https://tinyurl.com/y2p29ymk
-- Chanhudaro seal bison kamda, 'in heat' atop a dhanga = 'tall, long shanked'person rebus: dhangar 'blacksmith'.
-- The Chanhudaro seal narrative is Indus Script hypertext, rebus kammaṭa ḍhangar'mint blacksmith'
Chanhu Daro depicting a bull in heat, trampling with hoofs, trampling over a prostrate person with long legs.
Archaeologist Allchin interprets the scene as Father Sky/Heaven (Dyaus Pitr) represented by the bull copulating with Mother Earth (Prthvi Matr)represented by the woman.
Avoiding speculations of this type, the orthographic styles of hieroglyphs on the Chanhudaro Indus Script Inscription are re-interpreted in the context of the decipherment of the Text message of the inscription rendered with signs/hypertexts which have been read rebus consistently in all 8000+ inscriptions as metalwork catalogue, wealth accounting ledger entries.
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It is seen from an enlargement of the bottom portion of the seal impression that the ‘prostrate person’ may not be a person but a ligature of the neck of an antelope with rings on its necks or of a post with ring-stones. The head of the ‘person’ is not shown. So, I would surmise that this is an artist's representation of an act of copulation (by an animal) + a ligatured neck of another bovine or alternatively, a pillar with ring-stones ligatured to the bottom portion of a body. It is not uncommon in the artistic tradition to ligature bodies to the rump of, for example, a bull's posterior ligatured to a horned woman
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FS 86, 87, 88![]()
FS 103
(Pict. 103 Mahadevan) or standing person with horns and bovine features (hoofed legs and/or tail) -- Pict. 86-88 Mahadevan.
khũṭ ‘zebu’. Rebus: khũṭ ‘guild'
pōḷā 'zebu'
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Semantics of trampling: Kho. (Lor.) bortik ʻ to trample with the feet (in washing cloth) ʼ; vártatē ʻ turns, moves ʼ RV., ʻ takes place, is situated ʼ Mn. MBh. [√vr̥t 1 ](CDIAL 11352) kaṇḍáyati, káṇḍati1 ʻ separates chaff from grain ʼ Dhātup. [√kaṇḍ 1 ]Pk. kaṁḍaï, pres. part. ˚ḍiṁta -- ʻ threshes rice &c. ʼ; P. kaṇḍnā ʻ to beat mercilessly ʼ; A. kã̄riba ʻ to clean (grain) ʼ; B. kã̄ṛā ʻ to clean finely (as rice) ʼ; Or. kāṇḍibā, kã̄ṛibā ʻ to husk grain, beat ʼ, H. kã̄ḍnā, kã̄ṛnā ʻ to trample, tread on, crush ʼ; M. kã̄ḍṇẽ ʻ to husk rice by pounding in a mortar ʼ.
Addenda: kaṇḍáyati: A. kã̄riba also ʻ to husk paddy ʼ (CDIAL 2686)
*kṣundati ʻ crushes ʼ. [Cf. kṣuṇátti Pāṇ., kṣṓdati ʻ presses against ʼ, kṣōdáyati ʻ agitates by stamping ʼ RV.: √kṣud ] Pk. khuṁdaï ʻ pounds, grinds ʼ; A. khundiba ʻ to pound, pulverize ʼ; Or. khundibā ʻ to ram in ʼ; H. khū̃dnā ʻ to trample on, paw up ʼ; G. khũdvũ ʻ to trample on ʼ, khũdṇũ n. ʻ running about ʼ.
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FS 10 (Frequency in M Corpus 54) Bos indicus, zebu. Humped bull.
Text message of Indus Script inscription:
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This is a stylized rendering of 'three hills'.
