16 priests R̥tvij -- regular performers of yajna. Eight of these priests are shown on the top register of Bactria vase. They are listed in RV 2.1.2
I suggest that the following eight priests are signified on the top register of Bactria vase; the right-most pair of priests flank a vessel with metal ingots of amśu (soma), ancu (Tocharian) 'iron'; I also suggest that the holcus sorghum plant carried by two of the ploughmen signifies खुंडी, 'cereal plant, holcus sorghum' rebus: kunda 'fine gold', 'a treasure of Kubera'. (जोंधळा jōndhaḷā m A cereal plant or its grain, Holcus sorghum. Eight varieties are reckoned, viz. उता- वळी, निळवा, शाळू, रातडी, पिवळा जोंधळा, खुंडी, काळबोंडी जोंधळा, दूध मोगरा. Unicorn or spiny-horned young bull signifies kunda singi 'fine gold, ornament gold'.) Thus, the narrative of the ploughmen are rebus representations of Indus Script to signify wealth-creation activities of Meluhha artisans of Sarasvati civilization. Four young bulls signify gaṇḍā ‘four' rebus: khaṇḍā ‘tools, pots and pans and metal-ware’. The plougshare held by the ploughmen is पोत्रम् pōtram rebus: पोत्रम् pōtram 'purification by smelting of minerals/metals'. The right-most person carries a tablet; this narrative signifies पोतः-वणिज् m. a sea-faring merchant; धत्ते पोतवणिग्जनैर्धनदतां यस्यान्तिके सागरः Śiva B. 29.89. Hie right hand is also an Indus Script hieroglyph: eraka'raised hand' rebus: eraka'molten cast,metal infusion'; arka 'copper, gold' as in arka śālā 'goldsmith workshop'. Thus, the right-most person is a seafaring merchant (of) goldsmith workshop.
brāhmanācchamsin –first assistant priest of Brahman;
hotṛ -- reciter of invocations;
potṛ -- purifier;
neṣṭṛ = त्वष्टृ so called RV. i , 15 , 3; त्वष्टृ a carpenter , maker of carriages (= त्/अष्टृ) AV. xii , 3 , 33; " creator of living beings " , the heavenly builder; maker of divine implements , esp. of इन्द्र's thunderbolt and teacher of the ऋभुs i , iv-vi , x Hariv. 12146 f. R. ii , 91 , 12 ; former of the bodies of men and animals , hence called " firstborn " (reference to 'bodies of men and animals' is significant since these constitute सांगड sāṅgaḍa A body formed of two or more (fruits, animals, men) linked or joined together rebus: sangara 'trade'.
RV 1.15.3 O Nestar, with thy Dame accept our sacrifice; with Rtu drink,
For thou art he who giveth wealth.(Griffith translation)
RV 1.15.3 Nes.t.a_ (= Tvas.t.a_), with your spouse, commend our sacrifice to the gods; drink with R.tu, for you are possessed of riches. [Tvas.t.a_ assumes the functions of Nes.t.r. as the priest at a sacrifice].(Wilson translation)
neṣṭṛ is called in RV 1.15.3 रत्न--धा mfn. procuring wealth , distributing riches or precious things ( -तम mfn. distributing great riches) RV. AV. S3Br.; possesing wealth. Thus, neṣṭṛ = त्वष्टृ, the procurer of wealth and distributor of riches.
agnīdh अग्नी* ध् – kindler of the fire;
adhvaryu -- in charge of the physical details of the sacrifice (in particular the adhvara, a term for the Somayajna);
hotṛ -- reciter of invocations;
pratiprasthātṛ -- प्र-° शास्तृ m. " director " , N. of a priest (commonly called मैत्रावरुण , the first assistant of the होतृ) RV. (RV 2.1.2 refers to प्र-° शास्तृ) प्रति-प्र-स्थातृ ( √ स्था) N. of a priest who assists the अध्वर्यु TS. Br. S3rS.
तवाग्ने होत्रं तव पोत्रमृत्वियं तव नेष्ट्रं त्वमग्निदृतायतः ।
तव प्रशास्त्रं त्वमध्वरीयसि ब्रह्मा चासि गृहपतिश्च नो दमे ॥२॥[1]
Thine is the Herald's task and Cleanser's duly timed; Leader art thou, and Kindler for the pious man.
Thou art Director, thou the ministering Priest: thou art the Brahman, Lord and Master in our home.— Rigveda 2.1.2 (Griffith translation)
RV 2.1.2 Yours Agni, is the office of the Hota_, of the Pota_, of the R.tvij, of the Nes.t.a_; you are the Agni_dhra of the devout; yours is the function of the Pras'a_sta_; you are the Adhvaryu (adhvaryu radhvarayur adhvaram ka_mayata iti va_ (Nirukta 1.8) and the Brahma_; and the householder in our dwelling. [Hota_ etc.: these are the eight of the sixteen priests employed at very solemn ceremonies; the duty of the Pras'a_sta_ is ascribed to the Maitra_varun.a, and Brahma_ is identified with the Bra_hman.a_ccahm.si; Kulluka Bhat.t.a, in his commentary on Manu viii.210 enumerates sixteen priests, in the order and proportion in which they are entitled to share in a daks.in.a_ of a hundred cows, being arranged in four classes, of which the first four are severally the heads, and others subordinate to them, in the same course of succession: 1. Hota_, Adhvaryu, Udgata_ and Brahma_, are to have twelve each, or forty-eight in all; 2. Maitra_varun.a, Pratistota_, Bra_hman.a_ccam.si and Prastota_, six each, or twenty-four; 3. Accava_ka, Nes.t.a_, A_gni_dhra and Pratiharta_ four each, or sixteen; and 4. Gra_vadut, Neta_, Pota_ and Subrahman.ya, three each, or twelve in all; making up the total of one hundred. Thus, the percentages for the four groups are: 48, 24, 16, 12 respectively. Ra_mana_tha, in his commentary on the Amarakos'a, viii.17 gives the names of 16 priests, but with a few variations: Gra_vastut replaces Gra_vadut; Prastota_, Neta_ and Pota_ are replaced with Prastha_ta_, Pras'a_sta_ and Balaccadaka. In the Aitareya Bra_hman.a vii.1, the sixteen priests are enumerated with some variations: Pratistota_, Gra_vadut, Neta_ and Subrahman.ya are replaced with Pratiprasthata_, Upaga_ta_, A_treya and Sadasya. Other priests included in this list are: Gra_vastut, Unneta_, Subrahman.ya and the S'amita_ (immolator), when a Bra_hman.a. Ma_dhava's commentary on the Nya_ya-ma_la-Vista_ra of Jaimini, the list of 16 priests, following Kuma_rila Bhat.t.a includes: 1. Adhvaryu, Prati-prastha_ta_, Nes.t.a_, Unneta_ (ceremonial of the Yajurveda); 2. Brahma_, Bra_hman.a_ccam.si, A_gni_dh, Pota_ (superintend the whole according to the ritual of the three vedas); 3. Udga_ta_, Prastota_, Pratiharta_, Subrahman.ya (chant the hymns, especially, Sa_maveda); 4. Hota_, Maitra_varun.a, Acchava_ka, Gra_vastut (repeat the hymns of the R.ca_); the head of each class receives the entire daks.in.a_,or gratuity; the second, one-half; the third, one-third; and the fourth, a quarter]. (Wilson translation).
