Some expressions such as कृष्णा* यस, कंस, kuṭila, loha, dhamana 'melting of ore', dhma 'blowing with bellows' are traced in ākhyāna, Bronze Age itihāsa, 'ancient traditions' and in Indus Script Mahābhārata expressions related to अवतार: matsya, kūrma, varāha are related to Indus Script hypertexts cognate aya 'fish', kamaṭha 'turtle', baḍhi 'boar', to signify ayas 'alloy metal' kammaṭa 'mint', baḍhi 'iron-wood worker' wealth-production by metalwork of artisans. The defining process of blowing fire dhmakara is signified by the metaphor/hypertext of (dh)makara (a composite animal with fish-fin and elephant parts) to signify 'forge-blower' to melt iron (pyrite) ores and produce wealth. Parallels can be seen in the meaningful expressions chosen in Mahābhārata to narrate bronze age episodes, expressions related to metalwork like हिरण्याक्ष, हिरण्य-कशिपु, कंस, कृष्णा* यस. Recollected memories of bronze-age narratives are exemplified in the sculptural frieze with Indus Script hieroglyphs of Candi-Sukuh signifying Bhima in forge-smithy, Arjuna 'forge-blower' and Gaṇeśa's dance-step [Gaṇeśa = tri-dhātu, 'three ores'; meḍ 'dance-step' rebus: meḍ 'iron'; kharva 'dwarf gaṇa' rebus: kharva 'a nidhi of Kubera' rebus: karibha, ibha 'elephant' rebus: karba, ib 'iron'] in the context of manufacture of metal armour in a forge. tri-dhātu is a reference to minerals such as magnetite, haematite, laterite, copper pyrites, all of which are signified as Indus Script hypertexts: poḷa 'zebu' rebus: poḷa 'magnetite'; bica 'scorpion' rebus: bica 'haematite'; goṭa 'round stone' rebus: goṭa 'laterite'; loa 'ficus glomerata' rebus: loha 'copper, iron (pyrites)'; meḍha 'ram' rebus: meḍ 'iron' Synonym for हिरण्य = kunda, kundana, 'a nidhi of Kubera, fine gold'. Hieroglyph: kundar 'young bull' हिरण्याक्ष [p= 1300,2] mfn. golden-eyed RV. TA1r.; m. N. of a noted दैत्य (twin brother of हिरण्य-कशिपु , and killed by विष्णु , in his third or वर्षअवतार) MBh. Hariv. Pur. ( IW. 327) हिरण्य-कशिपु [p= 1299,3] m. a golden cushion or seat or clothing AV.; Br. La1t2y.; m. N. of a दैत्य king noted for impiety (he was son of कश्यप and दिति , and had obtained a boon from ब्रह्माthat he should not be slain by either god or man or animal ; hence he became all-powerful ; when , however , his pious son प्रह्लाद praised विष्णु , that god appeared out of a pillar in the form नर-सिंह , " half man , half lion " , and tore हिरण्य-कशिपु to pieces ; this was विष्णु's fourth अवतार ; » प्र-ह्लाद , नर-सिंह) MBh. Hariv.Pur. (cf. IW. 328 ; 392 n. 2) कंस [p= 241,1] mn. ( √कम् Un2. iii , 62), a vessel made of metal , drinking vessel , cup , goblet AV. x , 10 , 5 AitBr. S3Br. &c; (a noun ending in अस् followed by कंस in a compound does not change its final cf. अयस्-कंस , &c Pa1n2. 8- , 3 , 46); a metal , tutanag or white copper , brass , bell-metal; m. N. of a king of मथुरा (son of उग्र-सेन and cousin of the देवकी who was mother of कृष्ण [उग्र-सेन being brother of देवक , who was father of देवकी] ; he is usually called the uncle , but was really a cousin of कृष्ण, and became his implacable enemy because it had been prophesied to कंस that he would be killed by a child of देवकी ; as the foe of the deity he is identified with the असुर कालनेमि ; and , as he was ultimately slain by कृष्ण , the latter receives epithets like कंस-जित् , conqueror of कंस , &c ) MBh. VP. BhP. &c. kaṁsá1 m. ʻ metal cup ʼ AV., m.n. ʻ bell -- metal ʼ Pat. as in S., but would in Pa. Pk. and most NIA. lggs. collide with kāˊṁsya -- to which L. P. testify and under which the remaining forms for the metal are listed. 2. *kaṁsikā -- . 1. Pa. kaṁsa -- m. ʻ bronze dish ʼ; S. kañjho m. ʻ bellmetal ʼ; A. kã̄h ʻ gong ʼ; Or. kãsā ʻ big pot of bell -- metal ʼ; OMarw. kāso (= kã̄ -- ?) m. ʻ bell -- metal tray for food, food ʼ; G. kã̄sā m. pl. ʻ cymbals ʼ; -- perh. Woṭ. kasṓṭ m. ʻ metal pot ʼ Buddruss Woṭ 109.2. Pk. kaṁsiā -- f. ʻ a kind of musical instrument ʼ; K. k&ebrevdotdot;nzü f. ʻ clay or copper pot ʼ; A. kã̄hi ʻ bell -- metal dish ʼ; G. kã̄śī f. ʻ bell -- metal cymbal ʼ, kã̄śiyɔ m. ʻ open bellmetal pan ʼ.kāˊṁsya -- ; -- *kaṁsāvatī -- ? Addenda: kaṁsá -- 1: A. kã̄h also ʻ gong ʼ or < kāˊṁsya -- . kaṁsa2 m. ʻ name of a king of Mathurā ʼ MBh.Pk. kaṁsa -- m.; MB. kã̄śa also name of a Hindu prince between 1450 and 1500 written in Pers. histories as k'ns S. K. Chatterji BSOS viii 461. (CDIAL 2576, 2577) kāˊṁsya ʻ made of bell -- metal ʼ KātyŚr., n. ʻ bell -- metal ʼ Yājñ., ʻ cup of bell -- metal ʼ MBh., °aka -- n. ʻ bell -- metal ʼ. 2. *kāṁsiya -- . [kaṁsá -- 1]1. Pa. kaṁsa -- m. (?) ʻ bronze ʼ, Pk. kaṁsa -- , kāsa -- n. ʻ bell -- metal, drinking vessel, cymbal ʼ; L. (Jukes) kã̄jā adj. ʻ of metal ʼ, awāṇ. kāsā ʻ jar ʼ (← E with -- s -- , not ñj); N. kã̄so ʻ bronze, pewter, white metal ʼ, kas -- kuṭ ʻ metal alloy ʼ; A. kã̄h ʻ bell -- metal ʼ, B. kã̄sā, Or. kãsā, Bi. kã̄sā; Bhoj. kã̄s ʻ bell -- metal ʼ, kã̄sā ʻ base metal ʼ; H. kās, kã̄sā m. ʻ bell -- metal ʼ, G. kã̄sũ n., M. kã̄sẽ n.; Ko. kã̄śẽn. ʻ bronze ʼ; Si. kasa ʻ bell -- metal ʼ.2. L. kã̄ihã̄ m. ʻ bell -- metal ʼ, P. kã̄ssī, kã̄sī f., H. kã̄sī f.*kāṁsyakara -- , kāṁsyakāra -- , *kāṁsyakuṇḍikā -- , kāṁsyatāla -- , *kāṁsyabhāṇḍa -- .Addenda: kāˊṁsya -- : A. kã̄h also ʻ gong ʼ, or < kaṁsá -- .*kāṁsyakara ʻ worker in bell -- metal ʼ. [See next: kāˊṁsya -- , kará -- 1]L. awāṇ. kasērā ʻ metal worker ʼ, P. kaserā m. ʻ worker in pewter ʼ (both ← E with -- s -- ); N. kasero ʻ maker of brass pots ʼ; Bi. H. kaserā m. ʻ worker in pewter ʼ.kāṁsyakāra m. ʻ worker in bell -- metal or brass ʼ Yājñ. com., kaṁsakāra -- m. BrahmavP. [kāˊṁsya -- , kāra -- 1]N. kasār ʻ maker of brass pots ʼ; A. kãhār ʻ worker in bell -- metal ʼ; B. kã̄sāri ʻ pewterer, brazier, coppersmith ʼ, Or. kãsārī; H. kasārī m. ʻ maker of brass pots ʼ; G. kãsārɔ, kas° m. ʻ coppersmith ʼ; M. kã̄sār, kās° m. ʻ worker in white metal ʼ, kāsārḍā m. ʻ contemptuous term for the same ʼ. *kāṁsyakuṇḍikā ʻ bell -- metal pot ʼ. [kāˊṁsya -- , kuṇḍa -- 1] N. kasaũṛi ʻ cooking pot ʼ.kāṁsyatāla m. ʻ cymbal ʼ Rājat. [kāˊṁsya -- , tāla -- 1]Pa. kaṁsatāla -- m. ʻ gong ʼ; Pk. kaṁsālā -- , °liyā -- f. ʻ cymbal ʼ, OB. kaśālā, Or. kãsāḷa; G. kã̄sāḷũ n. ʻ large bell -- metal cymbals ʼ with ã̄ after kã̄sũ ʻ bell -- metal ʼ; M. kã̄sāḷ f. ʻ large cymbal ʼ; -- Si. kastalaya ʻ metal gong ʼ (EGS 40) is Si. cmpd. or more prob. ← Pa.*kāṁsyabhāṇḍa ʻ bell -- metal pot ʼ. [kāˊṁsya -- , bhāṇḍa -- 1]Pa. kaṁsabhaṇḍa -- n. ʻ brass ware ʼ; M. kāsã̄ḍī, °sãḍī f. ʻ metal vessel of a partic. kind ʼ. (CDIAL 2987 to 2991) कृष्णा* यस [p= 308,1] n. id. ChUp. MBh. Sus3r. (cf. काला*य्° and कार्ष्णा*य्°.); कार्ष्णा* यस [p= 277,1] mf(ई)n. (fr. कृष्णा*यस्) , made of black iron ChUp. vi , 1 , 6 Mn. xi , 133 MBh. &c; n. iron Mn. x , 52 R. i , 38 , 20. कृष्णा* यस् [p= 308,1] [L=55513] n. black or crude iron , iron VarBr2S. Sus3r. ChUp. vi , 1 , 6 Sch. कृष्ण 1[p= 306,2] mf(/आ)n. black , dark , dark-blue (opposed to श्वेत्/अ , शुक्ल्/अ , र्/ओहित , and अरुण्/अ) RV. AV. &c; m. N. of a celebrated Avatar of the god विष्णु , or sometimes identified with विष्णु himself ([ MBh. v , 2563 ; xiv , 1589 ff. Hariv. 2359 &c ]) as distinct from his ten Avatars or incarnations (in the earlier legends he appears as a great hero and teacher [ MBh. Bhag. ] ; in the more recent he is deified , and is often represented as a young and amorous shepherd with flowing hair and a flute in his hand ; the following are a few particulars of his birth and history as related in Hariv. 3304 ff. and in the पुराणs &c : वसु-देव , who was a descendant of यदु and ययाति , had two wives , रोहिणी and देवकी ; the latter had eight sons of whom the eighth was कृष्ण ; कंस , king of मथुरा and cousin of देवकी , was informed by a prediction that one of these sons would kill him ; he therefore kept वसु-देव and his wife in confinement , and slew their first six children ; the seventh was बलराम who was saved by being abstracted from the womb of देवकी and transferred to that of रोहिणी ; the eighth was कृष्ण who was born with black skin and a peculiar mark on his breast ; his father वसु-देव managed to escape from मथुरा with the child , and favoured by the gods found a herdsman named नन्द whose wife यशो-दा had just been delivered of a son which वसु-देवconveyed to देवकी after substituting his own in its place. नन्द with his wife यशो-दा took the infant कृष्णand settled first in गोकुल or व्रज , and afterwards in वृन्दावन , where कृष्ण and बल-राम grew up together , roaming in the woods and joining in the sports of the herdsmen's sons ; कृष्ण as a youth contested the sovereignty of इन्द्र , and was victorious over that god , who descended from heaven to praise कृष्ण, and made him lord over the cattle [ Hariv. 3787 ff. ; 7456 ff. VP. ] ; कृष्ण is described as sporting constantly with the गोपीs or shepherdesses [ Hariv. 4078 ff. ; 8301 ff. VP. Gi1t. ] of whom a thousand became his wives , though only eight are specified , राधा being the favourite [ Hariv. 6694 ff. ; 9177 ff. VP. ] ; कृष्ण built and fortified a city called द्वारका in Gujarat , and thither transported the inhabitants of मथुरा after killing कंस ; कृष्णhad various wives besides the गोपीs , and by रुक्मिणी had a son प्रद्युम्न who is usually identified with काम-देव ; with Jains , कृष्ण is one of the nine black वसु-देवs ; with Buddhists he is the chief of the black demons , who are the enemies of बुद्ध and the white demons); m. of व्यास MBh. Hariv. 11089; m. iron L.; lead; antimony; blue vitriol