Part 1 of hypertext:
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A variant of Sign 216 is shown on the Chanhudaro seal
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Variant of Sign 267 is a oval or lonzenge-shape seen on Sign 375 oval shapes![]()
Sign 375 variants. The bun ingot: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'. The shape of the ingot with two sharp ends is described in the lexicon: mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends (Santali)
Bun-shaped cast iron ingots dul mūhā mẽṛhẽt are signified by unique 'two oval-shape' hieroglyphs Sign 403, Sign 375 of Indus Script https://tinyurl.com/y4cdwtwn
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![Image result for bharatkalyan97 serpent tabernae montana]()
... ‘…’pulad’ of Central Asia. The oasis of Merv where crucible steel was also made by the medieval period lies in this region. The term ‘pulad’ appears in Avesta, the holy book of Zoroastrianism and in a Manicheen text of Chinese Turkestan. There are many variations of this term ranging from the Persian ‘polad’, the Mongolian ‘bolat’ and ‘tchechene’, the Russian ‘bulat’, the Ukrainian and Armenian ‘potovat’, Turkish and Arab ‘fulad’, ‘farlad’ in Urdu and ‘phaulad’ in Hindi. It is this bewildering variety of descriptions that was used in the past that makes a study of this subject so challenging.’ (p.30)
PWLẠD (پولاد) > BOLD RUSSIAN (ПОЛАД) ORIGIN: PERSIAN (TĀJĪK) / MONGOLIAN INDO-EUROPEAN > INDO-IRANIAN > INDO-ARYAN
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-- Chanhudaro seal bison kamda, 'in heat' atop a dhanga = 'tall, long shanked'person rebus: dhangar 'blacksmith'.
-- The Chanhudaro seal narrative is Indus Script hypertext, rebus kammaṭa ḍhangar'mint blacksmith'
Chanhu Daro depicting a bull in heat, trampling with hoofs, trampling over a prostrate person with long legs.
Archaeologist Allchin interprets the scene as Father Sky/Heaven (Dyaus Pitr) represented by the bull copulating with Mother Earth (Prthvi Matr)represented by the woman.
Avoiding speculations of this type, the orthographic styles of hieroglyphs on the Chanhudaro Indus Script Inscription are re-interpreted in the context of the decipherment of the Text message of the inscription rendered with signs/hypertexts which have been read rebus consistently in all 8000+ inscriptions as metalwork catalogue, wealth accounting ledger entries.
The Chanhu-daro Seal: Gaur Ravaging a Female
Gregory Possehl, whose drawing is shown of seal, writes "Mackay found an extraordinary seal in his excavations at Chanhu-daro. It shows a short-horned bull, Bos gaurus, above a prostrate human figure. He thought that the scene depicted an attack by the bull, and the human on the ground was attempting a defense against the trampling animal. In an essay on the seal, F.R. Allchin explains that the gaur is standing on its hind legs, slightly elevated above a human figure; its front legs are shown in excited motion. The bull's erect penis is shown in correct anatomical position. The figure below the gaur is less clearly shown and consequently more difficult to interpret. Allchin and Mackay see a headdress to the far right bottom of the seal impression.
Seen from Allchin's perspective, the scene is very dynamic and excited; the bull is about to take a female goddess in an act that might be seen as sexual violence, and yet the clear appearrance of her open, exposed genitals tells that she is a willing partner in the deed."
Later, Possehl quotes Mackay's reading of the seal: "We are led to wonder whether the omnipresent 'bull,' whether unicorn, bison or zebu, may not be the symbolic representation of the Heaven Father, and just as the deity with the plant sprout emerging from head or genitals may not be Mother Earth."
Gregory Possehl, whose drawing is shown of seal, writes "Mackay found an extraordinary seal in his excavations at Chanhu-daro. It shows a short-horned bull, Bos gaurus, above a prostrate human figure. He thought that the scene depicted an attack by the bull, and the human on the ground was attempting a defense against the trampling animal. In an essay on the seal, F.R. Allchin explains that the gaur is standing on its hind legs, slightly elevated above a human figure; its front legs are shown in excited motion. The bull's erect penis is shown in correct anatomical position. The figure below the gaur is less clearly shown and consequently more difficult to interpret. Allchin and Mackay see a headdress to the far right bottom of the seal impression.
Seen from Allchin's perspective, the scene is very dynamic and excited; the bull is about to take a female goddess in an act that might be seen as sexual violence, and yet the clear appearrance of her open, exposed genitals tells that she is a willing partner in the deed."
Later, Possehl quotes Mackay's reading of the seal: "We are led to wonder whether the omnipresent 'bull,' whether unicorn, bison or zebu, may not be the symbolic representation of the Heaven Father, and just as the deity with the plant sprout emerging from head or genitals may not be Mother Earth."
Seen from Allchin's perspective, the scene is very dynamic and excited; the bull is about to take a female goddess in an act that might be seen as sexual violence, and yet the clear appearrance of her open, exposed genitals tells that she is a willing partner in the deed."