Allocation of responsibilities of 16 priests who perform Soma Yajna
brahman -- reciter of hymns from the atharvaveda
brāhmanācchamsin –first assistant priest of Brahman
agnīdh अग्नी* ध् – kindler of the fire
potṛ -- purifier
hotṛ -- reciter of invocations
maitrāvaruna – first assistant priest of hotṛ
acchāvāka. अच्छा-वाक -- inviter
grāvastut -- who praises Soma stones
adhvaryu -- in charge of the physical details of the sacrifice (in particular the adhvara, a term for the Somayajna)
pratiprasthātṛ -- प्र-° शास्तृ m. " director " , N. of a priest (commonly called मैत्रावरुण , the first assistant of the होतृ) RV. (RV 2.1.2 refers to प्र-° शास्तृ)
unnetṛ -- pours Soma into receptacles
neṣṭṛ - नेष्टृ (prob. fr. √ नी aor. stem नेष् ; but cf. Pa1n2. 3-2 , 135 Va1rtt. 2 &c ) one of the chief officiating priests at a सोम sacrifice , he who leads forward the wife of the sacrificer and prepares the सुरा (त्वष्टृ so called RV. i , 15 , 3) RV. Br. S3rS. &c
udgātṛ -- chanter of hymns set to melodies (sāman)
pratihartṛ -- "averter"
prastotṛ -- who chants the Prastâva
Ardeleanu-Jansen presents a drawing from a vase from Bactria. The top register shows 8 priests; the bottom register shows four farmers ploughing a field with ploughshare; a person carrying a tablet has a raised hand and a tablet on his other arm (may signify a seafaring merchant). This is an extraordinary illustration of the life-activities of the people of Sarasvati Civilization engaged in wealth-creation activities of the Bronze Age. The priests wear shawls comparable to the shawl worn by Priest-king of Mohenjo-daro. Such a shawl is called तार्प्य Sky Garment of Varuṇa (cf. identification by Asko Parpola). It is decorated with dotted circles and trefoils. Dotted circles signify Meluhha rebus readings: dāya 'one'PLUS vṛtta, vaṭṭa 'circle' rebus: dhāvaḍ 'smelter'. धावड dhāvaḍa m A class or an individual of it. They are smelters of iron. धावडी dhāvaḍī a Relating to the class धावड. Hence 2 Composed of or relating to iron.
The cloth (shawl worn by the priest) is potti'cloth' rebus: Potr̥ 'purifier priest' of R̥gveda.
Harappan male ornament styles. After Fig.6.7 in Kenoyer, JM, 1991, Ornament styles of the Indus valley tradition: evidence from recent excavations at Harappa, Pakistan in: Paleorient, vol. 17/2 -1991, p.93 Source: Marshall, 1931: Pl. CXVIII
http://a.harappa.com/sites/g/files/g65461/f/Kenoyer1992_Ornament%20Styles%20of%20the%20Indus%20Valley%20Tradition%20Ev.pdf
http://a.harappa.com/sites/g/files/g65461/f/Kenoyer1992_Ornament%20Styles%20of%20the%20Indus%20Valley%20Tradition%20Ev.pdf
पोत्रम् pōtram signifies a ploughshare as shown on the narrative on the Bactria vase. This is a semantic reinforcer of पोत्रम् pōtram the office of purifier priest in Soma Yajna.
The person with a raised hand and a tablet on the other hand signifies पोतः pōtḥपोतः -वणिज् m. a sea-faring merchant; धत्ते पोतवणिग्जनैर्धनदतां यस्यान्तिके सागरः Śiva B. 29.89.
पोत्रम् pōtram पोत्रम् [पू-त्र] 1 The snout of a hog; धृतविधुरधरं महावराहं गिरिगुरुपोत्रमपीहितैर्जयन्तम् Bk.1.6; Ki.13.53. -2 A boat, ship. -3 A plough share. -4 The thunderbolt. -5 A garment. -6 The office of the Potṛi. -Comp. -आयुधः a hog, boar.
A. Vase from Oxus civilization (BMAC) depicting figures similar to the Harappan 'priest king' sculpture, dated to 2300-1900 BCE with Sketch of the same. The men in top row are seated like this Harappan sculpture (B.) & dressed like this Harappan 'priest king' (C.).Harappan and Oxus civilization had close connections, many Indian objects were exported to Oxus civilization. We can even imagine a common culture, where BMAC was ''proto-Avestan'' related .Source: https://tinyurl.com/y9lj2f8n
Abiding trefoil as an Indus Script hypertext
https://www.harappa.com/sites/default/files/styles/galleryformatter_slide/public/priest-king-painted-3.jpg?itok=z4uEk1Yq
![Image result for ajrak mohenjodaro priest]()
Clearly, the wearing a fillet on the shoulder and wearing a dress with trefoil hieroglyphs made the figure of some significance to the community.
"Inlaid bead. No. 53 (L445). (See also Pl. CLII,17) Steatite. An exceptionally fine bead. The interiors of the trefoils were probably filled in with either paste or colour. The former is the more probable, for in the base of each foil there is a small pitting that may been used for keying a coloured paste. The depth of the cutting is 0.05 inch. Level, 3 feet below surface. late Period. Found in Chamber 27, Block 4, L Area. The most interesting of these beads are those with the trefoil pattern, which also occurs on the robe worn by the statue pictured in Pl. XCVIII. The trefoils on both the beads and statue are irregular in shape and in this respect differ from the pattern as we ordinarily know it. (For another example of this ornamentation, see the bull illustrated in Jastrow, Civilization of Babylonia and Assyria, pl. liii, and the Sumerian bull from Warka shown in Evans, Palace of Minos, vol. ii, pt. 1, p.261, fig. 156. Sir Arthus Evans has justly compared the trefoil markings on this latter bull with the quatrefoil markings of Minoan 'rytons', and also with the star-crosses on Hathor's cow. Ibid., vol. i, p.513. Again, the same trefoil motif is perhaps represented on a painted sherd from Tchechme-Ali in the environs of Teheran. Mem. Del. en Perse, t.XX, p. 118, fig. 6)."(John Marshall, opcit., p.517)
Clearly, the wearing a fillet on the shoulder and wearing a dress with trefoil hieroglyphs made the figure of some significance to the community.
"Inlaid bead. No. 53 (L445). (See also Pl. CLII,17) Steatite. An exceptionally fine bead. The interiors of the trefoils were probably filled in with either paste or colour. The former is the more probable, for in the base of each foil there is a small pitting that may been used for keying a coloured paste. The depth of the cutting is 0.05 inch. Level, 3 feet below surface. late Period. Found in Chamber 27, Block 4, L Area. The most interesting of these beads are those with the trefoil pattern, which also occurs on the robe worn by the statue pictured in Pl. XCVIII. The trefoils on both the beads and statue are irregular in shape and in this respect differ from the pattern as we ordinarily know it. (For another example of this ornamentation, see the bull illustrated in Jastrow, Civilization of Babylonia and Assyria, pl. liii, and the Sumerian bull from Warka shown in Evans, Palace of Minos, vol. ii, pt. 1, p.261, fig. 156. Sir Arthus Evans has justly compared the trefoil markings on this latter bull with the quatrefoil markings of Minoan 'rytons', and also with the star-crosses on Hathor's cow. Ibid., vol. i, p.513. Again, the same trefoil motif is perhaps represented on a painted sherd from Tchechme-Ali in the environs of Teheran. Mem. Del. en Perse, t.XX, p. 118, fig. 6)."(John Marshall, opcit., p.517)
Trefoil Decorated bead. Pl. CXLVI, 53 (Marshall, opcit.)
Hieroglyph-multiplex of dotted circles as 'beads': kandi 'bead' Rebus: kanda 'fire-altar' khaNDa 'metal implements'
Trefoil Hieroglyph-multiplex as three dotted circles: kolom 'three' Rebus: kole.l kanda 'temple fire-altar'
(After Fig. 18.10 Parpola, 2015, p. 232) (a) Neo-Sumerian steatite bowl from Ur (U.239), bearing symbols of the sun, the moon (crucible), stars and trefoils
Steatite statue fragment; Mohenjodaro (Sd 767); trefoil-decorated bull; traces of red pigment remain inside the trefoils. After Ardeleanu-Jansen 1989: 196, fig. 1; Parpola, 1994, p. 213.
 | Statue, Uruk (W.16017), c. 3000 B.C.; bull with trefoil inlays; shell mass with inlays of lapis lazuli; 5.3 cm. long; Vorderasiatisches Museum, Berlin; Parpola, 1994, p. 213. |
 | Trefoils painted on steatite beads, Harappa (After Vats, Pl. CXXXIII, Fig.2) |
 | Tre-foil inlay decorated base (for linga icon?); smoothed, polished pedestal of dark red stone; National Museum of Pakistan, Karachi; After Mackay 1938: I, 411; II, pl. 107:35; Parpola, 1994, p. 218. |
 | Two decorated bases and a lingam, Mohenjodaro. |
 | Lingam, grey sandstone in situ, Harappa, Trench Ai, Mound F, Pl. X (c) (After Vats). "In an earthenware jar, No. 12414, recovered from Mound F, Trench IV, Square I... in this jar, six lingams were found along with some tiny pieces of shell, a unicorn seal, an oblong grey sandstone block with polished surface, five stone pestles, a stone palette, and a block of chalcedony..." (Vats, EH, p. 370) |
A finely polished pedestal. Dark red stone. Trefoils. (DK 4480, cf. Mackay 1938: I, 412 and II, pl. 107.35). National Museum, Karachi.