-- पोतदार pōtadāra 'village-silversmith', assayer of metal, pōtṛ पोतृ 'purifier priest' पोतः pōta 'ship' पोतः -वणिज् 'sea-faring merchant' as IndusScript hypertexts -- Inheritors of R̥gveda tradition of pōtṛ पोतृ 'purifier priest' See: http://ignca.gov.in/Asi_data/77275.pdf Reports on Field work carried out at Mohenjo-daro Interim Reports Vol.2, Pakistan 1983-84 by IsMEO-Aachen-University Mission edited by M. Jansen and G. Urban A vase from Bactria shows a narrative of farmers working on an agricultural farm using 'unicorns' and of groups of priests. I submit that these are signifiers of continuing traditions of R̥gveda times which date back to 7th millennium BCE, attested by the circular dwellings in Bhirrana and Kunal. Circular Vedic dwellings, Kunal. Circular Vedic dwellings, Bhirrana Vedic house (a reconstruction), cf. Renou Narratives of 'unicorns' or 'young bulls' used in ploughing, are significant to signify rebus: kunda singi 'fine gold, ornament gold'. पोत्रम् pōtram 'plougshare' and pōtṛ पोतृ 'purifier priest' are signified by the narratives. One rebus reading includes 1. पोतः pōta 'ship' पोतः -वणिज् 'sea-faring merchant'; 2. पोतदार pōtadāra 'village-silversmith', assayer of metal. I suggest that the 'unicorns' are the same 'unicorn' shown on thousands of Indus Script Corpora of inscriptions and that the priests are Potr̥ 'purifier' priests of R̥gveda. Rebus readings are: 1. खोंड khōṇḍa 'A young bull, a bullcalf'; rebus 1: kunda, kundaṇa, 'fine gold' (Kannada); konda 'furnace, fire-altar' kō̃da कोँद 'furnace for smelting'; rebus 2: singhin 'spiny-horned', thus, together, kunda singi 'fine gold, ornament gold' निर्झर मुखोपाध्याय Januay 19, 2019 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 A vase from Bactria with men dressed as the Seated Man (L950) and possibly the Priest-King (After Aerdeleanu-Jansen 1991) cited in: Gregory L. Possehl, 2002, The Indus Civilization: A contemporary perspective, Rowman Altamira, p. 116. Vijay Prahlad writes: Also note the oxen, they look like the “unicorns” on the Sindhu-Saraswati seals! Maybe the unicorns were indeed Oxen too? तवाग्ने होत्रं तव पोत्रमृत्वियं तव नेष्ट्रं त्वमग्निदृतायतः । तव प्रशास्त्रं त्वमध्वरीयसि ब्रह्मा चासि गृहपतिश्च नो दमे ॥२॥ RV 2.1.2 With tonal markers: 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 functionof 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) Enumerated priests in RV 2.1.2 are: hotṛ, potṛ, neṣṭṛ, agnīdh, prashāstṛ (meaning the maitrāvaruna) and adhvaryu. • The hotṛ was the reciter of invocations and litanies. These could consist of single verses (ṛca), strophes (triples called tṛca or pairs called pragātha), or entire hymns (sukta), drawn from the ṛgveda. As each phase of the ritual required an invocation, the hotṛ had a leading or presiding role.[citation needed] • The adhvaryu was in charge of the physical details of the sacrifice (in particular the adhvara, a term for the Somayajna). According to Monier-Williams, the adhvaryu "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," among other duties. Each action was accompanied by supplicative or benedictive formulas (yajus), drawn from the yajurveda. Over time, the role of the adhvaryu grew in importance, and many verses of the ṛgveda were incorporated, either intact or adapted, into the texts of the yajurveda. • The udgātṛ was a chanter of hymns set to melodies (sāman) drawn from the sāmaveda. This was a specialized role in the major soma sacrifices: a characteristic function of the udgātṛ was to sing hymns in praise of the invigorating properties of soma pavamāna, the freshly pressed juice of the soma plant. • The brahman was the reciter of hymns from the atharvaveda who was largely silent and observes the procedures and uses Atharvaveda mantras to 'heal' it when mistakes have been made. The term Brahman in the above hymn 2.1.2 refers to deity Agni of hymn 2.1.1. The rgvedic Brahmanas, Aitareya and Kausitaki, specify seven hotrakas to recite shastras (litanies): hotṛ, brāhmanācchamsin, maitrāvaruna, potṛ, neṣṭṛ, agnīdh and acchāvāka. The assistants are classified into four groups associated with each of the four chief priests: • With the hotṛ: o the maitrāvaruna o the acchāvāka o the grāvastut (praising the Soma stones) • With the udgātṛ: o the prastotṛ (who chants the Prastâva) o the pratihartṛ ("averter") o the subrahmanya • With the adhvaryu: o the pratiprasthātṛ o the neṣṭṛ o the unnetṛ (who pours the Soma juice into the receptacles ) • With the brahman: o the brāhmanācchamsin o the agnīdh (priest who kindles the sacred fire) o the potṛ ("purifier") NOTE: One interpretation is that these were assistants of the hotṛ and the adhvaryu AND NOT of brahman 'coordinator priest'. The rgvedic Brahmanas, Aitareya and Kausitaki, specify seven hotrakas to recite śastras (litanies): hotṛ, brāhmanācchamsin, maitrāvaruna, potṛ, neṣṭṛ, agnīdh and acchāvāka and explain origin of the offices of the subrahmanya and the grāvastut

This monograph elucidates the association of tiger hieroglyphs with ancient Bronze Age metals workshop as a sacred devakula, 'mandiram', 'temple' and is an addendum to Evidence of temple (smithy) hypertexts in Indus Script. Pratiṣṭhā of rasaśālā, artisans' mandiram; ಕಾಯಕವೇ ಕೈಲಾಸ -- Basava: work is worship.-- Rasa ratna samuccaya https://tinyurl.com/yaaagtxo Two hieroglyph/hypertext vivid, unambiguous narratives are unique in Indus Script Corpora which signify smelting, metal casting (cire perdue) & smithy/forge processes: 1. leaping tiger; 2. a lady pushing back two leaping tigers. Both narratives of Indus Script are read rebus in Meluhha: kola 'tiger' kola 'woman' rebus: kolhe 'smelter' kol 'working in iron' PLUS dula 'pair' rebus: dul 'metal casting' PLUS kola 'woman' rebus: kol 'working in iron' PLUS dhakka 'push' rebus: dhak 'blaze', dhag 'bright (metal)' PLUS śal 'leap' rebus: śāla, sal 'workshop' PLUS panja 'feline paw' rebus: panja 'kiln, smelter'. Thus, the leap of tigers -- Indus Script Cipher -- signifies a 'smelter workshop' Synonyms: *karmāraśālā ʻ smithy ʼ. [karmāˊra -- , śāˊlā -- ]Mth. kamarsārī; -- Bi. kamarsāyar?(CDIAL 2889)*kōlhuśālā ʻ pressing house for sugarcane or oilseeds ʼ. [*kōlhu -- , śāˊlā -- ]Bi. kolsār ʻ sugarcane mill and boiling house ʼ. (CDIAL 3538) karmaśālā f. ʻ workshop ʼ MBh. [kárman -- 1, śāˊlā -- ]Pk. kammasālā -- f.; L. kamhāl f. ʻ hole in the ground for a weaver's feet ʼ; Si. kamhala ʻ workshop ʼ, kammala ʻ smithy ʼ.2897 *karmāpayati ʻ works, earns ʼ. [kárman -- 1] NiDoc. kam̄av́eti ʻ causes to work, works ʼ; Pk. kammāvēi ʻ earns, works ʼ; K. kamā̆wun ʻ to work, earn, smelt (metal) ʼ; S. kamāiṇu ʻ to work, earn, slaughter ʼ; L. kamāvaṇ ʻ to work, earn ʼ, P. kamāuṇā, WPah. cam.kumāṇā, khaś. bhal. kamāṇū; Ku. kamūṇo ʻ to work, cultivate ʼ, N. kamāunu; B. kāmāna ʻ to earn, shave ʼ; Or. kamāibā ʻ to work, earn ʼ; Mth. kamāeb ʻ to serve, weed (a field) ʼ; OAw. kamāvaï ʻ earns ʼ, H. kamānā; G.kamāvvũ ʻ to help to earn ʼ, °māvũ ʻ to earn ʼ, M. kamā̆viṇẽ.Addenda: *karmāpayati: S.kcch. kamāyṇū ʻ to earn ʼ, WPah.kṭg. kəmauṇõ.(CDIAL 2896) *jyōtiḥśālā ʻ fire room ʼ. [jyṓtis--, śāˊlā-- ] A. zuhāl ʻ fireplace ʼ(CDIAL 5297) *bhrāṣṭraśālikā ʻ furnace house ʼ. [bhrāṣṭra -- , śāˊlā -- ]H. bharsārī f. ʻ furnace, oven ʼ.(CDIAL 9685) *lōhaśālā ʻ smithy ʼ. [lōhá -- , śāˊlā -- ]Bi. lohsārī ʻ smithy ʼ.(CDIAL 11162) FS Fig. 105 Two tigers leap:dula 'pair' rebus: dul 'metal casting' PLUS Tiger leaps: kol kõdā rebus: kolhe kō̃da कोँद 'smelter kiln' PLUS panja 'claw of beast, feline paw' rebus: panja 'kiln' (Semantic determinative). kola 'lady' rebus: kol 'working in iron' The iris of the is plal 'iris of the eye' (Gaw.)(CDIAL 8711) a pronuciation variant is provided by pā̆hār ʻsunshine' in Nepali. If this phonetic form pāhār explains the hieroglyph 'iris of the eye', the rebus reading is: pahārā m. ʻgoldsmith's workshopʼ(Punjabi)(CDIAL 8835). m0304 Hypertext: semantics: jump, leap: G. jhāl f. ʻ sudden leap ʼ (CDIAL 5351) WPah.kṭg. ċhāˊḷ f. (obl. -- i) ʻ jump, leap ʼ Him.I 65 (CDIAL 5002) G. jhāl f. ʻ sudden leap ʼ(CDIAL 5351) *ut -- śāla ʻ leaping up ʼ. [√śal]L. ucchāl m. ʻ swelling or running over of a river ʼ; P. uchālī f. ʻ vomiting ʼ; Ku. uchāl ʻ leap, stride, vomit ʼ; N. uchār -- in uchār -- pachār ʻ raising and dropping ʼ, (Tarai) uchāl ʻ wave ʼ; B. uchal ʻ flowing over ʼ; Or. uchāḷa ʻ vomiting ʼ; H. uchāl f. ʻ tossing up, motion up ʼ; G. uchāḷɔ m. ʻ leap ʼ; M. usā̆ḷī f. ʻ splashing, spurting up ʼ.Addenda: *ut -- śāla -- : WPah.kṭg. śwáḷɔ m. ʻ great noise (from excitement) ʼ, J. śwāḷā m. ʻ a great cry ʼ. -- WPah.kṭg. ċhāˊḷ f. ʻ leap, jump ʼ rather with Him.I 65 < *chāla<-> or ← H. chāl f. ʻ wave ʼ, K. ċhāl f. ʻ jump ʼ.*ut -- śālana ʻ making leap up ʼ. [√śal]Pk. ucchālaṇa -- n. ʻ causing to jump up ʼ; G. ucchāḷṇī f. ʻ auction at which the bids rise by leaps ʼ; M. usaḷṇī f. ʻ spurting up ʼ. *ut -- śālayati ʻ causes to leap up ʼ. [√śal]Pk. ucchālēi ʻ throws up ʼ; P. uchālṇā ʻ to toss up ʼ; Ku. uchālṇo ʻ to throw up, vomit ʼ; N. uchārnu ʻ to lift up ʼ; Or. uchāḷibā ʻ to vomit, clean out a well ʼ; H. uchālnā ʻ to throw up, dandle ʼ; G. uchāḷvũ, ach° ʻ to throw up, shake up the contents of a pot ʼ. -- See *ut -- śalati. (CDIAL 1846, 1847, 1848) *ut -- śalati ʻ springs up ʼ. 2. ucchalati ʻ flies up, springs up ʼ Śiś. 3. *ucchalyati. [√śal]1. Pk. ūsalaï ʻ rejoices ʼ, ūsalia -- ʻ having the hair stand on end ʼ.2. Pk. ucchalaï ʻ rises, flies up ʼ; Gy. arm. učhel -- ʻ to go on ʼ; L. ucchalaṇ ʻ to jump ʼ, P. ucchalṇā, Ku. uchalṇo; N. uchranu ʻ (a pimple) to come out ʼ (← Bi.?); B. uchalā ʻ to overflow ʼ, Or. uchaḷibā, uchuḷ°; OMth. uchalaï ʻ overflows, springs up ʼ; H. uchalnā ʻ to leap ʼ (with metath. ulachnā ʻ to throw up ʼ?); G. uchaḷvũ ʻ to leap ʼ; M. usaḷṇẽ ʻ to dash up (as spray) ʼ.3. Pk. ucchallaï ʻ rises, flies up ʼ, S. uchalaṇu, uchil° ʻ to spring up ʼ, tr. ʻ to cast away ʼ.See *ut -- śālayati.Addenda: *ut -- śalati: OMarw. ūchaḷaï ʻ flies up, flutters ʼ.(CDIAL 1843) *jhal2 ʻ sudden movement ʼ. 2. *jhall -- 1. [Cf. jha- lajjhalā -- f. ʻ flapping of elephants' ears ʼ Kām.] 1. N. jhaljhali ʻ repeatedly ʼ, jhalyã̄sse ʻ startled ʼ; B. jhalak ʻ flapping of waves ʼ, jhalās ʻ purblind ʼ (< ʻ *blinking ʼ?); H. jhalnā ʻ to move a fan to and fro ʼ.2. S. jhalaṇu ʻ to seize ʼ, jhalī f. ʻ large fan ʼ; P. jhall m. ʻ swing of a fan ʼ, jhallī f. ʻ cloth used for fanning in winnowing ʼ, jhallṇā ʻ to move a fan ʼ; Or. jhalajhala ʻ flapping ʼ, jhalakibā ʻ to spring up ʼ; H. jhallā, jhālā m. ʻ shower of rain ʼ; G. jhāl f. ʻ sudden leap ʼ, jhālvũ ʻ to catch hold of ʼ; M. j̈hāl f. ʻ springing forward in anger ʼ.Addenda: *jhal -- 2. 