Indus Script hypertexts explain why Sarasvatī is signified

on pōtram पोत्रम्, caṣāla, 'snout of boar' of Yajñavarāha

• Yajñavarāha is पोतृ यज्ञस्यशोधयययरि = यिष्णु < होतृ = यशि,
• Caṣāla, pōtram पोत्रम्, snout of boar is Sarasvatī, knowledge system

There are two sets of Indus Script hypertexts on two unique artifaacts to signify पोतृ , the R̥gveda
purifier priest: 1. Stone statue of Priest of Mohenjo-daro; and 2. Varāha statue in Khajuraho
temple.

Indus Script hypertexts attested on the stone sculpture of priest of Mohenjo-daro are seen from
the following semantics of expressions from Bhāratīya sprachbund:

Dumensions: 17.5 cm height, 11 cm width Mohenjo-daro, DK 1909 National Museum,

Karachi, 50.852 Marshall 1931: 356-7, pl. XCVIII

The trefoil hieroglyph on the priest's shawl, on the body of a bull calf and on the base pedestal
of a s'ivalinga is comparable to the hieroglyph which appears on painted lid or dish -- in the
context of venerating the dead. This points to reverence for ancestors.

The trefoil adornment on a statuette of Mohenjo-daro of पोतृ pōtṛ " Purifier "(Rigveda) is
identified as a composite of three crucibles (koṭhārī) joined together and
deciphered as koṭhārī खोद khōda kolimi paṭṭaḍa 'treasurer, engraver
(scribe) of the smithy (workshop)'. He wears a fillet of authority on his forehead and also on
his shoulder. Hieroglyph: Or. pāta ʻ metal -- foil ʼ, patā ʻ eyelid ʼ, pātiā ʻ thin slip of metal
ʼ(CDIAL 3733) Ta. paṭṭaṭai, paṭṭaṟai anvil, smithy, forge. Ka. paṭṭaḍe, paṭṭaḍi anvil,
workshop. Te. paṭṭika, paṭṭeḍa anvil; paṭṭaḍa workshop.(DEDR 3865).

The triskelion hieroglyph of a Galician torc terminal and Kirkburn linch-pin is a variant of the
trefoil which adorns as a hieroglyph, the shawl worn by the person with well-trimmed beard on
Mohenjo-daro statuette.

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When the trefoil adorns a young bull: खोोंड [ khōṇḍa ] m A young bull, a bullcalf. (Marathi)
Rebus: kō̃da -कोोँद 'kiln, furnace' (Kashmiri) खोद khōda 'engraving' Trefoil designs on the shawl
garment of the 'priest' Mohenjo-daro statue. The left shoulder is covered with a cloak decorated
with trefoil, double circle and single circle designs that were originally filled with red pigment.
Drill holes in the center of each circle indicate they were made with a specialized drill and then
touched up with a chisel. Material: white, low fired steatite.

Hypertext Set 1: koṭhārī m. ʻ storekeeper ʼ.

kōṭḥ कोरः [कुर् -घञ्] A beard. Ta. kaṭṭam chin; keṭṭam beard (< Te.). Ka. gaḍḍa the beard about
the chin, the chin; gadda chin. Koḍ. gëḍḍa beard (< Ka.). Tu. gaḍḍa chin,
beard. Te. gaḍḍamu id.;
gadduva chin. Kol.gaḍḍam chin, (Kin. also) beard. Nk. gaḍḍam beard. Pa. gaḍḍom
(pl. gaḍḍocil) beard, moustache; (S) gaḍḍal (pl. beard. Ga. (S.2) geḍḍam id. Go. (M.) gaḍḍo id.;
(Ko.) gaḍḍok (pl.) id., chin; (S.) gaḍḍem beard (Voc. 1030); (W. Ph.) kaṭṭe whiskers
(Voc. 479). Konḍa gaḍemku (pl.) beard. Kuwi (S.) gaḍemu bānanga whiskers. / Cf. Pkt.
(DNM) khaḍḍa- = śmaśru-(DEDR 1156)

Bshk. khoṭ ʻ embers ʼ, Phal. khūṭo ʻ ashes, burning coal ʼ; L. khoṭ f. ʻ alloy, impurity ʼ, °ṭā ʻ
alloyed ʼ, awāṇ. khoṭā ʻ forged ʼ; P. khoṭ m. ʻ base, alloy ʼ (PhonPj 117 < kauṭya -- ), G. khoṭ f. ʻ
mistake, loss, want ʼ, °ṭũ ʻ alloyed, bad, lazy ʼ; M. khoṭā ʻ false, alloyed ʼ(CDIAL
3931) खोर khōṭa f A mass of metal (unwrought or of old metal melted down); an ingot or
wedge. खोरा (p. 121) khōṭā Debased, alloyed, bad--money. Pr. खोरा तरी गाों ठ- चा िेडा तरी पोरचा
If the money be bad, it is yet out of one's own purse: if the child be mad, it is yet from one's own
belly; "one's own is faultless." (Marathi)

Rebus: G. koṭhārī m. ʻ storekeeper ʼ.(CDIAL 3551) kōṭḥ कोरः [कुर् -घञ् ] 1 A fort. -2 A hut,
shed. kṓṣṭha2 n. ʻ pot ʼ Kauś., ʻ granary, storeroom ʼ MBh., ʻ inner apartment ʼ lex., °aka -- n. ʻ
treasury ʼ, °ikā f. ʻ pan ʼ Bhpr. [Cf. *kōttha -- , *kōtthala -- : same as prec.?] Pa. koṭṭha -- n. ʻ
monk's cell, storeroom ʼ, °aka<-> n. ʻ storeroom ʼ; Pk. koṭṭha -- , kuṭ°, koṭṭhaya -- m. ʻ granary,
storeroom ʼ; Sv. dāntar -- kuṭha ʻ fire -- place ʼ; Sh. (Lor.) kōti (ṭh?) ʻ wooden vessel for mixing
yeast ʼ; K. kōṭha m. ʻ granary ʼ, kuṭhu m. ʻ room ʼ, kuṭhü f. ʻ granary, storehouse ʼ; S. koṭho m. ʻ
large room ʼ, °ṭhī f. ʻ storeroom ʼ; L. koṭhā m. ʻ hut, room, house ʼ, °ṭhī f. ʻ shop, brothel ʼ,
awāṇ. koṭhā ʻ house ʼ; P. koṭṭhā, koṭhā m. ʻ house with mud roof and walls, granary
ʼ, koṭṭhī, koṭhī f. ʻ big well -- built house, house for married women to prostitute themselves in ʼ;
WPah. pāḍ. kuṭhī ʻ house ʼ; Ku. koṭho ʻ large square house ʼ, gng. kōṭhi ʻ room, building ʼ;
N. koṭho ʻ chamber ʼ, °ṭhi ʻ shop ʼ; A. koṭhā, kõṭhā ʻ room ʼ, kuṭhī ʻ factory ʼ; B. koṭhā ʻ brick --
built house ʼ, kuṭhī ʻ bank, granary ʼ; Or. koṭhā ʻ brick -- built house ʼ, °ṭhī ʻ factory, granary ʼ;
Bi. koṭhī ʻ granary of straw or brushwood in the open ʼ; Mth. koṭhī ʻ grain -- chest ʼ;
OAw. koṭha ʻ storeroom ʼ; H. koṭhā m. ʻ granary ʼ, °ṭhī f. ʻ granary, large house ʼ,
Marw. koṭho m. ʻ room ʼ; G. koṭhɔ m. ʻ jar in which indigo is stored, warehouse ʼ, °ṭhī f. ʻ large
earthen jar, factory ʼ; M. koṭhā m. ʻ large granary ʼ, °ṭhī f. ʻ granary, factory ʼ; Si. koṭa ʻ
storehouse ʼ. -- Ext. with -- ḍa -- : K. kūṭhürü f. ʻ small room ʼ; L. koṭhṛī f. ʻ small side room ʼ;
P. koṭhṛī f. ʻ room, house ʼ; Ku. koṭheṛī ʻ small room ʼ; H. koṭhrī f. ʻ room, granary ʼ; M. koṭhḍī f.
ʻ room ʼ; -- with -- ra -- : A. kuṭharī ʻ chamber ʼ, B. kuṭhrī, Or. koṭhari; -- with -- lla -- : Sh.
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(Lor.) kotul (ṭh?) ʻ wattle and mud erection for storing grain ʼ; H. koṭhlā m., °lī f. ʻ room, granary
ʼ; G. koṭhlɔm. ʻ wooden box ʼ. kōṣṭhapāla -- , *kōṣṭharūpa -- , *kōṣṭhāṁśa -- , kōṣṭhāgāra -- ;
*kajjalakōṣṭha -- , *duvārakōṣṭha -- , *dēvakōṣṭha -- , dvārakōṣṭhaka -- .Addenda: kṓṣṭha -
- 2: WPah.kṭg. kóṭṭhi f. ʻ house, quarters, temple treasury, name of a partic. temple ʼ, J. koṭhā m.
ʻ granary ʼ, koṭhī f. ʻ granary, bungalow ʼ; Garh. koṭhu ʻ house surrounded by a wall ʼ; Md. koḍi ʻ
frame ʼ, <-> koři ʻ cage ʼ (X kōṭṭa -- ). -- with ext.: OP. koṭhārī f. ʻ crucible ʼ, P. kuṭhālī f.,
H. kuṭhārī f.; -- Md. koṭari ʻ room ʼ.(CDIAL 3546)

Hypertext Set 2: पोतृ R̥gveda purifier priest

potti 'cloth, shawl' Rebus 1: पोतृ R̥gveda purifier priest, cognates: ப ோத்தி pōtti , n. <
ப ோற் றி. 1. Grandfather; ோட்டன். Tinn. 2. Brahman temple- priest in Malabar;
மலையோளத்திலுள் ள ப ோயிைருச் ச ன். Rebus 2: పోత pōta. adj. Molten, cast in
metal. పోతచెంబు a metal bottle or jug, which has been cast not hammered. పోత pōta pōta.
[Tel. from పోయు.] n. Pouring, పోయుట. Casting, as of melted metal.

Hypertext Set 3: dhā̆vaḍ 'smelter'

I suggest that the purifier is a smelter based on a reading of the fillet with a dotted circle worn on
the forehead of the 'rpeist' statuette. The dotted circle is a cross-section of a strand. The word for
a strand in R̥gveda is dhātu. The rebus of this word dhātu signifies 'mineral ores'. The purifier
purifies mineral ores in a smelting process by oxidising impurities.

Thus, a smelter is a purifier. The fillet with dhātu worn with a strand of string is rebus for dhāi
'strand' PLUS vaṭa 'single strand' yielding the expression: dhāvaḍ A smelter of mineral ores, iron
or ferrite ores in particular is called dhāvaḍ in Marathi language Three 'dotted circles' constitute
the hypertext expression tri-dhātu, 'three minerals, 'three strands'. vaṭa- string, rope, tie
(Samskrtam) is signified by the string which ties the 'dotted circle' on the forehead and right-
shoulder of the Priest. The rebus reading is: -vaḍ వటగ 'clever, skilful' (Telugu). Thus, the
'dotted circle' dhāī˜ PLUS vaṭa 'string' is read: dhā̆vaḍ 'smelter'.
The dotted circle fillet worn on the forehead is replicated on a similar fillet worn on the right
shoulder. This is a semantic determinative hieroglyph-hypertext expression on the statuette of the
'priest'. See Annex B for an explanation on the evolution of Brahmi syllable symbol for the
phoneme dha-.
Single strand (one dotted-circle)

Two strands (pair of dotted-circles)

Three strands (three dotted-circles as a trefoil)

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Three red ore ferrite minerals are: bicha 'scorpion' rebus: bicha 'haematite ferrite ore'; goṭa 'round
pellet' rebus: goṭa 'laterite, ferrite ore'; पोळ pōḷa, 'Zebu, bos indicus' rebus: पोळ pōḷa,
'magnetite, ferrite ore'.

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 dhavaḍ m.
ʻa caste of iron -- smeltersʼ, dhāvḍī ʻcomposed of or relating to ironʼ)(CDIAL 6773).. See:
Mohenjo-daro Priest statue is R̥gveda Potr̥ 'purifier priest', Indus Script dhāvaḍ 'smelter'
http://tinyurl.com/llvrtwu
Indus Script hypertexts attested on the sculpture of Yajñavarāha are seen from the following
semantics of expressions from Bhāratīya sprachbund:

Hypertext Set 1:
বরাহ barāha 'boar' Rebus: bāṛaï. 'carpenter' (Bengali) Cognates: baḍhia = a castrated boar, a
hog; rebus: baḍhi 'a caste who work both in iron and wood' baḍhi, bāṛaï 'carpenter' baḍhoe 'a
carpenter, worker in wood' badhoria 'expert in working in wood'(Santali) báḍḍhi m. ʻ carpenter ʼ
(WPah.) vardhaka id. (Skt.)

Hypertext Set 2:
पोतृ 'boar' पोत्रम्, 'snout of boar' Rebus: पोतृ R̥gveda purifier priest, cognates: ப ோத்தி pōtti , n.
< ப ோற் றி. 1. Grandfather; ோட்டன். Tinn. 2. Brahman temple- priest in Malabar;
மலையோளத்திலுள் ள ப ோயிைருச் ச ன். Caṣāla is a synonym of पोत्रम्, 'snout of
boar' Rebus: Caṣāla, 'godhuma, wheat-chaff' to infuse carbon element into molden metal to
harden the alloy in furnace. Cognate rebus: పోత pōta. adj. Molten, cast in metal. పోతచెంబు a
metal bottle or jug, which has been cast not hammered. పోత pōta pōta. [Tel. from పోయు.] n.
Pouring, పోయుట. Casting, as of melted metal. Bathing, washing. Eruption of the small pox.
ఆకుపోత putting plants into the ground. పెట్టుపోతలు శాశ్వ తములుకావు meat and drink
(literally, feeding and bathing) are not matters of eternal consequence. Pottha2 [later Sk. pusta,
etym. uncertain; loan -- word?] modelling, only in cpd. ˚kamma plastering (i. e. using a mixture
of earth, lime, cowdung & water as mortar) J vi.459; carving DhsA 334; and ˚kara a modeller in
clay J i.71. (Pali). Thus, the snout of boar signifies molten metal in cire perdue metal casting.

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Hypertext 3: wheatchaff to influce element carbon into molten metal alloy to harden it in furnace

caṣāla is godhūma, 'wheat chaff'', the fumes of wheat chaff atop the fiery skambha yupa pillar
infuses angāra 'carbon element' into the molten metal in a yajña kuṇḍa. This knowledge system
is detailed in R̥gveda and Śatapatha Brāhmaṇa. Hence, this knowledge system is signified by
the pratimā of Sarasvatī on the caṣāla, 'snout of Varāha,'boar' Since पोयत्रन् is 'hog, boar',
Varāha,'boar' is yajña puruṣa, the embodiment of yajña. This metaphor is signified by sculptural
friezes of over 728 R̥gveda devatā and r̥ṣi-s on the body of पोयत्रन् , i.e. varāha as detailed in the
images of a monolithic sculpture in the Varāha temple at Khajuraho.

गो--धूम a [p= 365,1] m. ( √गुध् Un2. ) " earth-smoke " , wheat (generally pl.) VS. TBr. i S3Br. v
(sg.) , xii , xiv S3a1n3khS3r. Mn. &c गो--धूमीf. = -लोयमका L. गो mf. the
thunderbolt Sa1y. on RV. v , 30 , 7

amṛtā abhūmeti 'we have become immortal'

--Satapatha Brahmana elucidates the process using wheat chaff as चषालः caṣāla, the metaphor is
ascent on Yupa to heaven.

5.2.1.[9]

atha niśrayaṇo niśrayati | sa dakṣiṇata udaṅ roheduttarato vā dakṣiṇā

dakṣiṇatastvevodaṅ rohettathā hyudagbhavati

5:2:1:99. He then leans a ladder (against the post). He may ascend either from the south
northwards, or from the north southwards; but let him rather ascend from the south northwards
(udak), for thus it goes upwards (udak).

5.2.1.[10]

sa rokṣyanjāyāmāmantrayate | jāya ehi svo rohāveti rohāvetyāha jāyā

tadyajjāyāmāmantrayate 'rdho ha vā eṣa ātmano yajjāyā tasmādyāvajjāyāṃ na vindate naiva
tāvatprajāyate 'sarvo hi tāvadbhavatyatha yadaiva jāyāṃ vindate 'tha prajāyate tarhi hi sarvo
bhavati sarva etāṃ gatiṃ gacānīti tasmājjāyāmāmantrayate

5:2:1:1010. Being about to ascend, he (the Sacrificer) addresses his wife, 'Come, wife, ascend we
the sky!'--'Ascend we!' says the wife. Now as to why he addresses his wife: she, the wife, in
sooth is one half of his own self; hence, as long as he does not obtain her, so long he is not
regenerated, for so long he is incomplete. But as soon as he obtains her he is regenerated, for
then he is complete. 'Complete I want to go to that supreme goal,' thus (he thinks) and therefore
he addresses his wife.

5.2.1.[11]

sa rohati | prajāpateḥ prajā abhūmeti prajāpaterhyeṣa prajā bhavati yo vājapeyena yajate

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5:2:1:1111. He ascends, with, 'We have become Prajâpati's children;' for he who offers the
Vâgapeya indeed becomes Prajâpati's child:

5.2.1.[12]

atha godhūmānupaspṛśati | svardevā aganmeti svarhyeṣa gacati yo vājapeyena yajate

5:2:1:1212. He then touches the wheat (top-piece) 2, with, 'We have gone to the light, O ye
gods!' for he who offers the Vâgapeya, indeed goes to the light.

5.2.1.[13]

tadyadgodhūmānupaspṛśati | annaṃ vai godhūmā annaṃ vā eṣa ujjayati yo vājapeyena yajate

'nnapeyaṃ ha vai nāmaitadyadvājapeyaṃ
tadyadevaitadannamudajaiṣīttenaivaitadetāṃ gatiṃ gatvā saṃspṛśate
tadātmankurute tasmādgodhūmānupaspṛśati

5:2:1:1313. And as to why he touches the wheat: wheat is food, and he who offers the Vâgapeya,
wins food, for vâga-peya is the same as anna-peya (food and drink): thus whatever food he has
thereby won, therewith now that he has gone to that supreme goal, he puts himself in contact,
and possesses himself of it,--therefore he touches the wheat (top-piece).

5.2.1.[14]

atha śīrṣṇā yūpamatyujjihīte | amṛtā abhūmeti devalokamevaitenojjayati

5:2:1:1414. He then rises by (the measure of) his head over the post, with, 'We have become
immortal!' whereby he wins the world of the gods.

5.2.1.[15]

atha diśo 'nuvīkṣamāṇo japati | asme vo astvindriyamasme nṛmṇamuta kraturasme varcāṃsi

santu va iti sarvaṃ vā eṣa idamujjayati yo vājapeyena yajate prajāpatiṃ hyujjayati sarvamu
hyevedam prajāpatiḥ so 'sya sarvasya yaśa indriyaṃ vīryaṃ saṃvṛjya tadātmandhatte
tadātmankurute tasmāddiśo 'nuvīkṣamāṇo japati

5:2:1:1515. Thereupon, while looking in the different directions, he mutters (Vâg. S. IX, 22),
'Ours be your power, ours your manhood and intelligence ours be your energies!' For he who
offers the Vâgapeya wins everything here, winning as he does Prajâpati, and Prajâpati being
everything here;--having appropriated to himself the glory, the power, and the strength of this
All, he now lays them within himself, makes them his own: that is why he mutters, while looking
in the different directions.

5.2.1.[16]
athainamūṣapuṭairanūdasyanti | paśavo vā ūṣā annaṃ vai paśavo 'nnaṃ vā eṣa ujjayati yo
vājapeyena yajate 'nnapeyaṃ ha vai nāmaitadyadvājapeyaṃ

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tadyadevaitadannamudajaiṣīttenaivaitadetāṃ gatiṃ gatvā saṃspṛśate
tadātmankurute tasmādenamūṣapuṭairanūdasyanti

5:2:1:1616. They throw up to him bags of salt; for salt means cattle, and cattle is food; and he
who offers the Vâgapeya wins food, for vâga-peya is the same as anna-peya: thus whatever food
he thereby has gained, therewith now that he has gone to the supreme goal, he puts himself in
contact, and makes it his own,--therefore they throw bags of salt up to him.

5.2.1.[17]

āśvattheṣu palāśeṣūpanaddhā bhavanti | sa yadevādo 'śvatthe tiṣṭhata indro

maruta upāmantrayata tasmādāśvattheṣu palāśeṣūpanaddhā bhavanti viśo 'nūdasyanti viśo vai
maruto 'nnaṃ viśastasmādviśo 'nūdasyanti saptadaśa bhavanti saptadaśo
vai prajāpatistatprajāpatimujjayati

5:2:1:1717. They (the pieces of salt) are done up in asvattha (ficus religiosa) leaves: because
Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree 1, therefore
they are done up in asvattha leaves. Peasants (vis) throw them up to him, for the Maruts are the
peasants, and the peasants are food (for the nobleman): hence peasants throw them up. There are
seventeen (bags), for Prajâpati is seventeenfold: he thus wins Prajâpati.

