1

Stone-smithy guild on a Meluhha standard: four professions of

artisans of Sarasvati-Sindhu (Hindu) civilization: Bhāratam

Janam, 'metalcaster folk'

See: http://bharatkalyan97.blogspot.in/2015/02/vajra-sanghata-binding-together.html Vajra

Sanghāta 'binding together': Mixture of 8 lead, 2 bell-metal, 1 iron rust constitute adamantine

glue. Hieroglyph: 'lathe'.(Gujarati) Purport of Indus Script corpora.

There are two components in the standard device: 1. lathe-gimlet 2. portable furnace (with smoke

emanating from the surface) ligatured with dotted circles as shown on m0008 Mohenjo-daro seal.

'lathe' (Gujarati. Desi). sangada 'lathe', 'portable furnace' Gujarati.

m. ʻ frame of a building ʼ, ° ī f. ʻ lathe ʼ(CDIAL 12859) Rebus:

sangataras. lit. ‘to collect stones, stone-cutter, mason.’ ० [ ०]

। । २. ए । (Dasa,

Syamasundara. Hindi sabdasagara. Navina samskarana. 2nd ed. Kasi : Nagari Pracarini Sabha,

1965-1975.) , , ‘mason’.

sangatarāśū = stone cutter (Telugu) sangado cutting stone, gilding (Gujarati) an ru karaṇu =

to stone (Sindhi) an iyo, a worker on a lathe (Gujarati)

The bottom vessel could be the cleaning or purifying instrument mentioned as pot ʻ e eller's

olishing stone ʼ (Bihari) and in igveda as otr , 'soma vessel', [p=611,1] n. a means of

purification , filter , strainer , straining-cloth &c (made of thread or hair or straw , for clarifying

fruits , esp. the ) RV. &c the vessel in which the is presented L. (ifc. -

Ma1rkP. )m. N. of a partic. -sacrifice belonging to

the Ta1n2d2Br. Sch. S3rS. pōtrá1 ʻ cleaning instrument ʼ (ʻ the otr 's soma vessel ʼ

V.). [√ ū]Bi. pot ʻ e eller's olishing stone ʼ? -- Rather < * ōttī -- .(CDIAL 8404) *pōttī ʻ

glass bead ʼ. k. pottī -- f. ʻ glass ʼ; S. pūti f. ʻ glass bead ʼ, . pot f.; N. pote ʻ long straight bar of

e elry ʼ; B. pot ʻ glass bead ʼ, puti, p ti 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 e eller's olishing stone ʼ rather than

< ōtrá -- 1.(CDIAL 8403) [p= 650,1] / or , m. " Purifier " , N. of one of the 16

2

officiating priests at a sacrifice (the assistant of the Brahman ; =

Sa1y. ) RV. Br. S3rS. Hariv.

Stone-smithy guild on a Meluhha standard

The hieroglyphs carried in procession denote four professiona categories of artisans:

Hieroglyph 1:

This flagpost topped by a spoked-wheel (as on Tukulti Ninurta altar) could be the first

flagpost carried on the procession of Mohenjo-daro artisans. ra 'spokes' Rebus: ra 'bronze'.

eraka 'nave of wheel' Rebus: eraka 'copper'.eraka 'moltencast'(Tulu). Thus, signifying

'metalcaster'

Hieroglyph 2:

dhatu 'scarf' on post Rebus: dhatu 'mineral (ore)'. dhatu 'scarf' is a ligature for composite

hieroglyphs of Indus Script. Thus, signifying 'mineral-worker'

Hieroglyph 3: kõd 'young bull' Rebus: kõd 'turner' (who works on the lathe to create, for e.g.

perforated beads). Thus, signifying lathe-turner, lapidary

Hieroglyph 4: 'lathe' ligatured to pōtrá ʻcleaning instrumentʼ, otr ,'Soma purifier priest'.

Thus, signifying fire-worker creating component metals for metal alloys.

3

Harappa Tablet. Pict-91 (Mahadevan)

m0490At m0490B Mohenjodaro Tablet showing Meluhha combined standard of three standards

carried in a procession, comparable to Tablet m0491.

m0491 Tablet. Line drawing (right). This tablet showing three hieroglyphs may be called the

Meluhha standard.Combined reading for the joined or ligatured glyphs is: dhatu kõd an a a

‘mineral, turner, stone-smithy guild’. Dawn of the bronze age is best exemplified by this

Mohenjo-daro tablet which shows a procession of three hieroglyphs carried on the shoulders of

three persons. The hieroglyphs are: 1. Scarf carried on a pole (dhatu Rebus: mineral ore); 2. A

young bull carried on a stand kõd Rebus: turner; 3. Portable standard device (Top part: lathe-

gimlet; Bottom part: portable furnace

The procession is a celebration of the graduation of a stone-cutter as a metal-turner in a

smithy/forge. A sangatarāśū ‘stone-cutter’ or la idary of neolithic/chalolithic age had graduated

into a metal turner’s orksho (ko ), working with metallic minerals (dhatu) of the bronze age.

Three professions are described by the three hieroglyphs: scarf, young bull, standard

device d atu kõd ī ebus ords denote: ‘ mineral worker; metals turner-joiner (forge);

orker on a lathe’ – associates (guild).

See: http://bharatkalyan97.blogspot.in/2013/08/professions-on-ancient-near-east.html

Votive altar depicting King Tukulti-Ninurta I in prayer between two

gods holding wooden standards. Assyrian civilization, 13th century BCE. I suggest that the first

hieroglyph carried on Mohenjo-daro standard of professionals in procession is a post with a

spoked-wheel.

4

S. Kalyanaraman

Sarasvati Research Center

June 9, 2015

Categories of professions attested in Indus Writing Corpora

The inscriptions are categorized as follows, indicating the diversification of professions which

were necessitated by the revolutionary trade opportunities and interactions among communities

and artisan-trader guilds who created by the Bronze Age, attested by Meluhha settlements in

Elam, the Persian Gulf, Sumer and Mesopotamia of Ancient Near East:

Section 1: Stone-work, masonry

Section 2: Stone-work, masonry and metal-work

Section 3: Array of instruments: ; metal tools, ingots: k ṇ ḷako

Section 4: Engraver, carver

Section 5: Ivory turner, mason, tempered sharp tools, metalware, blacksmith working in alloys,

ingots, workshop

Section 6: Bricklayer, mason, blacksmith, maker of metal tools, pots and pans – workshop

Section 7: Copper, iron merchant, alloy stone ore – eraka ibbo kol

Section 8: Stone-worker business, bronze-smith, iron-smith, working in minerals and alloy

metals, metal tools, pots and pans, tin merchant, scribe

Section 9: Copper-smith, artificer, worker in alloy metals

Section 10: Scribe of workshop, warehouse, furnace of tin smithy, forge

Section 11: Shapes of Bronze Age weapons and tools made in Ancient Near East as tokens for

accounting stoneware, metalware

Section 12: Artisans’ guilds ātra, ‘trough’; pattar, ‘merchant, guild’

Section 13: Tin merchant, blacksmith, lathe-turner

Section 14: Artificers working with stones, minerals, alloys, metals

Section 15: Bronze Age Smithy (Shahdad standard)

These sections present some examples of the professions associated with the Meluhhan trade –

culled from the Indus Writing Corpora of nearly 7000 inscriptions which constitute celebration

of the Bronze Age competence of artificers – lapidaries, masons and smiths.

Read on...http://www.docstoc.com/docs/160379039/Professions-on-Ancient-Near-East-Writing-

Systems-(S-Kalyanaraman-August-16-2013)

Professions on Ancient Near East writing systems

aṅgirḥ aṅgiras m. [ - ; Uṇ 4. 235; according to Ait.

Br. is from ; $ $ ; so Nir.;

$ ] N. of a celebrated sage to whom many hymns of the Rigveda (ix) are ascribed.

Etymologically Aṅgira is connected ith the ord Agni and is often regarded as its synonym

( - ;

5

) According to Bhārata he as son of Agni. When Agni began to ractise

enance, Aṅgiras him- self became Agni and surpassed him in power and lustre, seeing which

Agni came to the sage and said:- । $ - ए च ॥ Aṅgiras said :- - । च ॥ $ . He was one of the 1 mind-born

sons of Brahmā. His ife as Śraddhā, daughter of Kardama and bore him three sons, Bṛhas ati,

Uta- thya and Saṁvarta, and 4 daughters Kuhū, Sinīvālī, ākā and Anumati. The Matsya urāṇa

says that Aṅgiras as one of the three sages roduced from the sacrifice of Varuṇa and that he

was adopted by Agni as his son and acted for some time as his regent. Another account,

however, makes him father of Agni. He was one of the seven great sages and also one of the 1

ra ā atis or rogenitors of mankind. In latter times Aṅgiras as one of the ins ired la givers,

and also a riter on Astronomy. As an astronomical ersonification he is Bṛhas ati, regent of

Jupiter or Jupiter itself. : (Bhāg. 1.9.8.) He is also regarded as the riest of the gods and the lord of sacrifices. Besides Śraddhā his ives ere Smṛti, t o

daughters of Maitreya, some daughters of Dakṣa, Svadhā and Satī. He is also regarded as teacher

of Brahmavidyā. The Vedic hymns are also said to be his daughters. According to the Bhāgavata

urāṇa, Aṅgiras begot sons ossessing Brahmanical glory on the ife of āthītara, a Kṣatriya

who was childless and these persons were afterwards called descendants of Aṅgiras. The rin-

ci al authors of vedic hymns in the family of Aṅgi- ras were 33. His family has three distinct

branches , and each branch having a number of

subdivisions. - (pl.) 1 Descendants of Aṅgiras, [Aṅgiras being father of Agni they are considered

as descendants of Agni himself ho is called the first of the Aṅgirasas. Like Aṅgiras they occur

in hymns addressed to luminous objects, and at a later period they became for the most part

personi- fications of light, of luminous bodies, of divisions of time, celestial phenomena and fires

adapted to pecu- liar occasions, as the full moon and change of the moon, or to particular rites, as

the , &c.] -2Hymns of the Atharvaveda. -3 Priests, who, by using magical

formulas of the Atharvaveda, pro- tect the sacrifice against the effects of inauspicious

accidents. [ .] A Sattra sacrifice. (Samskritam. Apte)

[p= 17,3] m. (said to be fr. an obsolete word , fire) , a priest who has to do with fire

and N. of the priest who is said to have been the first to institute the worship of fire and

offer and prayers (he is represented as a , as 's eldest son , as the first learner

and earliest teacher of the - , as the author of the - , as identical

with , as the father of , &c )N. of , ([ Kir. x , 10])

, , mn. ( , ) the fourth or - (said to have been composed by , and

consisting chiefly of formulas and spells intended to counteract diseases and

calamities)m. pl. (/ ). descendants of , often coupled with those

of and m. pl. the hymns of the - .

6

- [p= 187,1] m. one of the four chief-priests (viz. the one who chants the hymns of

the ) , a chanter RV. ii , 43 , 2 TS. AitBr. S3Br. Ka1tyS3r. Sus3r. Mn. &c

* [p= 6,1] m. the priest who kindles the fire VS. S3Br. AitBr. ([cf. ]).

[p= 24,1]m. one who institutes an any officiating priesta priest of a particular class

(as distinguished from the , the , and the classes. The priests " 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 - , hence that itself is also

called )pl. ( ) the adherents of the -

- [p= 224,2] mfn. (fr. √ ) , sacrificing at the proper time , sacrificing regularly. m. ( ) a priest (usually four are enumerated , viz. , , , and ; each of them has

three companions or helpers , so that the total number is sixteen ,

viz. , , , - ; , -

, , ; , , , ; , , , A1s3vS3r. iv , 1 , 4-6) RV. AV. TS. S3Br. Ka1tyS3r. &c

- [p= 193,2] mfn. one who draws outm. the priest who pours the juice into the

receptacles AitBr. S3Br. Ka1tyS3r. A1s3vS3r. &c

- - [p= 668,1] m. ( √ ) N. of a priest who assists the TS. Br. S3rS.

- [p= 699,2] m. N. of the assistant of the (who chants

the ) Br. S3rS. MBh. &c

-° [p= 673,1] m. (cf. - °) one who draws back or absorbs , a destroyer MBh.one who

keeps or wards off , an averter Ragh.N. of one of the 16 priests (the assistant of

the ) Br. S3rS. &c

-- [p= 1229,2]mfn. very kind or dear to Brahmans (said of ) Pan5carm. N. of one

of the three assistants of

the priest Br. S3rS. MBh.m. N. of S3ivag.m. of or RTL. 211-

218f. a partic. recitation of certain s by the priests (sometimes also the priest

7

himself) Br. S3rS.n. (= f.) a partic. recitation Hariv. -- [p= 1229,2] ( / -) m. a good

Brahman AV.

tr m. ʻ assistant of the -- , riest ʼ ŚBr. 2. ōtr -- m. AitBr.1. Pk. hottiya -- m. ʻ

member of a sect of vāna rastha ascetics ʼ.2. MIA. *hottaa -- → Kt. wutō, utō ʻ high riest ʼ,

Pr. wut ˊ, utṓ NTS xv 277.(CDIAL 14176). [p=1301,1] m. (fr. √1. ) 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 - , a - priest (one of the 4 kinds of officiating

priest » , p.224; properly the priest has 3 assistants , sometimes called s , viz.

the - , - , and ; to these are sometimes added three others ,

the , or , and , though these last are properly assigned to the

Brahman priest ; sometimes the is substituted for the - ) RV. &c. mf( )n. one who

sacrifices (gen. or comp.) , sacrificer Mn. MBh. &c

[p= 741,2] m. = Ka1tyS3r.n. the vessel of

the priest RV. AV.n. a society or assemblage of Brahmans , a

conclave W.n. the portion of the (as distinct from its and portion) and

consisting of a class of works called s (they contain rules for the employment of the s

or hymns at various sacrifices , with detailed explanations of their origin and meaning and

numerous old legends ; they are said by to contain two parts: 1. , rules or directions

for rites ; 2. - , explanatory remarks ; each has its own , that of the RV. is

preserved in 2 works , viz. the , sometimes called , and

the or - ; the white - has the - - ; the black - has the which differs little from the text of its ; the SV. has 8 s , the best

known of which are the or च- and the ; the AV. has one called - ) Nir. Gr2S3rS. &c

grāvan a. Hard, solid. -m. 1 A stone or rock; Mv.1; U.1.28; Śi.4.23. -2 A mountain. -

3 A cloud. (Samskritam. Apte)

- [p= 9,1] m. " the inviter " , title of a particular priest or , one of the sixteen

required to perform the great sacrifices with the juice.

[p= 834,1] mf(/ई)n. descended or derived from and , belonging to

8

them AV. TS. VS. Br.relating to the priest called Pan5cavBr.m. a patr. RV. vii , 33 ,

11 (of or of L. ; f(ई). S3Br. )m. N. of one of the officiating priests (first

assistant of the ) Br. S3rS.

[p=569,3] m. ( rob. fr. √ aor. stem ; but cf. Pa1n2. 3-2 , 135 Va1rtt. 2 &c ) one of the

chief officiating priests at a sacrifice , he who leads forward the wife of the sacrificer and

prepares the ( so called RV. i , 15 , 3) RV.Br. S3rS. &c

। च

च ॥२॥

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

Rigveda sukta 2.1 enumerates the priests as ot , pot , neṣṭ , a nīd , pra t (meaning

the aitr varuna) and adhvaryu.

The otṛ was the reciter of invocations and litanies. These could consist of single verses

( ca), strophes (triples called t ca or pairs called pra t a), or entire hymns (sukta),

drawn from the veda. As each phase of the ritual required an invocation, the ot 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.[citation needed]

Each action was accompanied by supplicative or

benedictive formulas (yajus), drawn from the yajurveda. Over time, the role of

theadhvaryu grew in importance, and many verses of the veda were incorporated,

either intact or adapted, into the texts of theyajurveda.[citation needed]

The udgātṛ was a chanter of hymns set to melodies ( an) drawn from the aveda.

This was a specialized role in the major soma sacrifices: a characteristic function of

the ud t was to sing hymns in praise of the invigorating properties of o a pava na,

the freshly pressed juice of the soma plant.[citation needed]

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.

List of sixteen ṛtvij ("regularly-sacrificing") participant priests and performers of Yajna; they

were vipra or kavi: yaja na, puro ita

9

With the ot :

the m itrāv run

the cc āvā

the grāv stut (praising the Soma stones)

With the ud t :

the pr stotṛ (who chants the Prastâva)

the pr ti rtṛ ("averter")

the subrahmanya

With the adhvaryu:

the pr tipr st ātṛ

the neṣṭṛ

the unnetṛ (who pours the Soma juice into the receptacles )

With the brahman/ ot //adhvaryu:

the brā m nācc msin

the gnīd (priest who kindles the sacred fire)

the potṛ ("purifier")

Source: S nk yana SS 13.4.1, Ā val yana SS 4.1.4-6.

— २

: २.१

r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'a_d) bha_rgava s'aunaka; devata_: agni; chanda:

jagati_; Anuva_ka I

।

च ॥१॥

।

च च ॥२॥

।

च ॥३॥

ई ।

॥४॥

।

॥५॥

ई ।

॥६॥

10

।

ई ॥७॥

।

॥८॥

च ।

॥९॥

ई ।

॥१०॥

।

॥११॥

।

॥१२॥

च च ।

च च ॥१३॥

।

च ॥१४॥

च च च ।

॥१५॥

।

च च ॥१६॥

Griffith:

1. THOU, Agni, shining in thy glory through the days, art brought to life from out the waters,

from the stone:

From out the forest trees and herbs that grow on ground, thou, Sovran Lord of men art

generatad [sic] pure.

2. 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.

3. Hero of Heroes, Agni! Thou art Indra, thou art Visnu of the Mighty Stride, adorable:

Thou, Brahmanaspati, the Brahman finding wealth: thou, O Sustainer, with thy wisdom

tendest us.

4. Agni, thou art King Varuna whose laws stand fast; as Mitra, Wonder-Worker, thou must be

implored.

Aryaman, heroes' Lord, art thou, enrich ing all, and liberal Amsa in the synod, O thou God.

5. Thou givest strength, as Tvastar, to the worshipper: thou wielding Mitra's power hast kinship

with the Dames.

11

Thou, urging thy fleet coursers, givest noble steeds: a host of heroes art thou with great store

of wealth.

6. Rudra art thou, the Asura of mighty heaven: thou art the Maruts' host, thou art the Lord of

food,

Thou goest with red winds: bliss hast thou in thine home. As Pusan thou thyself protectest

worshippers.

7. Giver of wealth art thou to him who honours thee; thou art God Savitar, granter of precious

things.

As Bhaga, Lord of men! thou rulest over wealth, and guardest in his house him who hath

served thee well.

8. To thee, the people's Lord within the house, the folk press forward to their King most

graciously inclined.

Lord of the lovely look, all things belong to thee: ten, hundred, yea, a thousand are

outweighed by thee.

9. Agni, men seek thee as a Father with their prayers, win thee, bright-formed, to brotherhood

with holy act.

Thou art a Son to him who duly worships thee, and as a trusty Friend thou guardest from

attack.

10. A Rbhu art thou, Agni, near to be adored thou art the Sovran Lord of foodful spoil and

wealth.

Thou shinest brightly forth, thou burnest to bestow: pervading sacrifice, thou lendest us thine

help.

11. Thou, God, art Aditi to him who offers gifts: thou, Hotri, Bharati, art strengthened by the

song.

Thou art the hundred-wintered Ila to give strength, Lord of Wealth! Vrtra-slayer and

Sarasvati.

12. Thou, Agni, cherished well, art highest vital power; in thy delightful hue are glories visible.

Thou art the lofty might that furthers each design: thou art wealth manifold, diffused on every

side.

13. Thee, Agni, have the Adityas taken as their mouth; the Bright Ones have made thee, O Sage,

to be their tongue.

They who love offerings cling to thee at solemn rites: by thee the Gods devour the duly

offered food.

14. By thee, O Agni, all the Immortal guileless Gods cat with thy mouth the oblation that is

offered them.

By thee do mortal men give sweetness to their drink. Bright art thou born, the embryo of the

plants of earth.

15. With these thou art united, Agni; yea thou, God of noble birth, surpassest them in majesty,

Which, through the power of good, here spreads abroad from thee, diffused through both the

worlds, throughout the earth and heaven.

16. The princely worshippers who send to those who sing thy praise, O Agni, guerdon graced

with kine and steeds,-

Lead thou both these and us forward to higher bliss. With brave men in the assembly may we

speak aloud.

12

Zoroastrian riest is athar an (Vedic atharvan; cognate to Avestan āθrauuan / aθaurun) and

*zhautar (Ved. hotar; Av. zaotar) "invoker, sacrificer". While *zhautar is well understood, the

original meaning of *atharwan is unknown. The word atharvan appears in the Rig Veda (e.g., in

RV 6.16.13 where Agni is said to have been churned by Atharvan from the mind of every poet).

In the Younger Avesta, āθrauuan / aθaurun a ears in a context that suggests "missionary,"

perhaps by metathesis from Indo-Iranian *arthavan "possessing purpose." However, a recent

theory indicates that Proto Indo-Iranian *atharwan likely represents a substrate word from the

unknown language of the BMAC civilization of Central Asia. It can be analyzed as BMAC

*athar- plus the Indo-Iranian possessive suffix *-wan, in which case *atharwan would be "one

who possesses *athar". Though the meaning of *athar is unknown, Pinault speculates that it

meant "superior force" and connects it to the Tocharian word for "hero". In the Upanishads,

atharvan a ears for exam le in atharvāngiras, a com ound of atharvan and angiras, either t o

eponymous rishis or their family names. Source: http://en.wikipedia.org/wiki/Vedic_priesthood

Alternate translation (Kalyanaraman, based on Sayana and Wilson):

2.001.01 Sovereign of men, Agni, you are born for the days (of sacrifice), pure and all-

irradiating, from the waters, from the stones, from trees, and from plants. [sus'uks.an.i = drying

up, causing the

evaporation of the earth's moisture; or, it may mean: destroying, consuming; Agni is produced

from the waters, either as lightning that accompanies rain or submarine fire; from stones by

striking them together; so from trees or wood by attrition; from plants, such as bamboo, by

mutual friction, causing the conflagration of a forest].

2.001.02 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

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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].

2.001.03 You, Agni, are Indra, the showerer (of bounties) on the good; you are adorable Vis.n.u,

the hymned of many; you Brahman.aspati, are Brahma_, the possessor of riches; you, the author

of various (conditions) are associated with wisdom.

2.001.04 You, Agni, are the royal Varun.a, observant of holy vows; you are the adorable Mitra,

the destroyer (of foes); you are Aryaman, the protector of the virtuous, whose (liberality) is

enjoyed by all;

you are a portion (of the sun); be the distributor (of good things), divine (Agni), at our sacrifice.

[Whose liberality: liberality is said to be the characteristic of Aryaman, da_tr.tvam caryamn.o

lin:gam; you are a portion of the sun: tvam am.s'ah = forms of the sun, or the A_ditya, named

am.s'a; You, Agni, are Rudra: tvam rudro asuro maho divah: asura = s'atru_n.a_m nirasita_, the

expeller of enemies; divas = from heaven; or, the giver of strength, asur, balam, tasya data_

a_ditya ru_pa: a form of a_ditya, or an a_ditya].