Later, Possehl quotes Mackay's reading of the seal: "We are led to wonder whether the omnipresent 'bull,' whether unicorn, bison or zebu, may not be the symbolic representation of the Heaven Father, and just as the deity with the plant sprout emerging from head or genitals may not be Mother Earth."
It is seen from an enlargement of the bottom portion of the seal impression that the ‘prostrate person’ may not be a person but a ligature of the neck of an antelope with rings on its necks or of a post with ring-stones. The head of the ‘person’ is not shown. So, I would surmise that this is an artist's representation of an act of copulation (by an animal) + a ligatured neck of another bovine or alternatively, a pillar with ring-stones ligatured to the bottom portion of a body. It is not uncommon in the artistic tradition to ligature bodies to the rump of, for example, a bull's posterior ligatured to a horned woman 
FS 86, 87, 88
FS 103(Pict. 103 Mahadevan) or standing person with horns and bovine features (hoofed legs and/or tail) -- Pict. 86-88 Mahadevan.
khũṭ ‘zebu’. Rebus: khũṭ ‘guild'
pōḷā 'zebu' पोळ pōḷa m A bull dedicated to the gods, marked with a trident and discus, and set at large. rebus: pōḷa ‘magnetite ore, ferrite ore’ Rebus 1: pōḷa ‘magnetite, ferrous-ferric oxide Fe3O4'.पोळ [ pōḷa ] ‘magnetite (ore)’ (Asuri) पोलाद [ pōlāda ] n ( or P) Steel. पोलादी a Of steel (Marathi)
kuṭäˊheelʼ; khuṭo ʻleg, footʼ.Ta. kuracu, kuraccai horse's hoof. Ka. gorasu, gorase, gorise, gorusu hoof. Te. gorija, gorise, (B. also) gorije, korije id. / Cf. Skt. khura- id.; Turner, CDIAL, no. 3906 (embedded). Ta. kuracu, kuraccai horse's hoof. Ka. gorasu, gorase, gorise, gorusu hoof. Te. gorija, gorise, (B. also) gorije, korije id. / Cf. Skt. khura- id.; Turner, CDIAL, no. 3906.(DEDR 1770)*kuṭṭha ʻ knee ʼ. [Conn. √kuṭ 1 ʻ bend ʼ Grierson Tor 162 with (?). But a long range of names for joints and limbs ʻ ankle -- heel -- foot -- leg -- knee -- wrist ʼ are characterized by the sequence of guttural -- u/ō -- retroflex: *kuṭṭha -- , *khuṭṭa -- 2 , *khuḍa -- 1 , *guṭṭha -- 2 , *gōḍḍa -- , ghuṭa -- , ghuṇṭa -- 1 ] Ash. kuṭäˊ ʻ heel ʼ, Wg. kūṭewīˊ NTS ii 263; Dm. khuṭṭa ʻ knee ʼ, Paš. kōṭa, Bshk. kuṭ, kuṭh, Tor. kūṭh, Kand. kūṭhu, Phal. kuṭho, khūṭu, Sh. gil. kŭṭo m. (→ Ḍ. kuṭá prob. pl.), pales. koh. kūṭhu, jij. kuṭh, K. kŏṭhu m. (CDIAL 3243)
The mating posture of the bull shown on Chanhudaro seal echoes a zebu a covering or copulating bull: Ta. pulku (pulki-), pullu (pulli-) to embrace, copulate, be attached (to friends); poli (-v-, -nt-) to cover (bull or ram); poli, policcal, polippu, polivu covering (among animals). Ma. pulkuka, pulluka to embrace, copulate. (DEDR 4308) The Tamil expression is: பொலியெருது poli-y-erutu , n. < பொலி- +. 1. Bull kept for covering; பசுக்களைச் சினையாக்குதற் பொருட்டு வளர்க்கப்படும் காளை. (பிங்.) கொடிய பொலியெருதை யிருமூக்கிலும் கயி றொன்று கோத்து (அறப். சத . 42). 2. The leading ox in treading out grain on a threshing-floor; களத்துப் பிணையல்மாடுகளில் முதற்செல்லுங் கடா . (W .)