Hieroglyph: kolmo 'three' Rebus: kolimi 'smithy'; kolle
'blacksmith'; kole.l 'smithy, temple' (Kota)
Trefoils painted on steatite beads, Harappa (After Vats, Pl. CXXXIII, Fig.2)https://tinyurl.com/y8fed8xd
Meluhha artisans, Indus script writers draw circles with small radii to signify dhātu, dhāv 'mineral' hypertexts
![]()
Dotted circle as Indus Script hypertext धावड dhāvaḍa 'red ferrite ore smelter'
वृत्त [p= 1009,2] mfn. turned , set in motion (as a wheel) RV.; a circle; vr̥ttá ʻ turned ʼ RV., ʻ rounded ʼ ŚBr. 2. ʻ completed ʼ MaitrUp., ʻ passed, elapsed (of time) ʼ KauṣUp. 3. n. ʻ conduct, matter ʼ ŚBr., ʻ livelihood ʼ Hariv. [√vr̥t 1 ] 1. Pa. vaṭṭa -- ʻ round ʼ, n. ʻ circle ʼ; Pk. vaṭṭa -- , vatta -- , vitta -- , vutta -- ʻ round ʼ; L. (Ju.) vaṭ m. ʻ anything twisted ʼ; Si. vaṭa ʻ round ʼ, vaṭa -- ya ʻ circle, girth (esp. of trees) ʼ; Md. va'ʻ round ʼ GS 58; -- Paš.ar. waṭṭəwīˊk, waḍḍawik ʻ kidney ʼ ( -- wĭ̄k vr̥kká -- ) IIFL iii 3, 192?(CDIAL 12069) வட்டம்போர் vaṭṭam-pōr, n. < வட்டு +. Dice-play; சூதுபோர். (தொல். எழுத். 418, இளம்பூ.)வட்டச்சொச்சவியாபாரம் vaṭṭa-c-cocca-viyāpāram, n. < id. + சொச்சம் +. Money-changer's trade; நாணயமாற்று முதலிய தொழில். Pond. வட்டமணியம் vaṭṭa-maṇiyam, n. < வட் டம் +. The office of revenue collection in a division; வட்டத்து ஊர்களில் வரிவசூலிக்கும் வேலை. (R. T .) వట్ట (p. 1123) vaṭṭa vaṭṭa. [Tel.] n. The bar that turns the centre post of a sugar mill. చెరుకుగానుగ రోటినడిమిరోకలికివేయు అడ్డమాను. వట్టకాయలు or వట్టలు vaṭṭa-kāyalu. n. plu. The testicles. వృషణములు, బీజములు. వట్టలుకొట్టు to castrate. lit: to strike the (bullock's) stones, (which are crushed with a mallet, not cut out.) వట్ర (p. 1123) vaṭra or వట్రన vaṭra. [from Skt. వర్తులము.] n. Roundness. నర్తులము, గుండ్రన. వట్ర. వట్రని or వట్రముగానుండే adj. Round. గుండ్రని.
धाव (p. 250) dhāva m f A certain soft, red stone. Baboons are said to draw it from the bottom of brooks, and to besmear their faces with it. धवड (p. 249) dhavaḍa m (Or धावड) A class or an individual of it. They are smelters of iron. धावड (p. 250) dhāvaḍa m A class or an individual of it. They are smelters of iron. धावडी (p. 250) dhāvaḍī a Relating to the class धावड. Hence 2 Composed of or relating to iron.
Meluhha artisans, Indus script writers draw circles with small radii to signify dhātu, dhāv 'mineral' hypertexts
Dotted circle as Indus Script hypertext धावड dhāvaḍa 'red ferrite ore smelter'kolom 'three' rebus: kolimi 'smithy, forge'. Thus, three dotted circles (trefoil) signify
dhāvaḍa kolimi 'smelter smithy, forge'.
वृत्त [p= 1009,2] mfn. turned , set in motion (as a wheel) RV.; a circle; vr̥ttá ʻ turned ʼ RV., ʻ rounded ʼ ŚBr. 2. ʻ completed ʼ MaitrUp., ʻ passed, elapsed (of time) ʼ KauṣUp. 3. n. ʻ conduct, matter ʼ ŚBr., ʻ livelihood ʼ Hariv. [√
धाव (p. 250) dhāva m f A certain soft, red stone. Baboons are said to draw it from the bottom of brooks, and to besmear their faces with it. धवड (p. 249) dhavaḍa m (Or धावड) A class or an individual of it. They are smelters of iron. धावड (p. 250) dhāvaḍa m A class or an individual of it. They are smelters of iron. धावडी (p. 250) dhāvaḍī a Relating to the class धावड. Hence 2 Composed of or relating to iron.
"Kashi, Kakar Wari Ajrak, Naar Ji Ajrak, Dabli wari, Taidi, Hansho Wall are the main verities of Ajrak. Today in Sindh Ajraks are made mainly in Bhitt Shah, Tando Adam, Tando Mohammad Khan, Matli and Sukkur. Block printing is the original form of Ajrak making...History: Ajrak is a block printed shawl in Sindh, Pakistan; Kutch, Gujarat; and Barmer, Rajasthan in India. The shawls display special designs and patterns made using block printing stamps of wood. Common colours used while making these patterns may include but are not limited to blue, red, black, yellow and green. Over the years, ajrak have become a symbol of Sindhi culture and traditions."
Artifacts from Jiroft.
Ivory combs. Turkmenistan.
Ivory objects. Sarasvati Civilization
Tablets.Ivory objects. Mohenjo-daro.
Button seal. Baror, Rajasthan.
Courtesy: manasataramgini @blog_supplement
Kot Diji type seals with concentric circles from (a,b) Taraqai Qila (Trq-2 &3, after CISI 2: 414), (c,d) Harappa(H-638 after CISI 2: 304, H-1535 after CISI 3.1:211), and (e) Mohenjo-daro (M-1259, aftr CISI 2: 158). (From Fig. 7 Parpola, 2013).
Indus Script hypertext, dot + circles = dāya 'one in dice' + vaṭṭa 'circle' rebus dhā̆vaḍ 'smelter'
https://tinyurl.com/y8h49x4t A Harappan button. Note how they had an instrument to precisely mark small circles of various radii![]()
Button tablet. Harappa. Dotted circles.
![File:Musée GR de Saint-Romain-en-Gal 27 07 2011 13 Des et jetons.jpg]()
Dices and chips in bone, Roman time. Gallo-Roman Museum of Saint-Romain-en-Gal-Vienne.
Indus Script hypertext/hieroglyph: Dotted circle: दाय 1 [p= 474,2] dāya n. game , play Pan5cad.; mfn. ( Pa1n2. 3-1 , 139 ; 141) giving , presenting (cf. शत- , गो-); m. handing over , delivery Mn. viii , 165 (Monier-Williams)
தாயம் tāyam:Number one in the game of dice; கவறுருட்ட விழும் ஒன்று என்னும் எண். Colloq. (Tamil)
rebus: dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ Mn., ʻ ashes of the dead ʼ lex., ʻ *strand of rope ʼ (cf. tridhāˊtu -- ʻ threefold ʼ RV., ayugdhātu -- ʻ having an uneven number of strands ʼ KātyŚr.). [√dhā]Pa. dhātu -- m. ʻ element, ashes of the dead, relic ʼ; KharI. dhatu ʻ relic ʼ; Pk. dhāu -- m. ʻ metal, red chalk ʼ; N. dhāu ʻ ore (esp. of copper) ʼ; Or. ḍhāu ʻ red chalk, red ochre ʼ (whence ḍhāuā ʻ reddish ʼ; M. dhāū, dhāv m.f. ʻ a partic. soft red stone ʼ(whence dhā̆vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻ composed of or relating to iron ʼ); -- Si. dā ʻrelic ʼ; -- S. dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twisted ʼ, L. dhāī˜ f.(CDIAL 6773) धाव (p. 250) dhāva m f A certain soft, red stone. Baboons are said to draw it from the bottom of brooks, and to besmear their faces with it. धावड (p. 250) dhāvaḍa m A class or an individual of it. They are smelters of iron. In these parts they are Muhammadans. धावडी (p. 250) dhāvaḍī a Relating to the class धावड. Hence 2 Composed of or relating to iron. (Marathi).
