissons-chèvres This limestone basin dates from the 13th or 12th century BC. It was used for ritual libations. The decoration depicts goatfish figures around a sacred tree in reference to the Mesopotamian god Enki/Ea. Sacred palm. Apsu, the body of fresh water lying beneath the earth and feeding all the rivers and streams, links this artefact to the bronze model called Sit-Shamshi (Louvre, Sb2743). The sacred tree also links to Napirisha stele.Epoque médio-élamiteSuse
- CalcaireH. 62.8 cm; W. 92 cm
- Fouilles J. de Morgan 1904 - 1905Sb 19
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Stele representing King Untash Napirisha, "King of Anzan and Susa"C. 1340-1300 BCE This stele with four registers was commissioned by the Elamite king Untash-Napirisha for the city of Chogha Zanbil. It was later moved to Susa by one of his successors, probably Shutruk-Nahhunte I. The four registers depict the god Inshushinak acknowledging the monarch's power, two priestesses accompanying the king to the temple, minor deities - half-women, half-fish - holding streams of water, and two creatures - half-men, half-mouflons - who are guardians of the sacred tree.- Sandstone
- J. de Morgan excavationsSb 12
I suggest that the four artefacts: Tablet of Shamash of Nábû-apla-íddina; Sit Shamshi bronze; Susa Ritual basin; and Napirisha stele are celebrations of one thme: Bronze Age smithy, consistent with the Meluhha cultural idiom. Hieroglyph: kole.l'temple' rebus: kole.l'smithy, forge' (Kota).
The Indus Script hieroglyphs on both the artefacts -- 1. Tablet of Shamash of Nábû-apla-íddina and 2. Sit Shamshi bronze; 3. Susa Ritual Basin; 4. Napirisha stele are read rebus as metalwork catalogues, making them part of Indus Script Corpora.
1. Hieroglyphs of Tablet of shamash
mēḍha 'polar' star' Rebus: mẽṛhẽt, meḍ 'iron' (Ho.Munda) meD 'copper' (Slavic languages)
arka 'sun' rebus: arka, eraka 'copper, moltencast'
kuThari'crucible' Rebus: kuThari 'storekeeper, treasury' . Rebus: kuThAru 'armourer'
barad, balad 'ox' rebus: bharata 'alloy of copper, pewter, tin'. The expression 'Bhāratam Janam' in RV 3.53.12 has been interpreted as 'metalcaster folk'
2. Hieroglyphs of Sit Shamshi bronze
Six hollows for offerings in front of the ziggurat. baTa 'six' Rebus: baTa 'furnace'. Also, षष् 'six' ष़डशीतिः 'passages of the sun'.
षष् num. a. (used in pl., nom. षट्; gen. षण्णाम्) Six; तेषां त्ववयवान् सूक्ष्मान् षण्णामप्यमितौजसाम् Ms.1.16;8.43. अशीतिः f. (-ष़डशीतिः) 1 eighty-six. -2 N. of the four passages of the sun from one zodiacal sign to the other. शोषयित्नुः [शुष्-इत्नुच् Uṇ.3.29] The sun.शोषिणी Ether. Fire; शुचि a. [शुच्-कि] 1 Clean, pure, clear; the sun शुचीनां हृदयं शुचिः Mb.12.193.18. शाश्वत a. (-ती f.) 1 [शश्वद् भवः अण्] 1 Eternal, per- petual, everlasting; शाश्वतीः समाः Rām.1.2.15 (= U.2. 5) 'for eternal years', 'ever more', 'for all time to come'; श्रेयसे शाश्वतो देवो वराहः परिकल्पताम् U.5.27 (v. l.); R.14.14. -2 All. -तः 1 N. of Śiva. -2 Of Vyāsa. -3 The sun.
In Vedic tradition of education which is a life-long continuum, are the prayers offered annually on upakarma day, include the key componentsof: kāmokarsheet
Japam:2. Brahma Yagnam3. Maha Sankalpam4. Yajnopaveeta dharanam5. Kāṇḍarishi tarpaṇam 6. Kāṇḍarishi Homam (includes Veda reciting)7. Acharya Sambhavana.
Who is काण्ड--ऋषि who is remembered, invoked and veneration on this upakarma day? He is the sage who performed the yajna, like Jaimini who performed Atiratra Soma yajnam. The word काण्ड is a hieroglyph, a stalk. The word काण्ड in metalwork is a metal implement; The word कण्ड is a sword.
Another hieroglyph (allograph) to signify काण्ड metal implement is: काण्ड 'water'; காண்டம்² kāṇṭam, n. < kāṇḍa. 1. Water; sacred water; நீர். துருத்திவா யதுக்கிய குங்குமக் காண் டமும் (கல்லா. 49, 16). कद a. 1 Giving water.