2.001.05 You, Agni, are Tvas.t.a_, (the giver) of great wealth to (your) worshipper; these praises

are yours; do you, of benevolent power, (admit) our affinity; you, who are prompt to encourage

(us),

give us good (store of) horses; you, who abound with opulence, are the strength of men.

2.001.06 You, Agni, are Rudra, the expeller (of foes) from the expanse of heaven; you are the

strength of the Maruts; you are supreme

over (sacrificial) food; you, who are pleasantly domiciled (in the hall of sacrifice), go with ruddy

horses, (fleet as) the wind; as Pu_s.an, you cherish, of yours own will, those who offer worship.

2.001.07 You, Agni, are Dravin.oda_s, to him who honours you; you are the divine Savita_, the

possessor of precious things;protector of men, you are Bhaga, and rule over wealth; you are the

cherisher of him who worships you in his dwelling.

2.001.08 The people adore you, Agni, the protector of the people in their dwellings; they

propitiate you as a benevolent sovereign;

leader of a radiant host, you are lord over all offerings; you are the

distributor of tens, and hundreds, and thousands (of good things).

2.001.09 (Devout) men (worship) you, Agni, as a father, with sacred rites; they (cherish) you,

who are the illumination of thebody, with acts (of kindness), as a brother; you are as a son to him

who

propitiates you; and you protect us, a faithful and firm friend.

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2.001.10 You, Agni, are (ever) resplendent, and are to be glorified when present; you are lord

over all renowned food and riches; you

shine brightly, and you consume (the oblation) for him who offers it; you are the especial

accomplisher of the sacrifice, and bestower (of its rewards). [Resplendent: tvam agna r.bhuh,

tvam. va_jasya i_s'is.e: r.bhu = bha_sama_nah, shining; va_jasya = annasya, of food].

2.001.11 You, divine Agni, are Aditi to the donor of the oblation; you are Hota_ and Bha_rati_,

and thive by praise; you are Il.a_

of a hundred winters to him who makes you gifts; you, lord of wealth, are the destroyer of Vr.tra,

Sarasvati_. [Il.a_ of a hundred winters: tvam il.a_; s'atahima_si = the earth of unlimited duration,

aparimitaka_la bhu_mih; destroyer of Vr.tra: vr.traha_ = destroyer of sin].

2.001.12 When, well-cherished Agni, you are (the giver of) excellent food; in your desirable and

delightful hues, beauties (abound)

you (are) food; (you are) the transporter (beyond sin); you are mighty; you are wealth; you are

manifold, and everhwhere diffused.

2.001.13 The A_dityas have made you, Agni, their mouth; the pure (deities) have made you,

Kavi, their tongue; the (gods), the

givers of wealth, depdn upon you at sacrifices; they eat the offered oblation through you.

2.001.14 All the benignant immortal gods eat the offered oblation through you, as their mouth;

mortals taste the flavour (of all

viands) through you; you are born pure the embryo of plants. [Corn and other grains ripen by the

heat of the sun or fire; the text has s'uci, pure; this is interpreted as vasu, being the abode of all:

sarves.a_m niva_sabhu_tah san].

2.001.15 You are associated, Agni, by your vigour, with those (gods); divine, well-born Agni,

you exceed (them in strength); for

the (sacrificial) food that is here prepared is, by your power, subsequently diffused through both

regions, heaven and earth.

2.001.16 The pious are they who present, as a gift, to the reciters of your praises, an excellent

cow and an excellent horse; do you,

Agni, lead both us and them to the best of abodes, (or heaven), that we and our worthy

descendants may repeat the solemn prayer to you at the sacrifice.

The dotted circles ligatured to the bottom pot of 'standard device' of lathe which is a portable

furnace, may also denote perforated beads:

kandi 'beads' Rebus: kanda 'fire-trench' fire-altar.