2. *jhall -- 1: S.kcch. jalṇū ʻ to hold ʼ.(CDIAL 5351) jhaiḷ 'blaze' Semantics: Garh. jhaiḷ ʻ blaze ʼ. شعله s̱ẖuœlaʿh A شعله s̱ẖuœlaʿh, s.f. (3rd) (from شعل) Flame, blaze, light, flash, lustre. Pl. يْ ey. شعله کول s̱ẖuœlaʿh kawul, verb trans. To shine, to flash, to blaze, etc. See شغله (Pashto)jalāv जलाव् or jĕlāv ज्यलाव् । तेज औन्नत्यम् m. blazing (cf. ālav); brilliancy, effulgence; flame, blaze, burning of fire (Rām. 1578, 1582, 1613; K. 884); met. brilliancy of character, gloriousness, glory; dignity, dignified appearance (K.Pr. 261). -- dyunu -- दिनु&below; । तेजस औन्नत्यविधानम् m.inf. to give effulgence or glory (e.g. to a jewel by polishing, to a person by conferring honour, to a business by making it prosper). (Kashmiri) jhalā f. ʻ heat of sun ʼ lex. [*jhal -- 3] Pk. jhalā -- f. ʻ mirage ʼ; Or. jhaḷi ʻ wave of light ʼ; H. jhal, jhar f. ʻ heat of flame, anger ʼ; M. j̈haḷ, °ḷaī f. ʻ sunstroke, hot blast ʼ.*jhall -- 1 ʻ sudden movement ʼ see *jhal -- 2.*jhall -- 2 ʻ flash ʼ see *jhal -- 3.Addenda: jhalā -- [√†*jhal3]: WPah.kṭg. j̈hɔ̄ˋḷ f. (obl. -- i) ʻ heat from a burning hearth ʼ, J. jhauḷ f. ʻ fire ʼ; Garh. jhaiḷ ʻ blaze ʼ.(CDIAL 5354) †*JHAL3 ʻ flame, blaze ʼ: *jhal -- 3, jhalā -- , *jhall -- 2, *jhāla -- 2. *jhal3 ʻ flash ʼ. 2. *jhall -- 2, jhallikā -- f. ʻ light ʼ lex. [See jhalā -- and *jhil -- . -- Cf. jhalañjhala -- m. ʻ lustre ʼ lex.]1. Pk. jhalajhalaṁta -- ʻ shining ʼ; L. jhalbal m. ʻ glitter ʼ; N. jhaljhal, jhalājhal, jhallomalla ʻ bright, ablaze ʼ; A. zaliba ʻ to shine, be angry ʼ (or < jválati); B. jhalsā ʻ scorched ʼ; Mth. jhalamala ʻ shining ʼ; Bhoj. jhalmalʻ sparkle ʼ; H. jhaljhalānā ʻ to shine ʼ; OMarw. jhalamalīyo ʻ shining ʼ; G. jhaḷvũ ʻ to be burnt ʼ, jhaḷjhaḷ ʻ resplendently ʼ, jhaḷelɔ, jhareḷɔ m. ʻ blister caused by scorching ʼ; M. j̈haḷṇẽ ʻ to get warm in the sun (of a liquor) ʼ, j̈haḷj̈haḷ f. ʻ glitter ʼ. -- Pk. jhalahalaṁta -- ʻ shining ʼ, OG. jhalahalataüṁ; M. j̈haḷāḷṇẽ ʻ to shine brightly ʼ. -- Ext. -- kk -- : Ap. jhalakkia -- ʻ burnt ʼ; L. jhalkaṇ ʻ to glitter ʼ; P. jhalkā, °ārā m. ʻ flash ʼ, jhalakṇā ʻ to shine ʼ, jhalã̄g m. ʻ morning ʼ; Ku. jhalkaṇo ʻ to glitter ʼ, N. jhalkanu; A. zalak ʻ brilliant light ʼ; B. jhalkā ʻ flash ʼ; Mth. jhalakab ʻ to glitter ʼ; Bhoj. jhalak ʻ flash ʼ; H. jhalaknā ʻ to sparkle ʼ, jhalkā m. ʻ blister ʼ; G. jhaḷakvũ ʻ to shine ʼ; M. j̈haḷakṇẽ ʻ to glitter ʼ, Ko. jhaḷkatā.2. S. jhalkaṇu ʻ to shine ʼ; P. jhall m. ʻ rage ʼ; WPah. bhal. j̈hall f. ʻ flame ʼ; Or. jhalakibā ʻ to glisten ʼ, Aw. lakh. jhalkab ʻ to shine ʼ; H. jhallā ʻ hot ʼ, jhallānā ʻ to burn ʼ, jhālnā ʻ to make hot, polish ʼ; G. jhallāvũ ʻ to be scorched ʼ, jhalakvũ ʻ to shine ʼ; M. j̈halāḷ f. ʻ gleam ʼ.(CDIAL 5352) cāla3 m. ʻ thatch ʼ lex.A. sāl ʻ roof of a house ʼ; B. cāl ʻ thatch of a house ʼ; Or. cāḷa, °ḷā ʻ sloping thatch of a house ʼ, cāḷi ʻ a thatched lean -- to shed ʼ; Mth. cār ʻ thatched roof ʼ; H. cāl m. ʻ thatch or roof of a house ʼ.(CDIAL 4770) Rebus: śāˊlā f. ʻ shed, stable, house ʼ AV., śālám adv. ʻ at home ʼ ŚBr., śālikā -- f. ʻ house, shop ʼ lex.Pa. Pk. sālā -- f. ʻ shed, stable, large open -- sided hall, house ʼ, Pk. sāla -- n. ʻ house ʼ; Ash. sal ʻ cattleshed ʼ, Wg. šāl, Kt. šål, Dm. šâl; Paš.weg. sāl, ar. šol ʻ cattleshed on summer pasture ʼ; Kho. šal ʻ cattleshed ʼ, šeli ʻ goatpen ʼ; K. hal f. ʻ hall, house ʼ; L. sālh f. ʻ house with thatched roof ʼ; A. xāl, xāli ʻ house, workshop, factory ʼ; B. sāl ʻ shed, workshop ʼ; Or. sāḷa ʻ shed, stable ʼ; Bi. sār f. ʻ cowshed ʼ; H. sāl f. ʻ hall, house, school ʼ, sār f. ʻ cowshed ʼ; M. sāḷ f. ʻ workshop, school ʼ; Si. sal -- a, ha° ʻ hall, market -- hall ʼ.upaśāla -- , *pariśālā -- Add., *pratiśālā -- , *praśālā -- ; aśvaśālā -- , āpānaśālā -- , *kaṇikaśālā -- , karmaśālā -- , *karmāraśālā -- , *kōlhuśālā -- , *khaṇḍuśālā -- , *gāvaśāla -- , gōśālā -- , catḥuśāla -- , candraśālā -- , citraśālā -- , chāˊttriśālā -- , jyōtiḥśālā -- , dānaśālā -- , *dhānyaśālā -- , *nayaśālā -- , nayaśālin -- , *nītiśālā -- , paṇyaśālā -- , parṇaśālā -- , *pituḥśālā -- , *prapāśālā -- , bhāṇḍaśālā -- , *bhusaśālā -- , *bhrāṣṭraśālikā -- , *yantraśālā -- , lēkhaśālā -- , *lōhaśālā -- , *vaidyaśālā -- , *śvaśuraśālā -- , hastiśālā -- .Addenda: śāˊlā -- : †*āhanaśālā -- , †dharmaśālā -- .(CDIAL 12414) Rebus reading of a pair of tigers: dula 'two' rebus: dul 'metal casting'

--padapāṭha, anvaya of रत्नऽधातमम् अग्निः (RV 1.1) is mirrored in over 8000 Indus Script Corpora inscriptions for jangad 'invoiced on approval' acccounting --Yajna invokes Agni who is the giver of gems, jewels (treasures); yajna produces Yajna purifies gold, zinc, iron, copper, lead, tin -- यज्ञेन कल्पन्ताम्--शुक्‍लयजुर्वेदः१८.१३ वसोर्धारादि मन्त्राः अश्मा च मे मृत्तिका च मे गिरयश् च मे पर्वताश् च मे सिकताश् च मे वनस्पतयश् च मेहिरण्यं च मे अयस् च मे श्यामं च मे लोहं च मे सीसं च मे त्रपु च मे यज्ञेन कल्पन्ताम् ॥-- शुक्‍लयजुर्वेदः/अध्यायः १८ वसोर्धारादि मन्त्राः १३ Rocks, clay, earth, hills, mountains, sandy soil, herbals, gold, iron, alloy, copper, lead, tin are purified by yajna. पदपाठ पु० ६ त० । वेदपदविभाजकग्रन्थभेदे “उद्गीथरम्य पाठवताञ्च साम्नाम्” देवीमा० ।--वाचस्पत्यम् pāṭha equals dhātu-pāṭha-; a particular method of reciting the text of the veda- (of which there are 5,viz.saṃhitā-, pada-, krama-, jaṭā- and ghana-) anvaya the natural order or connection of words in a sentence, syntax, construing padapāṭha, anvaya are two preliminary steps in analysing a R̥ca which is rendered in chandas, metrical invocation of prayers. ऋग्वेदः - मण्डल १ सूक्तं १.१, १,२ मधुच्छन्दा वैश्वामित्रः दे. अग्निः। गायत्री RV 1.1 and RV 1.2 are rendered in गायत्री metre. ॐ अ॒ग्निमी॑ळे पु॒रोहि॑तं य॒ज्ञस्य॓ दे॒वमृ॒त्विज॑म् । होता॑रं रत्न॒धात॑मम् ॥१॥ अग्निः पूर्वेभिरृषिभिरीड्यो नूतनैरुत । स देवाँ एह वक्षति ॥२॥ padapāṭha of सायणभाष्यम् अग्निम् । ईळे । पुरःऽहितम् । यज्ञस्य । देवम् । ऋत्विजम् । होतारम् । रत्नऽधातमम् ॥१ अग्निः । पूर्वेभिः । ऋषिऽभिः । ईड्यः । नूतनैः । उत । सः । देवान् । आ । इह । वक्षति ॥२ Anvaya and Meaning यज्ञस्य = of Yajna; पुरःऽहितम् = Leader; ऋत्विजम् = Performer of yajna appropriate to the seasons; होतारम् = The invoker (to the divinities); रत्नऽधातमम् = Giver of superior wealth; अग्निम् = Agni; देवम् = To the Divinity; (aham = I); ईळे = Praise. Meaning. I praise the leader of Yajna, the performer of Yajna, the invoker of the divinities, the giver of superior wealth, the divinity Agni. Anvaya and Meaning पूर्वेभिः = The ancient; उत = And; नूतनैः = Modern; ऋषिऽभिः = By the Rishis; ईड्यः = Praised; सः = That; अग्निः = By Agni; देवान् = To the Divinities; इह = Here; आ वक्षति = May fetch. Meaning. May that Agni, praised by the ancient and modern Rishis, fetch the divinities here. सायण explains the use of the key expression रत्नऽधातमम् in RV 1.1 in the context of wealth creation: रत्नानि दधातीति विग्रहः । समासत्वादन्तोदात्तो रत्नधाशब्दः । This explanation is consistent with a hieroglyph on Shalamaneser III Black Obelisk. The hieroglyph is a monkey dressed as a woman and offered as a tribute to Shalamaneser III by Musri people (Kurds in northern Iraq). This is an Indus Script hieroglyph read rebus in Meluhha: रत्नी ratnī 'monkey dressed as a woman' Rebus: ratnin 'treasure, gems, jewels'. Hence, the monkey dressed as a woman (cipher text) read ratnI is similar sounding with ratnin (plain text) which makes the gems and jewels a tribute to the King Shalamaneser from Musri śã̄gal, śã̄gaḍ ʻchainʼ (WPah.) Rebus: sanghāṭa ‘accumulation, collection’ संगर sangar 'trade sã̄go ʻcaravanʼ. Thus, the meaningof the hieroglyph-hypertext is a trade caravan with collection of gems, jewels. Kalibangan-79 tablet This tablet inscription is a good example of padapāṭha, anvaya type compositions to create a syntax of a sentence. On Sign 418 shown on one side of the tablet, at least five hieroglyphs are catalogued together. On the obverse of the tablet is an X hieroglyph with a crossed horizontal line. padapāṭha (hieroglyphs on the Kalibangan 79 inscription), Anvaya and meaning are detailed below: Kalibangan Terracotta object K-79 with incised hieroglyphs rawing copy of the K-79 tablet Kalibangan Terracotta object K-79 with incised hieroglyphs At first glance, the pictograph on the left may seem like a simple person carrying water with a rake in their hands. However, there is more information that can be found in this symbol. If you break down the symbol into the different parts listed below, you can tell that in reality it is a catalogue of metalwork. This could point to his occupation and his purpose as an accountant and trader of different alloys. This type of depiction can be seen in almost all 8000 inscriptions of Indus Script. It is founded in "rebus", which means similar sounding words or homophones, indicated by each of the symbols. To understand the homophones, one must have a good understanding of the vocabulary at the time to see what is truly being communicated. The composition is similar to modern day Hypertext Transfer Protocol (HTTP), due to the communication of a large amount of information in a compact form. The catalogue explains smelting, creating alloys, documenting the metals, constructing metal equipment, and making ingots of iron ore, as detailed by the individual parts of the complex pictograph. \ kuṭi ‘water-carrier’ (Telugu); Rebus: kuṭhi ‘smelter furnace’ (Santali) aya 'fish' rebus: ayas 'alloy metal' 'rim-of-jar'कर्णक m. (ifc. f(आ).) a prominence or handle or projection on the side or sides (of a vessel &c ) , a tendril S3Br. Ka1tyS3r. Rebus: कर्णिक having a helm; a steersman; m. pl. N. of a people VP. (Monier-Williams) rebus:karṇī 'supercargo', 'engraver' (Marathi) .SPLUS hieroglyph: kaṇḍa 'pot' Rebus:1. kaṇḍ ‘a fire-altar’ kaṇḍ ‘furnace, fire-altar, consecrated fire’. (CDIAL 3790) 2. khaṇḍā ‘tools, pots and pans and metal-ware’. That is, metalware cargo accounted for shipment by कर्णिक dāṭu 'cross' rebus: dhatu 'mineral ore' gaṇḍa 'four' rebus khaṇḍa 'equipment' maĩd ʻrude harrow or clod breakerʼ (Marathi) rebus: mẽṛhẽt,med 'iron' (Mu.Ho.) med 'copper' (Slavic) Duplicated