5.2.1.[18]

athemāmupāvekṣamāṇo japati | namo mātre pṛthivyai namo mātre pṛthivyā iti

bṛhaspaterha vā abhiṣiṣicānātpṛthivī bibhayāṃ cakāra mahadvā ayamabhūdyo
'bhyaṣeci yadvai māyaṃ nāvadṛṇīyāditi bṛhaspatirha pṛthivyai bibhayāṃ cakāra yadvai meyaṃ
nāvadhūnvīteti tadanayaivaitanmitradheyamakuruta na hi mātā putraṃ hinasti na putro
mātaram

5:2:1:1818. Thereupon; while looking down upon this (earth), he mutters, Homage be to the
mother Earth! homage be to the mother Earth!' For when Brihaspati had been consecrated, the
Earth was afraid of him, thinking, 'Something great surely has he become now that he has been
consecrated: I fear lest he may rend me asunder 2!' And Brihaspati also was afraid of the Earth,
thinking, 'I fear lest she may shake me off!' Hence by that (formula) he entered into a friendly
relation with her; for a mother does not hurt her son, nor does a son hurt his mother.

5.2.1.[19]

bṛhaspatisavo vā eṣa yadvājapeyam | pṛthivyu haitasmādbibheti mahadvā

ayamabhūdyo 'bhyaṣeci yadvai māyaṃ nāvadṛṇīyādityeṣa u hāsyai bibheti yadvai meyaṃ
nāvadhūnvīteti tadanayaivaitanmitradheyaṃ kurute na hi mātā putraṃ hinasti na putro mātaram

5:2:1:1919. Now the Brihaspati consecration 3 is the same as the Vâgapeya; and the earth in
truth is afraid of that (Sacrificer), thinking, 'Something great

surely has he become now that he has been consecrated: I fear lest he may rend me asunder!' And

7
he himself is afraid of her, thinking, 'I fear lest she may shake me off!' Hence he thereby enters
into a friendly relation with her, for a mother does not hurt her son; neither does a son hurt his
mother.

5.2.1.[20]

atha hiraṇyamabhyavarohati | amṛtamāyurhiraṇyaṃ tadamṛta āyuṣi pratitiṣṭhati

5:2:1:2020. He then descends (and treads) upon a piece of gold;--gold is immortal life: he thus
takes his stand on life immortal.

5.2.1.[21]

athājarṣabhasyājinamupastṛṇāti | tadupariṣṭādrukmaṃ nidadhāti

tamabhyavarohatīmāṃ vaiva

5:2:1:2121. Now (in the first place) he (the Adhvaryu) spreads out the skin of a he-goat, and lays
a (small) gold plate thereon: upon that--or indeed upon this (earth) itself--he (the Sacrificer)
steps.

5.2.1.[22]

athāsmā āsandīmāharanti | uparisadyaṃ vā eṣa jayati yo

jayatyantarikṣasadyaṃ tadenamuparyāsīnamadhastādimāḥ prajā upāsate tasmādasmā
āsandīmāharanti

5:2:1:2222. They then bring a throne-seat for him; for truly he who gains a seat in the air 1, gains
a seat above (others): thus these subjects of his sit below him who is seated above,--this is why
they bring him a throne-seat.

5.2.1.[23]

audumbarī bhavati | annaṃ vā ūrgudumbara ūrjo 'nnādyasyāvaruddhyai

tasmādaudumbarī bhavati tāmagreṇa havirdhāne jaghanenāhavanīyaṃ nidadhāti

5:2:1:2323. It is made of udumbara wood,--the Udumbara tree being sustenance, (that is) food,--
for his obtainment of sustenance, food: therefore it is made of udumbara wood. They set it down
in front of the Havirdhâna (cart-shed), behind the Âhavanîya (fire).

5.2.1.[24]

athājarṣabhasyājinamāstṛṇāti | prajāpatirvā eṣa yadajarṣabha etā vai

prajāpateḥ pratyakṣatamāṃ yadajāstasmādetāstriḥ saṃvatsarasya vijāyamānā dvau
trīniti janayanti tatprajāpatimevaitatkaroti tasmādajarṣabas yājinamāstṛṇāti

5:2:1:2424. He then spreads the goat-skin thereon; for truly the he-goat is no other than Prajâpati,

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for they, the goats, are most clearly of Prajâpati (the lord of generation or creatures);--whence,
bringing forth thrice in a year, they produce two or three 2: thus he thereby makes him (the
Sacrificer) to be Prajâpati himself,--this is why he spreads the goat-skin thereon.

5.2.1.[25]

sa āstṛṇāti | iyaṃ te rāḍiti rājyamevāsminnetaddadhātyathainamāsādayati yantāsi yamana iti

yantāramevainametadyamanamāsām prajānāṃ karoti dhruvo 'si dharuṇa iti
dhruvamevainametaddharuṇamasmiṃloke karoti kṛṣyai tvā kṣemāya tvā rayyai tvā poṣāya tveti
sādhave tvetyevaitadāha

5:2:1:2525. He spreads it, with, 'This is thy kingship 1!' whereby he endows him with royal
power. He then makes him sit down, with, Thou art the ruler, the ruling lord!' whereby he makes
him the ruler, ruling over those subjects of his Thou art firm, and steadfast!' whereby he makes
him firm and stedfast in this world;--'Thee for the tilling!--Thee for peaceful dwelling!--Thee for
wealth!--Thee for thrift!' whereby he means to say, '(here I seat) thee for the welfare (of the
people).'

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/1_veda/2_bra/satapath/sb_05_u.htm (Text)

http://www.sacred-texts.com/hin//sbr/sbe41/sbe4108.htm (Translation)

baḍhia = a castrated boar, a hog; rebus: baḍhi 'a caste who work both in iron and
wood' baḍhi, bāṛaï 'carpenter' baḍhoe 'a carpenter, worker in wood' badhoria 'expert in working
in wood'(Santali) Rebus: bari 'merchant'. barea 'merchant' (Santali) †*vardhakikarman -
- ʻ carpentry ʼ. [vardhaki -- , kár- man -- ] Md. vaḍām ʻ carpentry ʼ.vardhaki m. ʻ carpenter ʼ
MBh. [√vardh]Pa. vaḍḍhaki -- m. ʻ carpenter, building mason ʼ; Pk. vaḍḍhaï -- m. ʻ carpenter
ʼ, °aïa -- m. ʻ shoemaker ʼ; WPah. jaun. bāḍhōī ʻ carpenter ʼ, (Joshi) bāḍhi m., N. baṛhaï, baṛahi,
A. bārai, B. bāṛaï, °ṛui, Or. baṛhaï, °ṛhāi, (Gaṛjād) bāṛhoi, Bi. baṛahī, Bhoj. H. baṛhaī m.,
M. vāḍhāyā m., Si. vaḍu -- vā. *vārdhaka -- . Addenda: vardhaki --: WPah.kṭg. báḍḍhi
m. ʻ carpenter ʼ; kṭg. bəṛhe\i, báṛhi, kc. baṛhe ← H. beside genuine báḍḍhi Him.I 135), J. bāḍhi,
Garh. baṛhai, A. also bāṛhai AFD 94; Md. vaḍīn, vaḍin pl.(CDIAL 11375) vardhaka in cmpd. ʻ
cutting ʼ, m. ʻ carpenter ʼ R. [√vardh] Pa. cīvara -- vaḍḍhaka -- m. ʻ tailor ʼ; Kho. bardog, °ox ʻ
axe ʼ (early → Kal. wadók before v -- > b -- in Kho.); <-> Wg. wāṭ ʻ axe ʼ,
Paš.dar. wāˊṭak (ṭ?).(CDIAL 11374) *varddhr̥ ʻ cutter, knife ʼ. [√vardh] *varddhrī -- : N. bāṛ ʻ
blade of khukri ʼ; Bi. bāṛh ʻ bookbinder's papercutter ʼ; H. bāṛh, bāṛ f. ʻ edge of knife ʼ,
G. vāḍh f.; -- P. vāḍh, bāḍh f. ʻ cutting edge ʼ poss. < *vārddhrī -- . *vardharī -- , *vardhă ra -- :
Bi. badhrī, °riyā, °rā, badhārū ʻ knife with a heavy blade for reaping with ʼ; <->
WPah.bhad. bardhāṇū ʻ to shear sheep ʼ < *badhār -- ṇū?(CDIAL 11371) বরাহ barāha 'boar'
Rebus: bāṛaï. 'carpenter' (Bengali) बारकस bārakaśa 'merchantman' Pa. tacchaka-- m. ʻ carpenter
ʼ, taccha-- sūkara-- m. ʻ boar ʼ(CDIAL 5618) వడ్రెంగి, వరెం ల గి, వరవాల డు vaḍraṅgi, vaḍlaṅgi,
vaḍlavāḍu or వరబ ల త్తుడు vaḍrangi. [Tel.] n. A carpenter. వడ్రెంగము, వరప ల ని, వడ్రము or
వరెం ల గితనము vaḍrangamu. n. The trade of a carpenter. వరవా ల నివృత్తు. వడ్రెంగిపని.
వడ్రెంగిపిటు or వరెం ల గిపిటు vaḍrangi-piṭṭa. n. A woodpecker. దార్వవ ఘాటము. వరక ల ెంకణము
vaḍla-kankaṇamu. n. A curlew. ఉల్ెం ల కుల్లో భేదము. వరత ల or వరది ల vaḍlata. n. A woman of

9
the carpenter caste. పటర ు (p. 696) paṭṭaḍa paṭṭaḍu. [Tel.] n. A smithy, a shop. కుమ్మ రి వరెం ల గి
మొదల్గువారు పనిచేయు చోట్ట. वराह m. (derivation doubtful) a boar , hog , pig , wild
boar RV. &c (ifc. it denotes , " superiority , pre-eminence "; » g.व्याघ्रा*यद); N. of यिष्णु in his third
or boar-incarnation (cf. िराहा*ितार)
TA1r. MBh. &c; an array of troops in the form of a boar Mn. vii , 187 varāhá -- , varāˊhu -- m. ʻ
wild boar ʼ RV. Pa. Pk. varāha -- m. ʻ boar ʼ; A. B. barā ʻ boar ʼ (A. also ʻ sow, pig ʼ),
Or. barāha, (Sambhalpur) barhā, (other dial.) bă rihā, bāriā, H. bă rāh m., Si. varā.(CDIAL
11325)

வடம் ¹ vaṭam , n. < vaṭa. 1. Cable, large rope, as for drawing a temple-car; னமோன
யிறு. வடமற் றது (நன். 219, மயிலை.). 2. Cord; தோம் பு. (சூடோ.) 3. A loop of coir
rope, used for climbing palm-trees; மரபமறவுதவுங் யிறு. Loc. 4. Bowstring; விை் லின்
நோணி. (பிங் .) 5. String of jewels; மணிவடம் . வடங் ள் அலசயும் டி உடுத்து
(திருமுரு. 204, உலர). (சூடோ.) 6. Strands of a garland; chains of a necklace; சரம் .
இலட மங் ல க ோங் ல வடமலைய (அஷ்ட ் . திருபவங் டத் தந். 39).

வடம் ² vaṭam , n. 1. See வட்டம் ¹, 1. (அ . நி.) 2. Plank of wood; ைல . ் வடம் ;

தவுவடம் . Nāñ.

Indus Script hypertexts explain why Sarasvatī is signified on pōtram पोत्रम्, caṣāla, 'snout of boar'
of Yajñavarāha.

R̥tvij ऋत्व्-य ज् priests are: होतृ , अध्वयुु , ब्रह्मन् , and उद्गातृ .

Each priest has three helpers, thus the total number of priests is sixteen.

Three helpers of hotr̥ are: मैत्रा-िरुण, अच्छा-िाक, ग्रािस्तुत्.

Three helpers of adhvaryu are: प्रयत-प्र-स्थातृ , नेष्रृ , उन् -नेतृ
Three helpers of brahman are: ब्राह्मणाच्छों यसन् , अग्नीध्र, पोतृ
Three helpers of udgātr̥ are: प्रस्तोतृ , प्रयतहतृु , सुब्रह्मण्य

R̥tvij ऋत्व्-य ज् a priest (usually four are enumerated , viz. होतृ , अध्वयुु , ब्रह्मन् , and उद्गातृ ; each
of them has three companions or helpers , so that the total number is sixteen ,
viz. होतृ , मैत्रािरुण , अच्छािाक , ग्राि-
स्तुत् ; अध्वयुु , प्रयतप्रस्थातृ , नेष्रृ , उन्नेतृ ; ब्रह्मन् , ब्राह्मणाच्छों यसन् , अग्नीध्र , पोतृ ; उद्गातृ , प्रस्तोतृ , प्रयतहतृु ,
सुब्रह्मण्य A1s3vS3r. iv , 1 , 4-6) RV. AV. TS. S3Br. Ka1tyS3r. &c

Hotr̥ होतृ priest has 3 assistants , sometimes called पुरुषs , viz. the मैत्रा-िरुण , अच्छा-िाक ,
and ग्रािस्तुत्; to these are sometimes added three others , the ब्राह्मणाच्छों यसन् , अग्नीध्र or अग्नीध् ,
and पोतृ

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Maitrāvaruṇa मैत्रािरुण mf(/ई)n. descended or derived from यमत्र and िरुण , belonging to
them AV. TS. VS. Br.; relating to the priest called मैत्रािरुण
Pan5cavBr.;m. a patr. RV. vii , 33 , 11 (of अगस्त्य or of िाल्मीयक L. ; f(ई). S3Br. );m. N. of one of
the officiating priests (first assistant of the होतृ ) Br. S3rS.

Acchāvāka अच्छा-िाक m. " the inviter " , title of a particular priest or ऋत्वत्वज् , one of the sixteen
required to perform the great yajña-s with the सोम juice.

ग्राि--स्तुत् grāvastut m. ( Pa1n2. 3-2 , 177) " praising the सोम stones " , one of the 16 priests
(called after the hymn [ RV. x , 94 , 1 ff.] addressed to the सोम stones) AitBr. vi , 1 ; vii ,
1 S3Br. iv , 3 , 4; xii Ta1n2d2yaBr. A1s3vS3r. S3a1n3khS3r.

adhvaryu अध्वयुु a priest of a particular class (as distinguished from the होतृ , the उद्गातृ , and
the ब्रह्मन् classes. The अध्वयुु priests " had to measure the ground , to build the altar , to prepare
the yajña vessels , to fetch wood and water , to light the fire , to bring the animal and immolate it
" ; whilst engaged in these duties , they had to repeat the hymns of the यजुर्-िेद , hence
that िेद itself is also called अध्वयुु ); pl. (अध्वयुिस् ) the adherents of the यजुर्-िेद. अ-ध्वर mfn. (
√ ध्वृ) , not injuring AV. TS.; m. a yajña (especially the सोम yajña);
m. N. of a िसु ; n. sky or air

Pratiprastātr̥ प्रयत-प्र-स्थातृ m. ( √ स्था) N. of a priest who assists the अध्वयुु TS. Br. S3rS.

neṣṭr̥ नेष्रृ m. (prob. fr. √ नी aor. stem नेष् ; but cf. Pa1n2. 3-2 , 135 Va1rtt. 2 &c ) one of the chief
officiating priests at a सोम yajña, he who leads forward the wife of the yajñika and prepares
the सुरा (त्वष्रृ so called RV. i , 15 , 3) RV. Br. S3rS. &c (नेष्रृ is substituted for the ग्राि-
स्तुत् RV. &c)

Unnetr̥ उन्-नेतृ mfn. one who draws out; m. the priest who pours the सोम juice into the
receptacles AitBr. S3Br. Ka1tyS3r. A1s3vS3r. &c

Brahman ब्रह्मन् m. one of the 4 principal priests or ऋत्वत्वज् as (the other three being
the होतृ , अध्वयुु and उद्गातृ ; the ब्रह्मन् was the most learned of them and was required to know the
3 िेदs , to supervise the yajña and to set right mistakes ; at a later period his functions were based
especially on the अथिु -िे द) RV. &c; m. N. of बृहस् -पयत (as the priest of the gods) RV. x , 141 , 3

Brāhmaṇācchamsin ब्राह्मणाच् -छों यसन् m. (fr. °णात् -शों °) " reciting after the ब्राह्मण or the ब्रह्मन् " , a
priest who assists the ब्रह्मन् or chief priest at a सोम yajña Br. S3rS.

Agnīdhra अग्नी* ध्र m. (= अयग्न-बाहु) , N. of two men.

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Potṟ पोतृ प्/ओतृ or पोतृ , m. " Purifier " , N. of one of the 16 officiating priests at a yajña (the
assistant of the Brahman ; = यज्ञस्य शोधयययरि Sa1y. ) RV. Br. S3rS. Hariv.

Udgātr̥ उद् -गातृ m. one of the four chief-priests (viz. the one who chants the hymns of
the सामिेद) , a chanter RV. ii , 43 , 2 TS. AitBr. S3Br. Ka1tyS3r. Sus3r. Mn. &c

Prastotr̥ प्र-स्तोतृ m. N. of the assistant of the उद्गातृ (who chants the प्रस्ताि) Br. S3rS. MBh. &c

Pratihartr̥, प्रयत-° हतृु N. of one of the 16 priests (the assistant of

the उद्गातृ) Br. S3rS. &c; m. (cf. प्रती-ह्°) one who draws back or absorbs , a destroyer MBh.

Subrahmaṇya सु--ब्रह्मण्य m. N. of one of the three assistants of the उद्गातृ priest Br. S3rS. MBh.

12
13
14
15
hōtṛ होतृ a. (-त्री f.) [हु-तृच्] Performing yajña, offering oblations with fire; बहयत यियधहुतों या हयियाु
च होत्री Ś.1.1. -m. 1 A yajña priest, especially one who recites the prayers of the Ṛigveda at
a yajña; जनकस्य िैदेहस्य होताश्वलो बभूि. -2 A yajñika; इयत िायदन एिास्य होतुराहुयतसाधनम् R. 1.82;
Ms.11.36. -3 An epithet of Agni. -Comp. -कममन् a. the function of the होतृ . -प्रवरः the election of
a होतृ . -ष(स)दनम् the होतृ 's seat; होतृषदनाद्धै िायप दु रुद्गीथमनुसमाहरयत Ch. Up.1.5.5.होतृकः hōtṛkḥ
होत्रकः hōtrakḥ होतृकः होत्रकः An assistant of the Hotṛi.होत्रम् hōtram होत्रम् [हु-ष्ट्िन् ] 1 Anything fit
to be offered as an oblation (as ghee). -2 A burnt offering. -3 A yajña.होत्रा hōtrā होत्रा 1 A yajña. -
2 Praise; सत्त्वेन कुरुते युद्धे राजन् सुबलिानयप । नोद्यमेन न होत्रायभः सिाु ः स्वीकुरुते प्रजाः ॥ Mb.3.33.
69. -3 Ved. Speech. -4 The office of होतृ क priest.होत्रत्रन् hōtrin होयत्रन् m. A yajña priest who
offers the oblations.होत्री hōtrī होत्री The offerer of oblations, one of the eight forms of Śiva; या
हयियाु च होत्री Ś.1.1. अत्रि-होत्रत्रन् mfn.
practising the अयग्नहोत्र , maintaining the yajña fire S3Br. &c अत्रि--होत्र mfn. (अग्न्/इ-)
Performing yajña to अयग्न AV. vi , 97 , 1; n. AV. &c oblation to अयग्न (chiefly of milk , oil , and
sour gruel ; there are two kinds of अयग्नहोत्र , one is यनत्य i.e. of constant obligation , the
other काम्य i.e. optional); the sacred fire Mn. Ya1jn5. &c
होयत्रय hōtriyaहोयत्रय a. [होत्राय यहतों होतुररदों िा छ] Belonging to an oblations. -यः The priest who
offers oblations to gods. -यम् The scrificial hall.
होतृ m. (fr. √1. हु) an offerer of an oblation or burnt-offering (with fire) , yajñika, priest , (esp.) a
priest who at a yajña invokes the gods or recites the ऋग्-िेद , a ऋग्-िेद priest (one of the 4 kinds
of officiating priest » ऋत्वत्वज् , p.224; properly the होतृ priest has 3 assistants , sometimes
called पुरुषs , viz. the मैत्रा-िरुण , अच्छा-िाक , and ग्रािस्तुत् ; to these are sometimes added three
others , the ब्राह्मणाच्छों यसन् , अग्नीध्र or अग्नीध् , and पोतृ , though these last are properly assigned to
the Brahman priest ; sometimes the नेष्रृ is substituted for the ग्राि-स्तुत्) RV. &c; N. of यशि MBh.

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पोतृ प्/ओतृ or पोतृ, m. " Purifier " , N. of one of the 16 officiating priests at a yajña (the assistant
of the Brahman ; = यज्ञस्य
शोधयययरि Sa1y. ) RV. Br. S3rS. Hariv.; N. of यिष्णु L. पोत्री f. N. of दु गाु Gal. (cf. पौत्री). f. a garment
(?) DivyA7v.

pōtana
पोतन a. 1 Sacred, holy. -2 Purifying.

pōtṛ पोतृ m. 1 One of the sixteen officiating priests at a yajña (assistant of the priest called
ब्रह्मन्). -2 An epithet of Viṣṇu.
पोत्या pōtyā
पोत्या A multitude of boats.
पोत्रम् pōtram
पोत्रम् [पू-त्र] 1 The snout of a hog; धृतयिधुरधरों महा- िराहों यगररगुरुपोत्रमपीयहतै जुयन्तम् Bk.1.6;
Ki.13.53. -2 A boat, ship. -3 A plough share. -4 The thunderbolt. -5 A garment. -6 The office of
the Potṛi. -Comp. -आयु धः a hog, boar.
पोत्रत्रन् pōtrin
पोयत्रन् m. A hog, boar.

ப ோத்தி pōtti , n. < ப ோற் றி. 1. Grandfather; ோட்டன். Tinn. 2. Brahman temple- priest in
Malabar; மலையோளத்திலுள் ள ப ோயிைருச் ச ன்.
ப ோத்திரோயுதம் pōttirāyutam , n. < pōtr- āyudha. See ப ோத்திரி. (சங் . அ .)
ப ோத்தரி pōttiri , n. < pōtrin. Hog, pig; ன்றி. (சூடோ.)