Chanhudaro seal orthographically signifies both semantics: 1. bull kept for covering; and 2. leading ox in treading out grain on a threshing floor. Thus,both actions of covering and trampling under hoofs or legs are signified.
The protrate person is a long-legged person. This orthographic style is intended to signify the rebur reading: dhanga = 'tall, long shanked' rebus: dhangar 'blacksmith'
ḍhanga = tall, long shanked; maran: ḍhangi aimai kanae = she is a big tall woman (Santali) S. ḍhaṅgaru m. ʻlean emaciated beastʼ; L. (Shahpur) ḍhag̠g̠ā ʻ small weak ox ʼ(CDIAL 5324)
Rebus: ḍhangar ‘blacksmith’ (WPah.): ḍānro = a term of contempt for a blacksmith (N.)(CDIAL 5524) ṭhākur = blacksmith (Mth.); ṭhākar = landholder (P.); ṭhakkura – Rajput, chief man of a village (Pkt.); ṭhakuri = a clan of Chetris (N.); ṭhākura – term of address to a Brahman, god, idol (Or.)(CDIAL 5488). dhã̄gar., dhã̄gar = a non-Aryan tribe in the Vindhyas, digger of wells and tanks (H.); dhāngar = young servant, herdsman, name of a Santal tribe (Or.); dhangar = herdsman (H.)(CDIAL 5524). dhangar 'blacksmith' (Maithili.Nepali). Mth. ṭhākur ʻ blacksmith ʼ (CDIAL 5488) N. ḍāṅro ʻ term of contempt for a blacksmithʼ(CDIAL 5324)
Semantics of trampling is conveyed by the root word: kaṇḍá. A cognate homonym conveys the semantics of 'copulation'. khamḍa, kamda
'copulation'. The rebus rendering is: kampaṭṭa'mint, coiner'; kammaṭi a coiner (Kannada)
Addenda: kaṇḍáyati: A. kã̄riba also ʻ to husk paddy ʼ (CDIAL 2686)
*kṣundati ʻ crushes ʼ. [Cf. kṣuṇátti Pāṇ., kṣṓdati ʻ presses against ʼ, kṣōdáyati ʻ agitates by stamping ʼ RV.: √
Pk. chuṁdaï ʻ pounds, attacks ʼ; K. ċhunun ʻ to throw down, place, pour, thrust into, apply ʼ (← Ind.); G. chũdvũ ʻ to trample, tread ʼ; M. sũdṇẽ ʻ to crush, trample ʼ; Si. sin̆dinavā, hi˚ ʻ to express oil ʼ, sin̆denavā ʻ to be pressed out (of oil), be dried up (of water in well or river) ʼ.Ext. with -- l -- : H. khũdalnā ʻ to trample under foot ʼ → M. khũdaḷṇẽ ʻ to tread mortar, treat roughly, shake and toss ʼ (or poss. < skúndatē). -- X khura -- : M. khurãdaḷṇẽ, khurũd˚ ʻ to trample, crush ʼ. -- X rundhati q.v.KṢUP ʻ press ʼ. [For list of poss. enlargements of IE. *sqeu -- see √sku ]*kṣupyatē; *avakṣōpa -- .Addenda: *kṣundati: S.kcch. khūndhṇū ʻ to trample ʼ; WPah.kṭg. ċhúnṇõ ʻ to crush, break, destroy ʼ (X chinná -- Him.I 69).(CDIAL 3717)
Semantics of copulation:
The narrative of 'copulation' (bison in heat) atop the long-legged person: ![]()
khamḍa, kamda 'copulation' (Santali) signifies Rebus: kampaṭṭa 'mint, coiner'; kammaṭi a coiner (Kannada). Thus, the narrative signifies mint (of) blacksmith:kammaṭa ḍhangar.
Alternative:
saṅghā, saṅgā copulation (of animals) (Or.); rebus: sangada ‘turner’s
lathe’.
barad, balad 'ox' rebus: bharat 'alloy of copper, pewter, tin'
FS 10 (Frequency in M Corpus 54) Bos indicus, zebu. Humped bull.Text message of Indus Script inscription:
Hypertext:
This is a stylized rendering of 'three hills'.Part 1 of hypertext:
kolom 'three' rebus: kolimi 'smithy, forge' PLUS ḍāngā = hill, dry upland (Bengali); ḍã̄g mountain-ridge (Hindi)(CDIAL 5476). Rebus: dhangar ‘blacksmith’ (Maithili. Nepali)
karṇaka, kanka 'rim of jar' rebus:karṇī 'su[ercargo' karṇaka 'scribe, account'. Thus, blacksmith account. Thus, together, the two hieroglyphs signify: scribe's account for smithy/forge of blacksmith's work.
