Mirror: http://tinyurl.com/zqed6wo
Hieroglyph narrative of a tiger tied to a rope (to be tied to a pillar, stake): mēthí m. ʻ pillar in threshing floor to which oxen are fastened, prop for supporting carriage shafts ʼ AV., °thī -- f. KātyŚr.com.,
The terracotta cake found in Kalibangan has the hieroglyph of a warrior: bhaTa 'warrior' Rebus: bhaTa 'furnace', thus reinforcing the smelting process in the fire-altars. Smelters might have used bhaThi 'bellows'. bhástrā f. ʻ leathern bag ʼ ŚBr., ʻ bellows ʼ Kāv., bhastrikā -- f. ʻ little bag ʼ Daś. [Despite EWA ii 489, not from a √bhas ʻ blow ʼ (existence of which is very doubtful). -- Basic meaning is ʻ skin bag ʼ (cf. bakura <-> ʻ bellows ʼ ~ bākurá -- dŕ̊ti -- ʻ goat's skin ʼ), der. from bastá -- m. ʻ goat ʼ RV. (cf.bastājina -- n. ʻ goat's skin ʼ MaitrS. = bāstaṁ carma Mn.); with bh -- (and unexpl. -- st -- ) in Pa. bhasta -- m. ʻ goat ʼ, bhastacamma -- n. ʻ goat's skin ʼ. Phonet. Pa. and all NIA. (except S. with a) may be < *bhāsta -- , cf. bāsta -- above (J. C. W.)]With unexpl. retention of -- st -- : Pa. bhastā -- f. ʻ bellows ʼ (cf. vāta -- puṇṇa -- bhasta -- camma -- n. ʻ goat's skin full ofwind ʼ), biḷāra -- bhastā -- f. ʻ catskin bag ʼ, bhasta -- n. ʻ leather sack (for flour) ʼ; K. khāra -- basta f. ʻ blacksmith's skin bellows ʼ; -- S. bathī f. ʻ quiver ʼ (< *bhathī); A. Or. bhāti ʻ bellows ʼ, Bi. bhāthī, (S of Ganges) bhã̄thī; OAw. bhāthā̆ ʻ quiver ʼ; H. bhāthā m. ʻ quiver ʼ, bhāthī f. ʻ bellows ʼ; G. bhāthɔ,bhātɔ, bhāthṛɔ m. ʻ quiver ʼ (whence bhāthī m. ʻ warrior ʼ); M. bhātā m. ʻ leathern bag, bellows, quiver ʼ, bhātaḍ n. ʻ bellows, quiver ʼ; <-> (X bhráṣṭra -- ?) N. bhã̄ṭi ʻ bellows ʼ, H. bhāṭhī f.
*Pk. bhaṭṭha -- m.n. ʻ gridiron ʼ; K. büṭh
http://bharatkalyan97.blogspot.in/2015/12/indus-script-inscriptions-compare-with.html Evidence of yajna in Vedic tradition with a quadrangular yupa.
Kalibangan. Mature Indus period: terracotta cake incised with horned deity. Courtesy: Archaeological Survey of India See notes at http://bharatkalyan97.kūtī = bunch of twigs (Skt.)The bunch of twigs = kūdī, kūṭī(Skt.lex.) kūdī (also written as kūṭī in manuscripts) occurs in the Atharvaveda(AV 5.19.12) and KauśikaSūtra (Bloomsfield's ed.n, xliv. cf. Bloomsfield,American Journal of Philology, 11, 355; 12,416; Roth, Festgruss anBohtlingk, 98) denotes it as a twig. This is identified as that of Badarī, the jujube tied to the body of the dead to efface their traces. (See Vedic Index, I, p. 177).Rebus: kuṭhi 'smelting furnace‘; koṭe ‘forged metal’ (Santali)
Kalibangan065 Cylinder seal impression. Note the scarf of the person ligatured to a tiger.
dhaṭu m. (also dhaṭhu) m. ‘scarf’ (WPah.) (CDIAL 6707);
Rebus: dhātu ‘mineral (Pali).
kola 'tiger' Rebus: kol 'working in iron' kolhe 'smelter'
kūtī = bunch of twigs (Skt.)The bunch of twigs = kūdī, kūṭī(Skt.lex.) kūdī (also written as kūṭī in manuscripts) occurs in the Atharvaveda(AV 5.19.12) and KauśikaSūtra (Bloomsfield's ed.n, xliv. cf. Bloomsfield,American Journal of Philology, 11, 355; 12,416; Roth, Festgruss anBohtlingk, 98) denotes it as a twig. This is identified as that of Badarī, the jujube tied to the body of the dead to efface their traces. (See Vedic Index, I, p. 177).Rebus: kuṭhi 'smelting furnace‘; koṭe ‘forged metal’ (Santali)
kuṭi 'tree' Rebus: kuṭhi 'smelting furnace‘; koṭe ‘forged metal’ (Santali)(Phonetic determinant of the twig on the horns of the woman ligatured to the tiger'
koDu 'horn' Rebus: koD 'workshop'
kolmo 'three' Rebus: kolimi 'smithy, forge'
tagaraka, tabernae montana 'flower', 'hair fragrance' Rebus: tagara 'tin'
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.)
Hieroglyph: karã̄ n. pl. ʻ wristlets, bangles ʼ (Gujarati) Rebus: khAr 'blacksmith' kola 'woman' Rebus: kolhe 'smelter' kol 'working in iron' kolle 'blacksmith' kolimi 'smithy, forge'.
S. Kalyanaraman
Sarasvati Research Center
January 5, 2016