Sign 171 adds: dula 'pair' rebus: dul 'metal casting'. Thus duplicated Sign 171 reads rebus: iron, copper metal castings. Pictograph on the right is an X with attached ingots This is also a composition of the X with ingots. The X means a cross with the four ingots which are made of mineral ores. This is based on our understanding of /dhatu/ 'mineral ore' which sounds similar to /dāṭu/ 'cross'. The bar in the middle with the two ingots is a pictorial representation of the processes to create metal products. The first is metal moulding where you pour molten metal into stone bowls to create ingots. The second is Cire Perdue method of lost wax casting, where an artisan pours molten metal into a layer of wax that ultimately melts away leaving behind the metal image of the structure, called metal castings. This is another example of a HTTP like composition. X dāṭu 'cross' rebus: dhatu 'mineral ore' gaṇḍa 'four' rebus 'khaṇḍa 'equipment' gaṇḍa 'four' rebus 'khaṇḍa 'equipment' PLUS dula 'two' rebus: dul 'metal casting'. Thus, with the six Signs 372 of bun ingot type ligatures, the message is that 1) ore ingots for equipment and 2) ore metalcastings are signified. Sign 342 is the key hieroglyph which provides the syntax in context. See: Analysis of wealth account ledgers of Guilds of Sarasvati Civilization artisans (K-79 tablet; Harappa Steatite seal) https://tinyurl.com/taq38u4 Indus Script solves the mysteries of stupa, circular platforms, archaeology identifies in Mohenjo-daro karaṇaśāle 'office of writers' https://tinyurl.com/s6qq46m -- karaṇaśāle is a plaintext which signifies 'office of writers'. This expression is signified by the hieroglyphs/hypertexts Signs 343, 344 Sign 343 kanda kanka 'rim of jar' कार्णिक 'relating to the ear' rebus: kanda kanka 'fire-trench account, karṇika 'scribe, account' karṇī 'supercargo' karaṇa 'scribe' ligatured with: 1. single stroke: खांडा [khāṇḍā] m a jag, notch, or indentation (as upon the edge of a tool' rebus khaṇḍā 'equipment'; 2. splinter, two strokes: sal 'splinter' rebus: sal 'workshop'. Sign 343 may be a variant of Sign 344. Thus, Sign 343 signifies karaṇaśāle 'office of scribes'. A large building of Mohenjo-daro and a two-storeyed building in HR Area A1 may signify such karaṇaśāle 'office of scribes'. Based on these deciphered Rebus Meluhha readings, the anvaya and meaning of the Kalibangan 79 inscription can be summarised: Cargo of shipment catalogued: 1) ore ingots for equipment and 2) ore metalcastings;alloy metal'smelter furnace;iron, copper metal castings;mineral ore khaṇḍa 'equipment'; metalware cargo accounted for shipment by कर्णिक 'accountant scribe'. Mohenjodaro m1177 seal inscription m1177 Mohenjo-daro seal. The horns of the composite animal combine two hieroglyph elementss: 1.Spiny horn signifying the single horn of a 'young bull also called unicorn'; and 2.Raised, curved horns signifying a zebu. Other hieroglyphs are: scarves on the neck; trunk of an elephant; tail shaped like an upraised cobra hood.The body is that of a bovine (perhaps, young bull). The hind leg of the compiosition is clearly marked to highlight the thigh and hind legs and paws of a feline. Mohenjodaro m1177 inscription has also been deciphered to summarise the anvaya and meaning of the hieroglyph compositions. The key expression is the joining together of parts of hieroglyphs and parts of animals to create a hypetext. This expression is: --sāṅgaḍa सांगड 'joining parts together' rebus sãgaḍ 'catamaran' saṁgah 'collection' of metalwork --sã̄gāḍā m. ʻ frame of a building ʼ (M.)(CDIAL 12859) سنګر sangar, s.m. (2nd) A breastwork of stones, etc., erected to close a pass or road; lines, entrenchments.(Pashto) જંગડિયો jangaḍiyo ‘military guard who accompanies treasure into the treasury’ (Gujarati) jangaḍ 'wealth in treasury' "Goods sent on approval or 'on sale or return'. jangaḍ system is thus invoicing on approval basis. There is a remarkable statement in Tolkappiyam an ancient text of Sangam period: பொய்யும் வழுவும் தோன்றியபின்னர் அய்யர் யாத்தனர் கரணம் என்ப (தொல் காப்பியம் பொருள் அதிகாரம்) When falsehood and deception came into vogue, the Brahmin scholars codified the accounting system.

Bhartṛhari organises speech universals:varṇasphoṭa, padasphoṭa and vākyasphoṭa (syllable, word, sentence utterance) in four stages. Bhartṛhari's Vākyapadīya, on Sanskrit grammar and linguistic philosophy, is a text in the Indian grammatical tradition This philosophy of language in spoken form is demonstrated with the decipherment of Water-carrier Indus Script seal as dhavaḍa kuthi 'iron smelter'. In this decipherment, भर्तृहरि vākyasphoṭa, is rebus Meluhha speech of artisans of Sarasvati Civilization. The universal philosophy of sound of language, of speech rendered by Bhartṛhari is demonstrated by decipherment (recognition of the speech message) of an Indus Script seal (found in Ur and reported by Gadd). The meaning is realized when the context of the utterance is realized. Thus, if a seal is found, the context -- generally -- is trade transaction or documentation of livelihood or business activity.. Stage1:वायु 'breath',stirring of the air or breath (ईश-उपनिषद्); वा 'to blow as the wind' Stage 2:पश्यन्ती seeing Stage 3:मध्यमा medium or intervening or the womb (picture)(e.g.written picture on Indus seal) Stage 4: वैखरी utterance (production of sound, of pada 'word') For example, on this seal, as the वायु 'breath' is being formed recognising 'meaning', the pictures seen (पश्यन्ती) are: dotted circle, three lines, water-carrier, two stars. parenthesis. मध्यमा is the womb, the central medium & purpose of the seen object (seal) with pictures. मध्यमा is recognition of the medium, that it is a seal for authenticating cargo -- because, the object is a मुद्रा a seal or an instrument used for sealing or stamping a package or container. Simultaneously, words are evoked (in brain's memory) by the pictures (including words which sound similar to the 'picture' words). This is the rebus speech medium of identifying 'seen picture' words and similar sounding words. The picture (hieroglyph) words seen and the corresponding similar sounding words rebus Meluhha are: Dot: dhāī 'wisp of fibres' rebus: dhāv 'soft red stone' (mineral ore);Circle: hieroglyph:vaṭṭa 'circle' rebus: vr̥ttá 'livelihood,business' Together rebus: dhavaḍa (Or धावड) 'iron smelter'. Three lines: kolom 'three' rebus: kolimi 'smithy, forge' Stars: मेढा [ mēḍhā ] 'polar star' Rebus: mẽṛhẽt, meḍ 'iron' PLUS dula 'dual' rebus: dul 'metal casting'; thus, iron castings Water-carrier: kuti 'water-carrier' rebus: kuthi 'smelter' Split parenthesis hieroglyph is split ovarl-shape ingot: mũh 'bun ingot' rebus: mũhã̄ 'quantity of metal brought out of the furnace' वैखरी utterance of the 'seen picture' words and similar sounding words constitutes decipherment -- resulting in vākyasphoṭa, sentence utterance The rebus Meluhha utterance in this stage (i.e., decipherment phase) is:dhavaḍa (Or धावड) 'iron smelter'; kolimi 'smithy, forge'; kuthi 'smelter'; dul mẽṛhẽt, dul meḍ 'cast iron'; mũhã̄ 'ingots'. Explanations of terms, etyma mudrā मुद्रा [मुद्-रक्] 1 A seal, an instrument for sealing or stamping; especially a seal-ring, signet-ring; अनया मुद्रया मुद्रयैनम् Mu.1; नाममुद्राक्षराण्यनुवाच्य परस्परमवलोकयतः Ś.1; बभौ मरुत्वान् विकृतः स-मुद्रः Bk.1.19 (fig. also); इति प्रायो भावाः स्फुरदवधिमुद्रामुकुलिताः Bh.2.114. -2 A stamp, print, mark, impression; चतुःसमुद्रमुद्रः K. 191; सिन्दूरमुद्राङ्कितः (बाहुः) Gīt.4. -3 A pass, pass- port (as given by a seal-ring); अगृहीतमुद्रः कटकान्निष्कामसि Mu.5; गृहीतमुद्रः सलेखः पुरुषो गृहीतः Mu.5; शाहसूनोः शिवस्यैषा मुद्रा भद्राय राजते (wording on Śivājee's seal). -4 A stamped coin, coin, piece of money. -5 A medal. -6 An image, a sign, badge, token. -7 Shutting, closing, sealing; सैवौष्ठमुद्रा स च कर्णपाशः U.6.27; क्षिपन्निद्रा- मुद्रां मदनकलहच्छेदसुलभाम् Māl.2.12 'removing the seal of sleep' &c. -8 A mystery . वा cl.2 P. ( Dha1tup. xxiv , 42) व्आ ति (pf. ववौ Br. MBh. &c ; aor. अवासीत् Br.;fut. वास्यति Megh. ; inf. वातुम् Hariv. ) , to blow (as the wind) ind. or (excluded , like the Lat. ve , from the first place in a sentence , and generally immediately following , rarely and only m.c. preceding , the word to which it refers) RV. &c &c (often used in disjunctive sentences ; वा-वा , " either " -- " or " , " on the one side " -- " on the other " ; न वा -- वा or न -- वा , " neither " -- " nor " ; वा न-वा , " either not " -- " or " ; यदि वा-वा , " whether " -- " or " ; in a sentence containing more than two members वा is nearly always repeated , although if a negative is in the first clause it need not be so repeated ; वा is sometimes interchangeable with च and अपि , and is frequently combined with other particles , esp. with अथ , अथो* , उत , किम् , यद् , यदि q.v. [e.g. अथ वा , " or else "] ; it is also sometimes used as an expletive)(Monier-Williams) Ta. vāy mouth, beak of birds, mouth as of cup, bag, ulcer, etc., mouthful, lip, edge, rim, edge as of a knife, word, speech, hole, orifice. Ma. vāy, vā mouth, opening, juncture, edge of a sword. Ko. va·y mouth (of living thing, cup, bag, pot), mouthful, rim, brink, edge (as of knife); a· ke·r va·y other bank, other side (of road). To. po·y mouth; po· neṟf- to fill to brim. Ka. bāy(i) mouth, mouth of a vessel, bag, drain, etc., head of a drum, edge of any cutting instrument. Koḍ. ba·y mouth. Tu. bāyi mouth, edge of a knife, sword, etc., opening, speech, utterance; ? bāmbelů a large mouth; crack, hole. Te. vāyi mouth, face, edge of any cutting instrument; vā-konu to speak, utter, say, cry out; vādara edge of sword; (K.) vāya blade, sharpness. Kol. i· bay this side or bank; a· bay that side or bank. Pa. (S.) vāy mouth of pot. Ga. (P.) vāy edge of knife; (Oll.) vāsi lip. Go. vāy (Ma. Ko.) edge of knife, (M.) sharp (Voc. 3224). Konḍa veyu (pl. veyku) mouth; (BB 1972) vepoṭi lip. Pe. vey mouth; vey-oṭi lip. Manḍ. vay mouth. Kur. baī mouth (of man and animal), aperture of a vessel, mouthful; baī-muī˜ the face. Br. bā mouth, aperture, edge of a knife.