க ோத்தை் pottal , n. < id. [K. poṭṭare, M. pottu, Tu. potre.] 1. Hole, orifice; துவோரம் .

Pota3 [etym.?] a millstone, grindstone, only as nisada˚ Vin i.201; Vism 252. (Pali)

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க ோத்தி¹ potti , n. perh. க ோத்து-. [T. K. potti.] 1 Unblown flower of the plantain;
மடை் விரியோ வோலை ்பூ. (J.) 4. Ear of cōḷam in sheath; பசோள ் திர். (W.) 5. Ear of
grain in sheath; தோனிய ் திர். (W.)

Ta. potti garment of fibres, cloth. Ka. potti cloth. Te. potti bark, a baby's linen, a sort of linen
cloth; pottika a small fine cloth; podugu a baby's linen. Kol. (SSTW) pot sari. Pa. bodgid a
short loincloth. / Cf. Skt. potikā-, Pkt. potti-, pottiā-, etc.; Turner, CDIAL, no. 8400 (DEDR
4515)

పోతము pōtamu A cloth, వస్త్ుము. శుకపోతము a young parrot. వాతపోతము a young breeze,
i.e., a light wind. க ோத்தி¹ potti , n. perh. க ோத்து-. [T. K. potti.] 1. See
க ோத்தித்பதோவத்தி. (W.) 2. Cloth; சீலை. (சங் . அ .) pōta2 m. ʻ cloth ʼ, pōtikā -- f.
lex. 2. *pōtta -- 2 (sanskrit- ized as pōtra -- 2 n. ʻ cloth ʼ lex.). 3. *pōttha -- 2 ~ pavásta<-> n. ʻ
covering (?) ʼ RV., ʻ rough hempen cloth ʼ AV. T. Chowdhury JBORS xvii 83. 4. pōntī -- f. ʻ
cloth ʼ Divyāv. 5. *pōcca -- 2 < *pōtya -- ? (Cf. pōtyā = pōtānāṁ samūhaḥ Pāṇ.gaṇa. -- pṓta -
- 1?). [Relationship with prōta -- n. ʻ woven cloth ʼ lex., plōta -- ʻ bandage, cloth ʼ Suśr. or
with pavásta -- is obscure: EWA ii 347 with lit. Forms meaning ʻ cloth to smear with, smearing ʼ
poss. conn. with or infl. by pusta -- 2 n. ʻ working in clay ʼ (prob. ← Drav., Tam. pūcu &c. DED
3569, EWA ii 319)]
1. Pk. pōa -- n. ʻ cloth ʼ; Paš.ar. pōwok ʻ cloth ʼ, pōg ʻ net, web ʼ (but lauṛ. dar. pāwāk ʻ cotton
cloth ʼ, Gaw. pāk IIFL iii 3, 150).
2. Pk. potta -- , °taga -- , °tia -- n. ʻ cotton cloth ʼ, pottī -- , °tiā -- , °tullayā -- , puttī -- f. ʻ piece
of cloth, man's dhotī, woman's sāṛī ʼ, pottia -- ʻ wearing clothes ʼ; S. potī f. ʻ shawl ʼ, potyo m. ʻ
loincloth ʼ; L. pot, pl. °tã f. ʻ width of cloth ʼ; P. potṛā m. ʻ child's clout ʼ, potṇā ʻ to smear a wall
with a rag ʼ; N. poto ʻ rag to lay on lime -- wash ʼ, potnu ʻ to smear ʼ; Or. potā ʻ gunny bag ʼ;
OAw. potaï ʻ smears, plasters ʼ; H. potā m. ʻ whitewashing brush ʼ, potī f. ʻ red cotton
ʼ, potiyā m. ʻ loincloth ʼ, potṛā m. ʻ baby clothes ʼ; G. pot n. ʻ fine cloth, texture ʼ, potũ n. ʻ rag
ʼ, potī f., °tiyũ n. ʻ loincloth ʼ, potṛī f. ʻ small do. ʼ; M. pot m. ʻ roll of coarse cloth ʼ, n. ʻ weftage
or texture of cloth ʼ, potrẽ n. ʻ rag for smearing cowdung ʼ.
3. Pa. potthaka -- n. ʻ cheap rough hemp cloth ʼ, potthakamma -- n. ʻ plastering ʼ; Pk. pottha --
, °aya -- n.m. ʻ cloth ʼ; S. potho m. ʻ lump of rag for smearing, smearing, cloth soaked in opium
ʼ.
4. Pa. ponti -- ʻ rags ʼ.
5. Wg. pōč ʻ cotton cloth, muslin ʼ, Kt. puč; Pr. puč ʻ duster, cloth ʼ, pūˊčuk ʻ clothes ʼ;
S. poco m. ʻ rag for plastering, plastering ʼ; P. poccā m. ʻ cloth or brush for smearing ʼ, pocṇā ʻ
to smear with earth ʼ; Or. pucă ra, pucurā ʻ wisp of rag or jute for whitewashing with, smearing
with such a rag ʼ.
*maṣipōtta -- .
pōta -- 3 ʻ boat ʼ see *plōtra -- .
pōta -- 4 ʻ foundation ʼ see *pēnda -- .
*pōtara -- ʻ young ʼ, pōtalaka -- see pṓta -- 1.Addenda: pōta -- 2. 2. *pōtta -
- 2: S.kcch. potyo m. ʻ small dhoti ʼ.(CDIAL 8400)

18
पोत a fetus which has no enveloping membrane (Monier-Williams) pōtḥ पोतः [पू -तन् ;
Uṇ.3.86] 1 The young of any ani- mal, cub, colt, foal &c.; यपब स्तन्यों पोत Bv.1.6; मृगपोतः; शादू ु ल˚
Mu.2.8; कररपोतः &c; िीरपोतः a young warrior; कोप्ययों िीरपोतः U.5.3. -2 An elephant ten years
old.-3 A ship, raft, boat; पोतो दु स्तरिारररायशतरणे H.2.124; नभस्वता प्रतीपेन भग्नपोता इिाणुिे Śiva
B.22.11; हा यिपद् - िाररयनयधपयततजनोद्धरणपोत Nāg.5. -4 A garment, cloth. -5 The young shoot of
a plant. -6The site or founda- tion of a house. -7 A foetus having no enveloping membrane. -
Comp. -आच्छादनम् a tent. -आधानम् a shoal of small fish. -धाररन् m. the master of a vessel. -
प्लवः a mariner, seaman. -भङ्गः a ship-wreck. -रक्षः the rudder of a boat or ship. -वत्रिज् m. a sea-
faring merchant; धत्ते पोतियणग्जनैधुनदताों यस्यात्वन्तके सागरः Śiva B. 29.89. -वाहः a rower,
steersman. పోతము pōtamu An elephant ten years old, పదెంర ల
యేనుగు. పోతము pōtamu The young of any animal. పిల్.ల శిశువు. Pota1 [cp. Epic Sk. pota, see
putta for etym.] the young of an animal J ii.406 (˚sūkara); Cp. i.102 (udda˚); SnA 125 (sīha˚).
(Pali) pṓta -- 1, °aka -- m. ʻ young of animal or plant ʼ MBh. 2. *pōtara -- . 3. *pōtala --
, pōtalaka -- m. ʻ young animal ʼ BHSk., gō -- pōtalikā -- f. ʻ heifer ʼ Pat. 4. *pōtāla -- . 5.
*pōtta -- 1. 6. *pōṭṭa -- 3. 7. *pōna -- 1. 8. *pōttha -- 1. 9. *phōta -- . 10. *phōtta -- 2. [Variety
of form points to non -- Aryan origin (scarcely with Wackernagel AiGr ii 2, 591 < putrá -- ):
prob. with T. Burrow BSOAS xii 386 ← Drav. Tam. pōttu &c. DED 3748. -- Cf. pōṭā -- f. ʻ
female slave ʼ, pōṭaka -- m. ʻ servant ʼ KātyŚr. com. -- See also *pōṅga -- 2]
1. Pa. pōta -- , °aka -- m. ʻ young of an animal ʼ, Aś. potake nom. sg. m.; NiDoc. potaǵa ʻ young
(of camel) ʼ; Pk. pōa -- , °aya -- m. ʻ young snake, child ʼ; Dm. pâi ʻ son ʼ; Paš. ōya ʻ boy, child,
daughter ʼ < *wōyā with special development in word of address (IIFL iii 3, 188 sandhi form
< pōtaka -- ); Bshk. pō, pɔ ʻ son, boy ʼ; Tor. pō m. ʻ child ʼ; Sh.koh. gur. pē ʻ sons ʼ (pl.
of puc ̣h < putrá -- ) → Ḍ. pe_ (pl. of pūc ̣); P. poā m. ʻ tender twig ʼ; Ku.gng. pōi ʻ budding of
trees in spring ʼ; A. B. po ʻ son ʼ; Or. po, poa, pua ʻ son, shoot of plaintain ʼ, puā ʻ plaintain
seedling ʼ, poi ʻ small girl, shrimp ʼ; Mth. poā ʻ tobacco seedling ʼ; Bhoj. pōi ʻ sugarcane sapling
ʼ; H. poā m. ʻ young of an animal ʼ; G. poī f., M. poy f. ʻ spike of coconut or other palms
containing the spadix ʼ; M. povā m. ʻ young snake ʼ; OSi. povā pl. ʻ youths ʼ,
Si. povuvā (st. pov -- , pō -- ) ʻ young of an animal ʼ. -- X *kuḍa<-> q.v.
2. G. porɔ m. ʻ insect ʼ, porī f. ʻ little girl ʼ, poriyɔ m. ʻ boy ʼ; M. por m. f. n. ʻ young child or
animal ʼ.
3. Pk. pōalaya -- m. ʻ child ʼ; Gaw. pōlá, f. °lī ʻ small ʼ, poliṛá ʻ younger ʼ; A. puli ʻ young plant
ʼ; B. polā ʻ child, son ʼ; M. poḷ m. ʻ bull dedicated to the gods ʼ; Si. pollā ʻ young of an animal ʼ.
4. Pk. pōāla -- m. ʻ child, bull ʼ; A. powāli ʻ young of animal or bird ʼ.
5. K. pŏ ṭ u m. ʻ son (esp. an only son), child ʼ, pūtu m. ʻ young chick ʼ, ḍoḍ. pōtō ʻ bird ʼ,
kash. ċāwali -- pūt ʻ goat's kid ʼ; H. potī f. ʻ young female of any animal ʼ.
6. H. poṭā m. ʻ young of animal, unfledged bird ʼ.
7. A. B. ponā ʻ young fish ʼ (A. also ʻ affectionate term of address to a child ʼ).
8. Ku. potho ʻ any young animal ʼ, pothilo ʻ young of a bird ʼ; N. pothi ʻ hen bird ʼ, pothro ʻ
young tree, bush ʼ.
9. Phal. phō ʻ boy ʼ, phoyīˊ, phōī ʻ girl ʼ.
10. Ku. photo m. ʻ young child, small cucumber, testicle ʼ, photi f. ʻ girl ʼ, phwātā -- photi ʻ
children ʼ.
pōtādhāna -- , *pōtādhāra -- ; *vīrapōta -- , *sarpapōtala -- .
Addenda: pōta -- 1. 10. *phōtta -- : WPah.kṭg. phɔ́təṛ m. ʻ penis, scrotum ʼ, J. pothaṛ m. ʻ penis
ʼ.(CDIAL 8399)

19
ப ோத்து¹ pōttu , n. cf. pōta. [T. pōtu, M. pōttu.] 1. Male of animals, especially cattle, tigers,
deer; க ற் றம் , எருலம, புலி, மலர, புை் வோய் முதலிய விைங் ப ற் றின்
க ோது. (பிங் .) (கதோை் . க ோ. 597.) 2. Male of peafowl, herons and some other birds;
மயிை் எைோை் என் வற் றின் ஆண். (கதோை் . க ோ. 598.) 3. Male of aquatic animals,
as crocodile, etc.; முதலை, சுறோ ்ப ோன்ற நீ ர்வோை் சோதியின் ஆண். (கதோை் .
க ோ. 597.) (பிங் .) 4. Sapling; ஓரறிவுயிரி னிளலம. (கதோை் . க ோ. 580.) 5. Tender
branch or shoot of a tree; புது ்கிலள. மரம் ப ோத்துவிட்டிரு ்கிறது. 6. Crow-
pheasant. See கசம் ப ோத்து. (சங் . அ .)

ப ோத்தரசர் pōttaracar , n. prob. ப ோத்து¹ +. A title of the Pallava kings; ை் ைவர்

ட்ட ்க யர் ளி கைோன்று. மபயந்திர ் ப ோத்தரசர் (S. I. I. ii, 341.)

Rebus 1: పోతము pōtamu [Skt.] n. A vessel, boat, ship. ఓర. పోతపాడ్త్తక pōta-pātrika. n. A
vessel, a ship, ఓర. "్ెంసార సాగరమ్త్తల్ ధైరయ పోత పాడ్త్తకని్ురిెంపుముకు మార." M. XII.
vi. 222. పోతవణికుు or పోతవణిజుడు pōta-vaṇikku. n. A sea-faring merchant. ఓరను కేవుకు
పుచ్చు కొనన వాడు, ఓర బేరగాడు. పోతవహుడు or పోతనాహుడు pōta-vahuḍu. n. A rower, a
boatman, a steersman. ఓరనడుపువాడు, తెండేలు. पोत mn. a vessel , ship ,
boat MBh. Hariv. Var. Ka1v. [cf. Lat. putus ; Lit. pautas.] Pota2 [Epic Sk. pota; dial. form for
plota (?), of plu] a boat Dāvs v.58; VvA 42. (Pali)

Rebus 2: పోత pōta. adj. Molten, cast in metal. పోతచెంబు a metal bottle or jug, which has been
cast not hammered. పోత pōta pōta. [Tel. from పోయు.] n. Pouring, పోయుట. Casting, as of
melted metal. Bathing, washing. Eruption of the small pox. ఆకుపోత putting plants into the
ground. పెట్టుపోతలు శాశ్వ తములుకావు meat and drink (literally, feeding and bathing) are not
matters of eternal consequence. Pottha2 [later Sk. pusta, etym. uncertain; loan -- word?]
modelling, only in cpd. ˚kamma plastering (i. e. using a mixture of earth, lime, cowdung &
water as mortar) J vi.459; carving DhsA 334; and ˚kara a modeller in clay J i.71. (Pali)

The two ornaments he gives to the Adhvaryu, the garland to the Udgatr, the round ornament to
the Hotr, a horse to the Prastotr and Pratihartr, twelve heifers to the Brahman, a cow to
the Maitravaruna, a bull to the Brahmanacchansin, garments to the Nestr and Potr, a wagon
drawn by one ox laden with barley to the Achavaka, a draught ox to the Agnidh. (Krishna
Yajurveda 1.8)

20
 Clever indeed [1] were the Hotrs of old; there fore the ways were held apart, and
yvk.2.5
the paths did not conflict.
h O ye divine Hotrs, sing ye To our uplifted yajña, to Agni s tongue, Make for us
yvk.4.1
good offering.
m The Maruts, of the year, fair singers, With wide abodes, in troops among men,
May they from us unloosen the bonds of tribulation, Those that burn, delighting,
yvk.4.3 granting delight, n Delight the eager gods, O thou most young, Knowing the
seasons, O lord of the season, do thou perform yajña here; With the priests divine,
O Agni, Thou art the best yajñika of Hotrs.
g First for you have I made glad the two, who share one car, fair of hue, The gods
yvk.5.1 that gaze on all the worlds, Those that ordain your ordinances, The two Hotrs, that
indicate the light in its place.

k We have come to the path of the gods To accomplish that which we have power
yvk.1.1 to do; Let wise Agni yajña [3], let him be Hotr Let him arrange the offerings him
the seasons.
l The great I overcome [4] through kinship and my songs; That hath descended to
yvk.1.2 me from Gotama, my sire; Pay heed to this song of ours, O Hotr, most youthful,
skilful, friend of the house.
d In that to day, O Agni, we choose thee As Hotr as our yajña proceeded,
yvk.1.4 Prosperously hast thou performed yajña, Prosperously hast thou laboured; Come
wise and foreseeing one to the yajña.
d Here hath he first been established by the establishers, Youngest Hotr to be
yvk.1.5 invoked at the yajña-s, Whom Apnavanaand the Bhrgus caused to shine, Bright in
the woods, spreading from house to house.
h O Agni, kindled by the gods, kindled by Manu, with sweet tongue, I touch the
yvk.1.6 head of thee, the immortal, O Hotr, for increase of wealth, good offspring,
strength.
When the Hotr summons the Ida, then the yajñika looking at the Hotr should in
yvk.1.7
mind reflect on Vayu [2]; verily he lets the calf go to the mother.
Samsravas Sauvarcanasa said to Tuminja Aupoditi: When thou hast been
a Hotr of Sattrins, what Ida hast thou invoked? Her I have invoked he said, who
yvk.1.7
supports the gods by her expiration, men by her cross breathing, and the Pitrs by
her inspiration.
When the Hotr utters the name of the yajñika, then he should say, Hither these
yvk.1.7 blessings have come, fain for milking verily he milks the deities which he praises
together; verily he milks the yajña on both sides, in front and behind.
k To Agni, lord of the house, hail! To Soma, lord of the forest, hail! To Indra s
yvk.1.8
strength hail! To the Maruts force hail! I The gander seated in purity, the bright

21
 one seated in the atmosphere, The Hotr seated at the altar, the guest seated in the
house, Seated among men, seated in the highest, seated in holy order, seated in the
firmament, Born of the waters, born of the cows, born of holy order, born of the
mountain, the great holy order.
The two ornaments he gives to the Adhvaryu, the garland to the Udgatr, the round
ornament to the Hotr, a horse to the Prastotr and Pratihartr, twelve heifers to
yvk.1.8 the Brahman, a cow to the Maitravaruna, a bull to the Brahmanacchansin,
garments to the Nestr and Potr, a wagon drawn by one ox laden with barley to
the Achavaka, a draught ox to the Agnidh.
The Hotr is a Bhargava; the Saman of the Brahman is the Srayantiya;
yvk.1.8
the Agnistoma Saman is the Varavantiya.
The Hotr loosens him that is swallowed by Soma and Rudra and he is liable to be
yvk.2.2 ruined; an ox must be given by the Hotr; the ox is a carrier, the Hotr is a carrier;
verily he saves himself as a carrier by means of a carrier.
yvk.2.5 The Part of the Hotr at the New and Full Moon yajña-s
yvk.2.5 The Hotr unsurpassed he says, for no one surpasses him [2].
Agni the Hotr [4], he says; Agni is the Hotr of the gods; him he chooses who is
yvk.2.5
the Hotr of the gods.
If he were to say Who hast chosen Agni as Hotr he would surround
yvk.2.5
the yajñika with Agni on both sides, and he would be liable to perish.
Prajapati spake to a Brahman (saying), Explain the phrase, "Make announcement"
yvk.2.5
Hearken to this, O ye gods he said; Agni the god is the Hotr (he said).
yvk.2.6 The Part of the Hotr in the New and Full Moon yajña
in four; what is divided in four is the offering, what is divided in four is cattle; if
the Hotr were to eat it, the Hotr would [1] experience misfortune; if he were to
yvk.2.6
offer it in the fire, he would give the cattle to Rudra, and the yajñika would be
without cattle.
Yoke like a charioteer, Agni, The steeds that best invite the gods Set down as
yvk.2.6
ancient Hotr.
n O Jatavedas, go with the caul to the gods, For thou art the first Hotr; With ghee
yvk.3.1 do thou strengthen their bodies; May the gods eat the offering made with the cry
of hail! o Hail to the gods; to the gods hail!
From the formula spoken, guard me, from every execration (with these words) he
yvk.3.1
should pour a libation before the morning litany (of the Hotr).
e Homage to Indra, slayer of Makha; injure not my power and strength (with these
yvk.3.2 words he reverences) the place of the Hotr; verily he invokes this blessing, for the
preserving of his power and strength [2].

22
 In that the Hotr addresses the Adhvaryu, he makes the thunder bolt advance
towards him; O reciter of hymns he says in response at the morning pressing; the
yvk.3.2 syllables herein are three, the Gayatri has three Padas, the morning pressing is
connected with the Gayatri; verily with the Gayatri he places the thunderbolt
within the morning pressing.
The hymn hath been uttered to Indra he says in response at the third pressing; the
syllables herein are seven, the Sakvari has seven Padas, cattle are connected with
the Sakvari, the third pressing is connected with the Jagati; verily at the third
yvk.3.2 pressing he produces the metres in the response; now the Jagati is cattle, the third
pressing is cattle; verily at the third pressing he bestows cattle upon himself that
the Hotr addresses the Adhvaryu, he puts fear in him; if be were not to smite it off
[4], they would have fear in his house before the year (was over).
The Hotr is this (earth), the Adhvaryu yonder (sky); in that he recites sitting, so
yvk.3.2 the Hotr goes not away from the (earth), for this (earth) is seated as it were; verily
thereby the yajña milks this (earth).
In that the Hotr addresses the Adhvaryu, he makes the thunderbolt advance
yvk.3.2
towards him; he turns towards the West; verily he overcomes the thunderbolt.
b Your ancient lofty praise bear To Agni, the Hotr The creator who beareth as it
yvk.3.2
were the light of songs.
f Thee, O Agni, the tribes of men praise, Who knowest the Hotr s duty, discerning,
yvk.3.3 best bestower of jewels, Who art in secret yet, O happy one, seen by all, Of
impetuous spirit, a good yajñika, brilliant with ghee.
b He, the Hotr is led forward for the yajña, The servant of the gods; Like a
yvk.3.5
covered chariot glowing He himself knoweth health.
f Sit thou, O Hotr, in thine own world, wise, Place thou the yajña in the birthplace
yvk.3.5 of good deeds Eager for the gods, do thou perform yajña to them with oblation;
O Agni, bestow great strength on the yajñika.
g The Hotr hath sat him down in the place of the Hotr wise, Glittering, shining,
yvk.3.5 skilful, With vows and foresight undeceived, most wealthy, Bearing a thousand,
pure tongued Agni.
k Sit thou, O Hotr, in thine own world, wise, Place thou the yajña in the birthplace
yvk.4.1 of good deeds, Eager for the gods, do thou perform yajña to them with oblation;
O Agni, bestow great strength on the yajñika.
l The Hotr hath sat him down in the place of the Hoty, wise, Glittering, shining,
yvk.4.1 skilful, With vows and foresight undeceived, most wealthy, Bearing a thousand,
pure tongued Agni.
n Be born noble in the forefront of the days, Kind to the kindly, red in the woods;
yvk.4.1
Bestowing seven jewels in every home Hath Agni sat him down as Hotr.