The invocation also includes the japam कामोकार्षीत् मन्युरकार्षीत् नमो नमः This is an extraordinary self-introspection and explanations for the deviations from the path of dharma caused by anger, grief or desire, passion. The japam is a resolve to stay firm on the path of dharma seeking prayascittam for past mistakes or deviations, while venerating the ancestors, the Pitr-s.
Japam:2. Brahma Yagnam3. Maha Sankalpam4. Yajnopaveeta dharanam5. Kāṇḍarishi tarpaṇam 6. Kāṇḍarishi Homam (includes Veda reciting)7. Acharya Sambhavana.
Who is काण्ड--ऋषि who is remembered, invoked and veneration on this upakarma day? He is the sage who performed the yajna, like Jaimini who performed Atiratra Soma yajnam. The word काण्ड is a hieroglyph, a stalk. The word काण्ड in metalwork is a metal implement; The word कण्ड is a sword.
Another hieroglyph (allograph) to signify काण्ड metal implement is: काण्ड 'water'; காண்டம்² kāṇṭam, n. < kāṇḍa. 1. Water; sacred water; நீர். துருத்திவா யதுக்கிய குங்குமக் காண் டமும் (கல்லா. 49, 16). कद a. 1 Giving water.
The invocation also includes the japam कामोकार्षीत् मन्युरकार्षीत् नमो नमः This is an extraordinary self-introspection and explanations for the deviations from the path of dharma caused by anger, grief or desire, passion. The japam is a resolve to stay firm on the path of dharma seeking prayascittam for past mistakes or deviations, while venerating the ancestors, the Pitr-s.
काण्ड--ऋषि [p= 269,2] m. the ऋषि of a particular काण्ड of the वेद TA1r. i , 32 , 2.
ऋषिः ṛṣiḥA sanctified sage, saint, an ascetic, anchorite; (there are usually three classes of these saints; देवर्षि, ब्रह्मर्षि and राजर्षि; sometimes four more are added; महर्षि, परमर्षि, श्रुतर्षि and काण्डर्षि. (Samskritam. Apte) काण्डः kāṇḍḥ ण्डम् ṇḍam Any division of a work, such as a chapter of a book; as the seven Kāṇḍas of the Rām. - A section, a part in general. -2 The portion of a plant from one knot to another. काण्डात्काण्ड- त्प्ररोहन्ती Mahānār.4.3. काण्डः ण्डम् -ऋषिः A class of sages including Jaimini. -कार्ष [p= 276,3]m. ( √कृष् ; g. छत्त्रा*दि) , " one who ploughs " , a peasant , husbandman DivyA7v.कार्षी f. » गोमय-क्°.कार्षि [p= 276,3]mfn. (cf. कर्ष्/इ) drawing , ploughing VS. vi , 28 ([v.l. कार्ष् इन् MaitrS. Ka1t2h.])m. fire Comm.
काम b[p= 271,3]m. (fr. √2. कम् ; once काम्/अ VS. xx , 60), wish , desire , longing (कामो मे भुञ्जीत भवान् , my wish is that you should eat Pa1n2. 3-3 , 153), desire for , longing after (gen. dat. , or loc.) , love , affection , object of desire or of love or of pleasure RV. VS. TS. AV. S3Br. MBh. R. &cLove or Desire personified AV. ix , xii , xix (cf. RV. x , 129 , 4) VS. Pa1rGr2.
मन्यु a [p=786,3]m. ( L. also f.) spirit , mind , mood , mettle (as of horses) RV. TS. Br.high spirit or temper , ardour , zeal , passion RV. &crage , fury , wrath , anger , indignation ib. (also personified , esp. as अग्नि or काम or as a रुद्र ;मन्युं √ कृ , with loc. or acc. with प्रति , " to vent one's anger on , be angry with ")grief , sorrow , distress , affliction MBh. Ka1v. &c
kāmokarsheet manyurakārsheet namo namah is the japam.
kandarishi tarpanam is a veneration of seeking blessings from the rishis and ancestors who are he authors of the kandas of the Veda and protectors of dharma tradition.
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Sit Shamshi model. Two sivalinga flanking the ziggurat.![]()
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Ziggurat model. Sit Shamshi bronze. Ziggurat. Mohenjo-daro.