PLUS
Hieroglyph: vaṭṭa 'circle'.
Thus, together, the hypertext reads rebus dhā̆vaḍ 'smelter'
The dotted circle hypertexts link with 1. iron workers called धावड (p. 250) dhāvaḍa and 2. miners of Mosonszentjános, Hungary; 3. Gonur Tepe metalworkers, metal traders and 4. the tradition of अक्ष-- पटल [p= 3,2] n. court of law; depository of legal document Ra1jat. Thus, अक्ष on Indus Script Corpora signify documents, wealth accounting ledgers of metal work with three red ores. Akkha2 [Vedic akṣa, prob. to akṣi & Lat. oculus, "that which has eyes" i. e. a die; cp. also Lat. ālea game at dice (fr.* asclea?)] a die D i. 6 (but expld at DA i. 86 as ball -- game: guḷakīḷa); S i. 149 = A v. 171 = Sn 659 (appamatto ayaŋ kali yo akkhesu dhanaparājayo); J i. 379 (kūṭ˚ a false player, sharper, cheat) anakkha one who is not a gambler J v. 116 (C.: ajūtakara). Cp. also accha3 . -- dassa (cp. Sk. akṣadarśaka) one who looks at (i. e. examines) the dice, an umpire, a judge Vin iii. 47; Miln 114, 327, 343 (dhamma -- nagare). -- dhutta one who has the vice of gambling D ii. 348; iii. 183; M iii. 170; Sn 106 (+ itthidhutta & surādhutta). -- vāṭa fence round an arena for wrestling J iv. 81. (? read akka -- ).
దాయము (p. 588) dāyamu dāyamu. [Skt.] n. Heritage. పంచుకొనదగినతంత్రిసొమ్ము. Kinship, heirsh జ్ఞాతిత్వము. A gift, ఈవి. దాయము, దాయలు or దాయాలు dāyamu. [Tel.] n. A certain game among girls. గవ్వలాట; గవ్వలు పాచికలు మొదలగువాని సంఖ్య. (Telugu)
ஏர்த்தாயம் ēr-t-tāyam , n. < id. +. Ploughing in season; பருவகாலத்துழவு. (W.)காணித்தாயவழக்கு kāṇi-t-tāya-vaḻakku, n. < id. +. Dispute between coparceners about hereditary land; பங்காளிகளின் நிலவழக்கு. (J.)தர்மதாயம் tarma-tāyam , n. < id. + dāya. Charitable inams; தருமத்துக்கு விடப்பட்ட மானியம். (G. Sm. D. I, ii, 55.)தாயம் tāyam
ஏர்த்தாயம் ēr-t-tāyam , n. < id. +. Ploughing in season; பருவகாலத்துழவு. (W.)காணித்தாயவழக்கு kāṇi-t-tāya-vaḻakku, n. < id. +. Dispute between coparceners about hereditary land; பங்காளிகளின் நிலவழக்கு. (J.)தர்மதாயம் tarma-tāyam , n. < id. + dāya. Charitable inams; தருமத்துக்கு விடப்பட்ட மானியம். (G. Sm. D. I, ii, 55.)தாயம் tāyam
, n. < dāya. 1. Patrimony, inheritance, wealth of an ancestor capable of inheritance and partition (R. F.); பாகத்திற்குரிய பிதிரார்ச்சிதப்பொருள். 2. Share; பங்கு. (யாழ். அக.) 3. Paternal relationship; தந்தைவழிச் சுற்றம். (யாழ். அக.) 4. A fall of the dice; கவறுருட்ட விழும் விருத்தம். முற்பட இடுகின்ற தாயம் (கலித். 136, உரை). 5. Cubical pieces in dice-play; கவறு. (யாழ். அக.) 6. Number one in the game of dice; கவறுருட்ட விழும் ஒன்று என்னும் எண். Colloq. 7. Gift, donation; கொடை. (யாழ். அக.) 8. Good opportunity; சமயவாய்ப்பு. (யாழ். அக.) 9. Affliction, distress; துன்பம். (யாழ். அக.) 10. Delay, stop; தாக்காட்டு. (W.) 11. A child's game played with seeds or shells on the ground; குழந்தை விளையாட்டுவகை. 12. Excellence, superiority; மேன்மை. தாயமாம் பதுமினிக்கு (கொக்கோ. 1, 28).தாயப்பதி tāya-p-pati
n. < id. +. City or town got by inheritance; தனக்கு உரிமையாகக் கிடைத்துள்ள வாழிடம்
அல்லது
ஊர். தாயப்பதிகள் தலைச்சிறந் தெங்கெங்கும் (திவ். திருவாய். 8, 6, 9).தாயபாகம் tāya-pākam
, n. < dāyabhāga. 1. Division of an estate among heirs; ஞாதிகள் தம்முள் பிரித்துக்கொள்ளும் உரிமைப்பங்கு. 2. A treatise on the Hindu law of inheritance by Jīmūtavākaṉa; பாகப்பிரிவினையைப்பற்றி ஜீமூத வாகனர் இயற்றிய நூல். 3. Chapter on the law of inheritance in the Mitākṣara of Vijñāṉēšvara, 12th c. (R. F.); பன்னிரண்டாம் நூற்றாண்டில் விஞ் ஞானேசுரர் இயற்றிய மிதாக்ஷரத்தில் தாயவுரிமை யைப்பற்றிக் கூறும் பகுதி.தாயம் tāyam, n. < dāya. 1. Patrimony, inheritance, wealth of an ancestor capable of inheritance and partition (R. F.); பாகத்திற்குரிய பிதிரார்ச்சிதப்பொருள். 2. Share; பங்கு. (யாழ். அக.) 3. Paternal relationship; தந்தைவழிச் சுற்றம். (யாழ். அக.) 4. A fall of the dice; கவறுருட்ட விழும் விருத்தம். முற்பட இடுகின்ற தாயம் (கலித். 136, உரை). 5. Cubical pieces in dice-play; கவறு. (யாழ். அக.) 6. Number one in the game of dice; கவறுருட்ட விழும் ஒன்று என்னும் எண். Colloq. 7. Gift, donation; கொடை. (யாழ். அக.) 8. Good opportunity; சமயவாய்ப்பு. (யாழ். அக.) 9. Affliction, distress; துன்பம். (யாழ். அக.) 10. Delay, stop; தாக்காட்டு. (W.) 11. A child's game played with seeds or shells on the ground; குழந்தை விளையாட்டுவகை. 12. Excellence, superiority; மேன்மை. தாயமாம் பதுமினிக்கு (கொக்கோ. 1, 28).
See the dotted circle hieroglyph on the bottom of the sacred device, sangaḍa
Distribution of geometrical seals in Greater Indus Valley during the early and *Mature Harappan periods (c. 3000 - 2000 BCE). After Uesugi 2011, Development of the Inter-regional interaction system in the Indus valley and beyond: a hypothetical view towards the formation of the urban society' in: Cultural relagions betwen the Indus and the Iranian plateau during the 3rd millennium BCE, ed. Toshiki Osada & Michael Witzel. Harvard Oriental Series, Opera Minora 7. Pp. 359-380. Cambridge, MA: Dept of Sanskrit and Indian Studies, Harvard University: fig.7
The + glyph of Sibri evidence is comparable to the large-sized 'dot', dotted circles and + glyph shown on this Mohenjo-daro seal m0352 with dotted circles repeated on 5 sides A to F. Mohenjo-daro Seal m0352 shows dotted circles in the four corners of a fire-altar and at the centre of the altar together with four raised 'bun' ingot-type rounded features. Rebus readings of m0352 hieroglyphs:dhātu 'layer, strand'; dhāv 'strand, string' Rebus: dhāu, dhātu 'ore'
1. Round dot like a blob -- . Glyph: raised large-sized dot -- (gōṭī ‘round pebble);goTa 'laterite (ferrite ore)
2. Dotted circle khaṇḍa ‘A piece, bit, fragment, portion’; kandi ‘bead’;
3. A + shaped structure where the glyphs 1 and 2 are infixed. The + shaped structure is kaṇḍ ‘a fire-altar’ (which is associated with glyphs 1 and 2)..
Rebus readings are: 1. khoṭ m. ʻalloyʼgoTa 'laterite (ferrite ore); 2. khaṇḍā ‘tools, pots and pans and metal-ware’; 3. kaṇḍ ‘furnace, fire-altar, consecrated fire’.