(DEDR 5352) पश्यन्ती पश्यत् (अन्ती)n. seeing , beholding; paśyat पश्यत् a. (-न्ती f.) Seeing, perceiving, beholding, looking at, observing madhyama मध्यम a. [मध्ये भवः म] 1 Being or standing in the middle, middle, central; पितुः पदं मध्यममुत्पतन्ती V.1.19; मध्यमोपलम् Ki.9.2; so मध्यमलोकपालः, मध्यमपदम्, मध्यमरेखा q. q. v. v. -2 Intermediate, intervening; नाप्नोद्यो$यं मध्यमः प्राणस्तानि ज्ञातुं दध्रिरे Bṛi. Up.1.5.21. मध्यमा the womb (तैत्तिरीय-ब्राह्मण) vaikharī वैखरी 1 Articulate utterance, production of sound; see Malli. on Ku.2.17. -2 The faculty of speech; वैखरी सर्ववद्यासु प्रशस्ता Narāyaṇapūrvatāpi. Up.5.8. -3 Speech in general. वैखरी speech in the fourth of its four stages from the first stirring of the air or breath, articulate utterance, that utterance of sounds or words which is complete as consisting of full and intelligible sentences. पद a word or an inflected word or the stem of a noun in the middle cases and before some तद्धितs (पाणिनि 1-4 , 14 &c); तद्धित (scil. प्रत्यय) an affix forming nouns from other nouns (opposed to 1. कृत्) , noun formed thus, derivative noun (तद्-धित mfn. " good for that or him " , is one of the meanings peculiar to derivative , nouns cf. मौदकिक &c ) (निरुक्त , by यास्क, प्रातिशाख्य, पाणिनि, शाङ्खायन-गृह्य-सूत्र, पारस्कर-गृह्य-सूत्र, गोभिल-श्राद्ध-कल्प ii , 8 , 15) (also अ--त्/अद्-धित neg. mfn. "having no तद्धित affix"). वाक्य a mode of expression;a periphrastic mode of expression (पाणिनि) periphrastic: (of a case or tense) formed by a combination of words rather than by inflection (such as did go and of the people rather than went and the people's ). स्फोट bursting , opening , expansion , disclosure (cf. नर्म-स्फ्°) MBh. ; the eternal and imperceptible element of sounds and words and the real vehicle of the idea which bursts or flashes on the mind when a sound is uttered (पतञ्जलि); स्फोटा shaking or waving the arms (मार्कण्डेय-पुराण)

Cipher device of combining body parts -- hieroglyph-multiplexes -- सांगड sāṅgaḍa 'joined animal parts' to saṅ-kīrṇa encrypt blended figure of speech: saṅgaha संग्रह 'catalogue' an archive for data mining Amri06 The cipher device is: सांगड sāṅgaḍa 'joined animal', rebus saṅgaha संग्रह 'catalogue' . Hieroglyph components combined are: barad, balad 'ox' rebus: bharata 'alloy of pewter, copper, tin' PLUS खोंड (p. 216) [ khōṇḍa ] m A young bull, a bullcalf.rebus: kũdār 'turner, sculptor, engraver' PLUS mlekh 'goat' rebus: milakkhu 'copper'. Thus specific functional responsibilities of the metalworker are signified on this catalogue, Amri Seal. http://bharatkalyan97.blogspot.in/2016/04/one-horned-young-bull-seal-standard.html Banawali 2 has an added set of hieroglyphs: Ligature: rim of jar Rebus: kanda kanka 'fire-trench account, karṇi supercargo' karNika 'helmsman, merchantman' Hieroglyphs: backbone + four short strokes Signs 47, 48: baraḍo = spine; backbone (Tulu) Rebus: baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi) + gaṇḍa ‘four’ Rebus: kaṇḍ ‘fire-altar’. Thus, Sign 48 reads rebus: bharat kaṇḍ ‘fire-altar’, furnace for mixed alloy called bharat(copper, zinc, tin alloy), Pk. karaṁḍa -- m.n. ʻ bone shaped like a bamboo ʼ, karaṁḍuya -- n. ʻ backbone ʼ.( (CDIAL 2670) rebus: karaDa 'hard alloy'. Thus, on this Banawali seal, the inscription is a catalogue of collected hard alloy supercargo to be handed to the helmsman, as karṇi, seafaring merchandise. The uniqueness of Indus Script as a writing system is in the device of combining animals or parts of animals and forming a composite hieroglyph-multiplex. There is a word in Indian sprachbund to denote this device. The word is: सांगड sāṅgaḍa f A body formed of two or more (fruits, animals, men) linked or joined together. सांग [ sāṅga ] a (S स & अंग) That is with all its members, parts, wings, appendages, and appertaining particulars; complete, entire, full, perfect;--as a ceremony, rite, work, act. (Marathi) ஸங்கரம்¹ saṅkaram , n. . (Rhet.) A composite figure of speech. See சங்கீரணம், caṅkīraṇam , n. < saṅ-kīrṇa. 1. Mixing, commingling, coalescing; கலப்பு. 2. (Rhet.) A composite figure of speech in which several figures of speech are blended; கலவை யணி. (தண்டி. 87.) 3. See சங்கீர்ணசாதி. (பரத. தாள. 47.) 4. A kind of mattaḷam; மத்தளவகை. (பரத. ஒழிபி. 13.) सं-कीर्ण a [p= 1125,3] mfn. poured together , mixed , commingled &c f. a kind of riddle (of a mixed character) Ka1vya7d. iii , 105 (Samskrtam) वाक्यसंकीर्ण Jumbling of the different parts of a sentence so as to confound the subjects and the predicates (e. g. Give not....unto the dogs, lest they trample them under their feet, neither cast....before swine, lest they turn again and rend you) संकीर्ण [ saṅkīrṇa ] p S Mixed or mingled; esp. in a tumultuous or confused manner. 2 Crowded; covered or filled with a confused assemblage--a room or place. 3 Compressed, contracted, shortened, narrowed, reduced within small compass. Ex. किं कृष्ण वेणी मूळ सं0 ॥ पुढें होत विशाळ पैं ॥(Marathi) Ligatured faces: some close-up images. These are some examples of combined parts: human face, horn, body of animal, scarf on animal's neck. Each of these components is a hieroglyph. For example, mũhe ‘face’ rebus: mũh 'metal ingot' dhatu 'scarf' rebus: dhatu 'mineral'. miṇḍāl 'markhor' (Tōrwālī) meḍho a ram, a sheep' Rebus: mẽṛhẽt, meḍ 'iron' (Munda.Ho.) meD 'iron' med 'copper' (Slavic) koD 'horn' rebus: koD 'workshop'; see expression: koṭe meṛed = forged iron, in contrast to dul meṛed, cast iron (Mundari) Thus, by the device of hieroglyph-multiplexing, a catalogue has been created of metalwork: iron or copper ingot from mineral forged or cast in workshop. The hieroglyph-multiplex of markhor's horns can be read as koD 'horn' PLUS miṇḍāl 'markhor' read together rebus as: koṭe meṛed = forged iron, By combining body parts in a सांगड sāṅgaḍa 'joined animal', a vAkyapadIya has been constructed, a meaningful sentence has been formed,. वाक्य--पदीय [p=936,2]n. N. of a celebrated wk. on the science of grammar by भर्तृ-हरि (divided into ब्रह्म-काण्डor आगम-समुच्चय , वाक्य-काण्ड , पद-काण्ड or प्रकीर्णक). mũhe ‘face’ (Santali) Rebus: mũh opening or hole (in a stove for stoking (Bi.); ingot (Santali) mũh metal ingot (Santali) mũhã̄= the quantity of iron produced at one time in a native smelting furnace of the Kolhes; iron produced by the Kolhes and formed like a four-cornered piece a little pointed at each end; 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) kaula mengro‘blacksmith’ (Gypsy) mleccha-mukha (Skt.) = milakkhu ‘copper’ (Pali) The Samskritam gloss mleccha-mukha should literally mean: copper-ingot absorbing the Santali gloss, mũh, as a suffix. This hieroglyph-multiplex can be read rebus as: 1. सांगड double-canoe or float, catamaran; 2. sãghāṛɔ lathe 3. śaghaḍi portable furnace 4. saṅgaha संग्रह 'catalogue' sã̄gah 'building materials' collection of mateials; 5. Sanghāta adamantine glue; 6. sangara, 'proclamation' sangara [fr. saŋ+gṛ] promise, agreement J iv.105, 111, 473; v.25, 479 (Pali). सांगड [ sāṅgaḍa ] m f (संघट्ट S) A float composed of two canoes or boats bound together: also a link of two pompions &c. to swim or float by. (Marathi) Hieroglyph: sãghāṛɔ 'lathe'.(Gujarati. Desi) सांगड [ sāṅgaḍa ]That member of a turner's apparatus by which the piece to be turned is confined and steadied. सांगडीस धरणें To take into linkedness or close connection with, lit. fig.(Marathi) sangaḍ ’lathe/portable furnace’ san:ghāḍo, saghaḍī (G.) = firepan; saghaḍī, śaghaḍi = a pot for holding fire (G.) Purport of Indus Script corpora.Rebus: Vajra Sanghāta 'binding together': Mixture of 8 lead, 2 bell-metal, 1 iron rust constitute adamantine glue. sangāṭh संगाठ् । सामग्री m. (sg. dat. sangāṭas संगाटस्), a collection (of implements, tools, materials, for any object), apparatus, furniture, a collection of the things wanted on a journey, luggage, and so on. -- karun -- करुन् । सामग्रीसंग्रहः m.inf. to collect the ab. (L.V. 17).(Kashmiri). Catalogue or संगाटस् 'collection of implements, tools' saṁghāṭa m. ʻ fitting and joining of timber ʼ R. [√ghaṭ](CDIAL 12859) संगत saṅgata Assembled, collected, convened, met together.संगतिः saṅgatiḥ Company, society, association, intercourse (Samskritam. Apte) Sangata [pp. of sangacchati] 1. come together, met Sn 807, 1102 (=samāgata samohita sannipātita Nd2 621); nt. sangataŋ association Dh 207. -- 2. compact, tightly fastened or closed, well -- joined Vv 642 (=nibbivara VvA 275).Sangati (f.) [fr. sangacchati] 1. meeting, intercourse J iv.98; v.78, 483. In defn of yajati (=service?) at Dhtp 62 & Dhtm 79. -- 2. union, combination M i.111; Sii.72; iv.32 sq., 68 sq.; Vbh 138 (=VbhA 188). <-> 3. accidental occurrence D i.53; DA i.161. (Pali) saṁghaṭayati ʻ strikes (a musical instrument) ʼ R., ʻ joins together ʼ Kathās. [√ghaṭ]Pa. saṅghaṭita -- ʻ pegged together ʼ; Pk. saṁghaḍia<-> ʻ joined ʼ, caus. saṁghaḍāvēi; M. sã̄gaḍṇẽ ʻ to link together . Addenda: saṁghaṭayati: A. sāṅoriba (phonet. x -- ) ʻ to yoke together ʼ AFD 333, sāṅor (phonet. x -- ) ʻ yoking together ʼ 223.(CDIAL 12855) सांगडणें (p. 840) [ sāṅgaḍaṇēṃ ] v c (सांगड) To link, join, or unite together (boats, fruits, animals). 2 Freely. To tie or bind up or unto.(Marathi) Sangāha (adj. -- n.) [fr. saŋ+grah] 1. collecting, collection, Mhvs 10, 24. -- 2. restraining, self -- restraint A ii.142.Sangāhaka (adj. -- n.) [fr. sangāha] 1. compiling, collection, making a recension J i.1; Miln 369; VvA 169 (dhamma˚). -- 2. treating kindly, compassionate, kind (cp. sangaha 5) A iv.90; J i.203; iii.262. -- 3. (m.) a charioteer D ii.268; J i.203; ii.257; iv.63.Sangīta [pp. of sangāyati] sung; uttered, proclaimed, established as the text Vin ii.290; J i.1; DA i.25 (of the Canon, said to have been rehearsed inseven months). -- (nt.) a song, chant, chorus D ii.138; J vi.529.Sangaha1 [fr. saŋ+grah] 1. collecting, gathering, accu- mulation Vin i.253; Mhvs 35, 28. -- 2. comprising, collection, inclusion, classification Kvu 335 sq. (˚kathā), cp. Kvu. trsln 388 sq.; Vism 191, 368 (eka˚); ˚ŋ gacchati to be comprised, included, or classified SnA 7, 24, 291. -- 3. inclusion, i. e. constitution of consciousness, phase Miln 40. -- 4. recension, collection of the Scriptures Mhvs 4, 61; 5, 95; 38, 44; DA i.131. -- 5. (appld) kind disposition, kindliness, sympathy, friendliness, help, assistance, protection, favour D iii.245; Sn 262, 263; A i.92; J i.86 sq.; iii.471; vi.574; DA i.318; VvA 63, 64; PvA 196 (˚ŋ karoti). The 4 sangaha -- vatthūni or objects (characteristics) of sympathy are: dāna, peyyavajja, atthacariyā, samānattatā, or liberality, kindly speech, a life of usefulness (Rh. D. at Dial. iii.145: sagacious conduct; 223: justice), impartiality (? better as state of equality, i. e. sensus communis or feeling of common good). The BSk. equivalents (as sangrahavastūni) are dāna, priyavākya, tathārthacaryā, samānasukha -- duḥkatā MVastu i.3; and d., p., arthakriyā, samānārthatā (=samāna+artha+tā) Lal. Vist. 30. Cp. Divy 95, 124, 264. The P. refs. are D iii.152, 232; A ii.32, 248; iv.219, 364; J v.330; SnA 236, 240. See also Kern, Toev. ii.67 s. v. (Pali)

