https://tinyurl.com/yxncnlzo

"…bas-reliefs of Nimroud. The sacred bull, with expanded wings, and the wild goat, are introduced kneeling before the mystic flower which is the principal feature in the border…The same animals are occasionally represented supporting disks, or flowers and rosettes. A bird, or human figure, frequently takes the place of the bull and goat; and the simple flower becomes a tree, bearing many flowers of the same shape. This tree, evidently a sacred symbol, is elaborately and tastefully formed; and is one of the most conspicuous ornaments of the Assyrian sculptures. The flowers at the ends of the branches are frequently replaced in later Assyrian monuments, and on cylinders, by the fir or pine cone, and sometimes by a fruit or ornament resembling the pomegranate."

(Sir Austen Henry Layard, 1849, Nineveh and Its Remains: With an Account of a Visit to the Chaldaean Christians of Kurdistan, and the Yezidis, Or Devil-worshippers, and an Enquiry Into the Manners and Arts of the Ancient Assyrians, Volume 2,J. Murray, pp.295, 296)

https://books.google.co.in/books?as_brr=1&id=llVFb6qLmsgC&vid=OCLC15094280&dq=greek+pottery&jtp=1&redir_esc=y#v=onepage&q=greek%20pottery&f=false

Winged unicorns signify फड, phaḍa 'metalwork manufactory artisan guild' PLUS dula 'pair' rebus; dul 'metal casting' 

PLUS khoṇḍa singi 'horned young bull' rebus; kunda singi 'fine gold, ornament gold'. 

A pair of rams signify dula 'pair' rebus; dul 'metal casting' PLUS mẽḍhā 'markhor' Rebus: mẽḍh 'iron' (Mu.), med 'copper' (Slavic languages) mẽṛhẽt 'iron' (Santali), meḍho 'helper of merchant'. 

Thus, the bas-reliefs of Nimroud described by Austen Henry Layard are wealth signifiers of metalcastings 

and mints for fine gold, ornament gold, and iron.

Marble , Sarasvati Civilization ( Photo - @metmuseum )

Punjabi. mẽḍhā m. 'markhor'.(CDIAL 10310) Rebus: mẽḍh 'iron' (Mu.), med 'copper' (Slavic languages) mūhā mẽṛhẽt = iron smelted by the Kolhes and formed into an equilateral lump a little pointed at each of four ends; kolhe tehen mẽṛhẽt ko mūhā akata = the Kolhes have to-day produced pig iron (Santali) Rebus: meḍho 'helper of merchant'. (See embedded text -- Deśīnāmamālā of Hemacandra).

Deśīnāmamālā Glossary, p. 71 The early meaning of the lexeme meḍh can be traced from the semantics recorded in the following lexemes of Indian linguistic area; as Pischel notes, the word meḍh can be identified as susbtratum semantic for 'helper/assistant of merchant): MBh. [mēṭha -- 1, mēṇḍa -- 3 m. ʻ elephant -- keeper ʼ lex., Pa. hatthimeṇḍa -- m. ʻ elephant -- driver ʼ, Pk. meṁṭha -- , miṁṭha -- , miṁṭhala -- , mahāmettha -- (note final -- th in P. below), metthapurisa -- m. (Pischel PkGr 202) may point to a non -- Aryan word for ʻ elephant -- driver ʼ which became associated with mahāmātra -- : EWA ii 611. -- mahā -- , māˊtrā -- ] (CDIAL 9950). meṇḍa, मेण्ठः मेण्डः An elephant-keeper (Apte. lex.) a groom, elephant -- driver in cpd. hatthi˚ elephants' keeper J iii.431; v.287; vi.489. (Pali). 

A. semantics 'iron': meḍ ‘iron’ (Ho)meṛed (Mundari);mẽṛed iron; enga meṛed soft iron; sanḍi meṛed hard iron; ispāt meṛed steel; dul meṛed cast iron; i meṛed rusty iron, also the iron of which weights are cast; bica meṛed iron extracted from stone ore; bali meṛed iron extracted from sand ore; meṛed-bica = iron stone ore, in contrast to bali-bica, iron sand ore (Mu.)

ḍ̠āṛhū̃ 'pomegranate' (Sindhi) Rebus: ḍhālako 'a large metal ingot'. 

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‘layohe‘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 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).
http://bharatkalyan97.blogspot.com/2014/12/palm-frond-overflowing-pot-hieroglyphs.html

Ugarit: bronze stand for incense burner with pomegranate pendants as decorations (After Fig. 5 b in 

https://www.academia.edu/37111300/POMEGRANATE_PUNICA_GRANATUM_L._FROM_MOTYA_AND_ITS_DEEPEST_ORIENTAL_ROOTS 

Lorenzo Nigro, 2018, Pomegranate (Punica granatum L.) from Motya and its deepest oriental roots in: 

Vicino Oriente XXII (2018), pp. 49-90.