Four ‘round spot’; glyphs around the ‘dotted circle’ in the center of the composition: gōṭī ‘round pebble; Rebus 1: goTa 'laterite (ferrite ore); Rebus 2:L. khoṭf ʻalloy, impurityʼ, °ṭā ʻalloyedʼ, awāṇ. khoṭā ʻforgedʼ; P. khoṭ m. ʻbase, alloyʼ M.khoṭā ʻalloyedʼ (CDIAL 3931) Rebus 3: kōṭhī ] f (कोष्ट S) A granary, garner, storehouse, warehouse, treasury, factory, bank. khoṭā ʻalloyedʼ metal is produced from kaṇḍ ‘furnace, fire-altar’ yielding khaṇḍā ‘tools, pots and pans and metal-ware’. This word khaṇḍā is denoted by the dotted circles.
Circular seal, of steatite, from Bahrein, found at Lothal.A Stamp seal and its impression from the Harappan site of Lothal north of Bombay, of the type also found in the contemporary cultures of southern Iraq and the Persian Gulf Area. http://www.penn.museum/sites/expedition/archaeology-in-india/
These powerful narratives are also validated -- archaeologically attested -- by the discovery of Mohenjo-daro priest wearing (on his forehead and on the right shoulder) fillets of a dotted circle tied to a string and with a uttarīyam decorated with one, two, three dotted circles. The fillet is an Indus Script hypertext which reads: dhã̄i 'strand' PLUS vaṭa 'string' rebus: dhāvaḍ 'smelter'. The same dotted circles enseemble is also shown as a sacred hieroglyph on the bases of Śivalingas found in Mohenjo-dar. The dotted circles are painted with red pigment, the same way as Mosonszentjanos dice are painted with red iron oxide pigment.
वट [p= 914,3] m. (perhaps Prakrit for वृत , " surrounded , covered " ; cf. न्यग्-रोध) the Banyan or Indian fig. tree (Ficus Indica) MBh.Ka1v. &c RTL. 337 (also said to be n.); a pawn (in chess) L. (Monier-Williams) Ta. vaṭam cable, large rope, cord, bowstring, strands of a garland, chains of a necklace; vaṭi rope; vaṭṭi (-pp-, -tt-) to tie. Ma. vaṭam rope, a rope of cowhide (in plough), dancing rope, thick rope for dragging timber. Ka. vaṭa, vaṭara, vaṭi string, rope, tie. Te. vaṭi rope, cord. Go. (Mu.) vaṭiya strong rope made of paddy straw (Voc. 3150). Cf. 3184 Ta. tār̤vaṭam. / Cf. Skt. vaṭa- string, rope, tie; vaṭāraka-, vaṭākara-, varāṭaka- cord,string; Turner, CDIAL, no. 11212. (CDIAL 5220)vaṭa2 ʻ string ʼ lex. [Prob. ← Drav. Tam. vaṭam, Kan. vaṭi, vaṭara, &c. DED 4268] N. bariyo ʻ cord, rope ʼ; Bi. barah ʻ rope working irrigation lever ʼ, barhā ʻ thick well -- rope ʼ, Mth. barahā ʻ rope ʼ. (CDIAL 11212).
See: https://tinyurl.com/y85goask Wealth of a nation...
Trefoil decorated bull; traces of red pigment remain inside the trefoils. Steatite statue fragment. Mohenjo-daro (Sd 767). After Ardeleanu-Jansen, 1989: 196, fig. 1; cf. Parpola, 1994, p. 213. Trefoils painted on steatite beads. Harappa (After Vats. Pl. CXXXIII, Fig. 2) Trefoil on the shawl of the priest. Mohenjodaro. The discovery of the King Priest acclaimed by Sir John Marshall as “the finest piece of statuary that has been found at Moenjodaro….draped in an elaborate shawl with corded or rolled over edge, worn over the left shoulder and under the right arm. This shawl is decorated all over with a design of trefoils in relief interspersed occasionally with small circles, the interiors of which are filled with a red pigment “. Gold fillet with ‘standard device’ hieroglyph. Glyph ‘hole’: pottar, பொத்தல் pottal, n. < id. [Ka.poṭṭare, Ma. pottu, Tu.potre.] trika, a group of three (Skt.) The occurrence of a three-fold depiction on a trefoil may thus be a phonetic determinant, a suffix to potṛ as in potṛka.
See: https://tinyurl.com/y85goask Wealth of a nation...
Trefoil decorated bull; traces of red pigment remain inside the trefoils. Steatite statue fragment. Mohenjo-daro (Sd 767). After Ardeleanu-Jansen, 1989: 196, fig. 1; cf. Parpola, 1994, p. 213. Trefoils painted on steatite beads. Harappa (After Vats. Pl. CXXXIII, Fig. 2) Trefoil on the shawl of the priest. Mohenjodaro. The discovery of the King Priest acclaimed by Sir John Marshall as “the finest piece of statuary that has been found at Moenjodaro….draped in an elaborate shawl with corded or rolled over edge, worn over the left shoulder and under the right arm. This shawl is decorated all over with a design of trefoils in relief interspersed occasionally with small circles, the interiors of which are filled with a red pigment “. Gold fillet with ‘standard device’ hieroglyph. Glyph ‘hole’: pottar, பொத்தல் pottal, n. < id. [Ka.poṭṭare, Ma. pottu, Tu.potre.] trika, a group of three (Skt.) The occurrence of a three-fold depiction on a trefoil may thus be a phonetic determinant, a suffix to potṛ as in potṛka.
Rebus reading of the hieroglyph: potti ‘temple-priest’ (Ma.) potR `" Purifier "'N. of one of the 16 officiating priests at a sacrifice (the assistant of the Brahman), यज्ञस्य शोधयिट्रि (Vedic) Rebus reading is: potri ‘priest’; poTri ‘worship, venerate’. Language is Meluhha (Mleccha) an integral component of Indian sprachbund (linguistic area or language union). The trefoil is decoded and read as: potr(i).
![Harappa Terracotta bangle fragments]()
One badge used had a bangle with trefoil hieroglyph.
It was suggested that this may relate to the functions of a dhā̆vaḍ 'smelter' tri-dhAtu,'‘three
minerals'.
Terracotta bangle fragments decorated with red trefoils outlined in white
on a green ground from the late Period 3C deposits in Trench 43. This image
shows both sides of the two fragments
(H98-3516/8667-01 & H98-3517/8679-01)
Detail of terracotta bangle with red and white trefoil on a green background H98-3516/8667-01 from Trench 43). 