23
 g Feeding on wood, sipping clarified butter, The ancient desirable Hotr, Son of
yvk.4.1
strength, the wondrous.
n The gander seated in purity, the bright one seated in the atmosphere,
The Hotr seated at the altar, the guest seated in the house, Seated among men,
yvk.4.2 seated in the highest, seated in holy order, seated in the firmament, Born of the
waters, born of the cows, born of holy order, born of the mountain, the great holy
order.
r Yoke, like a charioteer, O Agni, The steeds that best invite the gods Sit down as
yvk.4.2
ancient Hotr.
g As thou, O Hotr, in man s worship [2], O son of strength, shalt
yvk.4.3 perform yajña with offerings, Verily do thou to day, gladly, offer yajña To the
glad gods together assembled.
h I praise Agni, domestic priest, God of the yajña and priest, The Hotr, best
yvk.4.3
bestower of jewels.
o O Agni, whatever to day, O offering Hotr of the people, O pure [4] and radiant
one, thou dost enjoy, for thou art the yajñika, Rightly shalt thou perform yajña,
yvk.4.3
since thou hast grown in might, Carry the oblations that are thine to day, O thou
most young.
i Banner of the yajña, first domestic priest, Agni men kindle in the three stations;
yvk.4.4 With Indra and the gods conjoined on the strew Let him sit, as Hotr, well skilled
for yajña.
aa Agni I deem the Hotr, the generous wealth giver, The son of strength, the all
knower, Who knoweth all as a sage, bb Who offereth yajña well, With beauty
yvk.4.4
soaring aloft towards the gods, the god, Following the flames of the ghee, Of the
butter of brilliant radiance when offered up.
a He who sat down, offering all these beings, As Hotr, the seer, our father, He
yvk.4.6
seeking wealth with prayer, Hath entered into the boon of the first of coverers.
e Hotr Adhvaryu, atoner, fire kindler, Holder of the stone, and skilled reciter, With
yvk.4.6
this well prepared yajña Well offered do ye fill the channels.
Sit thou, O Hotr he says; verily he makes the deities sit down for him;
The Hotr down (with these words he makes) men (sit down); Sit thou down (with
yvk.5.1
these words he makes) birds (sit down); Be born noble in the forefront of the days
he says; verily he produces for him the common session of gods and men.
May the protectors, he says; the protectors are the Hotr s offices; verily with
yvk.5.1
the Hotr s offices he cooks it.
i Tvastr begot the hero with love for the gods; From Tvastr is born the courser, the
yvk.5.1 swift steed [3]; Tvastr produced all this world; The maker of much do thou offer
to, as Hotr.

24
 The drop hath fallen (with these words) he touches it; verily he establishes it in
yvk.5.2
the Hotr s offices.
In that the second Hotr recites the unassailable (hymn) the syajñik conquers his
yvk.5.4
foes therewit unassailably; verily also he conquers what has not been conquered.
He puts down on the altar of the Hotr; the Hotr is the abode of the yajñika [3];
yvk.5.4
verily in his abode he wins for him power and strength.
C Seven are thy kindling sticks, O Agni; seven thy tongues he says; verily he wins
yvk.5.7
the Hotr s offices.
That is the place of yajña where the yajñika faces the east, where the Hotr as be
yvk.6.2
recites the Prataranuvaka gazes upon the fire, water, and the sun.
the Ahavaniya, the Agnidh s altar, the Hotr s, and the Marjaliya; therefore they
yvk.6.3
perform yajña on them.
The Hotr is the navel of the yajña; the expiration is above the navel, the
yvk.6.3 inspiration is below; if the Adhvaryu were to go past the Hotr to the west, he
would place the expiration in the inspiration, he would be liable to die.
yvk.6.3 By means of Agni as Hotr the gods defeated the Asuras.
Give directions, O Hotr, for making ready the oblations to the gods he says, for an
yvk.6.3
act that is directed is carried out.
O Hotr, give directions for the waters he says; for an action which is directed is
yvk.6.4
done.
The pit is the birthplace of the yajña, the Vasairivaris are the yajña; bringing the
bowls of the Hotr and the Maitravaruna into contact he pours in
yvk.6.4
the Vasativaris reciprocally, so that the yajña may have its birthplace; verily he
produces it from its own birthplace.
The Dhruva is the life of the yajña, the Hotr is the body; in that he pours
yvk.6.5 the Dhruva down into the goblet of the Hotr, so he places life in the body of
the yajña [2].
He gives to the Agnidh; verily he delights the seasons headed by Agni; he gives to
yvk.6.6 the Brahman priest, for instigation; he gives to the Hotr; the Hotr is the self of
the yajña; verily he unites the self of the yajña with the gifts.
Now (some say), The thousandth is to be given to the Hotr what is left over, is left
yvk.7.1
over for the Hotr; the Hotr is the receiver of what has not been taken.
He should give her to the Agnidh, or the Brahman, or the Hotr or the Udgatr, or
yvk.7.1
the Adhvaryu.
Then indeed were four sons born for him, a good Hotr, a good Udgatr, a
yvk.7.1
good Adhvaryu, a good councillor.

25
 He, who knowing thus offers the four night rite, has four sons born for him, a
yvk.7.1
good Hotr, a good Udgatr, a good Adhvaryu, a good councillor.
yvk.7.5 The Hotr (mounts) a swing; verily they mount the back of the firmament.

Dotted circle-fillet, trefoil robe: paṭṭaḍi 'smithy, forge'; Potr̥ 'soma purifier priest', pot 'jeweller's
polishing stone' https://tinyurl.com/y7kv5glj
Three geometric hierolyphs on Priest-guild-leader statue of Mohenjo-daro are: 1. trefoil or
clover (embroidered on the robe); 2. hole or dotted circle (deployed together with trefoils);
3. dotted circle (on the fillet). In the Egyptian hieroglyphic tradition, trefoil is associated
with veneration of ancestors.

There are three distinct geometric glyphs which are used to compose the hieroglyphs
deployed on the 17.5 cm. high statuette of a reverenced person with a smooth hair-do and a
neatly trimmed beard. This is clearly indicative of the possible use of a metal or stone razor
to trim the hair on the face. That reverence is the intended message is reinforced by the
deployment of trefoil hieroglyph on the based used for sacred Sivalinga in Mohenjo-daro.

It is possible to decipher the hieroglyphs using the rebus-metonymy layered cipher of Indus
writing system.

The Meluhha semantics of objects signified by these three hieroglyphs are related to
metalwork guild.

Trefoil hieroglyph or three 'beads, orifice'

kolom 'three' (Munda) Rebus: kolami 'smithy, forge'. The triplicate composing the trefoil
is a semantic determinant of the signified object: smithy, forge.

*pōttī ʻ glass bead ʼ.Pk. pottī -- f. ʻ glass ʼ; S. pūti f. ʻ glass bead ʼ, P. pot f.; N. pote ʻ long
straight bar of jewelry ʼ; B. pot ʻ glass bead ʼ, puti, pũti ʻ small bead ʼ; Or. puti ʻ necklace of
small glass beads ʼ; H. pot m. ʻ glass bead ʼ, G. M. pot f.; -- Bi. pot ʻ jeweller's polishing
stone ʼ rather than < pōtrá -- 1.(CDIAL 8403) க ோத்தை் pottal , n. < id. [K. poṭṭare,
M. pottu, Tu. potre.] 1. Hole, orifice.

Rebus: Soma priest, jeweller's polishing stone

पोतृ pōtṛ " Purifier " , Name of one of the 16 officiating priests at a yajña (the assistant of
the Brahman (Rigveda) pōtrá1 ʻ *cleaning instrument ʼ (ʻ the Potr̥'s soma vessel ʼ RV.).
[√pū] Bi. pot ʻ jeweller's polishing stone ʼ? -- Rather < *pōttī -- .(CDIAL 8404) pōtṛ पोतृ m.
1 One of the sixteen officiating priests at a yajña (assistant of the priest called ब्रह्मन् ). -2 An
epithet of Viṣṇu. pōtram पोत्रम् [पू -त्र] 1 The snout of a hog; धृतयिधुरधरों महा- िराहों
यगररगुरुपोत्रमपीयहतैजुयन्तम् Bk.1.6; Ki.13.53. -2 A boat, ship. -3 A plough share. -4 The

26
thunderbolt. -5 A garment. -6 The office of the Potṛi. -Comp. -आयुधः a hog, boar.
(Samskritam. Apte)

Hieroglyph: fillet on the forehead

ட்டம் ² paṭṭam , n. < paṭṭa. 1. Plate of gold worn on the forehead, as an ornament or
badge of distinction; சிற ்பு ்கு அறிகுறியோ கநற் றி யிைணியும்
க ோற் ற டு. ட்டமுங் குலையு மின்ன (சீவ . 472). 2. An ornament worn on
the forehead by women; மோதர் நுதைணி. ட்டங் ட்டி ்க ோற் பறோடு க ய் து
(திவ் . க ரியோை் . 3, 7, 6). 3. Title, appellation of dignity, title of office;
ட்ட ்க யர். ட்டமும் சும் க ோற் பூணும் ரந்து (சீவ . 112). 4.
Regency; reign; ஆட்சி. 5. Fasteners, metal clasp; சட்டங் லள இலண ்
உதவும் த டு. ஆணி ளும் ட்டங் ளுமோகிய ரிய இரும் ோபை ட்டி
(கநடுநை் . 80, உலர). 6. Flat or level surface of anything; ட்லடவடிவு. 7. Flat
piece, as of bamboo; ட்லடயோன துண்டு. 8. Cut of a gem; மணி ளிை் தீரும்
ட்லட. 9. Paper-kite; ோற் றோடி. பிள் லள ள் ற் ைவுயர் ட்டம்
விடை் ப ோை் (திரு ் ப ோ. சந். பிள் லளத். ச ் ோணி. 8). 10. Cloth; சீலை.
(அ . நி.) 11. Large banner; க ருங் க ோடி. (பிங் .) 12. High position; உயர் தவி.
(பிங் .) 13. Gold; க ோன். (சங் . அ .)

Rebus: smithy, forge

ட்டலட¹ paṭṭaṭai, [K.paṭṭaḍi.] Smithy, forge; க ோை் ைன் ளரி. n. prob. டு¹- +
அலட¹-. [T. paṭṭika, K. paṭṭaḍe.] Anvil; அலட ை் . (பிங் .) சீரிடங் ோணி
கனறிதற் கு ் ட்ட லட (குறள் , 821). ட்டலற² paṭṭaṟai , n. < K. paṭṭale. 1.
Community; சன ்கூட்டம் . 2. Guild, as of workmen; கதோழிைோளர்
சமுதோயம் . ட்டலடயோர் paṭṭaṭaiyār, n. < id. (W. G.) 1. Master of a shop;
லடயின் எசமோனர். 2. Overseer; பமற் ோர் ்ப ோர். ட்ட ் ோரன்¹ paṭṭa-k-
kāraṉ, n. < ட்டம் ² +. Title of the headman of the Toṭṭiyar and Koṅkuvēḷāḷa castes;
கதோட்டியர், க ோங் குபவளோளர் சோதித்தலைவரின் சிற ்பு ்க யர்.
ட்ட சோலை paṭṭaka-cālai , n. < T. paṭa- šāla. [K. paṭṭasāle.] 1. Central or principal
hall in a house; கூடம் .

ட்டங் ட்டு-தை் paṭṭaṅ-kaṭṭu-, v. intr. < id. +. 1. To confer a title; ட்ட ்க யர்
சூட்டுதை் . நன்கனறி ் ட்டங் ட்டி நை் கினோன் ரிவட்டங் ள்
(திருவோைவோ. 39, 27). 2. To invest with office, dignity, authority; to install, crown;
அரசு முதலிய தவி யளித்தை் . இரோவ ணலன கவன்று . . .
அவன்றம் பி ்கு ் ட்டங் ட்டிய ரோமோ (தனி ் ோ. i, 391, 48). 3. To fasten a
gold band on the foreheads of the bridal pair in a marriage; லியோணத்திை்
மணம ் ள் கநற் றியிற் க ோற் ட்டம் ட்டுதை் . 4. To perform the ceremony
of indicating the succession to the estate of deceased person among Maṟavas, wherein,

27
before the corpse is removed, the chief heir and his wife take two balls of cow- dung mixed
with various kinds of grain and stick them on to the wall of their house and throw them in
water on the eighth day after death; மறவர் சோதியிை் இறந்பதோனது சவத்லத
எடு ் தற் குமுன் அவனுலடய மு ்கிய வோரி சும் அவ் வோரிசின்
மலனவியும் தோனியங் பளோடு ைந்த இரண்டு சோணவுண்லடலய
வீட்டின் சுவரிை் ஒட்டி யும் பிறகு எட்டோநோள் அதலன நீ ரிற் லரத்துந்
தோபம இறந்பதோன் கசோத்து ்கு உரிலமயுலடயவகரன்று
கதரிவி ்குஞ் சடங் கு கசய் தை் . (E. T. v, 42.) 5. To perform the ceremony of going
round the deceased during cremation; த ன ்கிரிலயயிற் பிபரதத்லதச்
சுற் றிவருதை் . Nāñ.

The tradition in Indian sprachbund records coronation ceremony also to confer a

title ācārya, 'teacher' or ācariyakula 'teacher's family' or head of a artisan guild:

ஆசோரி ācāri , n. < ā-cārya. [T. K. Tu. ācāri.] 1. A title adopted by Mādhva and Šrī
Vaiṣṇava Brāhmans; மோத்துவ ?லவஷ்ண வ ்பிரோமணர் ட்ட ்க யர். 2.
[M. āšāri.] Title of the five artisan castes; ம் மோளர் ட்ட ்க யர்.

ācāríya -- , ācāryà -- m. ʻ teacher ʼ AV. [ācāra -- ]Pa. ācariya -- , °aka -- , ācēra -- m.,
KharI. ayariasa gen., Pk. āyariya -- m., Si. brāhmi inscr. ajara, 10th cent. äjara,
mod. ädurā. *ācāriyakula ʻ teacher's family ʼ. [ācāríya -- , kúla -- ] Pa. ācariyakula -- n. ʻ
the teacher's clan ʼ; Si. ädurol ʻ line of teachers, tradition ʼ(CDIAL 1072, 1073)

Sarasvati-Sindhu Valley potters shaped clay pots on a wheel, like this one used by an Indian
potter today.
http://www.bbc.co.uk/schools/primaryhistory/indus_valley/art_and_writing/

Discussion

While it may be debated if a 'temple priest' of the civilization was called pōtti as the gloss is
used today in Malayalam, or pōtṛ as the gloss is used today in the performance of a vedic-
soma yajña, there seems to be a substantial semantic evidence to relate to the other
characteristics of the artifacts deployed in the context of the trefoil symbol: cloth (shawl or
upper garment, leaving the right-shoulder bare), young animal.

Both symbols -- cloth and young animal -- have pottu as word signifiers. If pōṟṟi or pottu is
the word signifier, there is a rebus reading possible: pot 'boat' or pot 'bead' or pote 'long
straight bar of jewelry'.

We seem to be looking at trefoil as a hieroglyph to be read rebus.

1. Shown pota 'cloth' worn as a shawl by the important person, the trefoil hieroglyph can be
read rebus as the homonymous phonetic-determinant word: pōtṛ 'Soma purification priest'.

2. Shown on pota 'young animal or heifer', or on beads, the trefoil hieroglyph can be read

28
either as a phonetic determinant for pot 'boat' or pote 'long straight bar of jewelry or bead'
or pot 'jeweller's polishing stone'.

There are other statuettes displaying fillet worn on forehead and upper garment (shawl) on a
meditating person leaving the right-shoulder bear -- a traditional pattern of uttariyam-
wearing by teachers (AcArya and temple-priests in the Hindu tradition traceable to the
Sarasvati-Sindhu (Hindu) Civilization).

Fillet worn on the forehead of a person with a neat hair-style and a hair-
bun. 40. Head (back), Mohenjo-daro

Male head probably broken from a seated sculpture. Finely braided or wavy combed hair
tied into a double bun on the back of the head and a plain fillet or headband with two
hanging ribbons falling down the back (40).

The upper lip is shaved and a closely cropped and combed beard lines the pronounced lower
jaw. The stylized almond shaped eyes are framed by long eyebrows. The wide mouth is
very similar to that on the "Priest-King" sculpture. Stylized ears are made of a double curve
with a central knob.

Material: sandstone
Dimensions: 13.5 cm height
Mohenjo-daro, DK-B 1057
Mohenjo-daro Museum, MM 431
Dales 1985: pl. IIb; Ardeleanu-Jansen 1984: 139-
157 http://www.harappa.com/indus/40.html

Seated male figure with head missing (45, 46). On the back of the figure, the hair style can
be partially reconstructed by a wide swath of hair and a braided lock of hair or ribbon
hanging along the right side of the back.

A cloak is draped over the edge of the left shoulder and covers the folded legs and lower
body, leaving the right shoulder and chest bare. The left arm is clasping the left knee and
the hand is visible peeking out from underneath the cloak. The right hand is resting on the
right knee which is folded beneath the body.

Material: limestone
Dimensions: 28 cm height, 22 cm width
Mohenjo-daro, L 950

29
Islamabad Museum
Marshall 1931:358-9, pl. C, 1-3 http://www.harappa.com/indus/46.html

ட்டோபிபஷ ம் paṭṭāpiṣēkam
, n. < paṭ- ṭābhiṣēka. 1. Coronation, as preceded by anointing and bathing;
முடிசூடுல . 2. Ordination, consecration to the ministry; ப ோத ரின்
நியமனச்சடங் கு. Chr.
ட்டோசோரி paṭṭācāri , n. < bhaṭṭa ட்டோசோரியன் paṭṭācāriyaṉ , n. < id. +. 1. See
ட்டன் , 1, 2. (W.) 2. founder of a sub-sect of Mīmāṁsakas; மீமோஞ் ச மதத்தினுள்
ஒரு குதி ்கு ஆசிரியன் . (சி. ப ோ. ோ. ். 44.) ட்டனம் paṭṭaṉam, n.
< paṭṭaṇa. Sea-port town; டற் லரயின் ைதீவு ் ண்டம் விற் கும் ஊர்.
(சூடோ.) ட்டன் paṭṭaṉ , n. < bhaṭṭa. 1. Learned man, scholar; புைவன். மலறநோன்கு
முன் பனோதிய ட்டலன (திவ் . க ரியதி. 7, 3, 6). 2. Brāhmin-priest of a temple;
ப ோயிைருச்ச ன். 3. Spiritual master, god; சுவோமி. ஆைநிைைமர் ட்டலன
(பதவோ. 926, 1). 4. See ட்டர்பிரோன். தண்புது லவ ் ட்டன் கசோன்ன (திவ் .
க ரியோை் . 3, 8, 10). ட்டோமணியம் paṭṭā-maṇiyam , n. < U. paṭṭā ட்டோர ன்
paṭṭārakaṉ , n. < bhaṭṭāraka. 1. Deity; டவுள் . (பிங் .) திருநந்தி ் லர ட் டோர ர்
(T. A. S. iii, 206). 2. One who attained the stage of Arhat; அரு தவி க ற் பறோர். நமி
ட்டோர ர் (த ் யோ ் . 375, உலர). 3. Spiritual preceptor; ஞோனகுரு. (பிங் .)
முகுந்பதோத்தம ட் டோர ர் (T. A. S. iii, 44). ட்டோமணிய ோரன் paṭṭāmaṇiya-
kāraṉ
, n. < ட்டோமணியம் +. Village munsif; கிரோம முனிசீபு. Colloq.

Seated male sculpture, or "Priest King" from Mohenjo-daro (41, 42, 43). Fillet or ribbon
headband with circular inlay ornament on the forehead and similar but smaller ornament on
the right upper arm. The two ends of the fillet fall along the back and though the hair is
carefully combed towards the back of the head, no bun is present. The flat back of the head
may have held a separately carved bun as is traditional on the other seated figures, or it could
have held a more elaborate horn and plumed headdress.

30
Two holes beneath the highly stylized ears suggest that a necklace or other head ornament was
attached to the sculpture. The left shoulder is covered with a cloak decorated with trefoil,
double circle and single circle designs that were originally filled with red pigment. Drill holes
in the center of each circle indicate they were made with a specialized drill and then touched
up with a chisel. Eyes are deeply incised and may have held inlay. The upper lip is shaved and
a short combed beard frames the face. The large crack in the face is the result of weathering or
it may be due to original firing of this object.