“The Palestinian examples, notably from Megiddo and Gezer, are again of an elaborate type The Megiddo specimen (fig 10) has, on a ring base, one gazelle head, two amphorae, two pomegranates, two doves and one cup which all communicate with the hollow base. The gazelle head is decorated with red lines, has pierced eyes and orifice through mouth; the other pots or birds are also painted or decorated likewise. The Gezer examples also have alternating figures of birds and pomegranates (fig. 11).” (BM Pande, opcit., pp. 318-319).

After Fig. 6 (g) in 

https://www.academia.edu/37111300/POMEGRANATE_PUNICA_GRANATUM_L._FROM_MOTYA_AND_ITS_DEEPEST_ORIENTAL_ROOTS 

Circular kernos from Megiddo (stratum VI) Lorenzo Nigro, 2018, 

Pomegranate (Punica granatum L.) from Motya and its deepest oriental roots in:

 Vicino Oriente XXII (2018), pp. 49-90 

pōlaḍu 'black drongo' rebus pōlaḍ 'steel' dhangar 'bull' rebus: dhangar 'blacksmith'

After Fig. 6 (g) in 

https://www.academia.edu/37111300/POMEGRANATE_PUNICA_GRANATUM_L._FROM_MOTYA_AND_ITS_DEEPEST_ORIENTAL_ROOTS 

Neo-Assyrian cylinder seal impression showing a couple of kings and 

eagle-headed winged genia performing ritual aspersion of a 

pomegranate bush as Tree of Life

Middle Assyrian ivory inlays from a box representing the God of the gushing 

water flanked by pomegranate trees (13th century BCE)

https://tinyurl.com/yyyggmu3

தாது³ tātu, n. cf. dāḍima. See தாதுமாதுளை. (மூ. அ.) தாடிமம் tāṭimam, n. < dāḍima. 1. Pomegranate. See தாதுமாதுளை. (பிங்.) தாதுமாதளை tātu-mātaḷai, n. prob. தாது³ +. See தாதுமாதுளை. (மூ. அ.)  தாதுமாதுளை tātu-mātuḷai, n. < id. +. Pomegranate, s. tr., Punica granatum; பூ மாதுளை. (யாழ். அக.) (Tamil)Rebus: தாது¹ tātu, n. < dhātu. 1. Mineral, fossil; any natural product from a mine; கனி களில் உண்டாகும் இயற்கைப்பொருள். 2. Metals; பொன்முதலிய உலோகங்கள். (பிங்.) 3. Red ochre; காவிக்கல். (சூடா.) 4. The five elements of Nature. See பூதம். (சூடா.) 

dāḍima m. ʻ pomegranate tree ʼ MBh., n. ʻ its fruit ʼ Suśr., dālima -- m. Amar., ḍālima -- lex. 2. dāḍimba -- m. lex. 3. *dāṇḍu -- .1. Pa. dālima -- m., NiDoc. daḍ'ima, Pk. dāḍima -- , dālima -- n., dāḍimī -- f. ʻ the tree ʼ, Dm. dā̤ŕim, Shum. Gaw. dāˊṛim, Kal. dā̤ŕəm, Kho. dáḷum, Phal. dhe_ṛum, S. ḍ̠āṛhū̃ m., P. dāṛū̃, ˚ṛū, ˚ṛam m., kgr. dariūṇ (= dariū̃?) m.; WPah.bhiḍ. de_ṛũ n. ʻ sour pomegranate ʼ; (Joshi) dāṛū, OAw. dārivaṁ m., H. poet. dāriũ m., OG. dāḍimi f. ʻ the tree ʼ, G. dāṛam n., dāṛem f. ʻ the tree ʼ, Si. deḷum.
2. WPah.jaun. dāṛim, Ku. dā̆ṛim, dālim, dālimo, N. dārim, A. ḍālim, B. dāṛim, dālim, Or. dāḷimba, ˚ima, 