miṇḍāl markhor (Tor.wali) meḍho a ram, a sheep (G.)(CDIAL 10120) Rebus: meḍ (Ho.); mẽṛhet ‘iron’ (Mu.Ho.)mẽṛh t iron; ispat m. = steel; dul m. = cast iron (Munda) "Late Harappan Period dish or lid with perforation at edge for hanging or attaching to large jar. It shows a Blackbuck antelope with trefoil design made of combined circle-and-dot motifs, possibly representing stars. It is associated with burial pottery of the Cemetery H period,dating after 1900 BC.The Late Harappan Period at Harappa is represented by the Cemetery H culture (190-1300 BC) which is named after the discovery of a large cemetery filled with painted burial urns and some extended inhumations. The earlier burials in this cemetery were laid out much like Harappan coffin burials, but in the later burials, adults were cremated and the bones placed in large urns (164). The change in burial customs represents a major shift in religion and can also be correlated to important changes in economic and political organization. Cemetery H pottery and related ceramics have been found throughout northern Pakistan, even as far north as Swat, where they mix with distinctive local traditions. In the east, numerous sites in the Ganga-Yamuna Doab provide evidence for the gradual expansion of settlements into this heavily forested region. One impetus for this expansion may have been the increasing use of rice and other summer (kharif) crops that could be grown using monsoon stimulated rains. Until late in the Harappan Period (after 2200 BC) the agricultural foundation of the Harappan cities was largely winter (rabi) crops that included wheat and barley. Although the Cemetery H culture encompassed a relatively large area, the trade connections with thewestern highlands began to break down as did the trade with the coast. Lapis lazuli and turquoise beads are rarely found in the settlements, and marine shell for ornaments and ritual objects gradually disappeared. On the other hand the technology of faience manufacture becomes more refined, possibly in order to compensate for the lack of raw materials such as shell, faience and possibly even carnelian." (Kenoyer in harappa.com slide description)http://www.harappa.com/indus2/162.htm
Hieroglyph markhor, ram: mēṇḍha2 m. ʻ ram ʼ, °aka -- , mēṇḍa -- 4, miṇḍha -- 2, °aka -- , mēṭha -- 2, mēṇḍhra -- , mēḍhra -- 2, °aka -- m. lex. 2. *mēṇṭha- (mēṭha -- m. lex.). 3. *mējjha -- . [r -- forms (which are not attested in NIA.) are due to further sanskritization of a loan -- word prob. of Austro -- as. origin (EWA ii 682 with lit.) and perh. related to the group s.v. bhēḍra -- ]1. Pa. meṇḍa -- m. ʻ ram ʼ, °aka -- ʻ made of a ram's horn (e.g. a bow) ʼ; Pk. meḍḍha -- , meṁḍha -- (°ḍhī -- f.), °ṁḍa -- , miṁḍha -- (°dhiā -- f.), °aga -- m. ʻ ram ʼ, Dm. Gaw. miṇ Kal.rumb. amŕn/aŕə ʻ sheep ʼ (a -- ?); Bshk. mināˊl ʻ ram ʼ; Tor. miṇḍ ʻ ram ʼ, miṇḍāˊl ʻ markhor ʼ; Chil. mindh*ll ʻ ram ʼ AO xviii 244 (dh!), Sv. yēṛo -- miṇ; Phal. miṇḍ, miṇ ʻ ram ʼ, miṇḍṓl m. ʻ yearling lamb, gimmer ʼ; P. mẽḍhā m.,°ḍhī f., ludh. mīḍḍhā, mī˜ḍhā m.; N. meṛho, meṛo ʻ ram for sacrifice ʼ; A. mersāg ʻ ram ʼ ( -- sāg < *chāgya -- ?), B. meṛā m., °ṛi f., Or. meṇḍhā, °ḍā m., °ḍhi f., H. meṛh, meṛhā, mẽḍhā m., G. mẽḍhɔ, M.mẽḍhā m., Si. mäḍayā.2. Pk. meṁṭhī -- f. ʻ sheep ʼ; H. meṭhā m. ʻ ram ʼ.3. H. mejhukā m. ʻ ram ʼ.A. also mer (phonet. mer) ʻ ram ʼ (CDIAL 10310). Rebus: mẽṛhẽt, meḍ 'iron' (Munda.Ho.)
Trefoil motifs are carved on the robe of the so-called "priest-king" statuette from Mohenjo-daro and are also known from contemporary sites in western Pakistan, Afghanistan, and southern Central Asia.dhā̆vaḍ 'smelter' tri-dhAtu,'‘three minerals". त्रिधातु mfn. consisting of 3 parts , triple , threefold (used like Lat. triplex to denote excessive)RV. S3Br. v , 5 , 5 , 6; n. the aggregate of the 3 minerals.tri त्रिधा ind. in 3 parts, ways or places; triply, ˚त्वम् tripartition; Ch. Up. -धातुः an epithet of Gaṇeśa. dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼMBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ Mn., ʻ ashes of the dead ʼ
lex., ʻ *strand of rope ʼ (cf. tridhāˊtu -- ʻ threefold ʼ RV., ayugdhātu -- ʻ having an uneven number of strands ʼ KātyŚr.). [√dhā]Pa. dhātu -- m. ʻ element, ashes of the dead, relic ʼ; KharI. dhatu ʻ relic ʼ; Pk. dhāu -- m. ʻ metal, red chalk ʼ; N. dhāu ʻ ore (esp. of copper) ʼ; Or. ḍhāu ʻ red chalk, red ochre ʼ (whence ḍhāuā ʻ reddish ʼ; M. dhāū, dhāv m.f.ʻ a partic. soft red stone ʼ (whence dhā̆vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻ composed of or relating to iron ʼ); -- Si. dā ʻ relic ʼ; -- S. dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twisted ʼ, L. dhāī˜ f.(CDIAL 6773)
त्रिधातुः is an epithet of Gaṇeśa. This may indicate three forms of ferrite ores: magnetite, haematite, laterite which were identified in Indus Script as poLa 'magnetite', bichi 'haematite' and goTa 'laterite'.
Rebus readings of Indus Script hieroglyphs may explain the त्रिधातुः epithet of Gaṇeśa: karibha 'elephant's trunk' rebus: karba 'iron' ibha 'elephant' rebus: ib 'iron'.
It has been suggested at
http://bharatkalyan97.blogspot.in/2015/11/trefoil-of-indus-script-corpora-and.html?view=sidebar that the trefoil decorating the shawl of the 'priest-king' of Mohenjo-daro is a cross-sectional signifier of three strands of rope.
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Thus, a dotted circle is signified by the word: dhāī 'wisp of fibre' (Sindhi).
Single strand (one dotted-circle)
Two strands (pair of dotted-circles)
Three strands (three dotted-circles as a trefoil)These orthographic variants provide semantic elucidations for a single: dhātu, dhāū, dhāv 'red stone mineral' or two minerals: dul PLUS dhātu, dhāū, dhāv 'cast minerals' or tri- dhātu, -dhāū, -dhāv 'three minerals' to create metal alloys'. The artisans producing alloys are dhā̆vaḍ m. ʻa caste of iron -- smeltersʼ, dhāvḍī ʻcomposed of or relating to ironʼ)(CDIAL 6773).
dām 'rope, string' rebus: dhāu 'ore' rebus: मेढा [mēḍhā] A twist or tangle arising in thread or cord, a curl or snarl (Marathi). Rebus: meḍ 'iron, copper' (Munda. Slavic) mẽṛhẽt, meḍ 'iron' (Munda).
Semantics of single strand of rope and three strands of rope are: 1. Sindhi dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twisted ʼ, Lahnda dhāī˜ id.; 2. tridhāˊtu -- ʻ threefold ʼ (RigVeda)
Ta. vaṭam cable, large rope, cord, bowstring, strands of a garland, chains of a necklace; vaṭi rope; vaṭṭi (-pp-, -tt-) to tie. Ma. vaṭam rope, a rope of cowhide (in plough), dancing rope, thick rope for dragging timber. Ka. vaṭa, vaṭara, vaṭi string, rope, tie. Te. vaṭi rope, cord. Go. (Mu.) vaṭiya strong rope made of paddy straw (Voc. 3150). Cf. 3184 Ta. tār̤vaṭam. / Cf. Skt. vaṭa- string, rope, tie; vaṭāraka-, vaṭākara-, varāṭaka- cord, string; Turner, CDIAL, no. 11212. (DEDR 5220) vaṭa2 ʻ string ʼ lex. [Prob. ← Drav. Tam. vaṭam, Kan. vaṭi, vaṭara, &c. DED 4268]N. bariyo ʻ cord, rope ʼ; Bi. barah ʻ rope working irrigation lever ʼ, barhā ʻ thick well -- rope ʼ, Mth. barahā ʻ rope ʼ.(CDIAL 11212)
I suggest that the expression dhā̆vaḍ 'smelter' signified by trefoil or three strands is a semantic duplication of the parole words: dhāī 'wisp of fibre' PLUS vaṭa, vaṭara, vaṭi string, rope, tie. Thus, it is possible that the trefoil as a hieroglyph-multiplex was signified in parole by the expression dhā̆vaḍ 'three strands' rebus: dhā̆vaḍ 'smelter'.
The shawl decorated with dhā̆vaḍ 'trefoil' is a hieroglyph: pōta 'cloth' rebus:
पोता पोतृ, 'purifier' in a yajna. போற்றி pōṟṟi, போத்தி pōtti Brahman temple- priest in Malabar; மலையாளத்திலுள்ள கோயிலருச் சகன். Marathi has a cognate in
पोतदार [pōtadāra] m ( P) An officer under the native governments. His business was to assay all money paid into the treasury. He was also the village-silversmith.
पोता पोतृ, 'purifier' in a yajna. போற்றி pōṟṟi, போத்தி pōtti Brahman temple- priest in Malabar; மலையாளத்திலுள்ள கோயிலருச் சகன். Marathi has a cognate in
पोतदार [pōtadāra] m ( P) An officer under the native governments. His business was to assay all money paid into the treasury. He was also the village-silversmith.