Material: white, low fired steatite

Dimensions: 17.5 cm height, 11 cm width
Mohenjo-daro, DK 1909
National Museum, Karachi, 50.852
Marshall 1931: 356-7, pl. XCVIII

http://www.harappa.com/indus/41.html

Varuna's tArpya garment is used to invest a yajamana during royal consecration and is
decorated with dhiSNya, 'stars' or 'fire-altars'. Ahura Mazda is said to wear such a
garment. ‘The sky …which the Wise One is wearing as His garment, is decorated with stars
made of heavenly substance' (Yast, 13, 3). त्रधष्ण्य[p= 516,3] m. (f(आ). only RV. iv , 3 ,
6 ; n. MBh. i , 7944) a sort of subordinate or side-altar (generally a heap of earth covered with
sand on which the fire is placed , and of which 8 are enumerated , viz. besides the आग्नीध्रीय[in
the आग्नीध्र] those in the सदस् [see s.v.] belonging to the होतृ , the मैत्रा-िरुण or प्र-शस्तृ ,
the ब्राह्मणाच्छों यसन् , the पोतृ , नेष्रृ and अच्छा-िाक ; and the माजाु लीय) Br. S3rS. &c (cf. कॢप्त-
) &c. m. N. of उशनस् i.e. the planet Venus L. (cf. यधषण)
तार्प्म [p=444,3] n. a garment made of a particular vegetable substance
(तृपा Sa1y. on S3Br. ) AV. xviii , 4 , 31 (°प्य्/अ) TS. iiTBr. i , iii S3Br. v , 3 , 5 ,
20 Ta1n2d2yaBr. xxi Ka1tyS3r. xv S3a1n3khS3r.

31
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.

"Images of human-headed bulls are found throughout Mesopotamian history. Several

statuettes dating from the late third millennium BC show a bearded creature wearing the
divine horned headdress, lying down with its head turned to the side. They have been found at
various Sumerian sites, the majority from Telloh.

The human-headed bull

The animal is shown lying, its head turned to the side and its tail underneath its right hoof. On
its head is the divine headdress with three pairs of horns. It has a man's face with large
elongated eyes, a beard covering half its cheeks and joining with the mustache before
cascading down over its breast, where it ends in small curls, and long ringlets framing its face.
The ears, however, are a bull's, though fleecy areas at the shoulders and hindquarters seem to
suggest the animal is actually a bison. Another example in the Louvre displays particularly
fine workmanship, the eyes and the whole body being enriched with decorative elements,
applied or inlaid in trilobate and lozenge-shaped cavities (in the hooves). There is a small
32
group of these recumbent bulls dating from the Neo-Sumerian period (around 2150-2000 BC),
one of which is inscribed with the name of Gudea, the Second Dynasty ruler of Lagash. In the
Neo-Assyrian period (9th-6th centuries BC), the human-headed bull, now with a pair of wings,
becomes the guardian of the royal palace, flanking the doors through which visitors entered.
This creature was a lamassu, a benevolent protective spirit generally associated with the sun-
god Shamash." http://www.louvre.fr/en/oeuvre-notices/recumbent-bull-man-s-head

Sumerian. lapis lazuli amulet of a bull Early Dynastic

III Period, 2650-2350 BCE

Recumbent bull with man’s head. Mesopotamia, c. 2350–2000 BCE. Louvre

33
 Sumerian Shell Plaque of Gilgamesh with
Bull of Heaven
http://www.cmaa-museum.org/meso.html

Human-headed bull statuette dedicated by w:Gudea,

prince of w:Lagash. Chlorite, Neo-Sumerian Period (ca. 2120 BC). Found in Telloh (ancient
city of w:Girsu).The Louvre

34
 Luristan Bronze | Early Iron Age, ca. 1250 to 700
BCE.

"The trefoil pattern is found in Mesopotamia, Egypt and Crete in comparable associations,
and seems likely to represent a common symbolism which may have extended to the Indus
valley. The earliest occurrences appear to have been in Mesopotamia: a man-headed 'bull of
heaven', probably of late Akkadian period in the Louvre, is carved for trefoil incrustations
(1), and others similarly ornamented come from Warka (2) and from Ur (3). The last is of
the IIIrd Dynasty, perhaps about 2200 BCE. It bears the symbols of Shamash the Sun-god,
Sin the Moon-god, and Ishtar the Morning and Evening Star, together with trefoils which
probably represent stars. With similar intent trefoils appear (with quatrefoils) in Egypt on
Hathor the Mother-goddess as Lady of Heaven, and are well-exemplified by the Hathor
cows which sustain couches in Tutankhamun's tomb (c. 1350 BCE) and by a painted figure
of the XVIIIth Dynasty from Deir el-Bahari (4). In Crete the symbol recurs on bull-head (of
cow-head) 'rhythons' of about the same period (5). The analogues from Egypt and
Mesopotamia at least combine to suggest a religious and in particular an astral connotation
for the motif and support the conjecture that the Mohenjo-daro bust may portray a deity or
perhaps a priest-king."(Wheeler, Mortimer, 1968, The Indus civilization: suppl. volume to
the Cambridge History of India, CUP, p.87)

35
Cylinder-seal depiction (ME 89128). Dating from about 1400BC, it shows the seated
Babylonian sun-god Shamash with a Cross and Rosette, "...both probably Sun symbols"
according to the British Museum description.

http://thehiddenrecords.com/anima-mundi-rosicrucian-rose-cross-robert-fludd-pleiades-
planet-of-apes.php

The hieroglyphs shown together with Shamash on this cylinder seal are: 1. Fire-altar: kanda
'trench' (Pego) 2. karaDa 'safflower' Rebus: 'hard alloy'(Marathi) karNDi 'fire-god' (Remo).

36
 Irregular rectangular-sided monument
recording Esarhaddon's restoration of Babylon; possibly black basalt; carved symbols on the
upper surface. Esarhaddon's Succession Treaty is the longest Assyrian treaty known. It sets
out in detail the many actions required of his subjects, secured by a long list of fearful
curses for anyone who might dare to break their oath. The full text and translation is
available online (SAA 2: 006). 672 BCE.

Detail from Esarhaddon's monument recording the restoration of Babylon. BM 91027.

37
 Utu, dieu sumérien, - devenu Shamash, en akkadien.
SIPPAR.

38
 Crete. Cow-
head rhython with trefoil decor.

1 G. Contenau, Manual d'archeologie orientale, II, Paris, 1931, p. 698-9.

2 ibid. and A. Evans, the Palace of Mines, II, 1928, p. 261
3 The Babylonian Legends of the Creation (Brit. Mus. 1931), p. 59; Antiquaries Journal, III,
1923, p.331
4 Evans, op cit. I, 1921, pp. 513-14
5 ibid. IV, 1935, p. 315

miṇḍāl markhor (Tor.wali) meḍho a ram, a sheep (G.)(CDIAL 10120)

Rebus: meḍ (Ho.); mẽṛhet ‘iron’ (Mu.Ho.)mẽṛh t iron; ispat m. = steel; dul m. = cast iron
(Munda)

39
"Late Harappan Period dish or lid with perforation at edge for hanging or attaching to large
jar. It shows a Blackbuck antelope with trefoil design made of combined circle-and-dot
motifs, possibly representing stars. It is associated with burial pottery of the Cemetery H
period,dating after 1900 BC.The Late Harappan Period at Harappa is represented by the
Cemetery H culture (190-1300 BC) which is named after the discovery of a large cemetery
filled with painted burial urns and some extended inhumations. The earlier burials in this
cemetery were laid out much like Harappan coffin burials, but in the later burials, adults
were cremated and the bones placed in large urns (164). The change in burial customs
represents a major shift in religion and can also be correlated to important changes in
economic and political organization. Cemetery H pottery and related ceramics have been
found throughout northern Pakistan, even as far north as Swat, where they mix with
distinctive local traditions. In the east, numerous sites in the Ganga-Yamuna Doab provide
evidence for the gradual expansion of settlements into this heavily forested region. One
impetus for this expansion may have been the increasing use of rice and other summer
(kharif) crops that could be grown using monsoon stimulated rains. Until late in the
Harappan Period (after 2200 BC) the agricultural foundation of the Harappan cities was
largely winter (rabi) crops that included wheat and barley. Although the Cemetery H culture
encompassed a relatively large area, the trade connections with thewestern highlands began
to break down as did the trade with the coast. Lapis lazuli and turquoise beads are rarely
found in the settlements, and marine shell for ornaments and ritual objects gradually
disappeared. On the other hand the technology of faience manufacture becomes more
refined, possibly in order to compensate for the lack of raw materials such as shell, faience
and possibly even carnelian." (Kenoyer in harappa.com slide description)

40
http://www.harappa.com/indus2/162.html

Lingam, grey sandstone in situ, Harappa.

Terracotta sivalinga, Kalibangan.Shape of polished lingam found at Harappa is like the

summit of Mt. Kailas, Himalayas. Plate X(c), Lingam in situ in trench Ai (MS Vats, 1940,
Exxcavations at Harappa, Vol. II, Calcutta). In trenches III and IV two more stone lingams
were found. (MS Vats, opcit., Vol. I, pp. 51-52). The Hindu traditional metaphor of s'iva is the
glacial river Ganga emerging from locks of his hair as he sits in penance on summit of Mt.
Kailas, Himalayas. The metaphor results in Kailas in Ellora, showing Ravana lifting up the
mountain.

Trefoil inlay decorated base (for linga icon?); smoothed, polished pedestal of dark red stone;
National Museum of Pakistan, Karachi; After Mackay 1938: I, 411; II, pl. 107:35; Parpola, 1994,
p. 218. "In an earthenware jar, No. 12414, recovered from Mound F, Trench IV, Square I"

41
 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.

Trefoils painted on steatite beads, Harappa (After Vats, Pl.

CXXXIII, Fig.2)

<pitaraku> {N} ``^spirits of dead ^ancestors, ^relatives who must be worshipped or

appeased''. @6216. #28481.

यपतृ[p= 626,2] m. (irreg. acc. pl. यपतरस् MBh. ; gen. pl. यपयत्रणाम् BhP. ) a father RV. &c &c (in
the िेद N. of बृहस् -पयत , िरुण , प्रजा-पयत , and esp. of heaven or the sky ; अन्तरा यपतरों मातरों च , "
between heaven and earth " RV. x , 88 , 15)m. pl. (°तरस् ) the fathers , forefathers , ancestors ,
(esp.) the यपतृs or deceased ancestors (they are of 2 classes , viz. the deceased father ,
grandfathers and great-grandfathers of any partic. person , and the progenitors of mankind
generally ; in honour of both these classes rites called श्राद्धs are performed and oblations
called यपण्डs [q.v.] are presented ; they inhabit a peculiar region , which , according to some , is
theभुिस् or region of the air , according to others , the orbit of the moon , and are considered as
the regents of the नक्षत्रs मघा and मूल ; cf. RTL. 10 &c ) RV. &c (Monier-Williams) pitŕ̊ (nom.
42
sg. pitāˊ, acc. pitáram, gen. pitúḥ, nom. pl. pitáraḥ) m. ʻ father ʼ RV., pitárā du. ʻ father and
mother ʼ RV.
Pa. pitā nom., pitaraṁ, pituṁ acc. ʻ father ʼ, Aś. pitā nom., man. shah. pituna inst.,
Dhp. pidara acc., KharI. pitaraṁ, pidara acc., pidu gen.,(CDIAL 8179)

*vaḍradaṇḍa ʻ large pole ʼ. [vaḍra -- , daṇḍá -- ]Bi. baṛẽṛā, °ṛī ʻ upper iron bar of pillars
supporting a smith's bellows ʼ, bẽriyā (< *baṛẽṛiyā? (CDIAL 11227) *vaḍratara ʻ larger ʼ.
[vaḍra -- ]
Pk. vaḍḍayara -- ʻ very big ʼ, Ap. vaḍḍāra -- ; S. vaḍ̠ero ʻ too large ʼ, m. ʻ headman, ancestor ʼ;
P. vaḍerā, ba° ʻ large ʼ, m. ʻ ancestor ʼ; H. baṛerā ʻ large, principal ʼ; G. vaṛerũ ʻ elderly
ʼ.(CDIAL 11226)

पोतृ [p= 650,1]प्/ओतृ or पोतृ, m. " Purifier " , N. of one of the 16 officiating priests at
a yajña (the assistant of the Brahman ; = यज्ञस्य शोधयययरि Sa1y. ) RV. Br. S3rS. Hariv.

Kal. rumb. gaṇḍau (st. °ḍāl -- ) ʻ ancestor image ʼ(CDIAL 3998)

Dotted circle hieroglyph on the bottom of the

sacred device, lathe, sangaḍa

kolom 'three' Rebus: kolami 'smithy'

kŕ̊tā -- ʻgirlʼ (RV); kuṛäˊ ʻgirlʼ (Ash.); kola ‘woman’ (Nahali); ‘wife’(Assamese). *kuḍa1 ʻ boy,
son ʼ, °ḍī ʻ girl, daughter ʼ. [Prob. ← Mu. (Sant. Muṇḍari koṛa ʻ boy ʼ, kuṛi ʻ girl ʼ, Ho koa, kui,
Kūrkū kōn, kōnjē); or ← Drav. (Tam. kur̤a ʻ young ʼ, Kan.koḍa ʻ youth ʼ) T. Burrow BSOAS xii
373. Prob. separate from RV. kŕ̊tā -- ʻ girl ʼ H. W. Bailey TPS 1955, 65. -- Cf. kuḍáti ʻ acts like a
child ʼ Dhātup.] NiDoc. kuḍ'aǵa ʻ boy ʼ, kuḍ'i ʻ girl ʼ; Ash. kūˊṛə ʻ child, foetus ʼ, istrimalī --
kuṛäˊ ʻ girl ʼ; Kt. kŕū, kuŕuk ʻ young of animals ʼ; Pr. kyútru ʻ young of animals, child ʼ, kyurú ʻ
boy ʼ,kurīˊ ʻ colt, calf ʼ; Dm. kúŕa ʻ child ʼ, Shum. kuṛ; Kal. kūŕ*lk ʻ young of animals ʼ;
Phal. kuṛĭ ʻ woman, wife ʼ; K. kūrü f. ʻ young girl ʼ, kash. kōṛī, ram. kuṛhī; L. kuṛā m. ʻ
bridegroom ʼ,kuṛī f. ʻ girl, virgin, bride ʼ, awāṇ. kuṛī f. ʻ woman ʼ; P. kuṛī f. ʻ girl, daughter ʼ, P.
bhaṭ. WPah. khaś. kuṛi, cur. kuḷī, cam. kǒḷā ʻ boy ʼ, kuṛī ʻ girl ʼ; -- B. ãṭ -- kuṛā ʻ childless ʼ
(ãṭa ʻ tight ʼ)? -- X pṓta -- 1: WPah. bhad. kō ʻ son ʼ, kūī ʻ daughter ʼ, bhal. ko m., koi f.,
pāḍ.kuā, kōī, paṅ. koā, kūī. (CDIAL 3245)

kōla1 m. ʻ name of a degraded tribe ʼ Hariv. Pk. kōla -- m.; B. kol ʻ name of a Muṇḍā
tribeʼ(CDIAL 3532). kol 'kolhe, smelters' (Santali); kol 'working in iron' (Tamil).
43
Ta. kol working in iron, blacksmith; kollaṉ blacksmith. Ma. kollan blacksmith,
artificer. Ko. kole·l smithy, temple in Kota village. To. kwala·l Kota smithy. Ka. kolime, kolume,
kulame, kulime, kulume, kulme fire-pit, furnace; (Bell.; U.P.U.) konimi blacksmith;
(Gowda) kolla id. Koḍ. kollë blacksmith.Te. kolimi furnace. Go. (SR.) kollusānā to mend
implements; (Ph.) kolstānā, kulsānā to forge; (Tr.) kōlstānā to repair (of ploughshares);
(SR.) kolmismithy (Voc. 948). Kuwi (F.) kolhali to forge.(DEDR 2133)

What gloss connoted a trefoil in Indian sprachbund?

I find a word in Malayalam which may provide the word as a signifier which matches with
trefoil as a 'symbol'.

These examples may provide signifiers of cloth, of someone of importance, or young animal as
may be seen from these artifacts displaying the trefoil.

These artifacts evoke the following glosses from Indian sprachbund with literal meanings of
'trefoil' signifiers:

Glosses (words and semantics):

ப ோற் றி pōṟṟi , < id. n. 1. Praise, applause, commendation; பு ை் கமோழி. (W.) 2.Brahman
temple-priest of Malabar; ப ோயிற் பூலசகசய் யும் மலையோளநோட்டு ்
பிரோமணன். (W.) 3. See ப ோத்தி, 1.--int. Exclamation of praise; துதிச்கசோை் வல .
க ோய் தீர் ோட்சி ் புலரபயோய் ப ோற் றி (சிை ். 13, 92).

potṛ. pōtrá1 ʻ *cleaning instrument ʼ (ʻ the Potr̥'s soma vessel ʼ RV.). [√pū]
Bi. pot ʻ jeweller's polishing stone ʼ (CDIAL 8404)

pṓta, pōtalaka, pōtalikā young animal, heifer; pōāla -- m. ʻ child, bull ʼ

potṛā m. ʻ baby clothes ʼpotrẽ n. ʻ rag for smearing cowdung ʼ. pōta ʻ covering (?) ʼ RV., ʻ rough
hempen cloth ʼ AV pusta --2 n. ʻ working in clay ʼ (prob. ← Drav., Tam. pūcu &c. Pkt. potta --
, °taga -- , °tia -- n. ʻ cotton cloth ʼ கசம் க ோத்தி cem-potti, n. prob. id. +. A kind of cloth.

Te. poṭṭi, poṭṭiya scorpion;

Tu. poṭṭè tender ear of corn; Pa. poṭ grain in embryonic stage.
Ta. poṭṭu chaff
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.

Rebus readings:

44
pōta ʻ boat ʼ

H. pot m. ʻ glass bead ʼ, G. M. pot f.; -- Bi. pot ʻ jeweller's polishing stone ʼ; Pk. pottī -- f. ʻ glass
ʼ; S. pūti f. ʻ glass bead ʼ, P. pot f.; N. pote ʻ long straight bar of jewelry ʼ; B. pot ʻ glass bead
ʼ, puti, pũti ʻ small bead ʼ; Or. puti ʻ necklace of small glass beads ʼ

kõda ’young bull calf’ (Bengali) kõdār ’turner’ (Bengali)

pola (magnetite)

pōḷī, ‘dewlap, honeycomb’

पोळी [ pōḷī ] dewlap. Rebus: Russian gloss, bulat is cognate pola 'magnetite' iron in Asuri
(Meluhha). Magnetite is the most magnetic of all the naturally occurring igneous and
metamorphic rocks with black or brownish-black with a metallic luster. These magnetite ore
stones could have been identified as pola iron by Meluhha speakers. Kannada
gloss pola meaning 'point of the compass' may link with the characteristic of magnetite iron used
to create a compass.pŏlāduwu made of steel; pŏlād प्वलाद् or phōlād फोलाद् मृदुलोहयिशेषः ]
m. steel (Gr.M.; Rām. 431, 635, phōlād). pŏlödi pōlödi phōlödi लोहयिशेषमयः adj. c.g. of steel,
steel (Kashmiri) urukku what is melted, fused metal, steel.(Malayalam); ukk 'steel'
(Telugu)(DEDR 661) This is cognate with famed 'wootz'steel. "Polad, Faulad" for steel in late
Indian languages is traceable to Pokkhalavat, Polahvad. Pokkhalavat is the name of Pushkalavati,
capital of Gandhara famed for iron and steel products.

पोळ [ pōḷa ] m A bull dedicated to the gods, marked with a trident and discus, and set at large

(Marathi).

See: http://bharatkalyan97.blogspot.in/2014/09/catalogs-of-pola-kuntha-gota-bichi.html

(a) Ta. pōṟai hole, hollow in tree, cavern; pōr hollow of a

tree. Ko. bo·r vagina. To. o·ṟ (obl. o·ṯ-) hole, wound. Ka. pōr hole. Te. boṟiya, boṟṟe hole,
burrow, hollow, pit; boṟṟa hole, hollow, cavity in a tree. Ga. (S.2) borra hole in
tree. Konḍa boṟo hole of a crab, etc. Kuwi (P.) borra hole in tree. DED(S) 3765.
(b) Ta. pōl hollow object, (Koll.) hollowness in a tree. Te. bōlu hollow.(DEDR 4604) ப ோலற
pōṟai , n. cf. புலர&sup5;. [T. borre, K. por.] 1. Hole; hollow in a tree; க ோந்து. Colloq. 2.
Cavity in the side of a well; cavern; கிணறு முதலியவற் றின் வங் கு. (W.)

45
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)

ப ோற் றன் pōṟṟaṉ , n. prob. id. Grandfather; ோட்டன். (நோமதீ . 189.) ப ோற் றுநர்
pōṟṟunar , n. < ப ோற் று-. 1. Relatives, kinsmen; சுற் றத்தோர். ப ோற் றோ ருயிரினும்
ப ோற் றுந ருயிரினும் ( ரி ோ. 4, 52). 2. Those who understand; நன்குணர்வோர்.
பவற் றுலம யின்றது ப ோற் றுநர் ் க றிபன ( ரி ோ. 4, 55).
ப ோத்தி pōtti , n. < ப ோற் றி. 1. Grandfather; ோட்டன். Tinn. 2. Brahman temple- priest in
Malabar; மலையோளத்திலுள் ள ப ோயிைருச்
ச ன். पोतृ [p= 650,1] प् /ओतृ or पोतृ , m. " Purifier " , N. of one of the 16 officiating priests at
a yajña (the assistant of the Brahman ; = यज्ञस्यशोधयययरि Sa1y. ) RV. Br. S3rS. Hariv.