Part 2 of hypertext:
karṇaka, kanka 'rim of jar' rebus:karṇī 'su[ercargo' -- a representative of the ship's owner on board a merchant ship, responsible for overseeing the cargo and its sale karṇaka 'scribe, account'.
A variant of Sign 216 is shown on the Chanhudaro sealkāru pincers, tongs. Rebus: khārखार् 'blacksmith' (Kashmiri)
Oval-shaped bun ingot PLUS || dula 'two' rebus: dul 'metal casting'
Variant of Sign 267 is a oval or lonzenge-shape seen on Sign 375 oval shapes
Sign 375 variants. The bun ingot: mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.'. The shape of the ingot with two sharp ends is described in the lexicon: mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends (Santali)See: Decipherment of bun-shaped ingots signified by Indus Script signs detailed in:
Bun-shaped cast iron ingots dul mūhā mẽṛhẽt are signified by unique 'two oval-shape' hieroglyphs Sign 403, Sign 375 of Indus Script https://tinyurl.com/y4cdwtwn
Variant of Sign 23 with a slanted stroke PLUS notch. dula 'two' rebus: dul 'metalcasting' PLUS two slanted linear strokes (as phonetic determinative of dula 'two') PLUS orthographic signifier of ḍhāla 'slant' rebus: 'shield', ḍhālako, 'large ingot'. ḍhāla n. ʻ shield ʼ lex. 2. *ḍhāllā -- 1. Tir. (Leech) "dàl"ʻ shield ʼ, Bshk. ḍāl, Ku. ḍhāl, gng. ḍhāw, N. A. B. ḍhāl, Or. ḍhāḷa, Mth. H. ḍhāl m. 2. Sh. ḍal (pl. ˚le̯) f., K. ḍāl f., S. ḍhāla, L. ḍhāl (pl. ˚lã) f., P. ḍhāl f., G. M. ḍhāl f. Addenda: ḍhāla -- . 2. *ḍhāllā -- : WPah.kṭg. (kc.) ḍhāˋl f. (obl. -- a) ʻ shield ʼ (a word used in salutation), J. ḍhāl f.(CDIAL 5583) Thus large metalcasting ingots. PLUS खांडा [ khāṇḍā
Thus, implements, metalware workshoop and scribe's account of blacksmith's work.
Bison (gaur) trampling a prostrate person (?) underneath. Impression of a seal from Chanhujodaro (Mackay 1943: pl. 51: 13). The prostrate ‘person’ is seen to have a very long neck, possibly with neck-rings, reminiscent of the rings depicted on the neck of the one-horned bull normally depicted in front of a standard device.
Inscriptions signifying long-legged person (BMAC and Ur inscriptions)
The classifier is the cobra hood hieroglyph/hypertext: फडा phaḍā f (फटा S) The hood of Coluber Nága Rebus: phaḍa फड ‘manufactory, company, guild, public office’, keeper of all accounts, registers.
Cylinder seal with a zebu, scorpion, man, snake and tree. Enstatite.H. 2.6 cm (1 in.); diam. 1.55 cm (5/8 in.). Mesopotamia, Ur, U. 16220. Late 3rd millennium BCE. British Museum. BM 122947
Gadd seal 6. (cut down into Ur III mausolea from Larsa level; U. 16220), enstatite; Legrain, 1951, No. 632; Collon, 1987, Fig. 611 Cylinder seal; BM 122947;humped bull stands before a palm-tree, a thorny stone(?), tabernae montana (five-petalled fragrant flower); snake; person with long legs; behind the bull a scorpion ... Deciphered Indus writing: pola 'zebu, bos indicus'; pola ‘magnetite ore’ (Munda. Asuri); bichi 'scorpion'; 'hematite ore'; tagaraka 'tabernae montana'; tagara 'tin'; ranga 'thorny'; Rebus: pewter, alloy of tin and antimony; kankar., kankur. = very tall and thin, large hands and feet; kankar dare = a high tree with few branches (Santali) Rebus: kanka, kanaka = gold (Samskritam); kan = copper (Tamil) nAga 'snake' nAga 'lead' (Samskritam).