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kolmo kaṇḍa 'three stalks' Rebus: kolimi kaṇḍa 'smithy/forge implements'. 3 stalks. Sit Shamshi model. kolom 'three' Rebus: kolimi 'smithy, forge' kole.l 'temple' kolle 'blacksmith' कांडें (p. 151) [ kāṇḍēṃ ] n (कांड S) A joint or knot, an articulation. 2 The portion included between two knots, an internodation. 3 A piece (as of sugarcane or bamboo) comprising three or four knots. 4 The whole stem or trunk of a plant, or esp. up to the shooting of the branches. 5 fig. A measure of length,--a pole, stick, straw, thread, any thing (of definite or indefinite length) taken to measure with: also the measure so taken. v घे . Hence A section or defined portion (of a long wall, of an elevated platform sometimes appended to a draw-well, of a raised पाट or plantation-watercourse, of any long line of masonry). 6 A creeping plant old, dry, and stiff. 7 Stalks and heads of corn once trodden or thrashed (as thrown or reserved for a second treading or thrashing). 8 A young plant (of नाचणी, वरी &c.) fit to be transplanted. 2 A disease attacking the finger-joints. अडचा कांड्यावर येणें (Because two large and one small कांडीं or joints are the amount of a stalk of wheat.) To be ready to throw out the ear (to shoot the hose)--wheat. 2 fig. To be nubile or ready for a spouse;--said of a boy or a girl.कांडें पेरें लावणें or लावून पाहणें To compare together the foot of a person (suspected to be a murderer, thief &c.) with a footprint. And कांडे पेरें मिळणें, कमीज्यास्त होणें &c. expresses their agreement or disagreement. Hence ह्याचें त्याचें कांडें पेरें मिळालें Said of two persons of mutual resemblance. कांडें पेरें घेणें to take the measurement of. कांडें पेरें पाहून After observing the joints and points. Said in purchasing cattle &c.
Rebus:![]()
Santali glossed. See: khanDa 'implements'
Rebus: लोखंडकाम [ lōkhaṇḍakāma ] n Iron work; that portion (of a building, machine &c.) which consists of iron. 2 The business of an ironsmith. (Marathi)
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Vorderasiatisches Museum, Berlin
Symbolizing Nusku, the god of light, a thin, bright rod elicits the adoration of the Assyrian king Tukulti-Ninurta in this relief, carved on one side of a stone altar dating from the 13th century B.C.E.Veneraton of the stalk. Ishtar temple. Altar for fire-god karaṇḍi (of Tukulti-Ninurta I, Assur).करडा (p. 137) [ karaḍā ] Hard from alloy--iron, silver &c (hieroglyph: karaḍi 'safflower' had been deified. Veneration of the stmbha.
करडा (p. 137) [ karaḍā ] m The arrangement of bars or embossed lines (plain or fretted with little knobs) raised upon aतार of gold by pressing and driving it upon the अवटी or grooved stamp. Such तार is used for the ornament बुगडी , for the hilt of aपट्टा or other sword &c. Applied also to any similar barform or line-form arrangement (pectination) whether embossed or indented; as the edging of a rupee &c. The embossed lines of 4+4 (8) balls flank the ziggurat on Sit Shamshi bronze
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Sivalinga Harappa compares with sivalinga, linga stambhas on Sit Shamshi bronze model.
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Linga worship relief. Bhutesvara, Mathura. 1st cent. BCE (Fig. 5.1)
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Ekamukha linga. Udayagiri caves. Vidisa. Cave 4.