पोता, [ऋ] पुं, (पुनातीति । पू + “नप्तृनेष्टृ-त्वष्टृहोतृपोतृभ्रातृजामातृमातृपितृदुहितृ ।”उणा० २ । ९६ । इति तृन्प्रत्ययेन निपात्यते ।) विष्णुः । इति संक्षिप्तसारोणादिवृत्तिः ॥ऋत्विक् । इति भूरिप्रयोगः ॥ (यथा, ऋग्वेदे ।४ । ९ । ३ ।“स सद्म परि णीयते होता मन्द्रो दिविष्टिषु ।उत पोता नि षीदति ॥”)
https://sa.wikisource.org/wiki/शब्दकल्पद्रुमः पोतृ [p= 650,1] प्/ओतृ or पोतृ, m. " Purifier " , N. of one of the 16 officiating priests at a sacrifice (the assistant of the Brahman ; = यज्ञस्य शोधयिट्रि Sa1y. )
पोतृ m. One of the sixteen officiating priests at a sacrifice (assistant of the priest called ब्रह्मन्). पोत्रम् [पू-त्र] The office of the Potṛi. ब्रह्मन् m. one of the 4 principal priests or ऋत्विज्as (the other three being the होतृ , अध्वर्यु and उद्गातृ ; the ब्रह्मन् was the most learned of them and was required to know the 3 वेदs , to supervise the sacrifice and to set right mistakes ; at a later period his functions were based especially on the अथर्व-वेद) RV. &c होतृ m. (fr. √1. हु) an offerer of an oblation or burnt-offering (with fire) , sacrificer , priest , (esp.) a priest who at a sacrifice invokes the gods or recites the ऋग्-वेद , a ऋग्-वेद priest (one of the 4 kinds of officiating priest »ऋत्विज् , p.224; properly the होतृ priest has 3 assistants , sometimes called पुरुषs , viz. the मैत्रा-वरुण , अच्छा-वाक, and ग्रावस्तुत् ; to these are sometimes added three others , the ब्राह्मणाच्छंसिन् , अग्नीध्र or अग्नीध् , and पोतृ , though these last are properly assigned to the Brahman priest ; sometimes the नेष्टृ is substituted for the ग्राव-स्तुत्) RV.&c नेष्टृ m. (prob. fr. √ नी aor. stem नेष् ; but cf. Pa1n2. 3-2 , 135 Va1rtt. 2 &c ) one of the chief officiating priests at aसोम sacrifice , he who leads forward the wife of the sacrificer and prepares the सुरा (त्वष्टृ so called RV. i , 15 , 3) RV. Br. S3rS. &c अध्वर्यु m. one who institutes an अध्वर any officiating priest a priest of a particular class (as distinguished from the होतृ , the उद्गातृ , and the ब्रह्मन् classes. The अध्वर्युpriests " had to measure the ground , to build the altar , to prepare the sacrificial vessels , to fetch wood and water , to light the fire , to bring the animal and immolate it " ; whilst engaged in these duties , they had to repeat the hymns of the यजुर्-वेद , hence that वेद itself is also called अध्वर्यु)pl. (अध्वर्यवस्) the adherents of the यजुर्-वेद; उद्-गातृ m. one of the four chief-priests (viz. the one who chants the hymns of the सामवेद) , a chanterRV. ii , 43 , 2 TS. AitBr. S3Br. Ka1tyS3r. Sus3r. Mn. &c
अच्छा-वाकm. " the inviter " , title of a particular priest or ऋत्विज् , one of the sixteen required to perform the great sacrifices with the सोम juice. ग्रावन् m. a stone for pressing out the सोम (originally 2 were used RV. ii , 39 , 1 ; later on 4 [ S3a1n3khBr.xxix , 1] or 5 [Sch. on S3Br. &c ]) RV. AV. VS. S3Br.= ग्राव-स्त्/उत् Hariv. 11363
pōtrá1 ʻ *cleaning instrument ʼ (ʻ the Potr̥'s soma vessel ʼ RV.). [√pū]Bi. pot ʻ jeweller's polishing stone ʼ? -- Rather < *pōttī -- .(CDIAL 8404) *pōttī ʻ glass bead ʼ.Pk. pottī -- f. ʻ glass ʼ; S. pūti f. ʻ glass bead ʼ, P. pot f.; N. pote ʻ long straight bar of jewelry ʼ; B. pot ʻ glass bead ʼ, puti, pũti ʻ small bead ʼ; Or. puti ʻ necklace of small glass beads ʼ; H. pot m. ʻ glass bead ʼ, G. M. pot f.; -- Bi. pot ʻ jeweller's polishing stone ʼ rather than < pōtrá --(CDIAL 8403) pōtana पोतन a. 1 Sacred, holy. -2 Purifying.
Hence the importance of the office of Potr̥, 'Rigvedic priest of a yajna' signified as 'purifier', an assayer of dhāˊtu 'minerals.
I suggest that this fillet (dotted circle with a connecting strand or tape is the hieroglyph which signifies धातु (Rigveda) dhāu (Prakrtam) 'a strand' rebus: element, mineral ore. This hieroglyph signifies the पोतृ,'purifier' priest of dhā̆vaḍ 'iron-smelters' of dhāū, dhāv 'red stone minerals'.
http://bharatkalyan97.blogspot.in/2015/11/priest-of-dhavad-iron-smelters-with.html Orthography of the 'dotted circle' is representation of a single strand: dhāu rebus: dhāū 'red stone minerals.
It is this signifier which occurs in the orthography of the dotted circle hieroglyph-multiplex on early punch-marked coins of Magadha -- a proclamation of the dhāū 'element, mineral ores' used in the Magadha mint. On one Silver Satamana punch-marked coin of Gandhara septa-radiate or, seven strands emerge from the dotted circle signifying the use in the mint of सप्त--धातु 'seven mineral ores'.
நெற்றிப்பட்டம் neṟṟi-p-paṭṭam, n. < id. +. Thin plate of metal worn on the forehead, as an ornament or badge of distinction; நுதலி லணியும் பட்டம். (W.)
பட்டம்² paṭṭam, n. < paṭṭa. 1. Plate of gold worn on the forehead, as an ornament or badge of distinction; சிறப்புக்கு அறிகுறியாக நெற்றி யிலணியும் பொற்றகடு. பட்டமுங் குழையு மின்ன (சீவக. 472). 2. An ornament worn on the forehead by women; மாதர் நுதலணி. பட்டங் கட்டிப்பொற்றோடு பெய்து (திவ். பெரியாழ். 3, 7, 6). 3. Title, appellation of dignity, title of office; பட்டப்பெயர். பட்டமும் பசும்பொற் பூணும் பரந்து (சீவக. 112). 4. Regency; reign; ஆட்சி. 5. Fasteners, metal clasp; சட்டங்களை இணைக்க உதவும் தகடு. ஆணிகளும் பட்டங்களுமாகிய பரிய இரும்பாலேகட்டி (நெடுநல். 80, உரை). High position; உயர் பதவி. (பிங்.)
பட்டை² paṭṭai
, n. < paṭṭa. [T. K. paṭṭe, M. paṭṭam.] 1. Plate, slab, tablet; தகடு. 2. Flatness; தட்டையான தன்மை. 3. Lace-border; சரிகைப்பட்டை. 4. Painted stripe, as on a temple wall; பட்டைக்கோடு. 5. Dapple, piebald colour;
தட்டார்பாட்டம் taṭṭār-pāṭṭam
, n. < தட் டான்¹ +. Profession tax on goldsmiths; தட்டார் இறுக்கும் அரசிறைவகை. (S. I. I. ii, 117.)
http://www.harappa.com/indus/43.html Seated male sculpture, or "Priest King" from Mohenjo-daro (41, 42, 43). Fillet or ribbon headband with circular inlay ornament on the forehead and similar but smaller ornament on the right upper arm. The two ends of the fillet fall along the back and though the hair is carefully combed towards the back of the head, no bun is present. The flat back of the head may have held a separately carved bun as is traditional on the other seated figures, or it could have held a more elaborate horn and plumed headdress.
Two holes beneath the highly stylized ears suggest that a necklace or other head ornament was attached to the sculpture. The left shoulder is covered with a cloak decorated with trefoil, double circle and single circle designs that were originally filled with red pigment. Drill holes in the center of each circle indicate they were made with a specialized drill and then touched up with a chisel. Eyes are deeply incised and may have held inlay. The upper lip is shaved and a short combed beard frames the face. The large crack in the face is the result of weathering or it may be due to original firing of this object.