dāṛima, ḍāḷimba, ḍarami ʻ tree and fruit ʼ; Mth. dāṛim ʻ pomegranate ʼ, daṛimī ʻ dried mango ʼ; H. dāṛimb, ˚im, dālim, ḍāṛim, ḍār˚, ḍāl˚ m., M. dāḷĩb, ˚ḷīm, ḍāḷĩb n. ʻ the fruit ʼ, f. ʻ the tree ʼ. 3. Sh.gil. daṇū m. ʻ pomegranate ʼ, daṇúi f. ʻ the tree ʼ, jij. ḍ*lṇə́i, K. dönü m., P. dānū m.Addenda: dāḍima -- . 2. dāḍimba -- : Garh. dāḷimu ʻ pomegranate ʼ, A. ḍālim (phonet. d -- ).(CDIAL 6254) डाळिंब   ḍāḷimba f (डालिम S) The Pomegranate-tree, and n the fruit, Punica granatum.    डाळिंबपाक   ḍāḷimbapāka m (डालिमपाक S) A corroborant preparation with pomegranate-juice and spices.   डाळिंबसाल   ḍāḷimbasāla n Pomegranate-rind. Used much in the arts.   डाळिंबी   ḍāḷimbī a (डाळिंब) Relating to the pomegranate (like in color, shape &38;c.);--used of a spotted chintz.   डाळिंबी   ḍāḷimbī f A half of any pulse split. 2 Amongst children. A raw or red spot made in the flesh by rubbing. v कर, दाखव. (Marathi) దానిమ్మ  or దాడిమము dānimma. [Tel.] n. The pomegranate tree. దాడిమవర్ణము the scarlet hue of the pomegranate. (Telugu) 

https://tinyurl.com/yyyggmu3

Palm frond, overflowing-pot hieroglyphs on Ur-Nammu stela read rebus Meluhha: metalcastings, metalware used by ziggurat builders of Ur

See: http://bharatkalyan97.blogspot.in/2013/06/ancient-near-east-indus-writing-lokhad.html

Ur-Nammu stela is a Meluhha metalwork catalog denoting the metalcastings, metal weapons, tools and metalware as:dul 'metal casting, to cast metal in a mould (Santali)'; ḍhālako = a large metal ingot (Gujarati);lokhãḍ n. ʻ tools, iron, ironware ʼ (Gujarati).

This decipherment of Meluhha hieroglyphs complements the images presented on the 10 feet high stela of the then ongoing work of building temple, dagoba, the ziggurat of Ur linking heaven and earth and in celebration of the Bronze Age revolution.

The focus of this note on the duplicated hieroglyph shown on the central register of Ur-Nammu stela.

 The two hieroglyphs show an identical palm frond with two hanging twigs or fronds as the centerpiece of an altar in front of both the male and female divinities. The male divinity is a builder holding a staff and bob plumb bob as perceptively noted by Jenny Vorys Canby whose painstaking researches resulted in a reasonable reconstruction of missing fragments of the stela. A major missing part unearthed by Canby is another hieroglyph: overflowing pots pouring into the center-piece altars with the palm fronds.

The decipherment of the three hieroglyphs: 1. duplicated frond, 2. palm frond and 3. overflowing pot will provide a framework for unraveling the central message of the Ur-Nammu stela which is a monumental 10 feet high stela which surely shows builders at work in the bottom registe. The central message is the material resources with which the builders were working -- as conveyed by a rebus reading of the three hieroglyphs: metalcastings, metalware.

1. duplicated frond: dula 'pair' Rebus: dul 'metal casting, to cast metal in a mould (Santali)'

2. palm frond: ḍāla -- n. ʻ branch ʼtāla -- 2 m. ʻ Borassus flabelliformis ʼ, palm (CDIAL 5750)Rebus: ḍhālako = a large metal ingot (Gujarati) ḍhālakī = a metal ingot. Vikalpa: Ka. (Hav.) aḍaru twig; (Bark.) aḍïrï small and thin branch of a tree; (Gowda) aḍəri small branches. Tu. aḍaru twig.(DEDR 67) Rebus: aduru gan.iyinda tegadu karagade iruva aduru = ore taken from the mine and not subjected to melting in a furnace (Ka. Siddhānti Subrahmaṇya’ Śastri’s new interpretation of the AmarakoŚa, Bangalore, Vicaradarpana Press, 1872, p.330).

3. overflowing pot: lo 'overflowing' PLUS kand 'pot' Rebus: lōkhaṇḍa लोहोलोखंड 'copper tools, pots and pans' (Marathi)  N. lokhar ʻ bag in which a barber keeps his tools ʼ; H. lokhar m. ʻ iron tools, pots and pans ʼ; -- X 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) 

Akkadian Cylinder Seal 2330-2150 BC (Wolkenstein) Serpent. Tree branches, divinities

Both faces of a large fragment from the curved top edge of the stela. The upper body of the king appears on each side, with a female deity overhead pouring out streams of water.

Artist's rendition of the proposed restoration of the 'front' of the Ur-Nammu stela (Drawing by Kathleen Galligan). Source: Jeanny Vorys Canby, A monumental puzzle, reconstructing the Ur-Nammu stela in:Expedition, Vol. 29 No. 1 http://penn.museum/documents/publications/expedition/PDFs/29-1/Monumental1.pdf 

Ancient near East Gudea statue hieroglyph (Indus writing): lokhãḍ, 'copper tools, pots and pans' Rebus: lo 'overflow', kāṇḍa 'sacred water'.