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Ekamukha linga Uttar Pradesh, Mathura, India, Asia 1st century CE Sandstone 30 3/4 x 7 x 8 1/2 inches (78.1 x 17.8 x 21.6 cm). Philadelphia Museum of Art
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Sivalinga, linga stambhas atop a smelter and tree kuTi in background, rebus: kuThi 'smelter'. kharva 'dwarf' Rebus: kharva 'nidhi of Kubera' karba 'iron'. Relief with Ekamukha linga. Mathura. 1st cent. CE (Fig. 6.2). This is the most emphatic representation of linga as a pillar of fire. The pillar is embedded within a brick-kiln with an angular roof and is ligatured to a tree. Hieroglyph: kuTi 'tree' rebus: kuThi 'smelter'. In this composition, the artists is depicting the smelter used for smelting to create mũh 'face' (Hindi) rebus: mũhe 'ingot' (Santali) of mēḍha 'stake' rebus: meḍ 'iron, metal' (Ho. Munda). मेड (p. 662) [ mēḍa ] f (Usually मेढ q. v.) मेडका m A stake, esp. as bifurcated. मेढ (p. 662) [ mēḍha ] f A forked stake. Used as a post. Hence a short post generally whether forked or not. मेढा (p. 665) [ mēḍhā ] m A stake, esp. as forked. 2 A dense arrangement of stakes, a palisade, a paling. मेढी (p. 665) [ mēḍhī ] f (Dim. of मेढ ) A small bifurcated stake: also a small stake, with or without furcation, used as a post to support a cross piece. मेढ्या (p. 665) [ mēḍhyā ] a (मेढ Stake or post.) A term for a person considered as the pillar, prop, or support (of a household, army, or other body), the staff or stay. मेढेजोशी (p. 665) [ mēḍhējōśī ] m A stake-जोशी ; a जोशी who keeps account of the तिथि &c., by driving stakes into the ground: also a class, or an individual of it, of fortune-tellers, diviners, presagers, seasonannouncers, almanack-makers &c. They are Shúdras and followers of the मेढेमत q. v. 2 Jocosely. The hereditary or settled (quasi fixed as a stake) जोशी of a village.मेंधला (p. 665) [ mēndhalā ] m In architecture. A common term for the two upper arms of a double चौकठ (door-frame) connecting the two. Called also मेंढरी & घोडा . It answers to छिली the name of the two lower arms or connections. (Marathi)
मेंढा [ mēṇḍhā ] A crook or curved end rebus: meḍ 'iron, metal' (Ho. Munda)
Shilhak-in-Shushinak and ceremony of the sun mentioned on the Akkadian inscription dates the inscription to 12th century BCE. It is possible that the model itself might have been made at an earlier date. One adorant sprinkles water on the palms of another also kneeling in adoration in front. It is a process of purification paralleling the purification of metals in a smelter and a furnace or crucible.
There are two ziggurats: one is a dagoba (dhatugarbha) in three tiers, the other is a kuThi 'smelter'. Two linga stambhas flank the ziggurat. In front of the ziggurat is a table with six narrow hollows, perhaps to hold flagposts or bronze standards comparable to those taken on processions shown on cylinder seals or Indus Script tablets. The ziggurat is flanked by 8 round objects, 4 on either side as offerings of bronze bun-ingots to the divine. Also flanking the ziggurat are two linga stambhas.
Behind one of the adorants are the following objects:
a big jar (H), a water reservoir,
two square tubs (I,J),
three tree stalks without branches (K),
a stèle connected to a platform (M) with raised edges.
See: http://bharatkalyan97.blogspot.com/2011/11/mohenjo-daro-stupa-great-bath-modeled.html
Sit Shamshi model. Two sivalinga flanking the ziggurat.
Rebus:
Santali glossed. See: khanDa 'implements'Rebus: लोखंडकाम [ lōkhaṇḍakāma ] n Iron work; that portion (of a building, machine &c.) which consists of iron. 2 The business of an ironsmith. (Marathi)
Vorderasiatisches Museum, BerlinSymbolizing Nusku, the god of light, a thin, bright rod elicits the adoration of the Assyrian king Tukulti-Ninurta in this relief, carved on one side of a stone altar dating from the 13th century B.C.E.Veneraton of the stalk. Ishtar temple. Altar for fire-god karaṇḍi (of Tukulti-Ninurta I, Assur).करडा (p. 137) [ karaḍā ] Hard from alloy--iron, silver &c (hieroglyph: karaḍi 'safflower' had been deified. Veneration of the stmbha.
करडा (p. 137) [ karaḍā ] m The arrangement of bars or embossed lines (plain or fretted with little knobs) raised upon a
Linga worship relief. Bhutesvara, Mathura. 1st cent. BCE (Fig. 5.1)
Ekamukha linga. Udayagiri caves. Vidisa. Cave 4..JPG)
Ekamukha linga Uttar Pradesh, Mathura, India, Asia 1st century CE Sandstone 30 3/4 x 7 x 8 1/2 inches (78.1 x 17.8 x 21.6 cm). Philadelphia Museum of Artमेंढा [ mēṇḍhā ] A crook or curved end rebus: meḍ 'iron, metal' (Ho. Munda)
3. Hieroglyphs of Susa Ritual Basin
The hieroglyph components of the Susa Ritual Basin hieroglyph-multiplex, the centre-piece (together with goat-fish hieroglyph-multiplex) of Susa ritual basin are: mollusc, goat (kid), reed, spathe (palm, sprout)
Mollusc
śāṅkhika ʻ relating to a shell ʼ W. 2. *śāṅkhinī -- (śaṅkhinī -- f. ʻ mother -- of -- pearl ʼ Bālar.). [śaṅkhá -- 1 ]1. K. hāngi ʻ snail ʼ; B. sã̄khī ʻ possessing or made of shells ʼ.2. K. hö̃giñ f. ʻ pearl oyster shell, shell of any aquatic mollusc ʼ.(CDIAL 12380) Rebus: sangha 'community': saṁghá m. ʻ association, a community ʼ Mn. [√han 1 ] Pa. saṅgha -- m. ʻ assembly, the priesthood ʼ(CDIAL 12854).
Goat, kid
करडूं or करडें [ karaḍū or ṅkaraḍēṃ ] n A kid. (Marathi) Rebus: karaḍā 'hard alloy'. aya 'fish' Rebus: aya 'iron' ayas 'metal' (Rigveda) Thus the hieroglyph-multiplex of goat-kid-fish reads: aya करडें 'fish kid' Rebus: ayaskaraḍā 'metal alloy' (comparable to ayaskANda mentioned by Panini for excellent metal implements. khaNDa 'implements' (Santali)
Reed
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Reeds on Susa ritual basin. Compare with the reed posts PLUS scarves of Warka vase eruvai 'reed' + dhatu 'scarf' + dula 'pair' Rebus: eruvai 'copper' + dhatu 'mineral' + dul 'cast metal'.![]()
Hieroglyph: eruvai 'European reed'
Spathe (palm)
Hieroglyph: गाभा (p. 233) [ gābhā ] m (गर्भ S) The heart, core, pith, interior substance (of wood, stalks, roots &c.) 2 The spadix or fruit-receptacle (of the Palm or Plantain) whilst yet unevolved. 3 The crop or bush (of a Palm).
Dagoba is the Sinhalese name for the Buddhist Stupa, a mound-like structure with relics, used by Buddhist monks to meditate. This is a compound comprising: dhatu + garbha 'mineral core''containing dhatu, mineral'. dhAtugarbha m. (with Buddh.) receptacle for ashes or relics , a Dagaba or Dagoba (Sinhalese corruption of Pali Dhatu-gabbha) MWB. xxxv {-kumbha} m. a relic-urn Hcar. http://www.sumscorp.com/new_models_of_culture/terms/?object_id=150959
Rebus: गर्भारा (p. 227) [ garbhārā ] m (गर्भ S) The innermost apartment of a temple; penetralia, adytum, sanctuary.(Marathi) Gabbha [Vedic garbha, either to *gelbh, as in Lat. galba, Goth. kalbo, Ohg. kalba, E. calf, or *gṷe bh, as in Gr. delfu/s womb, adelfo/s sharing the womb, brother, de/lfac young pig; cp. *gelt in Goth. kilpei womb. Ags. cild, Ger. kind, E. child. Meaning: a cavity, a hollow, or, seen from its outside, a swelling] 1. interior, cavity (loc. gabbhe in the midst of: angāra˚ J iii. 55)
Mollusc
śāṅkhika ʻ relating to a shell ʼ W. 2. *śāṅkhinī -- (śaṅkhinī -- f. ʻ mother -- of -- pearl ʼ Bālar.). [
Goat, kid
करडूं or करडें [ karaḍū or ṅkaraḍēṃ ] n A kid. (Marathi) Rebus: karaḍā 'hard alloy'. aya 'fish' Rebus: aya 'iron' ayas 'metal' (Rigveda) Thus the hieroglyph-multiplex of goat-kid-fish reads: aya करडें 'fish kid' Rebus: ayaskaraḍā 'metal alloy' (comparable to ayaskANda mentioned by Panini for excellent metal implements. khaNDa 'implements' (Santali)
Reed
Reeds on Susa ritual basin. Compare with the reed posts PLUS scarves of Warka vase eruvai 'reed' + dhatu 'scarf' + dula 'pair' Rebus: eruvai 'copper' + dhatu 'mineral' + dul 'cast metal'.Rebus: eruva 'copper' எருவை eruvai Copper; செம்பு. எருவை யுருக்கினா லன்ன குருதி (கம்பரா. கும்பக. 248).
4. Hieroglyphs of Napirisha stele
tamar 'palm tree, date palm' (Hebrew) Rebus: tAm(b)ra 'copper' (Pali. Samskritam)
kulA 'hood of serpent' Rebus: kolle 'blacksmith', kol 'working in iron', kolhe 'smelters', kolimi 'smithy, forge'
Hieroglyph: overflowing pot: lo 'lauhabhāṇḍa -- : Ku. lokhaṛ ʻ iron tools ʼ; H. lokhaṇḍ m. ʻ iron tools, pots and pans ʼ; G. lokhãḍ n. ʻ tools, iron, ironware ʼ; M. lokhãḍ n. ʻ iron ʼ (LM 400 < -- khaṇḍa -- )(CDIAL 11171)
S. Kalyanaraman
Sarasvati Research Center
December 20, 2015