ப ோற் றி pōṟṟi , < id. n. 1. Praise, applause, commendation; பு ை் கமோழி. (W.) 2.Brahman
temple-priest of Malabar; ப ோயிற் பூலசகசய் யும் மலையோளநோட்டு ்
பிரோமணன். (W.) 3. See ப ோத்தி, 1.--int. Exclamation of praise; துதிச்கசோை் வல .
க ோய் தீர் ோட்சி ் புலரபயோய் ப ோற் றி (சிை ். 13, 92).ப ோற் றிகசய் -தை்
pōṟṟi-cey-, v. tr. < ப ோற் றி +. To praise, worship, adore; துதித் தை் . ரமலன. . .
ப ோற் றிகசய் பவபன (திருமந். 3).ப ோற் றிலம pōṟṟimai , n. < id. Honour, reverence;
வண ் ம் . (W.)
ப ோற் று² pōṟṟu , n. < ப ோற் று-. 1. Protection; ோ ்பு. (சங் . அ .) 2. Praise, invocation;
துதி. (யோை் . அ .)

Ta. pōṟṟu (pōṟṟi-) to praise, applaud, worship, protect, cherish, nourish, entertain; n. protection,
praise; pōṟṟi praise, applause; pōṟṟimai honour, reverence. Ma. pōṟṟuka to preserve, protect,
adore; pōṟṟi nourisher, protector. (DEDR 4605)

kolom 'three' (Munda) Rebus: kolami 'smithy, forge' (Telugu)

कण्टक [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) ண்டு³ kaṇṭu, n. < gaṇḍa. Bead or something like a pendent in an ornament for the
neck; ஓர் ஆ ரணவுரு. புை் லில ் ண்ட நோண் ஒன் றிற் ட்டின ண்டு
ஒன் றும் (S.I.I. ii, 429). गण्ड [p=344,1] a mark , spot L. a bubble , boil ,
pimple Sus3r. S3ak. ii (Prakrit) Mudr. Vop.

कण्टक workshop , manufactory L. Tu. kandůka, kandaka ditch, trench. Te. kandakamu id.
Konḍa kanda trench made as a fireplace during weddings. Pe. kanda fire trench. Kui kanda small
trench for fireplace. Malt. kandri a pit. (DEDR 1214) ண்ட ம் ¹ kaṇṭakam
, n. < kaṇṭaka. Smithy; ம் மோலை. (யோை் . அ .)

46
Ga. kaṇa (pl. kaṇul) hole Te. kanu, kannu eye, small hole, orifice, mesh of net, eye in peacock's
feather. Kol. kan (pl. kanḍl) eye, small hole in ground, cave. Nk. kan (pl. kanḍḷ) eye, spot in
peacock's tail. Ta. kaṇ eye, aperture, orifice, star of a peacock's tail. (DEDR 1159)

1159 (a) Ta. kaṇ eye, aperture, orifice, star of a peacock's tail. Ma. kaṇ, kaṇṇu eye, nipple, star in
peacock's tail, bud. Ko. kaṇ eye. To. koṇ eye, loop in string. Ka. kaṇ eye, small hole,
orifice. Koḍ. kaṇṇï id. Tu. kaṇṇů eye, nipple, star in peacock's feather, rent, tear. Te. kanu,
kannu eye, small hole, orifice, mesh of net, eye in peacock's feather. Kol. kan (pl. kanḍl) eye,
small hole in ground, cave. Nk. kan (pl. kanḍḷ) eye, spot in peacock's tail. Nk. (Ch.) kan (pl. -
l) eye. Pa. (S. only) kan (pl. kanul) eye. Ga. (Oll.) kaṇ (pl. kaṇkul) id.; kaṇul
maṭṭa eyebrow; kaṇa (pl. kaṇul) hole; (S.) kanu (pl. kankul) eye. Go. (Tr.)kan (pl. kank) id.;
(A.) kaṛ (pl. kaṛk) id. Konḍa kaṇ id. Pe. kaṇga (pl. -ŋ, kaṇku) id. Manḍ. kan (pl. -ke) id. Kui kanu
(pl. kan-ga), (K.) kanu (pl. kaṛka)id. Kuwi (F.) kannū (pl. kar&nangle;ka), (S.) kannu (pl. kanka),
(Su. P. Isr.) kanu (pl. kaṇka) id. Kur. xann eye, eye of tuber; xannērnā (of newly born babies or
animals) to begin to see, have the use of one's eyesight (for ērnā, see
903). Malt. qanu eye. Br. xan id., bud. Cf. 1443 Ta. kāṇ and 1182 Ta.kaṇṇāṭi.
(b) Ta. kaṇ ṇīr tears. Ma. kaṇ ṇīr. Ko. ka(ṇ) ṇi·r. To. keṇi·r. Ka. kaṇ ṇīr. Tu. kaṇṇů nīr. Te. kan
nīru. Pa. (S.) kan nīr. Ga. (Oll.) kanīr. Go. (Mu.)kanner, (A.) kaṛel, (Tr. Ph.) kānēr (pl. kānehk),
(Ko.) kanḍēr, (Ma. Ko.) kannīr (Voc. 506). Konḍa kaṇer(u). Pe. kaṇer, kāṇel. Kui kanḍru (pl. -
ka). Kuwi (F.) kandrū (pl. -ŋa), (S. Su.) kanḍru, (Mah.) kanˀeri. Kur. xańjalxō. Malt. qan
amu. Br. xaṛīnk.

Pk. kāṇa -- ʻ full of holes ʼ, G. kāṇũ ʻ full of holes ʼ, n. ʻ hole ʼ (< ʻ empty eyehole ʼ?
Cf. ãdhḷũ n. ʻ hole ʼ < andhala -- ).(CDIAL 3019)

3019 kāṇá ʻ one -- eyed ʼ RV.Pa. Pk. kāṇa -- ʻ blind of one eye, blind ʼ; Ash. kãṛa, °ṛī f. ʻ blind
ʼ, Kt. kãŕ, Wg. kŕãmacrdotdot;, Pr. k&schwatildemacr;, Tir. kāˊna, Kho. kāṇu NTS ii
260,kánu BelvalkarVol 91; K. kônu ʻ one -- eyed ʼ, S. kāṇo, L. P. kāṇã; WPah. rudh. śeu. kāṇā ʻ
blind ʼ; Ku. kāṇo, gng. kã&rtodtilde; ʻ blind of one eye ʼ, N.kānu; A. kanā ʻ blind ʼ; B. kāṇā ʻ
one -- eyed, blind ʼ; Or. kaṇā, f. kāṇī ʻ one -- eyed ʼ, Mth. kān, °nā, kanahā, Bhoj. kān,
f. °ni, kanwā m. ʻ one -- eyed man ʼ, H. kān, °nā, G. kāṇũ; M. kāṇā ʻ one -- eyed, squint -- eyed
ʼ; Si. kaṇa ʻ one -- eyed, blind ʼ. --S.kcch. kāṇī f.adj. ʻ one -- eyed ʼ; WPah.kṭg. kaṇɔ ʻ blind in
one eye ʼ, J. kāṇā; Md. kanu ʻ blind ʼ.

khá -- n. ʻ hole, hole in the nave of a wheel to take the axle ʼ RV., ʻ open space, sky ʼ ŚBr.
[√khan](CDIAL 3760)

*khaḍḍa ʻ hole, pit ʼ. [Cf. *gaḍḍa -- and list s.v. kartá -- 1]Pk. khaḍḍā -- f. ʻ hole, mine, cave
ʼ, °ḍaga -- m. ʻ one who digs a hole ʼ, °ḍōlaya -- m. ʻ hole ʼ; Bshk. (Biddulph) "kād" (= khaḍ?) ʻ
valley ʼ; K. khŏḍ m. ʻ pit ʼ,kh&obrevdotdot;ḍü f. ʻ small pit ʼ, khoḍu m. ʻ vulva ʼ; S. khaḍ̠a f. ʻ pit
ʼ; L. khaḍḍ f. ʻ pit, cavern, ravine ʼ; P. khaḍḍ f. ʻ pit, ravine ʼ, °ḍī f. ʻ hole for a weaver's feet ʼ
(→ Ku. khaḍḍ, N. khaḍ; H. khaḍ, khaḍḍā m. ʻ pit, low ground, notch ʼ; Or. khãḍi ʻ edge of a
deep pit ʼ; M. khaḍḍā m. ʻ rough hole, pit ʼ); WPah. khaś.khaḍḍā ʻ stream ʼ; N. khāṛo ʻ pit, bog
ʼ, khāṛi ʻ creek ʼ, khāṛal ʻ hole (in ground or stone) ʼ. -- Altern. < *khāḍa -- : Gy. gr. xar f. ʻ hole
ʼ; Ku. khāṛʻ pit ʼ; B. khāṛī ʻ creek, inlet ʼ, khāṛal ʻ pit, ditch ʼ; H. khāṛī f. ʻ creek, inlet ʼ, khaṛ --

47
har, °al m. ʻ hole ʼ; Marw. khāṛo m. ʻ hole ʼ; M. khāḍ f. ʻ hole, creek ʼ,°ḍā m. ʻ hole ʼ, °ḍī f. ʻ
creek, inlet ʼ.S.kcch. khaḍḍ f. ʻ pit ʼ; WPah.kṭg. kháḍ m. ʻ hole in the earth, ravine ʼ,
poet. khāḍ (obl. -- o) f. ʻ small stream ʼ, J. khāḍ f. (CDIAL 3790)

6452 *dula ʻ hole ʼ. [√dal1?]Ku. dulo m., °li f., dulno m. ʻ hole, cavity, animal's den ʼ; N. dulo ʻ
hole, animal's hole (e.g. of a mouse) ʼ, nāka ko dulo ʻ nostril ʼ, dulko ʻ little hole ʼ; -- M.ḍuḷu ̄̃ n. ʻ
little hole ʼ, ḍolā m.; -- poss. Ash. dūra ʻ hole ʼ (kāsāradūˊra ʻ nostril ʼ, dum -- durḗk ʻ smoke --
hole ʼ); Wg. dúri, dorīˊg ʻ smoke -- hole ʼ: but these poss. < dúr -- . -- Connexion, if any, with
P. duḍ(h) f. ʻ wolf's den ʼ, ḍuḍḍ f. ʻ mouse -- hole ʼ s.v. *ṭōṭṭa -- 1 is obscure.

8398 *pōḍa ʻ hollow ʼ. 2. *pōra -- 1. 3. *pōla -- . 4. *pōlla -- . 5. *phōra -- . 6. *phōlla -- . [Cf.

Pa. pōṭa -- ʻ bubble ʼ. <-> See also list s.v. *pōka -- ; -- poss. conn. with *pūliya -- ]1. Ku. nak --
poṛ ʻ nostril ʼ; N. poro ʻ small hole ʼ (or < 2); G. poṛũ n. ʻ thin scaly crust ʼ (semant. cf. *pōppa -
- ); M. poḷ, °ḷẽ n. ʻ honeycomb ʼ (or < 3: semant. cf. *pōka -- ).2. S. poru m. ʻ cavity ʼ, poro m. ʻ
hollow ʼ (or < 3); P. por f. ʻ hollow bamboo ʼ (or < *pōra -- 2); N. see 1.
3. S. see 2; L. polā ʻ hollow, porous, loose (of soil) ʼ; M. see 1.
4. Pk. polla -- , °aḍa -- , pulla -- ʻ hollow ʼ; P. pollā ʻ hollow ʼ, pol m., pulāī f. ʻ hollowness ʼ;
Or. pola ʻ hollow ʼ, sb. ʻ puffed -- up pastry ʼ, polā ʻ empty ʼ; G.poli f. ʻ cavity ʼ, polũ, polrũ ʻ
hollow ʼ, polāṇ n. ʻ hollowness ʼ; M. pol n. ʻ empty tube or grain ʼ, polā ʻ hollow ʼ; -- altern. < 3:
Woṭ. pōl, f. pyēl ʻ light (in weight) ʼ; Gaw. pōlá, f. pōlī ʻ small ʼ; K. pŏ ḷ u ʻ weak ʼ, pŏluru ʻ
plump but unsubstantial ʼ; Ku. polo ʻ hollow, weak ʼ, m. ʻ beehive ʼ (l or ḷ?);
N. pol, pwāl ʻhole ʼ, polo,
pwālo ʻ beehive ʼ; A. pola -- kaṭā ʻ burglar ʼ; B. polo ʻ basket open at both ends for catching fish
ʼ; H. pol f. ʻ hollowness ʼ, polā ʻ hollow, empty, flabby ʼ.
5. B. Or. phorā ʻ hollow ʼ.6. P. pholuṛ m. ʻ chaff ʼ; H. pholā m. ʻ blister ʼ; G. pholvũ ʻ to husk ʼ;
M. phol n. ʻ hollow grain ʼ.Addenda: *pōḍa -- ʻ hollow ʼ. [~ Drav. DED 3726]4. *pōlla --
: WPah.kṭg. pollɔ ʻ hollow ʼ, J. polā.

7703 paṭṭakila m. ʻ tenant of royal land ʼ Vet. -- . [*paṭṭakin: paṭṭa -- 1]

Pk. paṭṭaïl(l)a -- m. ʻ village headman ʼ; G. paṭel m. ʻ hereditary headman ʼ (whence paṭlāṇi f. ʻ
his wife ʼ); OM. pāṭaïlu, M. pāṭel, °ṭīl m. ʻ village headman ʼ.

7692 paṭa m. ʻ woven cloth ʼ MBh., °aka -- m., paṭikā -- f. lex., paṭīˊ -- f. Pāṇ.gaṇa. [Cf. paṭṭa -
- 2, paṭṭa -- 3, *palla -- 3, pallava -- 2. -- Prob. withkarpaṭa -- and karpāsa -- ← Austro -- as. J.
Przyluski BSL xxv 70; less likely with A. Master BSOAS xi 302 ← Drav.]
Pa. paṭa -- m., °ṭi -- , °ṭikā -- f. ʻ cloth, garment ʼ; Pk. paḍa<-> m. ʻ cloth ʼ, °ḍī -- , °ḍiyā -- f. ʻ a
kind of garment ʼ; Wg. paṛīk ʻ shawl ʼ; S. paṛu m. ʻ covering of cloth for a saint's grave
ʼ, paṛo m. ʻ petticoat ʼ; Si. paḷa, pala ʻ cloth, garment ʼ, piḷiya ʻ cloth, clothes ʼ; Md. feli ʻ cotton
cloth ʼ.

7699 paṭṭa1 m. ʻ slab, tablet ʼ MBh., °ṭaka -- m., °ṭikā -- f. Kathās. [Derivation as MIA. form
of páttra -- (EWA ii 192), though very doubtful, does receive support from Dard. *paṭṭa -- ʻ leaf
ʼ and meaning ʻ metal plate ʼ of several NIA. forms of páttra -- ]
Pa. paṭṭa -- m. ʻ slab, tablet ʼ; Pk. paṭṭa -- , °ṭaya -- m., °ṭiyā<-> f. ʻ slab of stone, board ʼ;
NiDoc. paṭami loc. sg., paṭi ʻ tablet ʼ; K. paṭa m. ʻ slab, tablet, metal plate ʼ, poṭu m. ʻ flat board,
leaf of door, etc. ʼ, püṭü f. ʻ plank ʼ, paṭürü f. ʻ plank over a watercourse ʼ (< -- aḍikā -- );

48
S. paṭo m. ʻ strip of paper ʼ, °ṭi f. ʻ boat's landing plank ʼ, °ṭī f. ʻ board to write on, rafter ʼ;
L. paṭṭ m. ʻ thigh ʼ, f. ʻ beam ʼ, paṭṭā m. ʻ lease ʼ, °ṭī f. ʻ narrow strip of level ground ʼ; P. paṭṭ m.
ʻ sandy plain ʼ, °ṭā m. ʻ board, title deed to land ʼ, °ṭī f. ʻ writing board ʼ; WPah.bhal. paṭṭ m. ʻ
thigh ʼ, °ṭo m. ʻ central beam of house ʼ; Ku. pāṭo ʻ millstone ʼ, °ṭī ʻ board, writing board ʼ;
N. pāṭo ʻ strip, plot of land, side ʼ, °ṭi ʻ tablet, slate, inn ʼ; A. pāṭ ʻ board ʼ, paṭā ʻ stone slab for
grinding on ʼ; B. pāṭ, °ṭā ʻ board, bench, stool, throne ʼ, °ṭi ʻ anything flat, rafter ʼ; Or. pāṭa ʻ
plain, throne ʼ, °ṭi, paṭā ʻ wooden plank, metal plate ʼ; Bi. pāṭ ʻ wedge fixing beam to body of
plough, washing board ʼ, °ṭī ʻ side -- piece of bed, stone to grind spices on ʼ, (Gaya) paṭṭā ʻ
wedge ʼ; Mth. pāṭ ʻ end of handle of mattock projecting beyond blade ʼ, °ṭāʻ wedge for beam of
plough ʼ; OAw. pāṭa m. ʻ plank, seat ʼ; H. pāṭ, °ṭā m. ʻ slab, plank ʼ, °ṭī ʻ side -- piece of bed
ʼ, paṭṭā m. ʻ board on which to sit while eating ʼ; OMarw. pāṭī f. ʻ plank ʼ; OG. pāṭīuṁ n. ʻ plank
ʼ, pāṭalaü m. ʻ dining stool ʼ; G. pāṭ f., pāṭlɔ m. ʻ bench ʼ, pāṭɔ m. ʻ grinding stone ʼ, °ṭiyũ n. ʻ
plank ʼ,°ṭṛɔ m., °ṭṛī f. ʻ beam ʼ; M. pāṭ m. ʻ bench ʼ, °ṭā m. ʻ grinding stone, tableland ʼ, °ṭī f. ʻ
writing board ʼ; Si. paṭa ʻ metal plate, slab ʼ. -- Deriv.: N. paṭāunu ʻ to spread out ʼ; H. pāṭnā ʻ to
roof ʼ.

7700 paṭṭa2 m. ʻ cloth, woven silk ʼ Kāv., ʻ bandage, fillet turban, diadem ʼ MBh. [Prob.
like paṭa -- and *phēṭṭa -- 1 from non -- Aryan source, of which *patta -- in Gy. and *patra -- in
Sh. may represent aryanization of paṭṭa -- . Not < páttra -- nor, with P. Tedesco Archaeologica
Orientalia in Memoriam Ernst Herzfeld 222, < *pr̥ṣṭa<-> ʻ woven ʼ, while an assumed
borrowing from IA. in Bur. ph*llto -- čiṅ ʻ puttees ʼ is too flimsy a basis for *palta -- (~
Eng.fold, &c.) as the source NTS xiii 93] Pa. paṭṭa -- m. ʻ woven silk, fine cloth, cotton cloth,
turban ʼ, °ṭaka -- ʻ made of a strip of cloth ʼ, n. ʻ bandage, girdle ʼ, °ṭikā -- f.; NiDoc. paṭa ʻ roll
of silk ʼ Lüders Textilien 24; Pk. paṭṭa -- m. ʻ cloth, clothes, turban ʼ; Paš. paṭā ʻ strip of skin ʼ,
ar. weg. paṭīˊ ʻ belt ʼ; Kal.rumb. pāˊṭi ʻ scarf ʼ; Phal. paṭṭaṛa ʻ bark ʼ; K. paṭh, dat. °ṭas m. ʻ long
strip of cloth from loom ʼ, poṭu m. ʻ woollen cloth ʼ, pôṭu m. ʻ silk, silk cloth ʼ (← Ind.?);
S. paṭū m. ʻ silk ʼ, paṭū̃ m. ʻ a kind of woollen cloth ʼ, paṭo m. ʻ band of cloth ʼ, °ṭī f. ʻ bandage,
fillet ʼ; L. paṭṭ m. ʻ silk ʼ, awāṇ. paṭṭī f. ʻ woollen cloth ʼ; P. paṭṭ m. ʻ silk ʼ, paṭṭī f. ʻ coarse
woollen cloth, bandage ʼ; WPah.bhal. peṭṭu m. sg. and pl. ʻ woman's woollen gown ʼ; Ku. pāṭ ʻ
silk ʼ; N. pāṭ ʻ flax, hemp ʼ; A. B. pāṭ ʻ silk ʼ (B. also ʻ jute ʼ); Or. pāṭaʻ silk, jute ʼ, paṭā ʻ red silk
cloth, sheet, scarf ʼ, (Bastar) pāṭā ʻ loincloth ʼ; Bhoj. paṭuā ʻ jute ʼ; OAw. pāṭa m. ʻ silk cloth ʼ;
H. paṭ m. ʻ cloth, turban ʼ, paṭṭū m. ʻ coarse woollen cloth ʼ, paṭṭī f. ʻ strip of cloth ʼ, paṭkā m. ʻ
loincloth ʼ; G. pāṭ m. ʻ strip of cloth ʼ, °ṭɔ m. ʻ bandage ʼ, °ṭī f. ʻ tape ʼ; Ko. pāṭṭo ʻ strap ʼ;
Si. paṭaʻ silk, fine cloth ʼ, paṭiya ʻ ribbon, girdle, cloth screen round a tent ʼ. -- Gy. rum. pato ʻ
clothing ʼ, gr. patavo ʻ napkin ʼ, wel. patavō ʻ sock ʼ, germ. phār ʻ silk, taffeta ʼ; Sh.koh.
gur. pāc ̣ṷ m. ʻ cloth ʼ, koh. poc ̣e ʻ clothes ʼ.WPah.poet. pakṭe f. ʻ woman's woollen gown ʼ
(metath. of *paṭke with -- akka -- ); Md. fořā ʻ cloth or Sinhalese sarong ʼ, fařu(v)i ʻ silk ʼ, fař ʻ
strip, chain ʼ, fař jehum ʻ wrapping ʼ (jehum verbal noun of jahanī ʻ strikes ʼ).