This monograph indicates the possibility that metalworkers, Bharatam Janam had invoked Rudra-Siva – in the Vedic tradition -- for smelting processes. Indus Script hieroglyphs evidenced by priest statue of Mohenjo-daro with trefoil hieroglyphs and by many Sivalinga found in Harappa archeological site, are read rebus as पोतृ,'purifier', and ekamukha Skambha (Sivalinga, as fiery pillar of light) associated with muhã 'metal out of smelting furnace'. The process of purification which results in metal out of the smelter is associated with: *skabha ʻ post, peg ʼ. [√skambh] Kal. Kho. iskow ʻ peg ʼ BelvalkarVol 86 with (?). SKAMBH ʻmake firmʼ (CDIAL 13638). A kabha, 'peg' together with hieroglyphs of aquatic bird adorn the cire perdue crown found in Nahal Mishmar. See: http://bharatkalyan97.blogspot.in/2015/08/nihal-mishmar-hieroglyphs-on-crowns.html kole.l 'smithy' rebus: kole.l 'temple'; dula 'pair' rebus: dul 'cast metal'; karandava [ kârandava ] m. kind of duck. कारण्ड a sort of duck R. vii , 31 , 21 கரண்டம் karaṇṭam, n. Rebus: karaḍā ‘hard alloy’; skabha 'peg' rebus: skambh 'make firm'. Pa. makuṭa -- m. ʻ crest ʼ; Pk. maüḍa -- , maüla -- m.n. ʻ diadem; ʼH. mauṛ, mauṛā m., maulī, maulṛī f. ʻ crown ʼ; OG. maüḍa m. ʻ crown ʼ(CDIAL 10144) Ta. mukaṭu top, highest part, ridge of a roof, hump of a camel, platform; mōṭu height, hill, eminence, top of a house, etc.;mucci crown of the head, tuft of hair on the head, crest. Ma. mukaṭu the head-end of a cloth; mukaḷ top, summit, ridge, roof. Ko.moyḷ ridge of roof. To. muxuḷ id. Ka. mogaḍu, mogaḷu, magil id. Tu. mugili turret, top as of a temple; mōḍu hill. Te. mogaḍuridge of roof; mōḍu raised or high ground; (Inscr.) mōru peak. Go. (W. Ph.) mukur comb of cock (Voc. 2864). / Cf. Skt.mukuṭa-, mauli- crest, diadem; BHS, Pali makuṭa- id.; Pkt. maüla- id.; Turner, CDIAL, no. 10144.(DEDR 4888) Rebus: muhã 'quantity of metal produced out of smelter' (Santali) The Nahal Mishmar sceptre or crown is thus a rebus rendering in Indus Script cipher documenting the metalwork processes resulting in the products evidenced by the cire perdue metal hoard. The association of Sivalinga with 'purifiction' of धातु dhātu to produce metals is vividly evidenced by the inscription which accompanies the Candi-Sukuh, 6 feet tall Sivalinga. The key expression used in the inscription is: gangga sudhi 'purification by ganga'. The gloss 'gangga' is a rebus rendering of kanga 'brazier' (Kashmiri) and sudhi semantics signify 'knowledge, purity'. Thus, gangga sudhi means 'purification (using) brazier'. The process of smelting is a process of purifying elements to create metal, metal alloys, castings, implements, weapons in kole.l 'smithy' which is also kole.l 'temple' (Kota). This process of purification of mere earth and stone (dhātu, 'elements') and creating metal gets amplified in the iconic form of Siva as the Cosmic Dancer, Nataraja dancing cosmic dissolution and creation of all phenomena. 12520 śuddhá ʻ clean, bright, white ʼ RV., ʻ pure, true ʼ Mn. [Anal. replacement of *śūḍha -- 1. -- √śudh]Pa. suddha -- ʻ pure, clean, simple ʼ, °aka -- n. ʻ a minor offence ʼ; NiDoc. śudha ʻ cleared off (of debts ʼ); Pk. suddha -- ʻ bright, clear, pure, unmixed ʼ; Sh. (Lor.) šut ʻ luck ʼ; K. họ̆du ʻ plain, dry ʼ; S. sūdho ʻ honest ʼ (← H. or G.?); L.awāṇ. suddhuṇ ʻ to be clear ʼ (or < śúndhati); P. suddhā ʻ simple, true ʼ; Ku. sudo ʻ plain, artless, soft, without bone (of meat) ʼ; N. sudho ʻ honest, simple ʼ; A. xudha ʻ pure, unmixed ʼ, xudā ʻ simple ʼ; B. sudhu ʻ simply ʼ; Or. sudhāibā ʻ to cleanse, ʼ; OAw. sūdha ʻ straightforward ʼ; H. sudh, sūdhā ʻ clean, pure, true ʼ, sudhnā ʻ to clean ʼ; Marw. sūdho ʻ pure, bright, cheerful ʼ; OG. sūdha,° dhaü ʻ clean, pure ʼ, G. sūdhũ ʻ simple, true ʼ; M. sudhā, sudā ʻ right, proper, pure, simple ʼ; Si. sudu, hudu ʻ clean, holy, white ʼ; Md. hudu ʻ white ʼ.*śuddhakāra -- , *śuddhācāra -- .Addenda: śuddhá -- : B. śudhā ʻ to clear (debt) ʼ, sudhā, sudhana ʻ to ask ʼ < ʻ to find out ʼ12523 śúddhi f. ʻ cleansing, purity ʼ TBr., ʻ verification, truth ʼ Yājñ., ʻ certainty ʼ Mn., ʻ information, news ʼ Vet. [√śudh]Pa. Pk. suddhi -- f. ʻ purification, genuineness ʼ (Pk. also ʻ information, news ʼ); Wg. šüdī ʻ information, informed, aware ʼ; Woṭ.šid, šit ʻ information ʼ in šit kar -- ʻ to ask ʼ Buddruss Woṭ 126; Tor. šit ʻ aware ʼ NTS xvii 298 (AO viii 309 wrongly emends to *šiṭh); S. sudhi f. ʻ knowledge ʼ; L. (Ju.) sudh f. ʻ information, news ʼ; P. suddh f. ʻ purity, accuracy, straightness ʼ; WPah. (Joshi)śudhī f. ʻ purity, cleanliness ʼ; Ku. sudh, sud ʻ intellect, consciousness, memory, care, caution ʼ, gng. śudi ʻ appeasement ʼ; N.sudhi, suddhi ʻ care, caution ʼ; A. xudhi ʻ act of becoming ceremonially pure ʼ; B. sudh, °dhi ʻ knowledge ʼ; OAw. sudhi ʻ recollection ʼ; H. sudh, °dhī f. ʻ knowledge, consciousness, memory, care ʼ; G. sūdh f. ʻ sense ʼ; M. sudhī f. ʻ good understanding ʼ; Ko. suddi ʻ news ʼ; Si. sidu ʻpurityʼ. 12527 śúdhyati (sudhyatē ṢaḍvBr.) ʻ is purified ʼ VS., °ti, °tē ʻ becomes clear (of doubts) ʼ R. [√śudh]Pa. sujjhati ʻ becomes clear ʼ, sujjhana -- n., Pk. sujjhaï, sujjhaṇayā -- f.; Tor. čuǰ -- ʻ to learn ʼ (< *šuǰ -- ?); S. sujhaṇu ʻ to seem ʼ (sujhando m. ʻ light ʼ < śudhyant -- ); L. sujhaṇ ʻ to be seen, to seem ʼ, awāṇ. sujhuṇ ʻ to be thought of ʼ; P. sujjhṇā ʻ to be seen, be understood ʼ, ludh. sujjhanā ʻ to occur to the mind ʼ; WPah.bhal. śuj̈j̈hṇū ʻ (of the sky) to clear ʼ, (Joshi) śujhṇu ʻ to see, witness ʼ; Ku. sūjhṇo, sujṇo ʻ to be auspicious, be cleared of doubt, suit, fit, agree, think, remember ʼ; N. sujhnu ʻ to occur to the mind ʼ; A. xuziba ʻ to agree with one's constitution, repay a debt ʼ; B. sujhā ʻ to understand ʼ; Or. sujhibā ʻ to clear (a debt), repay, retaliate ʼ; Mth. sūjhab ʻ to see ʼ; OAw. sūjhaï ʻ appears, occurs to ʼ, lakh. sūjhab ʻ to be visible ʼ; H. sūjhnā ʻ to be perceptible, seem, occur to ʼ; OG. sūjhaï ʻ is clear, is enlightened ʼ, G. sujhvũ, sujvũ ʻ to be purified, appear, seem, see, understand ʼ; <-> caus. Pk. sujjhāvaï; L. sujhāvaṇ ʻ to explain ʼ, P. sujhāuṇā; Ku. sujhoṇo, sujoṇo ʻ to find out, foresee, provide for ʼ; A. xuzāiba ʻ to cause to be repaid ʼ, Or. sujhāibā; H. sujhānā ʻ to explain ʼ. -- Ext. -- ḍ -- : G. sujhāṛvũ ʻ to teach, point out ʼ; -- K. śọ̆zarun ʻto clean, purifyʼ(CDIAL) http://bharatkalyan97.blogspot.in/2015/11/ornamental-endless-knot-svastika-other.html Ornamental 'endless knot', svastika & other hieroglyphs on Indus Script corpora, on āyāgapaṭṭa अयागपट्ट signify dhmātṛ, dhamaga smelters of ores It was noted in this monograph that 1) the dotted-circle and trefoil hieroglyphs on the uttariyam (shawl) of the statue of the priest signified respectively, single strand of rope and three strands of rope; and 2) the priest was पोतृ,'purifier'. He was priest of dhā̆vaḍ 'iron-smelters' (root: dhāu 'ore') with Indus script hieroglyphs signifies पोतृ,'purifier' of dhātu, dhāū, dhāv 'red stone minerals';धातु dhātu 'layer , stratum' 'constituent part, ingredient' (esp. [ and in RV. only] ifc. , where often = " fold " e.g. त्रि-ध्/आतु , threefold &c ; cf. त्रिविष्टि- , सप्त- , सु-) RV. TS. S3Br. &c Rebus 1: element , primitive matter (= महा-भूत L. ) MBh. Hariv. &c (usually reckoned as 5 , viz. ख or आकाश ,अनिल , तेजस् , जल, भू ; to which is added ब्रह्म Ya1jn5. iii , 145 ; or विज्ञान Buddh.); primary element of the earth i.e. metal , mineral , are (esp. a mineral of a red colour) Mn. MBh. &c element of words i.e. grammatical or verbal root or stem Nir. Pra1t. MBh. &c (with the southern Buddhists धातु means either the 6 elements [see above] Dharmas. xxv ; or the 18 elementary spheres [धातु-लोक] ib. lviii ; or the ashes of the body , relics L. [cf. -गर्भ]). Orthographically, the single strand and three strands are signified as follows: The fillet worn on the forehead and on the right-shoulder signifies one strand; while the trefoil on the shawl signifies three strands. A hieroglyph for two strands is also signified. 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). mũh 'a face' in Indus Script Cipher signifies mũh, muhã 'ingot' or muhã 'quantity of metal produced at one time in a native smelting furnace.' See: http://bharatkalyan97.blogspot.in/2015/10/indus-script-corpora-face-hieroglyph-is.html An aniconic Sivalinga ligatured with a 'face' is thus a signifier associating Sivalinga with the smelting process in a smelter which results in an ingot or mmuhã 'quantity of metal produced at one time in a native smelting furnace.' This Indus Script evidence is the explanation for ekamukha linga and linga with multiple faces which are orthographic variants of the singe-strand, double-strand, three strands denoted on the priest statue of Mohenjodaro respectively as dotted circle, pair of dotted circles and three dotted circles joined together as a trefoil. Evidences for such sivalingas abound in Bharat that is India and many parts of South Asia.