[p=245,2] anything pointed , the point of a pin or needle , a prickle , sting R. Pa. kandi

(pl. -l) necklace, beads. Ga. (P.) kandi (pl. -l) bead, (pl.) necklace; (S.2) kandiṭ bead (DEDR

1215) ³ kaṇṭu, n. < aṇ a ead or o et in like a pendent in an orna ent or t e

15

neck

(S.I.I. ii, 429). [p=344,1] a mark , spot L. a bubble , boil ,

pimple Sus3r.

S3ak. ii (Prakrit) Mudr. Vop.

workshop , manufactory L. Tu. kandůka, kandaka ditch,

trench. Te. kandakamu id. Kon a kanda trench made as a fireplace during

weddings. Pe. kanda fire trench. Kui kanda small trench for fireplace. Malt. kandri a pit. (DEDR

1214) ¹ kaṇṭaka

, n kaṇṭaka S it y . அக.)

In Jarrige, Jean-François (1994) The final phase of the Indus occupation a Nausharo and its

connection with the following cultural complex of Mehrgarh VIII. In: Asko Parpola and Petteri

Koskikallio, eds., South Asian Archaeology 1993, Volume 1, pp. 295-313. Hesinki: Suomalainen

Tiedeakatemia, Jarrige discusses relations between Central Asia, Balochistan, and the Indus

Valley.

16

Scanned pages: pp. 360-361 (Sibri1996.pdf)

17

Rebus reading of + glyph with dots on four corners of the + glyph, on the bulla shown on 7.31a.

The + glyph may denote a fire-altar (of temple). kaṇ ‘furnace, fire-altar’ (Santali) khondu id.

(Kashmiri) k n ‘a hole dug in the ground for receiving consecrated fire’

(Kashmiri) kun a ‘consecrated fire- it’. aya k ṇ a is ex lained in anini as ‘excellent quantity

of iron’ or ‘tools, ots and ans and metal- are’. [It is ossible that there were allographs to

depict the word: k ṇ a The allographs are: arrow-glyph; large dot; notch as a short numeral

stroke (for example, ligatured on a fish-glyph or a 'rim-of-jar' glyph; dotted circle.]

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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.

Rebus readings of m0352 glyphs:

1. Round dot like a blob -- . Glyph: raised large-sized dot -- ( ōṭī ‘round ebble);

2. Dotted circle k aṇ a ‘A iece, bit, fragment, ortion’; kandi ‘bead’;

3. A + shaped structure where the glyphs 1 and 2 are infixed. The + shaped structure is kaṇ ‘a

fire-altar’ ( hich is associated ith gly hs 1 and 2)..

Rebus readings are: 1. k oṭ m. ʻalloyʼ; 2. k aṇ ‘tools, pots and pans and metal- are’;

3. kaṇ ‘furnace, fire-altar, consecrated fire’.

Four ‘round s ot’; gly hs around the ‘dotted circle’ in the center of the com osition: gōṭī ‘round

pebble; Rebus 1:L. k oṭf ʻalloy, im urityʼ, °ṭ ʻalloyedʼ, a āṇ. k oṭ ʻforgedʼ; . k oṭ m. ʻbase,

alloyʼ M.k oṭ ʻalloyedʼ (CDIAL 3931) ebus 2: kōṭhī f ( S) A granary, garner,

storehouse, warehouse, treasury, factory, bank. k oṭ ʻalloyedʼ metal is roduced

from kaṇ ‘furnace, fire-altar’ yielding k aṇ ‘tools, ots and ans and metal- are’. This

word k aṇ is denoted by the dotted circles.

See: http://bharatkalyan97.blogspot.in/2015/06/dotted-circle-fillet-trefoil-robe.htm

Dotted circle-fillet, trefoil robe: paṭṭa i 'smithy, forge'; otr 'soma purifier priest', pot 'jeweller's

polishing stone'

http://bharatkalyan97.blogspot.in/2013/07/ancient-near-east-transition-fro-bullae.html