See: http://karava.org/karava_kings notes on Karava, continuing traditions of coronation of

royalty.

49
 Tri-foliate bilva
leaves (aegle marmelos) held sacred for worship of Sivalinga; Clover (trifolium sp.) short-lived
herbaceous plants.
See: http://www.mushroomstone.com/fleurdelisorigin.htm Decoding the Fleur de lis -- Carl de
Borhegyi (2012)
Triskelion, mollusc, safflower, endless knot motifs on Galician artifacts compare with Indus
Script hieroglyphs
http://tinyurl.com/ohhz8lw

The orthography of triskelion hieroglyph on a Kirkburn linch-pin yields a clue to decipher the
cognate trefoil hieroglyph of Indus Script Corpora. The trefoil is a composite of three crucibles
joined together. Crucibles are used to produce hard alloys. Trefoil hieroglyph-multiplexes adorn
a Mohenjo-daro statuette of a person with a well-trimmed beard and wearing fillet on his
forehead and on his shoulder. The hieroglyph-multiplexes are deciphered The trefoil adornment
on a statuette of Mohenjo-daro of पोतृ pōtṛ " Purifier "(Rigveda) is identified as a composite of
three crucibles (koṭhārī) joined together and deciphered as koṭhārī खोद khōda kolimi paṭṭaḍa
'treasurer, engraver (scribe) of the smithy (workshop)'.

I do not know why the trefoils adorn bulls forming a funeral couch of an Egyptian
ruler Tutankhamen. Do the koṭhārī 'crucibles' signify a veneration of the temples as treasury, he
left behind?

50
Triskelion and spirals on a Galician torc terminal (Museu do Castro de Santa Tegra).

Castro torc terminal from the oppidum of Santa Tegra, A GuardaFile:Torque de Santa Tegra
1.JPG Celtic
http://www.eccentricbliss.com/tag/museu-do-castro-de-santa-tegra/
Stone work: Castro culture

51
Triskelion of the oppidum of Coeliobriga

52
A selection of motifs and carvings from the oppida region "From the 2nd century BC, specially
in the south, some of the hill-forts turned into semi-urban fortified towns, oppida.The terms
oppida and urbs are used by classical authors such as Pliny the Elder and Pomponius Mela for
describing the major fortified town of NW
Iberia." https://en.wikipedia.org/wiki/Castro_culture#cite_note-14

53
Back of a sitting statue

54
Torque de Foxados, Museo de Pontevedra, Galicia

55
Torcs from northern Galicia

కొఠారు [ koṭhāru ] Same as కొటారు.కొటారు [ koṭāru ] , కొటారము or కొఠారు koṭāru.[Tel.] n. A

store, a granary. A place to keep grain, salt, &c.
కొఠీ [ koṭhī ] koṭhī. [H.] n. A bank. A mercantile house or firm. కొషీవేయు to set up or open a
bank.
க ோட்ட ோரம் koṭṭakāram
, n. prob. kōṣṭha + agāra. [T. koṭāramu, M. koṭṭakāram, Tu. koṭṭāra.] Store-room, granary;
கநை் முதலிய ண்டம் லவ ்கும் அலற. கநற் கூட்டி னிலரகசறிந்த
புரி ைவோ நிலை ்க ோட்ட ோரத்திை் (க ரியபு. இடங் ழி. 7).க ோட்டடி
koṭṭaṭi
, n. < U. kōṭhari. cf. Mhr. kōṭhaḍi. 1. Room, as kitchen, store- room; சலமயை்
முதலியவற் றிற் கு உதவும் அலற. 2. Cattle-shed; மோட்டு ்க ோட்டிை் . 3. Prisoner's
cell; சிலறச்சோலை அலற. 4. Check, silk cloth of a woman;
பசலைவல .க ோட்டோரம் koṭṭāram
, n. cf. Mhr. kōṭhāra. [T. koṭāramu, K. Tu. koṭṭāra, M. koṭṭāram.] 1. cf. kōṣṭhāgāra. Granary;
தோனிய ் ளஞ் சியம் . லட ் ை ் க ோட்டிலும் புலட க ் ோட் டோரமும்
(க ருங் . ம த. 14, 19). 2. [K. koṭārū.] Place where paddy or other grains are husked; கநை்
முதலிய தோனியம் குத்துமிடம் . 3. Elephant-stall; யோலன ்கூடம் . Loc. 4. Palace;
அரண்மலன. Loc. 5. cf. kōṭṭāra. Principal entrance of a palace, etc.; porch;
அரண்மலன முதலியவற் றின் தலைவோசை் . (W.)க ோட்டி³ koṭṭi n. cf. kōṭṭāra. 1.

56
Tower- gate in a temple; ப ோபுரவோசை் . 2. Gate; வோயிை் . (அ . நி.)

खोोंडरों [ khōṇḍarūṃ ] n A contemptuous form of खोोंडा in the sense of काों बळा-cowl.खोोंडा [

khōṇḍā ] m A काों बळा of which one end is formed into a cowl or hood.खोोंडी [ khōṇḍī ] f An
outspread shovelform sack (as formed temporarily out of a काों बळा, to hold or fend off grain,
chaff &c.) See under खुोंडी. 2 A species or variety of जोोंधळा.

खोोंड [ khōṇḍa ] m A young bull, a bullcalf. (Marathi)

खोदणी [ khōdaṇī ] f (Verbal of खोदणें ) Digging, engraving &c. खोदणें [ khōdaṇēṃ ] v c & i ( H)
To dig. 2 To engrave.खोदाई [ khōdāī ] f ( H) Price or cost of digging or of sculpture or carving.
खोदीोंि [ khōdīṃva ] p of खोदणें Dug. 2 Engraved, carved, sculptured.खोदकाम [ khōdakāma
] n Sculpture; carved work or work for the carver.खोदयगरी [ khōdagirī ] f Sculpture, carving,
engraving: also sculptured or carved work.खोदणािळ [ khōdaṇāvaḷa ] f (खोदणें ) The price or cost
of sculpture or carving.

kōnda कोोंद, see kō̃da. krāl क्राल् । कुलालः m. (the f. is kröjü q.v., and signifies either his wife, or
a female potter), a potter (always a Musalmān) (El.; K.Pr. 114; L. 462; W. 17; H. xi, 1, 11).-
kō̃da -कोोँद । कुलालकनदु ः f. a potter's kiln. -khŏḍ -ख्व़ड् । स्थानयिशेषः m. N. of a quarter in
Śrīnagar, near the Haba Kadal bridge, and inhabited by potters.sērĕ-kajāba सेयु-कजाब ।
इयष्ट्काकूरम् m. a pyramid-shaped pile of bricks. -kölib -का&above;यलब् । इयष्ट्कायन्त्रम् m. a brick-
mould (cf. ). -kō̃da -कोोँद । इयष्ट्काभ्राष्ट्िः f. a brick-kiln. kō̃da-bal, a brick-kiln or a potter's kiln bāna
1 बान । पात्रम् m. a vessel -kō̃da -कोोँद । कुलालचुत्वलः f. a potter's furnace, the pile of combustible
materials in which he bakes his earthen vessels. -kãdur -काोँ दुर् । काष्ठमयो&1;यलोंजरयिशेषः m. (sg.
dat. -kãdaras -काोँ दरस् ), a large kind of jar, wrapped round with twigs cased in mud, kept in
kitchens as a receptacle for articles frequently required; a china merchant (El.) kō̃da कोोँद ।
कुलालायदकनदु ः f. a kiln; a potter's kiln (Rām. 1446; H. xi, 11); a brick-kiln (Śiv. 133); a lime-
kiln. -bal -बल् । कुलालायदकनदु स्थानम् m. the place where a kiln is erected, a brick or potter's kiln
(Gr.Gr. 165). -- khasüñü -- । कुलालायदकनदु यथािद्भािः f.inf. a kiln to arise; met. to become like
such a kiln (which contains no imperfectly baked articles, but only well-made perfectly baked
ones), hence, a collection of good ('pucka') articles or qualities to exist. Cf. Śiv. 133, where the
causal form of the verb is used. kō̃da khārüñü, to raise a kiln; met. to raise or make a really good
kiln in which only perfect bricks are baked (Śiv. 133; cf. kō̃da khasüñü, p. 384b, l. 28).payĕn-
kō̃da पयन्-कोोँद । पररपाककनदु ः f. a kiln (a potter's, a lime-kiln, and brick-kiln, or the like); a
furnace (for smelting). -thöji -था&above;यज&below; or -thöjü ; । पररपाक-(द्रािण-)मूषा f.
a crucible, a melting-pot. -ʦañĕ -च्&dotbelow;ञ । पररपाकोपयोयगशान्ताङ्गारसमूहः f.pl. a special
kind of charcoal (made from deodar and similar wood) used in smelting furnaces. -wôlu -
िोलु&below; । धात्वायदद्रािण-इयष्ट्कायदपररपाकयशल्पी m. a metal-smelter; a brick-baker. -wān -िान्
। द्रािणचुली m. a smelting furnace.(Kashmiri) ‫ پجه‬pajaʿh, s.f. (3rd) A brick-kiln, a furnace.
Pl. ْ‫ ي‬ey.‫ پجه‬pajaʿh, s.f. (3rd) A furnace, a place for the manufacture of glass, a glass-house, a
place where glass is made. Pl. ْ‫ ي‬ey.(Pashto)

57
OP. koṭhārī f. ʻ crucible ʼ, P. kuṭhālī f., H. kuṭhārīf. (CDIAL 3546)
Sv. dāntar -- kuṭha ʻ fire -- place ʼ (CDIAL 3546)

WPah.kṭg. kóṭṭhi f. ʻtemple treasury, name of a partic. temple'

(CDIAL 3546)

Rebus: kṓṣṭha 3546 kṓṣṭha2 n. ʻ pot ʼ Kauś., ʻ granary, storeroom ʼ MBh., ʻ inner apartment ʼ
lex., °aka -- n. ʻ treasury ʼ, °ikā f. ʻ pan ʼ Bhpr. [Cf. *kōttha -- , *kōtthala -- : same as
prec.?]Pa. koṭṭha -- n. ʻ monk's cell, storeroom ʼ, °aka<-> n. ʻ storeroom ʼ; Pk. koṭṭha --
, kuṭ°, koṭṭhaya -- m. ʻ granary, storeroom ʼ; Sv. dāntar -- kuṭha ʻ fire -- place ʼ; Sh.
(Lor.) kōti (ṭh?) ʻ wooden vessel for mixing yeast ʼ; K. kōṭha m. ʻ granary ʼ, kuṭhu m. ʻ room
ʼ, kuṭhü f. ʻ granary, storehouse ʼ; S. koṭho m. ʻ large room ʼ, °ṭhī f. ʻ storeroom ʼ; L. koṭhā m. ʻ
hut, room, house ʼ, °ṭhī f. ʻ shop, brothel ʼ, awāṇ. koṭhā ʻ house ʼ; P. koṭṭhā, koṭhā m. ʻ house
with mud roof and walls, granary ʼ, koṭṭhī, koṭhī f. ʻ big well -- built house, house for married
women to prostitute themselves in ʼ; WPah. pāḍ. kuṭhī ʻ house ʼ; Ku. koṭho ʻ large square house
ʼ, gng. kōṭhi ʻ room, building ʼ; N. koṭho ʻ chamber ʼ, °ṭhi ʻ shop ʼ; A. koṭhā, kõṭhā ʻ room
ʼ, kuṭhī ʻ factory ʼ; B. koṭhā ʻ brick -- built house ʼ, kuṭhī ʻ bank, granary ʼ; Or. koṭhā ʻ brick --
built house ʼ, °ṭhī ʻ factory, granary ʼ; Bi. koṭhī ʻ granary of straw or brushwood in the open ʼ;
Mth. koṭhī ʻ grain -- chest ʼ; OAw. koṭha ʻ storeroom ʼ; H. koṭhā m. ʻ granary ʼ, °ṭhī f. ʻ granary,
large house ʼ, Marw. koṭho m. ʻ room ʼ; G. koṭhɔ m. ʻ jar in which indigo is stored, warehouse
ʼ, °ṭhī f. ʻ large earthen jar, factory ʼ; M. koṭhā m. ʻ large granary ʼ, °ṭhī f. ʻ granary, factory ʼ;
Si. koṭa ʻ storehouse ʼ. -- Ext. with -- ḍa -- : K.kūṭhürü f. ʻ small room ʼ; L. koṭhṛī f. ʻ small side
room ʼ; P. koṭhṛī f. ʻ room, house ʼ; Ku. koṭheṛī ʻ small room ʼ; H. koṭhrī f. ʻ room, granary ʼ;
M. koṭhḍī f. ʻ room ʼ; -- with -- ra -- : A. kuṭharī ʻ chamber ʼ, B. kuṭhrī, Or. koṭhari; -- with -
- lla -- : Sh. (Lor.) kotul (ṭh?) ʻ wattle and mud erection for storing grain ʼ; H.koṭhlā m., °lī f. ʻ
room, granary ʼ; G. koṭhlɔ m. ʻ wooden box ʼ.
kōṣṭhapāla -- , *kōṣṭharūpa -- , *kōṣṭhāṁśa -- , kōṣṭhāgāra -- ; *kajjalakōṣṭha -- , *duvārakōṣṭha -
- , *dēvakōṣṭha -- , dvārakōṣṭhaka -- .Addenda: kṓṣṭha -- 2: WPah.kṭg. kóṭṭhi f. ʻ house, quarters,
temple treasury, name of a partic. temple ʼ, J. koṭhā m. ʻ granary ʼ, koṭhī f. ʻ granary, bungalow ʼ;
Garh. koṭhu ʻ house surrounded by a wall ʼ; Md. koḍi ʻ frame ʼ, <-> koři ʻ cage ʼ (X kōṭṭa -- ). --
with ext.: OP. koṭhārī f. ʻ crucible ʼ, P. kuṭhālī f., H. kuṭhārīf.; -- Md. koṭari ʻ room
ʼ. kōṣṭhapāla 3547 kōṣṭhapāla m. ʻ storekeeper ʼ W. [kṓṣṭha -- 2, pāla -- ]M. koṭhvaḷā
m. (CDIAL 3546, 3547) kōṣṭhāgāra 3550 kōṣṭhāgāra n. ʻ storeroom, store ʼ Mn. [kṓṣṭha -- 2,
agāra -- ]Pa. koṭṭhāgāra -- n. ʻ storehouse, granary ʼ; Pk. koṭṭhāgāra -- , koṭṭhāra -- n. ʻ
storehouse ʼ; K. kuṭhār m. ʻ wooden granary ʼ, WPah. bhal. kóṭhār m.; A. B.kuṭharī ʻ apartment
ʼ, Or. koṭhari; Aw. lakh. koṭhār ʻ zemindar's residence ʼ; H. kuṭhiyār ʻ granary ʼ; G. koṭhār m. ʻ
granary, storehouse ʼ, koṭhāriyũ n. ʻ small do. ʼ; M. koṭhār n., koṭhārẽ n. ʻ large granary ʼ, -- °rī f.
ʻ small one ʼ; Si. koṭāra ʻ granary, store ʼ.kōṣṭhāgārika -- .Addenda: kōṣṭhāgāra --
: WPah.kṭg. kəṭhāˊr, kc. kuṭhār m. ʻ granary, storeroom ʼ, J. kuṭhār, kṭhār m.; -- Md. kořāru ʻ
storehouse ʼ ← Ind.

kōṣṭhāgārika 3551 kōṣṭhāgārika m. ʻ storekeeper ʼ BHSk. [Cf. kōṣṭhā- gārin -- m. ʻ wasp ʼ

Suśr.: kōṣṭhāgāra -- ] Pa. koṭṭhāgārika -- m. ʻ storekeeper ʼ; S. koṭhārī m. ʻ one who in a body of

58
faqirs looks after the provision store ʼ; Or. koṭhārī ʻ treasurer ʼ; Bhoj. koṭhārī ʻ storekeeper ʼ,
H. kuṭhiyārī m.Addenda: kōṣṭhāgārika -- : G. koṭhārī m. ʻ storekeeper ʼ.(CDIAL 3550,
3551) Koṭṭhaka1 (nt.) "a kind of koṭṭha," the stronghold over a gateway, used as a store -- room
for various things, a chamber, treasury, granary Vin ii.153, 210; for the purpose of keeping water
in it Vin ii.121=142; 220; treasury J i.230; ii.168; -- store -- room J ii.246; koṭthake pāturahosi
appeared at the gateway, i. e. arrived at the mansion Vin i.291. -- bala -- k. a line of infantry
J i.179. -- koṭṭhaka -- kamma or the occupation connected with a storehouse (or bathroom?) is
mentioned as an example of a low occupation at Vin iv.6; Kern, Toev. s. v. "someone who
sweeps away dirt."(Pali)

kolom 'three' (Mu.)Rebus: kolami 'smithy, forge' Ta. kol working in iron,
blacksmith; kollaṉ blacksmith. Ma. kollan blacksmith, artificer. Ko. kole·l smithy, temple in
Kota village. To. kwala·l Kota smithy. Ka. kolime, kolume, kulame, kulime, kulume, kulme fire-
pit, furnace; (Bell.; U.P.U.) konimi blacksmith (Gowda) kolla id. Koḍ. kollë
blacksmith.Te. kolimi furnace. Go. (SR.) kollusānā to mend implements; (Ph.) kolstānā,
kulsānā to forge; (Tr.) kōlstānā to repair (of ploughshares); (SR.) kolmismithy
(Voc. 948). Kuwi (F.) kolhali to forge.(DEDR 2133) <kol>\\<koRa>(D) {N} ``^oven, ^fireplace,
^hearth''. #40042 So<koRa>//<kol>(L) {N} ``^oven, ^fireplace, ^hearth''..(Munda)

मेढा [ mēḍhā ] A twist or tangle arising in thread or cord, a curl or snarl.(Marathi) *mēṇḍhī ʻ
lock of hair, curl ʼ. [Cf. *mēṇḍha -- 1 s.v. *miḍḍa -- ]
S. mī˜ḍhī f., °ḍho m. ʻ braid in a woman's hair ʼ, L. meḍ̄̃ hī f.; G. mĩḍlɔ, miḍ° m. ʻ braid of hair on
a girl's forehead ʼ; M. meḍhā m. ʻ curl, snarl, twist or tangle in cord or thread ʼ.(CDIAL 10312)
मेढी [ mēḍhī ] f (Dim. of मेढ) A small bifurcated stake: also a small stake, with or without
furcation, used as a post to support a cross piece. (Marathi) मेढ्या [ mēḍhyā ] a (मेढ Stake or
post.) A term for a person considered as the pillar, prop, or support (of a household, army, or
other body), the staff or stay. 2 Applied to a person acquainted with clandestine or knavish
transactions.

meď 'copper' (Slovak)

Santali glosses:

Wilhelm von Hevesy wrote about the Finno-Ugric-Munda kinship, like "Munda-Magyar-Maori,
an Indian link between the antipodes new tracks of Hungarian origins" and "Finnisch-Ugrisches
aus Indien". (DRIEM, George van: Languages of the Himalayas: an ethnolinguistic handbook.
1997. p.161-162.) Sumerian-Ural-Altaic language affinities have been noted. Given the presence
of Meluhha settlements in Sumer, some Meluhha glosses might have been adapted in these
languages. One etyma cluster refers to 'iron' exemplified by meD (Ho.). The alternative
suggestion for the origin of the gloss med 'copper' in Uralic languages may be explained by the
word meD (Ho.) of Munda family of Meluhha language stream:

59
Sa. <i>mE~R~hE~'d</i> `iron'. ! <i>mE~RhE~d</i>(M).
Ma. <i>mErhE'd</i> `iron'.
Mu. <i>mERE'd</i> `iron'.
~ <i>mE~R~E~'d</i> `iron'. ! <i>mENhEd</i>(M).
Ho <i>meD</i> `iron'.
Bj. <i>merhd</i>(Hunter) `iron'.
KW <i>mENhEd</i>
@(V168,M080)
http://www.ling.hawaii.edu/austroasiatic/AA/Munda/ETYM/Pinnow&Munda

— Slavic glosses for 'copper'

Мед [Med]Bulgarian
Bakar Bosnian
Медзь [medz']Belarusian
Měď Czech
Bakar Croatian
KòperKashubian
Бакар [Bakar]Macedonian
Miedź Polish
Медь [Med']Russian
Meď Slovak
BakerSlovenian
Бакар [Bakar]Serbian
Мідь [mid'] Ukrainian[unquote]
http://www.vanderkrogt.net/elements/element.php?sym=Cu
Miedź, med' (Northern Slavic, Altaic) 'copper'.

One suggestion is that corruptions from the German "Schmied", "Geschmeide" =

jewelry. Schmied, a smith (of tin, gold, silver, or other metal)(German) result in med ‘copper’.

60
Architectural fragment with relief showing winged dwarfs (or gaNa) worshipping with flower
garlands, Siva Linga. Bhuteshwar, ca. 2nd cent BCE.

Relief with Ekamukha linga. Mathura. 1st cent. CE (Fig.

6.2).

61
 Sivalinga. Terracotta. 4.5x4.5 cm. Kalibangan.

Sivalinga. Harappa.

Mohejodaro, tablet in bas relief (M-478)

m1356, m443 table मेढा [ mēḍhā ] A twist or tangle arising in

thread or cord, a curl or snarl.(Marathi) mer.ha = twisted, crumpled, as a horn (Santali.lex.) meli,
melika = a turn, a twist, a loop, entanglement; meliyu, melivad.u, meligonu = to get twisted or
entwined (Te.lex.) [Note the endless knot motif]. Rebus: med. ‘iron’ (Mu.) sattva 'svastika glyph'
Rebus: sattva, jasta 'zinc'.