Material: white, low fired steatite
Dimensions: 17.5 cm height, 11 cm width
Mohenjo-daro, DK 1909
National Museum, Karachi, 50.852
Marshall 1931: 356-7, pl. XCVIII
Ardeleanu-Jansen's reconstruction of the Priest-king (After Ardeleanu-Jansen, A., 'The sculptural art of the Harappan culture' in M Jansen et al, ed., Forgotten cities on the Indus: early cvilization in Pakistan from the 8th to the 2nd millennium BCE, Mainz: Verlag Philipp von Zabern, 1991.)
Role of dice in Bhāratīya Itihāsa, dotted circle Indus Script hypertexts on ivory game pieces of ANE miners and a tribute to Dennys Frenez, István Koncz and Zsuzsanna Tóth for their brilliant archaeological insights and riveting, logically argued archeo-metallurgical analyses.
Mohenjo-daro (Ashmolean Museum), Harappa dice.. दाय 1 [p= 474,2] dāya n. game , play Pan5cad.; mfn. ( Pa1n2. 3-1 , 139 ; 141) giving , presenting (cf. शत- , गो-); m. handing over , delivery Mn. viii , 165 (Monier-Williams)தாயம் tāyam:Number one in the game of dice; கவறுருட்ட விழும் ஒன்று என்னும் எண். Colloq. (Tamil)
See:
dāya 'dotted circle, role of dice of one is the centre-piece of the early Gandhara punchmarked silver coin with a six-armed wheel, a vajra, thunderbolt metallic weapon, ca. 6th century BCE. The dot in the circle signifies silver. The punchmarked coin is made of silver. The circle is vaṭa. Together, with dāya, the single dot within circle, the hypertext signifier is dhāvḍī ʻdhāvaḍ 'smelting, smelter' - a key metallurgical repertoire of the Gandhara mint which issued the punchmarked coin, the paharaṇa mudrā 'struck' coins .goṭi, ‘silver, laterite’ are signified by goṭa, ‘seed’ hieroglyph. gōṭh गोठ् । अष्टापदम्, इष्टफलम् f. (sg. dat.gōṭi गोटि ), a kind of chequered cloth of thirty-six squares for playing chess, causar, or similar game, a dice-board; an aim, desired object. -- marüñü-- मर&above;ञू&below; । इष्टावाप्तिः f.inf. to obtain a desired object, achieve one's object.(Kashmiri)
Hieroglyph: seed, something round: *gōṭṭa ʻ something round ʼ. [Cf. guḍá -- 1. -- In sense ʻ fruit, kernel ʼ cert. ← Drav., cf. Tam. koṭṭai ʻ nut, kernel ʼ, Kan. goṟaṭe &c. listed DED 1722]K. goṭh f., dat. °ṭi f. ʻ chequer or chess or dice board ʼ; S. g̠oṭu m. ʻ large ball of tobacco ready for hookah ʼ, °ṭī f. ʻ small do. ʼ; P. goṭ f. ʻ spool on which gold or silver wire is wound, piece on a chequer board ʼ; N. goṭo ʻ piece ʼ, goṭi ʻ chess piece ʼ; A. goṭ ʻ a fruit, whole piece ʼ, °ṭā ʻ globular, solid ʼ, guṭi ʻ small ball, seed, kernel ʼ; B. goṭā ʻ seed, bean, whole ʼ; Or. goṭā ʻ whole, undivided ʼ, goṭi ʻ small ball, cocoon ʼ, goṭāli ʻ small round piece of chalk ʼ; Bi. goṭā ʻ seed ʼ; Mth. goṭa ʻ numerative particle ʼ; H. goṭf. ʻ piece (at chess &c.) ʼ; G. goṭ m. ʻ cloud of smoke ʼ, °ṭɔ m. ʻ kernel of coconut, nosegay ʼ, °ṭī f. ʻ lump of silver, clot of blood ʼ, °ṭilɔ m. ʻ hard ball of cloth ʼ; M. goṭā m. ʻ roundish stone ʼ, °ṭī f. ʻ a marble ʼ, goṭuḷā ʻ spherical ʼ; Si. guṭiya ʻ lump, ball ʼ; -- prob. also P. goṭṭā ʻ gold or silver lace ʼ, H. goṭā m. ʻ edging of such ʼ (→ K. goṭa m. ʻ edging of gold braid ʼ, S. goṭo m. ʻ gold or silver lace ʼ); M. goṭ ʻ hem of a garment, metal wristlet ʼ.*gōḍḍ -- ʻ dig ʼ see *khōdd -- .Addenda: *gōṭṭa -- : also Ko. gōṭu ʻ silver or gold braid ʼ.(CDIAL 4271) Ta. koṭṭai seed of any kind not enclosed in chaff or husk, nut, stone, kernel; testicles; (RS, p. 142, items 200, 201) koṭṭāṅkacci, koṭṭācci coconut shell. Ma. koṭṭakernel of fruit, particularly of coconut, castor-oil seed; kuṟaṭṭa, kuraṭṭa kernel; kuraṇṭi stone of palmfruit. Ko. keṭ testes; scrotum. Ka. koṭṭe, goṟaṭe stone or kernel of fruit, esp. of mangoes; goṭṭa mango stone. Koḍ. koraṇḍi id. Tu. koṭṭè kernel of a nut, testicles; koṭṭañji a fruit without flesh; koṭṭayi a dried areca-nut; koraṇtu kernel or stone of fruit, cashew-nut; goṭṭu kernel of a nut as coconut, almond, castor-oil seed. Te. kuriḍī dried whole kernel of coconut. Kol. (Kin.) goṛva stone of fruit. Nk. goṛage stone of fruit. Kur. goṭā any seed which forms inside a fruit or shell. Malt. goṭa a seed or berry. / Cf. words meaning 'fruit, kernel, seed' in Turner, CDIAL, no. 4271 (so noted by Turner).(DEDR 2069) Rebus: khōṭa 'alloy ingot' (Marathi)
, n. < dāya. 1. Patrimony, inheritance, wealth of an ancestor capable of inheritance and partition (R. F .); பாகத்திற்குரிய பிதிரார்ச்சிதப்பொருள். 2. Share; பங்கு. (யாழ். அக.) 3. Paternal relationship; தந்தைவழிச் சுற்றம். (யாழ். அக.) 4. A fall of the dice; கவறுருட்ட விழும் விருத்தம். முற்பட இடுகின்ற தாயம் (கலித். 136, உரை). 5. Cubical pieces in dice-play; கவறு. (யாழ். அக.) 6. Number one in the game of dice; கவறுருட்ட விழும் ஒன்று என்னும் எண். Colloq. 7. Gift, donation; கொடை. (யாழ். அக.) 8. Good opportunity; சமயவாய்ப்பு. (யாழ். அக.) 9. Affliction, distress; துன்பம். (யாழ். அக.) 10. Delay, stop; தாக்காட்டு. (W .) 11. A child's game played with seeds or shells on the ground; குழந்தை விளையாட்டுவகை. 12. Excellence, superiority; மேன்மை. தாயமாம் பதுமினிக்கு (கொக்கோ. 1, 28).தாயப்பதி tāya-p-pati
n. < id. +. City or town got by inheritance; தனக்கு உரிமையாகக் கிடைத்துள்ள வாழிடம்
அல்லது
ஊர். தாயப்பதிகள் தலைச்சிறந் தெங்கெங்கும் (திவ். திருவாய். 8, 6, 9).தாயபாகம் tāya-pākam
A significant find of Mosonszentjános in Hungary reported in a brilliant, scintillating Archaeological excursus by István Koncz and Zsuzsanna Tóth is that the ivory game pieces signified by dotted circles were found in the graves of guild of mine workers.
A significant find of Dennys Frenez reported in a brilliant, scintillating analytical piece on Gonur Tepe archaeological finds of ivories with dotted circles is that the ivory came from Indian elephants. Both these reports are relatable to the most significant event narrated in Bhāratīya Itihāsa of the game of dice in Mahābhārata which resulted in two acts of adharma: Yudhiṣṭhira offering Draupadi as a wager and Duryodhana attempting to disrobe Draupadi in public. This is followed by the act of dharma by Śri Kr̥ṣṇa rescuing Draupadi from the indignity. These powerful narratives, 1. finds of Mosonzzetanos; 2. finds of Gonur Tepe and 3. dice game in Mahābhārata are matched by the fact that the Indus Script rebus words associated with dice are datable from 7th millennium BCE attested in R̥gveda.