-- Indus Script hypertexts of trefoil, pierced bead signify semantics of pōtu 'hole', pōta 'garment', pṓta 'young animal'. This monograph provides, in six sections, semantic elucidations of the dotted circle, trefoil hieroglyphs on Indus Script Corpora read rebus in Meluhha (Indian sprachbund, 'language union') expressions related to wealth-accounting metalwork and ore/metal smelting activities of artisans. Semantically, the 'purifier' is a smelter and hence, dhā̆vaḍ 'smelter' is signified by the Mohenjo-daro priest statue: Hieroglyph: ḍāv m. ʻdice-throwʼ rebus: dhāu 'ore'; dã̄u ʻtyingʼ, ḍāv m. ʻdice-throwʼ read rebus: dhāu 'ore' in the context of glosses: dhā̆vaḍ m. ʻa caste of iron -smelters', dhāvḍī ʻcomposed of or relating to ironʼ. Thus, Potr̥ 'purifier', priest (R̥gveda) is a semantic reinforcement, a phonetic determinant of the functions of dhā̆vaḍ 'smelter' as purifer of mineral ores and metals through smelting processes. Trefoil (or dotted circle or circles with holes) is the theme which is common in the following artifacts which vividly signify underlying Indus Script semantics, since Indus Script cipher is logo-semantic detailed in the following sections: 1. Young animal (with trefoils on body) pṓta 'young animal' 2. Section 2a. Dotted circle on garment of Mohenjo-daro priest pōta 'garment'; Section 2b. Garment of Mohenjo-daro priest (with embroidered trefoils) 3. Round mark (dotted circle) on forehead and shoulder of fillet worn by Mohenjo-daro priest pōtu 'hole' 4. Glass bead with perforated hole pot m. ʻglass beadʼ pōtu 'hole' (perforated bead) 5. Potr̥'s soma vessel, purifier or cleaning instrument: पोतृ 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. ) RV. Br. S3rS. Hariv.; N. of विष्णु L. पोत्री f. N. of दुर्गा Gal. (cf. पौत्री). Associated in a fire Soma yajña, with cognate homonym pottige 'flaming, flame' (Kannada)(DEDR 4517) 6. Dotted circle on the standard device (bottom crucible) device generally in front of one-horned young bull (konda 'young bull' rebus; kondaṇa 'fine gold') Section 1. Young animal (with trefoils on body) Mesopotamian lama deity, a bull with a human head, kind, protective spirits associated with the great sun god Shamash. In one inscription, an Assyrian king called upon lama deities to "turn back an evil person, guard the steps, and secure the path of the king who fashioned them." 2100-2000 BCE Serpentine, a smooth green stone the color of life-giving water in a desert area. The hollowed-out shapes on the body originally were inlaid with pearly shell or lapis lazuli. Crete. Cow-head rhython with trefoil decor. G. Contenau, Manual d'archeologie orientale, II, Paris, 1931, p. 698-9. Funeral couch of Tutankhamen (1336 BC - 1327 BCE) features cow with solar disc and inlay blue glass trefoils decorating the body. Said to represent Goddess Hathor. Sumerian marble calf with inlaid trefoils of blue stone. From the late Uruk era, Jemdet Nasr cira 3300 - 2900 B.C.E 5.3 cm. long; Vorderasiatisches Museum, Berlin; Parpola, 1994, p. 213. Trefoil inlay decorated on a bull calf. Uruk (W.16017) ca. 3000 BCE. Trefoils are cut into stone surface and inlaid with lapis lazuli and carnelian. These are found on several small amulets from Sumer, having the shape of reclining bulls; they are from Uruk dated to te Jemdet Nasr period, ca. 3100-2900 BCE. (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 (b) Fragmentary steatite statuette from Mohenjo-daro. After Ardeleanu-Jansen 1989-205, fig. 19 and 196, fig. 1 Steatite statue fragment; Mohenjodaro (Sd 767); trefoil-decorated bull; traces of red pigment remain inside the trefoils. Parpola, 1994, p. 213. Section 2a. Dotted circle on garment of Mohenjo-daro priest Single strand (one dotted-circle) Two strands (pair of dotted-circles) Three strands (three dotted-circles as a trefoil) Section 2b. Garment of Mohenjo-daro priest (with embroidered trefoils) Source: Marshall, 1931: Pl. CXVIII. 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. Section 3. Round mark (dotted circle) on forehead and shoulder of fillet worn by Mohenjo-daro priest Section 4. Glass bead with perforated hole pot m. ʻglass beadʼ pōtu 'hole' (perforated bead) See other examples in: Venerated Trefoil. Mohenjo-daro and Bactrian priests wear तार्प्य Sky Garment of Varuṇa Indus Script signifiers of dhā̆vaḍ potr̥, 'smelter, purifier priest' https://tinyurl.com/ycpghhse Trefoil Decorated bead. Pl. CXLVI, 53 (Marshall, opcit.) Trefoil decoration on bangles: 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. The animal is composite: ram + zebu miṇḍāl markhor (Tor.wali) meḍho a ram, a sheep (G.)(CDIAL 10120) PLUS पोळ pōḷa, 'zebu, bos indicus' signifies pōḷa 'magnetite, ferrous-ferric oxide Fe3O4', Rebus: meḍ (Ho.); mẽṛhet ‘iron’ (Mu.Ho.)mẽṛh t iron; ispat m. = steel; dul m. = cast iron (Munda) Dotted circle signifies पोतृ, m. "Purifier" Thus, the plate inscription signifies iron smelter. https://www.bridgemanimages.com/en-GB/asset/162921/harappan/bracelet-from-mohenjo-daro-indus-valley-pakistan-c-3000-bc-polished-stone? National Museum, Delhi. One of the beads has trefoil designs. Inlaid bead. Trefoils painted on steatite beads, Harappa (After Vats, Pl. CXXXIII, Fig.2) Section 5. Potr̥'s soma vessel, purifier or cleaning instrument: पोतृ प्/ओतृ or पोतृ, m. "Purifier" m0352 cdef Dotted circle signifies पोतृ, m. "Purifier" Section 6. Dotted circle on the standard device (bottom crucible) device generally in front of one-horned young bull (konda 'young bull' rebus; kondaṇa 'fine gold') See the dotted circle hieroglyph on the bottom of the sacred device, sangaḍa. The bottom vessel is kammatamu 'portable gold furnace' (Telugu) Ta. po (-pp-, -tt-) to perforate, puncture, make a hole; poy (-v-, -t-) to be hollowed; n. tubularity, hole, hollow or recess in tree; potir (-pp-, -tt-) to pierce; potu (-v-, -nt-) to be perforated; (-pp-, -tt-) to bore, pierce; potumpu hole, hollow in a tree, pit, cave; pottu hole, rat-hole, hollow in a tree, rent or puncture, defect; pottal, pottai hole, orifice, defect; pottilam hole in a tree; pōttu, pontar, pontu hole, hollow; pōṉ cave. Ma. pottu hole in the ground, cavity, hollow hand; pōtu a hole as in worm-eaten wood. Pa. botta id.; potpa, poppa a chisel.Go.boḍga hole Konḍa (BB) pot- (-t-) to bore, perforate. Pe. pot- (-t-) id. Kuipospa (post-) to pierce, bore a hole, mortise; n. act of piercing, mortising; pondo hole; ? bojo wood dust resulting from dry rot. Kuwi (F.) pōthali to hollow out; (S.) poth'nai to hole; (Isr.) pot- (-h-) to make a hole (in wood, etc.)(DEDR 4452) போத்து2 pōttu, n. < பொத்து. 1. Hole, hollow; பொந்து. 2. Lair of a beast; விலங்கு துயிலிடம். (பிங்.) 3. Vice, fault, as hollowness of mind; மனக்குற்றம். போத்தறார் புல்லறிவினார் (நாலடி, 351). Ta. poṭṭu drop, spot, round mark worn on forehead. Ma. poṭṭu, poṟṟu a circular mark on the forehead, mostly red. Ka. boṭṭu, baṭṭu drop, mark on the forehead. Koḍ. boṭṭï round mark worn on the forehead. Tu.boṭṭa a spot, mark, a drop; (B-K.) buṭṭe a dot. Te. boṭṭu a drop, the sectarian mark worn on the forehead. Kol.(SR.) boṭla drop. Pa. boṭ id. Ga. (P.) boṭu drop, spot. Konḍa boṭu drop of water, mark on forehead. Kuwi (F.) būttū, (Isr.) buṭu tattoo.(DEDR 4492)

A standard device (so-called cult object) is shown in front of 1) young bull on over 1200 inscriptions, is also shown in front of 2) Urus; 3) Rhino. This device is an Indus Script hypertext to signify: sangaḍa 'joined parts' rebus: samgaha 'catalogue' PLUS kammata 'portable furnace' rebus: kammaṭa 'mint' PLUS the dotted circle which signifies Sindhi. dhāī f. ʻ wisp of fibres' Hindi. dhāv 'throw of dice' rebus: dhāū, dhāv 'mineral' 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 PLUS 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. [√vr̥t1] 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.Rebus: dhāvaḍa 'iron (mineral) smelter'. See the dotted circle hieroglyph on the bottom of the sacred device, sangaḍa m0352 cdef 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. यूपेषु ग्राम्यान् पशून् तान् युञ्जति। Domestic animals are tied on the Yupas. आरोकेष्वारण्यान् धारयति। Wild animals are held in the spaces in between the Yupas. पशूनां व्यावृत्यै। To separate the animals. आग्राम्यान् पशून् लभेत् The domestic animals are 'sacrificed' (translation of Mrugendra Vinod). प्रारण्यान् सृजति। The wild are released. The expression लभेत् has to be interpreted as 'wealth-acquisition' using metal resources and the processes of working with sacred fire in fire-altars such as śyenaciti to create metalwork artifacts of utility and exchange value during the Tin-Bronze Revolution from 5th millennium BCE. अश्वस्तूपरो गोमृग इति प्रजापत्याः तान् अग्निष्ठ आलभेत 'the aśva sacred post nearest the fire for the lords of creatures is for aśva, hornless, ox-antelope'. Disagreeing with this interpretation, Mrugendra VInod notes that the gomr̥ga of Veda tradition is Urus. A brilliant insight presented by him is that the Urus is called usra in the Veda and calls is bos namadicus which is the Indian aurochs. Note: Alternative interpretation of the yajña process: “Ashva, Hornless (goat) and Gomriga (urus) are offered in toto (without any remnants). (For all the offerings, only some part is thrown in Fire. Remaining is variously used in after procedure.)” (Mrugendra Vinod) Comment: The statement about the release of all wild animals is inconsistent with the averment of 'sacrifice in toto' of the aśva, goat and urus. From the decipherment of Indus Script inscriptions, it is clear that the hieroglyphs of animals such as zebu, young bull, goat, ram are rendered rebus to signify metals such as ferrite/magnetite ore, gold, copper, iron (ferrite) ore. For example: A scorpion signifies bica 'haematite, ferrite ore'; karibha, ibha 'elephant' rebus: karba, ib 'iron'. kola 'tiger' rebus: kol 'working in iron'. meḍho 'ram' rebus: meḍ 'iron'. ranku 'antelope' rebus; ranku 'tin' rango 'buffalo' rebus: raṅga3 n. ʻ tin ʼ lex. [Cf. nāga -- 2, vaṅga -- 1]Pk. raṁga -- n. ʻ tin ʼ; P. rã̄g f., rã̄gā m. ʻ pewter, tin ʼ (← H.); Ku. rāṅ ʻ tin, solder ʼ, gng. rã̄k; N. rāṅ, rāṅo ʻ tin, solder ʼ, A. B. rāṅ; Or. rāṅga ʻ tin ʼ, rāṅgā ʻ solder, spelter ʼ, Bi. Mth. rã̄gā, OAw. rāṁga; H. rã̄g f., rã̄gā m. ʻ tin, pewter ʼ; Si. ran̆ga ʻ tin ʼ. (CDIAL 10562) kāraṇḍava m. ʻ a kind of duck ʼ MBh. [Cf. kāraṇḍa- m. ʻ id. ʼ R., karēṭu -- m. ʻ Numidian crane ʼ lex.: see karaṭa -- 1]Pa. kāraṇḍava -- m. ʻ a kind of duck ʼ; Pk. kāraṁḍa -- , ˚ḍaga -- , ˚ḍava -- m. ʻ a partic. kind of bird ʼ; S. kānero m. ʻ a partic. kind of water bird ʼ(CDIAL 3059)rebus: karaḍa 'hard alloy'.करडा karaḍā Hard from alloy--iron, silver &38;c. (Marathi) यष्टि 'pillar, flag, staff, support' rebus: यष्टृ यष्ट्/ऋ or य्/अष्टृ, mf(ट्री A1pS3r. Sch.)n. worshipping , a worshipper RV. &c &c; यष्टि the blade of a sword (» असि-य्°). I submit that the yūpas, together with domesticated and wild animals (including snakes, cobrhoods, scorpions, ants, aquatic bird) are metaphors of a rebus rendering of the metallurgical vocabulary, as evidenced by the rebus renderings of over 8000 Indus Script inscriptions. I submit that it is an error to translate the expression labh as 'sacrifice'; the root signifies, wealth-acquisition. लभ् (cf. √ रभ्) cl.1 A1. ( Dha1tup. xxiii , 6) लभते (ep. also °ति and लम्भते ; pf. लेभ्/ , ep. also ललाभ ; aor. अलब्ध , अलप्सत Br. ; Prec. लप्सीय Pa1n2. 8-2 , 504 Sch. ; fut. लब्धा Gr.; लप्स्यते,ति Br. &c ; लभिष्यति Ka1v. ; inf. लब्धुम् MBh. ; ind.p. लब्ध्व्/आ AV. &c ; -लभ्य,-लम्भम् Br. &c ; लाभम् Pa1n2. 7-1 , 69) , to take , seize , catch ; to gain possession of , obtain , receive , conceive , get , receive (" from " abl. ; " as " acc.) , recover ib. (with गर्भम् , " to conceive an embryo " , " become pregnant " ; with पदम् , to obtain a footing); to gain the power of (doing anything) , succeed in , be permitted or allowed to (inf. or dat. e.g. लभते द्रष्टुम् , or दर्शनाय , " he is able or allowed to see ") ChUp. MBh. &c ; to possess , have Sa1h. Ma1rkP. ; to perceive , know , understand , learn , find out Katha1s. Kull. : Pass. लभ्य्/ते (ep. also °ति ; aor. अलाभि or अलम्भि , with prep. only अलम्भि ; cf. Pa1n2. 7-1 , 69Ka1s3. ) , to be taken or caught or met with or found or got or obtained Br. &c ; to be allowed or permitted (inf. sometimes with pass. sense e.g. ना*धर्मो लभ्यते कर्तुम् , " injustice ought not to be done " , cf. above ) Katha1s. ; to follow , result Sa1h. Sarvad. ; to be comprehended by (abl.) Bha1sha1p. : Caus. लम्भयति , °ते (aor. अललम्भत्) , to cause to take or receive or obtain , give , bestow (generally with two acc. ; rarely with acc. and instr. = to present with ; in Kir. ii , 55 with two acc. and instr. ; cf. Va1m. v , 2 , 10) MBh. Ka1v. &c ; to get , procure (cf. लम्भित) ; to find out , discover Mn. viii , 109 ; to cause to suffer MW. ; Desid. ल्/इप्सते (mc. also °ति TBr. लीप्सते) , to wish to seize or take or catch or obtain or receive (with acc. or gen. ; " from abl.) TBr. &c &c : Intens. लालभ्यते , लालम्भीति or लालब्धि Gr. ([Gk. λάφ-Ï ÏÎ¿Î½ , λαμβ-άνω ; Lat. labor ; Lith. la4bas , ल्/ओबिस्.]) An array of Indus Script hieroglyphs to signify mẽṛhẽt, meḍ ‘iron (metal)’ (Munda), med 'copper (metal)' (Slavic) are used in Indus Script Corpora. Hieroglyph-multiplexes also signify expressions to specify 'iron or copper (metal) castings or implements'. Examples of such expressions in Santali, a Meluhha language of Indian sprachbund are as follows: .med 'copper' (Slavic languages) Hieroglyphs to signify mẽṛhẽt, meḍ ‘iron (metal)’ (Munda), med 'copper (metal)' (Slavic) Sign 1 Variants and decipherment are presented on Seal m0304 of a seated person surrounded by tiger, elephant, rhinoceros, buffalor AND 'body' Sign 1 hieroglyph. Hieroglyph: mē̃d, mēd 'body, womb, back' Ta. mēṉi body, shape, colour, beauty; mēl body. Ma. mēni body, shape, beauty, excellence; mēl body. Koḍ. me·lï body. Te. mēnuid.; mēni brilliancy, lustre; belonging to the body, bodily, personal. Kol. me·n (pl. me·nḍl) body. Nk. mēn (pl. mēnuḷ) id. Nk. (Ch.) mēn id. Pa. mēn (pl. mēnul) id. Ga. (S.) mēnu (pl. mēngil), (P.) mēn id. Go. (Tr.) mēndur (obl. mēnduḍ-), (A. Y. W. M.) mēndul, (L.)meṇḍū˘l, (SR.) meṇḍol id. (Voc. 2963). Konḍa mēndol human body. Kur. mē̃d, mēd body, womb, back. Malt. méth body. Cf. 5073 Ta.mey. (DEDR 5099) meḍ(h), meḍhī f., meḍhā ʻ post, forked stake ʼ; meṛh f. ʻ rope tying oxen to each other and to post on threshing floor ʼ (See the rope tied to a tiger on Kalibangan terracotta cake found in a fire-altar; kola 'tiger' rebus: kol 'working in iron'; kohle 'smelters'.)

This is an addendum to: Utsava bera Mari procession heralding breakthrough in कोंदण kōndaṇa setting gems in fine-gold, kã̄so 'white-bell-metal' jewellery https://tinyurl.com/4a9v46bm --Indra dhvaja is a comprehensive proclamation of success, victory 24th cent. BCE. Mari.Utsava bera. Victory procession. This monograph presents three dhvaja: Mari priest with kunda dhvaja (खोंड khōṇḍa‘young bull’ rebus: kunda ‘Viṣṇu’) Śiva with bull dhvaja (dhangar ‘bull’ rebus: dhangar ‘blacksmith’ Horse-rider of Bharhut with winged शिल्पिन् śilpin dhvaja (Khamba ‘wing’ rebus: kammata ‘mint’; thus, craftsman of mint). Relief depicting a portable Garuda pillar, one of the oldest images of Garuda, Bharhut, 100 BCE. This may have been similar to the Garuda capital of the Heliodorus pillar. Makara dhvaja of Sanci (dhmakara ‘composite animal’ rebus: dhmakara ‘bellows-blower’). Makara capital, found at the site of the Heliodorus pillar, is associated with Pradyumna, 2nd cent. BCE. Gwalior Museum. Garuda dhvaja (śyena ‘eagle’ rebus: ahan ‘iron’ ahangar ‘ironsmith’) ḍāla (palm-front) dhvaja: The fan-palm capital, found next to the Heliodorus pillar, is associated with Saṃkarṣaṇa. 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. Dhvaja with scarf [dhaṭu m. (also dhaṭhu) m. ‘scarf’ (WPah.) (CDIAL 6707) Rebus: dhatu ‘mineral’ (Santali)] Dhvaja with standard device (कण्ठालः kaṇṭhālaḥ 'churning vessel' rebus 'maritime' trade, barter promotion of metalwork wealth) Dhvaja with spoked wheel (arka ‘sun’s rays’ rebus: arka ‘copper, gold’) Indra dhvaja Indra holds thunderbolt or Vajra and a dhvaja.Hoysaleswara temple, 12th century CE..The elephant is airavata; ibha 'elephant' rebus: ib 'iron'; karibha 'elephant' rebus: karba 'iron'. Thus utsava bera, festival barter trade promotion is a signifier of the wealth creation activities of the artisan, seafaring maritime trader guild is a victory procession, indeed. dhvaja m. (n. only, Hariv. 9245 and g. ardharcādi Pāṇ. ii, 4, 31; fr. 2. dhvaj) a banner, flag, standard (ifc. f(ā). ), RV.' mark, emblem, ensign, characteristic, sign, MBh.Hariv.; attribute of a deity(cf. makara-, vṛṣabha- &c.); the sign of any trade (esp. of a distillery or tavern) and the business there carried on Mn. iv, 85 (Monier-Williams) ध्वज् dhvaj 1 P. (ध्वजति) To go, move.ध्वजः dhvajaḥ [ध्वज्-अच्] 1 A flag, banner, standard, ensign; R.7.40;17.32; आरोहति न यः स्वस्य वंशस्याग्रे ध्वजो यथा Pt.1.26; ध्वजं चक्रे च भगवानुपरि स्थास्यतीति तम् Mb. -2 A distinguished or eminent person, the flag or ornament (at the end of comp.); as in कुलध्वजः 'the head, ornament, or distinguished person of a family'. -3 A flag- staff. -4 A mark, emblem, sign, a symbol; वृषभ˚, मकर˚ &c. -5 the attribute of a deity. -6 The sign of a tavern. -7 The sign of a trade, any trademark. -8 The organ of generation (of any animal, male or female). -9 One who prepares and sells liquors; Ms.4.85; सुरापाने सुराध्वजः Ms. -10 A house situated to the east of any object. -11 Pride. -12 Hypocrisy. -13 A skull carried on a staff (as a mark of ascetics) or as a penance for the murder of a Brāhmaṇa; see खट्वाङ्ग. -14 (In prosody) An iambic foot. (ध्वजीकृ to hoist a flag; (fig.) to use as a plea or pretext.) -15 part of a sword; श्रेष्ठखड्गाङ्गयोरपि Nm. -Comp. -अंशुकम्, -पटः, -टम् a flag; तमाधूतध्वजपटं व्योमगङ्गोर्मिवायुभिः R.12.85. -आरोपणम्, -आरोहणम् raising a flag. -आरोहः a kind of ornament on a flag; काञ्चना मणिचित्राङ्गा ज्वलन्त इव पावकाः । अर्चिष्मन्तो व्यरोचन्त ध्वजारोहा सहस्रशः ॥ Mb.6.16.12. (v. l.). -आहृत a. seized on the battle-field; Ms.8.415. -उच्छ्रयः hypocrisy; Mb.3.3/3.100. -उत्थानम् a festival in honour of Indra. -गृहम् a room in which banners are kept. -द्रुमः the palm tree. -प्रहरणः air, wind. -भङ्गः, -पातः inability to beget children. -यन्त्रम् any contrivance to which a flag-staff is fastened. -यष्टिः a flag-staff; संक्रमध्वजयष्टीनां प्रतिमानां च भेदकः Ms.9.285. ध्वजवत् dhvajavat a. 1 Adorned with flags. -2 Having a mark. -3 Having the mark of a criminal, branded; शिरःकपाली ध्वजवान्भिक्षाशी कर्म वेदयन् Y.3.243. -m 1 A standard-bearer. -2 A vendor of spirituous liquors, distiller; Ms.4.84. -3 A Brāhmaṇa who carries with him the skull of the man murdered by him to places of pilgrimage by way of penance; cf. com. on Y.3.243.(Apte) खोंडा khōṇḍā m A कांबळा of which one end is formed into a cowl or hood; खोंड khōṇḍa m A young bull, a bullcalf. Both these are hieroglyphs signifying the young bull; the so-called 'unicorn' of Indus Script Corpora. The one-horn is singhin 'forward-thrusting spiny-horned' śr̥ṅgín ʻ horned ʼ RV. [śŕ̊ṅga -- ]Pa. siṅgin -- , siṅgika -- ʻ horned ʼ, Pk. siṁgi -- , N. siṅe, G. sĩgī; -- ext. -- l -- : Pa. siṅgila -- m. ʻ a kind of horned bird ʼ; S. siṅiru ʻ horned ʼ.Addenda: śr̥ṅgín -- : OMarw. (Vīsaḷa) sīṁgī f.adj. ʻ horned (of cow) ʼ.(CDIAL 12595) Rebus: श्रृंगि, श्रृंगि कनक śṛṅgi-kanaka 'gold used for ornaments (Monier-Williams) शृङ्गी śṛṅgī 1 Gold used for ornaments (Apte) singi 'ornament gold' Thus, the 'unicorn' with its cowl or pannier on its shoulder signifies an ornament gold turner. Rebus of खोंड khōṇḍa is: 1. कोंड kōṇḍa A circular hamlet; a division of a मौजा or village, composed generally of the huts of one caste, i.e. a guild (Marathi); 2. lapidary, gold worker setting precious stones in gold: kundakara m. ʻ turner ʼ W. [Cf. *cundakāra -- : kunda -- 1, kará -- 1]A. kundār, B. kũdār, ˚ri, Or. kundāru; H. kũderā m. ʻ one who works a lathe, one who scrapes ʼ, ˚rī f., kũdernā ʻ to scrape, plane, round on a lathe ʼ.(CDIAL 3297)Ta. kuntaṉam interspace for setting gems in a jewel; fine gold (< Te.). Ka. kundaṇa setting a precious stone in fine gold; fine gold; kundana fine gold. Tu. kundaṇa pure gold. Te. kundanamu fine gold used in very thin foils in setting precious stones ; setting precious stones with fine gold. (DEDR 1725) কুঁদ kum̐da n. a (turner's) lathe; a variety of multi-petalled jasmine.কুঁদন, কোঁদন kum̐dana, kom̐dana n. act of turning (a thing) on a lathe; act of carving; act of rushing forward to attack or beat; act of skipping or frisking; act of bragging.কুঁদ1 kum̐da v. to turn (a thing) on a lathe, to shape by turning on a lathe; to carve; to rush forward to attack or beat; to skip, to frisk; to brag. (Bengali) kundan 'fine gold'. Thus, kundan is distinguished from singin 'ornament gold', i.e. 24-carat and 22-carat gold respectively. The rings on the neck of the one-horned young bull (so-called 'unicorn') signify Or. kaṇṭhā ʻ throat ʼ, H. poet. kã̄ṭhā m.; M. kã̄ṭhẽ n. ʻ neck ʼ(CDIAL 2680) Rebus: †kaṇṭhāla -- m. ʻ boat ʼ lex. [kaṇṭhá -- ]G. kãṭhāḷ ʻ maritime ʼ.(CDIAL 2682). खोंडी khōṇḍī is a species or variety of जोंधळा. The cob of खोंड khōṇḍa A variety of जोंधळा."a cereal plant or its grain, Holcus sorghum" is used as a flagstaff; a firm indicator that it is to be read rebus as a hieroglyph. The face of the one-horned young bull is that of a goat; the rebus rendering is melh ‘goat’ rebus: milakkhu ‘copper’; meluhhapseaker. Thus, the artisan works in copper, fine gold and ornament gold. kunda also means 'one of Kubera's nine treasures (N. of a guhyaka, Gal. );name of Viṣṇu, MBh. xiii. 7036 (Monier-Williams) These hieroglyphs and their rebus renderings of the forward-thrusting spiny-horned young bull with pannier and rings on neck turner-lapidary guild working in ornament gold and setting precious stones in fine gold. AND engaged in maritime trade. The hypertext created using a composition of hieroglyphs is also a veneration of kunda who is the supreme divine, Viṣṇu Indradhvaja in Indus Script Corpora Tablet m0490 Four Meluhha standard-bearers carrie images in a procession, comparable to Tablet m0491 which shows only three standard-bearers. m0491 Tablet. Line drawing (right). This tablet showing three hieroglyphs may be called the Meluhha standard.