Altar, platform: Ta. mēṭai platform, raised floor, artificial mound, terraced
house. Ma. mēṭa raised place, tower, upper story, palace. Te. mēḍa house with two or more
stories, upper chamber. Pa. mēṛ ole bungalow. Go. (Ko.) mēṛā large house, bungalow
(Voc. 2965). Konḍa mēṛa mide terraced building (see 5069). Pe. mēṛstoried house,

62
mansion. Kuwi (S.) mēḍa illu storied house; (Isr.) mēṛa upstair building. / Cf. Skt.
(lex.) meṭa- whitewashed storied house; Pkt. meḍaya- id. (DEDR 4796) మేర (p. 1034) [ mēḍa
] mēḍa. [Tel.] n. A mansion or large house: an upper chamber, a storey,(Telugu) pīṭha n. ʻ stool,
bench ʼ Gr̥S., °aka -- m.n. BhP., pīṭhī -- , °ṭhikā -- f. R. 2. *pēḍha -- 1. 3. *pēḍḍha -- . [Variety
of form suggests non -- Aryan origin]
1. Pa. pīṭha -- , °aka -- n., pīṭhikā -- f.; Pk. pīḍha -- , °aga<-> n. ʻ stool ʼ, pīḍhī -- f. ʻ supporting
beam of a house ʼ, °ḍhiā<-> f. ʻ a kind of seat ʼ; Pr. pīrə ʻ outside wall ʼ NTS xv 269;
K. pīr, pīrü f. ʻ stool ʼ; S. pīṛhī f. ʻ throne ʼ; L. pihṛā m., °ṛī f. ʻ stool ʼ, awāṇ. pīˋṛā,
P. pīṛhā m., °ṛhī f., Ku. pīṛo m.; N. pirā ʻ stool, bench ʼ; A. pirā ʻ stool ʼ, pīri ʻ beam of a boat,
flat pieces of wood fixed crosswise over shafts of a cart ʼ; Or. piṛha ʻ altar, platform ʼ, piṛhā ʻ
stool ʼ, piṛhi ʻ footstool ʼ; Bi. pīṛhā, °ṛhī, piṛhiyā ʻ wooden seat on which a woman sits at the
handmill ʼ, piṛhiyā ʻ apex triangle in front of driver's seat in a cart ʼ, (Gaya) pīṛhā ʻ pastry --
board ʼ; Mth. pīṛhā, °ṛhi ʻ stool ʼ, Bhoj. pīṛhā, OAw. pīḍha; H. pīṛhā m. ʻ large square stool
ʼ, pīṛhī f. ʻ small do. ʼ; G. pīḍhiyũ n. ʻ beam to which floor planks are fastened ʼ, pīḍhi f., ʻ molar
tooth ʼ, pīḍhiyũ n. ʻ molar tooth, gums ʼ (cf. dantapīṭhāḥ m. pl. ʻ tooth sockets ʼ VS. com. and
semant. bársva -- ʻ tooth -- socket ~ bunch, bolster ʼ P. Thieme ZDMG 62, 47); M. piḍhẽ n. ʻ
stool ʼ; Si. piḷa, pila ʻ ledge along a house to sit on, veranda, portico ʼ.2. Pk. pēḍha -- m., °ḍhī --
, °ḍhiā -- f. ʻ stool ʼ.3. Paš.weg. nir. peṛāˊ ʻ stairs ʼ (IIFL iii 3, 147 < pīṭha -- ?); S. peḍhī f. ʻ shelf
fixed in a wall ʼ; G. peḍhī f. ʻ step of a ladder ʼ; M. peḍhī f. ʻ raised place on the floor ʼ.(CDIAL
8222)

करडी [ karaḍī ] f (See करडई) Safflower: also its seed. Rebus: karaḍa 'hard alloy' of arka
'copper'. Rebus: fire-god: @B27990. #16671. Remo <karandi>E155 {N} ``^fire-
^god''.(Munda).

sangi 'mollusc', Rebus: sangi 'pilgrim'

Rings on neck: koDiyum (G.) koṭiyum = a wooden circle put round the neck of an animal; koṭ =
neck (G.lex.)

Rebus: koD 'artisan's

workshop'

(Kuwi) koD = place where artisans work (Gujarati).

koṭe 'forge' (Mu.)
koṭe meṛed = forged iron, in contrast to dul meṛed, cast iron (Mundari)

Hieroglyph: Bi. goṭā ʻ seed Rebus: L. khoṭā ʻ forged ʼ; P. khoṭ 'alloy'

*gōṭṭa ʻ something round ʼ. [Cf. guḍá -- 1. -- In sense ʻ fruit, kernel ʼ cert. ← Drav., cf.
Tam. koṭṭai ʻ nut, kernel ʼ, Kan. goṟaṭe &c. listed DED 1722]K. goṭh f., dat. °ṭi f. ʻ chequer or
chess or dice board ʼ; S. g̠oṭu m. ʻ large ball of tobacco ready for hookah ʼ, °ṭī f. ʻ small do. ʼ;
P. goṭ f. ʻ spool on which gold or silver wire is wound, piece on a chequer board ʼ; N. goṭo ʻ

63
piece ʼ, goṭi ʻ chess piece ʼ; A. goṭ ʻ a fruit, whole piece ʼ, °ṭā ʻ globular, solid ʼ, guṭi ʻ small ball,
seed, kernel ʼ; B. goṭā ʻ seed, bean, whole ʼ; Or. goṭā ʻ whole, undivided ʼ, goṭi ʻ small ball,
cocoon ʼ, goṭāli ʻ small round piece of chalk ʼ; Bi. goṭā ʻ seed ʼ; Mth.goṭa ʻ numerative particle ʼ;
H. goṭ f. ʻ piece (at chess &c.) ʼ; G. goṭ m. ʻ cloud of smoke ʼ, °ṭɔ m. ʻ kernel of coconut,
nosegay ʼ, °ṭī f. ʻ lump of silver, clot of blood ʼ, °ṭilɔ m. ʻ hard ball of cloth ʼ; M. goṭā m. ʻ
roundish stone ʼ, °ṭī f. ʻ a marble ʼ, goṭuḷā ʻ spherical ʼ; Si. guṭiya ʻ lump, ball ʼ; -- prob. also
P. goṭṭā ʻ gold or silver lace ʼ, H. goṭā m. ʻ edging of such ʼ (→ K. goṭa m. ʻ edging of gold braid
ʼ, S. goṭo m. ʻ gold or silver lace ʼ); M. goṭ ʻ hem of a garment, metal wristlet ʼ.
*gōḍḍ -- ʻ dig ʼ see *khōdd -- .Addenda: *gōṭṭa -- : also Ko. gōṭu ʻ silver or gold braid
ʼ.(CDIAL 4271)

L. khoṭ f. ʻ alloy, impurity ʼ, °ṭā ʻ alloyed ʼ, awāṇ. khoṭā ʻ forged ʼ; P. khoṭ m. ʻ base, alloy ʼ
(PhonPj 117 Bshk. khoṭ ʻ embers ʼ, Phal. khūṭo ʻ ashes, burning coal ʼ(CDIAL 3931)

Crucibles. Ban
Chiang. "These thick-walled spouted vessels were made of clay. Analysis of the interiors shows
that they were used to melt bronze, copper, and tin for casting in molds. A notable feature of
crucibles in the Ban Chiang area is lagging, the thin quartz-rich clay layer deliberately added to
the interior of the crucible. The lagging layer would tend to reflect heat into the metal and also
retard crucible disintegration. The use of a lagging layer indicates that the Ban Chiang
metalworkers possessed a sophisticated understanding of refractory principles. Some crucible
fragments have several layers of lagging, indicating that they were used
repeatedly." http://penn.museum/banchiang/findings/pottery/

http://penn.museum/banchiang/wp-content/uploads/2009/06/BIPPA_1997_Vernon.pdf
http://penn.museum/banchiang/wp-content/uploads/2009/06/BIPPA_1991_WhiteVernonetal.pdf

See: http://bharatkalyan97.blogspot.in/2015/09/indus-script-corpora-hieroglyphs-link.html

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Two views of a fine crucible that was found in one of the pits. It would have been used in the
manufacture of copper or silver objects.
Find out more at http://www.wessexarch.co.uk/projects/county/hampshire/28-jewry-street-
winchester

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 Trefoil inlay decorated on a bull calf. Uruk
(W.16017) ca. 3000 BCE. kõdā 'young bull calf' Rebus: kõdā 'turner-joiner' (forge),

damkom = a bull calf (Santali) Rebus: damha = a fireplace; dumhe = to heap, to collect together
(Santali)
See: http://bharatkalyan97.blogspot.in/2015/04/sivalinga-in-dholavira-depicted-as.html

Trefoil design on the uttarIyam of the priest, AcArya, PotR. This denotes: three strands
of rope: dāmā 'rope' rebus: dhāma ʻreligious conduct'.Trefoil designs on the shawl garment
of the 'priest' Mohenjo-daro statue. The left shoulder is covered with a cloak decorated with
trefoil, double circle and single circle designs that were originally filled with red pigment.
Drill holes in the center of each circle indicate they were made with a specialized drill and
then touched up with a chisel. Material: white, low fired steatiteDimensions: 17.5 cm
height, 11 cm width Mohenjo-daro, DK 1909 National Museum, Karachi, 50.852 Marshall
1931: 356-7, pl. XCVIII
The trefoil hieroglyph on the priest's shawl, on the body of a bull calf and on the base pedestal of
a s'ivalinga is comparable to the hieroglyph which appears on painted lid or dish -- in the context
of venerating the dead. This points to reverence for ancestors.

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 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.

Steatite statue fragment; Mohenjodaro (Sd 767); trefoil-decorated bull;

traces of red pigment remain inside the trefoils. After Ardeleanu-Jansen 1989: 196, fig. 1;
Parpola, 1994, p. 213.

Trefoils painted on steatite beads, Harappa (After Vats, Pl.

CXXXIII, Fig.2)

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Harry Burton photograph taken during the excavation of the tomb in 1922 in pharaoh's
Antechamber, Treasury and Burial chamber.

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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.
"An inscription from The Book of the divine cow found in the Burial chamber alludes to its
sacred function as a solar barque for bearing the pharaoh to the heavens...Hieroglyphs carved on
the footboard promise the protection of Isis and the endurance of
Osiris."http://www.kingtutexhibit.com/catalogs/tutankhamun_catalog.pdf

Lingam, grey sandstone in situ, Harappa.

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Terracotta sivalinga, Kalibangan.Shape of polished lingam found at Harappa is like the
summit of Mt. Kailas, Himalayas. Plate X(c), Lingam in situ in trench Ai (MS Vats, 1940,
Exxcavations at Harappa, Vol. II, Calcutta). In trenches III and IV two more stone lingams
were found. (MS Vats, opcit., Vol. I, pp. 51-52). The Hindu traditional metaphor of s'iva is
the glacial river Ganga emerging from locks of his hair as he sits in penance on summit of
Mt. Kailas, Himalayas. The metaphor results in Kailas in Ellora, showing Ravana lifting up
the mountain.

Stone base for Sivalinga.Tre-foil inlay decorated base (for

linga icon?); smoothed, polished pedestal of dark red stone; National Museum of Pakistan,
Karachi; After Mackay 1938: I, 411; II, pl. 107:35; Parpola, 1994, p. 218.

Two decorated bases and a lingam, Mohenjodaro. Trefoil

inlay decorated base (for linga icon?); smoothed, polished pedestal of dark red stone; National
Museum of Pakistan, Karachi; After Mackay 1938: I, 411; II, pl. 107:35; Parpola, 1994, p.
218. "In an earthenware jar, No. 12414, recovered from Mound F, Trench IV, Square I"

If one end of a tape or belt is turned over three times and then pasted to the other, a trefoil knot
results. (Shaw, George Russell (MCMXXXIII). Knots: Useful & Ornamental, p.11.)

It is possible to decipher the hieroglyphs using the rebus-metonymy layered cipher of Indus
writing system.

The Meluhha semantics of objects signified by these three hieroglyphs are related to metalwork
guild.

Trefoil hieroglyph or three 'beads, orifice'

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kolom 'three' (Munda) Rebus: kolami 'smithy, forge'. The triplicate composing the trefoil is a
semantic determinant of the signified object: smithy, forge.

*pōttī ʻ glass bead ʼ.Pk. pottī -- f. ʻ glass ʼ; S. pūti f. ʻ glass bead ʼ, P. pot f.; N. pote ʻ long
straight bar of jewelry ʼ; B. pot ʻ glass bead ʼ, puti, pũti ʻ small bead ʼ; Or. puti ʻ necklace of
small glass beads ʼ; H. pot m. ʻ glass bead ʼ, G. M. pot f.; -- Bi. pot ʻ jeweller's polishing stone ʼ
rather than < pōtrá -- 1.(CDIAL 8403) க ோத்தை் pottal , n. < id. [K. poṭṭare, M. pottu,
Tu. potre.] 1. Hole, orifice.

Rebus: Soma priest, jeweller's polishing stone

पोतृ pōtṛ " Purifier " , Name of one of the 16 officiating priests at a yajña (the assistant of the
Brahman (Rigveda) pōtrá1 ʻ *cleaning instrument ʼ (ʻ the Potr̥'s soma vessel ʼ RV.).
[√pū] Bi. pot ʻ jeweller's polishing stone ʼ? -- Rather < *pōttī -- .(CDIAL 8404) pōtṛ पोतृ m. 1
One of the sixteen officiating priests at a yajña (assistant of the priest called ब्रह्मन्). -2 An epithet
of Viṣṇu.

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.

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"Images of human-headed bulls are found throughout Mesopotamian history. Several statuettes
dating from the late third millennium BC show a bearded creature wearing the divine horned
headdress, lying down with its head turned to the side. They have been found at various
Sumerian sites, the majority from Telloh.

Crete. Cow-
head rhython with trefoil decor.

1 G. Contenau, Manual d'archeologie orientale, II, Paris, 1931, p. 698-9.

2 ibid. and A. Evans, the Palace of Mines, II, 1928, p. 261
3 The Babylonian Legends of the Creation (Brit. Mus. 1931), p. 59; Antiquaries Journal,
III, 1923, p.331
4 Evans, op cit. I, 1921, pp. 513-14
5 ibid. IV, 1935, p. 315

miṇḍāl markhor (Tor.wali) meḍho a ram, a sheep (G.)(CDIAL 10120)

Rebus: meḍ (Ho.); mẽṛhet ‘iron’ (Mu.Ho.)mẽṛh t iron; ispat m. = steel; dul m. = cast iron
(Munda)

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"Late Harappan Period dish or lid with perforation at edge for hanging or attaching to
large jar. It shows a Blackbuck antelope with trefoil design made of combined circle-and-
dot motifs, possibly representing stars. It is associated with burial pottery of the Cemetery
H period,dating after 1900 BC.The Late Harappan Period at Harappa is represented by
the Cemetery H culture (190-1300 BC) which is named after the discovery of a large
cemetery filled with painted burial urns and some extended inhumations. The earlier
burials in this cemetery were laid out much like Harappan coffin burials, but in the later
burials, adults were cremated and the bones placed in large urns (164). The change in
burial customs represents a major shift in religion and can also be correlated to important
changes in economic and political organization. Cemetery H pottery and related ceramics
have been found throughout northern Pakistan, even as far north as Swat, where they mix
with distinctive local traditions. In the east, numerous sites in the Ganga-Yamuna Doab
provide evidence for the gradual expansion of settlements into this heavily forested
region. One impetus for this expansion may have been the increasing use of rice and
other summer (kharif) crops that could be grown using monsoon stimulated rains. Until
late in the Harappan Period (after 2200 BC) the agricultural foundation of the Harappan
cities was largely winter (rabi) crops that included wheat and barley. Although the
Cemetery H culture encompassed a relatively large area, the trade connections with
thewestern highlands began to break down as did the trade with the coast. Lapis lazuli
and turquoise beads are rarely found in the settlements, and marine shell for ornaments
and ritual objects gradually disappeared. On the other hand the technology of faience
manufacture becomes more refined, possibly in order to compensate for the lack of raw
materials such as shell, faience and possibly even carnelian." (Kenoyer in harappa.com
slide description) http://www.harappa.com/indus2/162.html
The chariot linch-pin found at Kirkburn has a triskele hieroglyph-multiplex with an
orthography of hierolyph components signifying associated semantics of metalwork. The
circular edge of the ends of the linch-pin is embossed with raised circles signifying ingots
out of the three sets of crucibles.

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In this hieroglyph-multiplex, the central hieroglyph component is three curved
(crucibles) emanating from the centre. At the tip of each of the three cuve-endings, an
explanatory hieroglyph component signifies: 1. crucible; and 2. a round ingot emanating
from the crucible. Orthography clearly signifies metalwork by a Celtic artisan. The bend
in the curved legs emanating from the centre in the triskele is relatable to: कोट or bend,
कोरः kōṭḥ Crookedness. A beard (Samskritam. Apte)

Hieroglyph: koṭhārī f. ʻ crucible (Old Punjabi)(CDIAL 3546) Rebus: Pk. koṭṭhāgāra --

, koṭṭhāra -- n. ʻ storehouse ʼ; K. kuṭhār m. ʻ wooden granary ʼ, WPah. bhal. kóṭhār m.;
A. B. kuṭharī ʻ apartment ʼ, Or. koṭhari; Aw. lakh. koṭhār ʻ zemindar's residence ʼ;
H. kuṭhiyār ʻ granary ʼ; G. koṭhār m. ʻ granary, storehouse ʼ, koṭhāriyũ n. ʻ small do. ʼ;
M. koṭhār n., koṭhārẽ n. ʻ large granary ʼ, -- °rī f. ʻ small one ʼ; Si.koṭāra ʻ granary, store
ʼ.(CDIAL 3550).

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*gōṭṭa ʻ something round ʼ. [Cf. guḍá -- 1. -- In sense ʻ fruit, kernel ʼ cert. ← Drav., cf.
Tam. koṭṭai ʻ nut, kernel ʼ, Kan. goṟaṭe &c. listed DED 1722] K. goṭh f., dat. °ṭi f. ʻ
chequer or chess or dice board ʼ; S. g̠oṭu m. ʻ large ball of tobacco ready for hookah
ʼ, °ṭī f. ʻ small do. ʼ; P. goṭ f. ʻ spool on which gold or silver wire is wound, piece on a
chequer board ʼ; N. goṭo ʻ piece ʼ, goṭi ʻ chess piece ʼ; A. goṭ ʻ a fruit, whole piece ʼ, °ṭā ʻ
globular, solid ʼ, guṭi ʻ small ball, seed, kernel ʼ; B. goṭā ʻ seed, bean, whole ʼ; Or. goṭā ʻ
whole, undivided ʼ, goṭi ʻ small ball, cocoon ʼ, goṭāli ʻ small round piece of chalk ʼ;
Bi. goṭā ʻ seed ʼ; Mth. goṭa ʻ numerative particle ʼ; H. goṭ f. ʻ piece (at chess &c.) ʼ;
G. goṭ m. ʻ cloud of smoke ʼ, °ṭɔm. ʻ kernel of coconut, nosegay ʼ, °ṭī f. ʻ lump of silver,
clot of blood ʼ, °ṭilɔ m. ʻ hard ball of cloth ʼ; M. goṭā m. ʻ roundish stone ʼ, °ṭī f. ʻ a
marble ʼ, goṭuḷā ʻ spherical ʼ; Si. guṭiya ʻ lump, ball ʼ; -- prob. also P. goṭṭā ʻ gold or
silver lace ʼ, H. goṭā m. ʻ edging of such ʼ (→ K. goṭa m. ʻ edging of gold braid ʼ,
S. goṭo m. ʻ gold or silver lace ʼ); M. goṭ ʻ hem of a garment, metal wristlet ʼ.*gōḍḍ -- ʻ
dig ʼ see *khōdd -- .Addenda: *gōṭṭa -- : also Ko. gōṭu ʻ silver or gold braid ʼ.(CDIAL
4271) Rebus: खोर (p. 212) [ khōṭa ] f A mass of metal (unwrought or of old metal melted
down); an ingot or wedge.(Marathi)

kōṣṭhāgārika m. ʻ storekeeper ʼ BHSk. [Cf. kōṣṭhā- gārin -- m. ʻ wasp ʼ

Suśr.: kōṣṭhāgāra -- ] Pa. koṭṭhāgārika -- m. ʻ storekeeper ʼ; S. koṭhārī m. ʻ one who in a
body of faqirs looks after the provision store ʼ; Or. koṭhārī ʻ treasurer ʼ; Bhoj. koṭhārī ʻ
storekeeper ʼ, H. kuṭhiyārī m.Addenda:
kōṣṭhāgārika -- : G. koṭhārī m. ʻ storekeeper ʼ.(CDIAL 3551)

The Kirkburn triskele yields the following hieroglyphs and rebus readings:

Hieroglyphs: 1. कोरः kōṭḥ Crookedness. 2. Bi. goṭā ʻ seed Rebus: L. khoṭā ʻ forged ʼ;
P. khoṭ 'alloy'

Hieroglyph: koṭhārī f. ʻ crucible' Rebus: koṭhārī ʻ treasurer ʼ

Hieroglyph: kolom 'three' Rebus: kolimi 'smithy, forge'.Hieroglyph: koṭhārī f.

ʻ crucible' Thus, the triskele/trefoil reads: kolom khoṭ Rebus: kolimi 'smithy' koṭhārī ʻ
treasurer ʼ

The trefoil wearing statuette signifies the message of a treasurer of the

smithy: kolimi koṭhārī

yajña in Ancient India.

See: http://ravivararo.blogspot.in/2009/10/histroy-of-sacrifice-in-india.html

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