Eagles. A. snake (Sarianidi 1998: no. 1762.1); B. tortoise(?) (Sarianidi 1998: no. 1779.2; Fig. 3); C. Long-legged person (Sarianidi 1998: no. 1234; Fig. 3) D. long leg? + bird (Sarianidi 1998: no. 914.2; Fig. 3) After Fig. 11 in Eric Olijdam opcit.
poladu పోలడు 'black drongo' rebus: poladu 'steel' पोलाद pōlāda n ( or P) Steel. पोलादी a Of steel. (Marathi) bulad 'steel, flint and steel for making fire' (Amharic); fUlAd 'steel' (Arabic) pōlāda 'steel', pwlad (Russian), fuladh (Persian) folādī (Pashto) Bulat steel blade of a knife "Bulat is a type of steel alloy known in Russia from medieval times; regularly being mentioned in Russian legends as the material of choice for cold steel. The name булат is a Russian transliteration of the Persian word fulad, meaning steel. This type of steel was used by the armies of nomadic peoples. Bulat steel was the main type of steel used for swords in the armies of Genghis Khan, the great emperor of the Mongolian Empire. The technique used in making wootz steel has been lost for centuries and the bulat steel used today makes use of a more recently developed technique...Carbon steel consists of two components: pure iron, in the form of ferrite, and cementite or iron carbide, a compound of iron and carbon. Cementite is very hard and brittle; its hardness is about 640 by the Brinell hardness test, whereas ferrite is only 200. The amount of the carbon and the cooling regimen determine the crystalline and chemical composition of the final steel. In bulat, the slow cooling process allowed the cementite to precipitate as micro particles in between ferrite crystals and arrange in random patterns. The color of the carbide is dark while steel is grey. This mixture is what leads to the famous patterning of Damascus steel.Cementite is essentially a ceramic, which accounts for the sharpness of the Damascus (and bulat) steel. "
https://en.wikipedia.org/wiki/Bulat_steel "In the Muslim world of the 9th-12th centuries CE, the production of fuladh, a Persian word, has been described by Al-Kindi, Al-Biruni and Al-Tarsusi, from narm-ahanand shaburqan, two other Persian words representing iron products obtained by direct reduction of the ore. Ahan means iron. Narm-ahan is a soft iron and shaburqan a harder one or able to be quench-hardened. Old nails and horse-shoes were also used as base for fuladh preparation. It must be noticed that, according to Hammer- Purgstall, there was no Arab word for steel, which explain the use of Persian words. Fuladh prepared by melting in small crucibles can be considered as a steel in our modem classification, due to its properties (hardness, quench hardened ability, etc.). The word fuladh means "the purified" as explained by Al-Kindi. This word can be found as puladh, for instance in Chardin (1711 AD) who called this product; poulad jauherder, acier onde, which means "watering steel", a characteristic of what was called Damascene steel in Europe."
... ‘…’pulad’ of Central Asia. The oasis of Merv where crucible steel was also made by the medieval period lies in this region. The term ‘pulad’ appears in Avesta, the holy book of Zoroastrianism and in a Manicheen text of Chinese Turkestan. There are many variations of this term ranging from the Persian ‘polad’, the Mongolian ‘bolat’ and ‘tchechene’, the Russian ‘bulat’, the Ukrainian and Armenian ‘potovat’, Turkish and Arab ‘fulad’, ‘farlad’ in Urdu and ‘phaulad’ in Hindi. It is this bewildering variety of descriptions that was used in the past that makes a study of this subject so challenging.’ (p.30)
PWLẠD (پولاد) > BOLD RUSSIAN (ПОЛАД) ORIGIN: PERSIAN (TĀJĪK) / MONGOLIAN INDO-EUROPEAN > INDO-IRANIAN > INDO-ARYAN
This name derives from the Mongolian (Qalq-a ayalγu) “Bold”, from the Persian (Tājīk) "pwlạd", meaning “steel”. Bolad († 1313), was a Mongol minister of the Yuan Dynasty, and later served in the Ilkhanate as the representative of the Great Khan of the Mongol Empire and cultural adviser to the Ilkhans. Geographical spread: