Human sacrifices were rampant in Indus Valley civilization.

March 23, 2025/in INTRODUCTION /by Jeyakumar Ramasami

Rampant human sacrifices in the Indus Valley civilisation

Many historians and archaeologists paint a picture of a peaceful society in IVC. The seal’s inscriptions indicate that it was a bloodthirsty society where human sacrifices were common, and they made a point to record these events as well. The work of Asko Parpola supports my observation. (1)

Consider the various actions depicted in this seal. There are seven dancers, a goat, and a god within the pipal tree. The central piece of the action is the human head on the stool before the pipal tree god. Parpola says it is the head of the sacrificed human; I fully endorse his views. (1) Just like the Meso-American civilisations, where human sacrifice was rampant, the Indus civilisation also shows evidence of regular human sacrifice. Even in modern-age India, human sacrifices are still being reported in remote parts of India.

Seal, 2500–2400 B.C.E., steatite, Mohenjodaro, Indus Valley Civilization (National Museum Delhi), photo credit

Consider the inscriptions on the above-given seal; it is written as a human sacrifice on the eve of Karkida-Kavu, specifically to appease the Pithrus (Pithru-Kavu). The fish symbol indicates Pithru. Read my article, “Sanskrit Influence on the Indus Script” (Article 3 in my book), for more information. (2) The man depicted in the seal is being sacrificed.

The above seal also depicts the sacrifice of a human being to appease the goddess of the bangle, Kali, and the sixth-day god, Shasti. Read my article, “The Sixth Day Belongs to God Shasti,” for more information. (chapter -39 of my book).

This seal also depicts human sacrifice; the symbol of a human being is followed by the kavu symbol (sacrifice) (read from right to left), indicating that the human being was sacrificed to appease the Pithru, represented by a fish symbol.

The seal above shows a bench-like symbol across the person’s stomach. It is not a bench symbol; it is the offering symbol, which typically resembles a comb symbol. Read my article, “Comb Symbol Indicates the Word Offering,” for more information. (Chapter 8 of my

book). This shows that the man was sacrificed to appease the goddess Kali. This vulva symbol indicates the goddess Kali.

The above-mentioned seal inscription depicts a man tied to a stake or with his leg bound by some restraining object. He may be a prisoner. The following symbol, ‘bow’, indicates the god Rudra, and the offering symbol suggests that human sacrifice was made to appease Rudra. This symbol of a man tied to a stake appears in many seals, suggesting that human sacrifice was a common practice in the Indus Valley civilisation.

References

Parpola, Asko (a). Deciphering the Indus script. New York: Cambridge University Press, 2000.
Jeyakumar(Book). Indus symbols dictionary. s.l. : Pothi Publication -Online, 2022.

Critical analysis of the research work of Srinivasan Kalyanaraman.

March 23, 2025/in INTRODUCTION /by Jeyakumar Ramasami

Critical analysis of the work of Srinivasan Kalyanaraman

Srinivasan Kalyanaraman is a retired bank official based in Chennai, Tamil Nadu, who has spent a considerable amount of time deciphering the Indian script. He has written nearly 3000 articles on this issue. That means, on average, one article for every day for the past 10 years. What is the use? No use at all. The most amusing aspect is that the Governor of Tamil Nadu recently awarded this person a lifetime achievement award in February 2025. What is his achievement, total deception and confusion?

What are the ideas of Kalyanaraman on this issue of Indus script

Srinivasan Kalyanaraman’s approach to deciphering the Indus script involves comparing Indus signs with various Dravidian languages of South India, including the Munda, Kol, and Santali languages. He is suggesting a connection to Proto-Dravidian or Tamil.

Another important aspect of his decipherment work is that he advocates a ‘cypher’ approach to deciphering the Indus script. The cypher revolves around an imaginary guild of metal smiths and traders in Mohenjo-Daro and Harappa. These goldsmiths and ironsmiths communicate in coded words among themselves and send messages in encrypted form. Is there any need for an encrypted message for communication regarding the iron trade among blacksmiths? What I find today is that the blacksmiths are the poorest people in society and total illiterates and live like gypsies in Tamil Nadu. I doubt. How many blacksmiths were among the most elite people of the Indus society?

What is the cypher approach?

Now, we should go into the work of another cryptographer in this context. He is Yajnadevam from Karnataka, and at present, he is based in the USA. (1) The title of his research paper is “A Cryptanalytic Decipherment of the Indus Script,” which was published on Academia.edu in 2024. This work created a significant impact on the television audience but yielded no concrete results.

I have analysed Yajna Devam’s paper and provided a detailed examination of various issues in my paper, titled “Deficiencies in the Research Work of Yajnadevam on Deciphering the Indus Script.” (2) For more information, please read this article. The relevance of quoting the research work of Yajna Devam lies in the fact that both utilise the crypto-analytic approach model to decipher the Indus script, and there are many similarities in their research work.

Cryptography is the practice of securing communication by converting plain text into ciphertext, ensuring that only authorised parties can access the information—key Principles of Cryptography. Cryptography provides confidentiality: Information can only be accessed by the intended recipient and no one else. Cryptography guarantees that information cannot be altered during storage or transmission without detection. Cryptography protects data and communications by converting plain text into ciphertext using various techniques. Generally, it was referred to as ‘encryption’ in earlier times, but in modern times, it is more commonly known as cryptography. Cryptography became important during World War II; messages were sent and received back in encrypted messages. Separate machines were used to convert the regular message into an encrypted message, and other machines were used to de-encrypt the message. Breaking the codes of German messages was a significant challenge, and Britain and the United States reasonably succeeded in that effort.

But what is the use of such sophisticated cypher communications among blacksmiths? There is no need for such secure communication and absolutely no need for cyphers. What is needed is only common sense. The only advantage to Kalyanaraman is that everyone is keeping quiet, unsure of what to say.

Dictionary approach

I verified the academic credentials of Kalyanaraman. He is well-versed in many Indian languages and has written a lexicon of Indian languages; this information is from amazon.com. But I could not find his lexicon anywhere on the net. However, all his research papers are simply pages from his lexicon. He is testing all words in his lexicon against the Indus script, and none of his observations tally with the Indus inscriptions. Yet, he had written around 3000 articles on this issue.

What is the Indus script?

Now, we should understand the mind of the Indus priest who had created these seals. He was a funeral priest, just like the modern Hindu priests involved in funeral rights. One thing you should understand is that there are separate priests for funeral ceremonies and separate for marriage and other ceremonies. Generally, funeral priests don’t get much remuneration. It is a less-paying job. However, in ancient times, it might have been different; funeral priests might have received reasonable benefits because they regularly performed animal sacrifices.

The Indus priest was a simple individual who made a living through funeral rights, not a cryptographer. He had to write something reasonable to him and at the same time readable to another priest so that there was some value in the seal produced. The seal likely served as a talisman, possessing magical power while also being readable. If you apply cryptography, it would have been unreadable without the aid of a computer. In conclusion, it was simply a logogram, not a cryptogram.

Cryptography and logograms

Will the cryptography work on logographic symbols? Yes, cryptography can be applied to logographic scripts, such as Chinese. However, the complexity of logographic scripts may present unique challenges regarding encryption and decryption processes, affecting factors such as key size and readability. It’s essential to consider these aspects when implementing cryptography in such languages. Using cryptography in logograms is a complex process; it is even more difficult in the Indus script because it is an ideogram, not merely a logogram. The conclusion is that it is impossible to use cryptography in Indus ideograms.

Relevance of context

When interpreting archaeological evidence, it is essential to consider the object in its original context. For example, people are trying to decipher the Indus script based on the assumption that it was a metropolis of ancient times, whereas, in reality, those excavated sites were necropolises. That is why archaeologists and linguists have failed in their efforts in the past century. I observed that those Indus sites were necropolises, and I interpreted them based on that assumption, which has given good results. (3) Whereas Kalyanaraman does not give any importance to the context of the Indus seal finds. He merely introduces the idea of the blacksmith guild without explaining any of the relevant issues related to archaeological finds and their location.

I am surprised by his power of imagination; Indus seals depict a wide range of animals, gods, and other objects in a lively form. Yet Kalyanaraman does not explain any of these apparent objects.

Problem of linguists

The problem of Kalyanaraman is similar to that of the other linguists involved in the Indus script decipherment work. Linguists often live in an imaginary world and make bold assertions, whereas historians and archaeologists tend to avoid such extreme conclusions. Archaeologists are grounded in reality, whereas linguists are free-flying birds with a novelistic approach to historical issues. Note that many decipherers engaged in this work are linguists, not historians or archaeologists. There were nearly 100 decipherers, and all of them failed; Kalyanaraman also joined that long list. For more details, read my article, “Deficiencies in the Research Work of Yajnadevam on Deciphering the Indus Script” (2). The research work of Kalyanaraman and Yajnadevam is similar. The only difference is that Yajnadevam has built his story around Rigveda, whereas Kalyanaraman has built his story around the blacksmith guild. The end is the same; neither explains the situation.

Logogram vs logo syllabic interpretation.

There is a fundamental flaw in Kalyanaraman’s work. Indus scripts are written ideographically, as stated by Iravatham Mahadevan, a claim supported by the work of Bahata Ansumali. (4) However, Kalyanaraman simply dismisses the work of Mahadevan and does not comment on the work of Bahata. Kalyanaraman ignores their work and employs a logo-syllabic interpretation of Indus symbols—the same logo-syllabic interpretation used by many decipherers, which has failed to yield any results.

The cryptogram theory applies only to phonetic scripts; it does not apply to pictorial scripts, such as the hieroglyphics of ancient Egypt. The Indus script is an ideogram, similar to Egyptian hieroglyphics, and cryptography is not suitable for pictorial scripts.

Suggestion to Kalyanaraman

Kalyanaraman has produced nearly 3,000 articles on the issue of the Indus script; all these papers are available on the academia.edu website. The majority of these articles are merely pages extracted from his Indian lexicon work. The articles are without head and tail and narration. He is compelled to write an article once every three days. I suggest he use artificial intelligence (AI) for the large-scale production of articles. AI provides decent articles. It is essentially garbage in and garbage out of a computer. However, it is still better than a page from a dictionary.

Conclusion

Kalyanaraman’s ideas seem novel, but it’s essential to note that they are not widely accepted within the mainstream archaeological and linguistic communities. Ongoing debate and further research are needed to find a solution to this indus script puzzle.

References

1. Yajnadevam. Academia.edu. [Online] 2024. https://www.academia.edu/78867798/A cryptanalytic decipherment of the Indus Script..

2. jeyakumar(Yajnadevam). Deficiencies in the research work of Yajnadevam on deciphering Indus script. https://www.academia.edu. [Online] 2025. https://www.academia.edu/127785902/Deficiencies in the research work of Yajnadevam on deciphering Indus script.

Tamil Nadu graffiti The cone symbol

February 11, 2025/in INTRODUCTION /by Jeyakumar Ramasami

Cone symbol means ‘given eternal life.’

Abstract

The cone symbol intrigued me for a long time; finally, a beautiful meaning has emerged. This cone symbol indicates the act of ‘ giving eternal life’ by Egyptian god Heh. Other gods also vied for the same power. God Heh gave the mortals eternal life of million years, and he got transformed into ‘God Ayyappa’ in the Indian context.

$C:\Users\user\Desktop\cone or Zuci-3.jpeg$

Figure 1: Triangle – Indus symbol.

Figure 2: Indus seal showing the conical object.

Seal picture courtesy – (1)

Figure 3: Photo shows the conical object in Vedic ceremony.

Picture courtesy – (2)

Cone object in the ritual ceremony

The above-given photo shows a traditional Hindu marriage, and Vedic Yajna is being performed. Note the conical shaped object in the right-side bottom corner of the photograph. (2) The relevance of this conical object to the Indus Valley Civilization symbol is that a similar conical symbol appears in the Indus script. Most probably, the cone indicates the presence of God Sah/Sahu (Egyptian god). I made inquiries with many priests regarding the ‘cone object’ meaning in a yajna ceremony. The priests are aware of this conical object but do not know the meaning or significance of using that conical object. The importance of a vital ritual is forgotten, but only the remnant of the tradition is still being practised.

Figure 4: Grave goods – conical bread made of clay

Picture courtesy – Flicker.com

Ancient Egyptian Funerary Cones were part of grave goods

Funerary cones are a type of funereal object from ancient Egypt. It is well known that the ancient Egyptians were highly concerned about the afterlife and did all they could to provide for the dead. Funerary goods were buried with the dead to provide protection and sustenance in the afterlife (3).

Amulets and magic spells, for example, protected and aided the dead in their journey through the underworld, whilst little figurines called shabtis could be magically animated to perform tasks for the dead in the afterlife (3).

Making Funerary Cones

Funerary cones are made of fired Nile mud and are most commonly found to be conical, hence its name. Nevertheless, there are also funerary cones of other shapes, though these are understandably less common. Other shapes include pyramidal, horn-shaped, trumpet-shapes, double-headed and triple-headed cones (only one example of each is known at present), as well as cone-imitated bricks (3). Similar is the case of Indus script symbols. The cone symbol appears in different types. Below given are some examples.

There is a possibility that the rhino horn could have been used instead of the ‘clay cone’ in the Indus civilization context. The rhino horn could have been an excellent material to inscribe on it. However, it would not have survived the ravages of time. Both ‘clay cones and rhino horns’ have not been found in excavations of Indus sites.

Figure 5: The picture shows the triangle formed by three prominent stars.

Winter Triangle

The Winter Triangle, or the Great Southern Triangle, is an asterism formed by three bright stars in three prominent winter constellations. These stars are Betelgeuse in Orion, Procyon in Canis Minor and Sirius in Canis Major constellation and it is prominent in the night sky in the northern hemisphere during the winter months, from December to March. This could be the idea behind the identification of the god Sothis with this triangle symbol.

Egyptian funerary cones of Mentuemhet with hieroglyphics- 650 BC…

Picture courtesy Ancient origins.net (3)

The inscriptions on funerary cones indicate the name of its owner (usually an official serving a pharaoh) and his title. These are stamped onto the face of the cone, which has an average diameter of between 5-10 cm (2-4 inches) (3).

Purpose of Funerary Cones

It is unclear what the funerary cones were used for, and various hypotheses have been put forward over the years. Some, such as Champollion, suggest that the cones served as some sort of labels for the deceased. (3)

Researcher Petrie is of the opinion that the cones were symbolic offerings. Others researchers speculate that the cones were architectural ornaments, architectural material to reinforce the entrance wall, solar symbols, and even phallic symbols. No one knows for certain what the cones were used for, but they were obviously important to death rituals for some time. (3)

Figure 6: Clay cone of Gudea of Sumeria.

Picture courtesy- Wikipedia-commons (4)

Cone symbol in ancient Sumeria

The above-given picture shows the Mesopotamian cuneiform foundation cone, not a religious offering of conical bread as in Egypt. (Neo-Sumerian period, 2120 BC). This cone was dedicated by Gudea, the governor of Lagash, to the god Ningirsu, the mighty warrior of Enlil, to construct the Eninnu Temple. Cuneiform inscriptions cover the entire surface area of the cone. The size of the cone is 4.75 x 2.5 inches.

The objective of cone object in Sumeria as well as in Egypt is looking similar. In both cases, the individual’s name and designation are mentioned. And also, the name of the god to whom the offering/dedication is made is also mentioned. The objective seems to be that the person’s name and meritorious work should be put forth before the god and produced as a permanent record to give the dead man’s soul favourable treatment at the netherworld.

Figure 7: Bread cone and Sothis cone

Picture courtesy – Barry Carter (5)

The “white bread” cones are often adjacent to a hieroglyph that is called the “Sacred Sothic Triangle” (6). The above-given picture shows the difference between conical bread and the Sothis triangle. The Sothis triangles seem to be more regular in shape than the bread cones (5).

The above-given picture shows another critical character of this Sothis triangle (5). This triangle always appears in pair form along with the ankh symbol. This pair of symbols give a meaning ‘given everlasting life.’ In the Indus script also the cone symbol is always followed by the branch symbol. Brach symbol means ‘sastha (god). (7) This pairing of these two symbols shows that, as such, it was the name of a god, not merely shewbread.

Sah and Sopdet – Father and mother of Egyptian gods

In Egyptian mythology, Sah was the “Father of the gods”. The above-given picture of Sah is the anthropomorphic representation of a prominent Egyptian constellation represented by the modern constellations of Orion and Lepus. (8) (9) This representation also includes stars from modern Eridanus, Monoceros and Columba constellations. (10) His consort was Sopdet (Spdt), known by the ancient Greek name as Sothis, the goddess of the star Sirius (the “Dogstar”). Sah became associated with a more important deity, Osiris, and Sopdet with Osiris’s consort Isis. (11 p. 129)

Sah was frequently mentioned as “the Father of Gods” in the Old Kingdom Pyramid texts. Pharaoh was thought to travel to Orion after his death. (11) This above said observation of Wilkinson and Richard seems to be important. The entire scheme of mortuary temples and rituals are oriented towards the afterlife journey of a dead man’s soul. The soul’s final destination is the Orion constellation, which is the world of the God Sah, the ancient father.

In the context of Hindu religious ideas, this Egyptian god could have been replaced by Brahma and Brahma-Loka because Brahma was the first god who emerged of his own in this universe at the time of the creation of gods and animals. Brahma only created all the other gods and beings; he was also the father of all other Rishis. Hence, Brahma looks similar to the father god of Egyptian gods.

Figure 8: Goddess Sopdet

Picture courtesy -Wikipedia

During the early period of Egyptian civilization, the heliacal rising of the bright Sothis star preceded the usual annual flooding of the Nile (11). Therefore, it was used for the solar civil calendar, which largely superseded the original lunar calendar in the 3rd millennium BC. Despite the wandering nature of the Egyptian calendar, the erratic timing of the flood from year to year, and the slow procession of Sirius within the solar year, Sopdet continued to remain central to cultural depictions of the year and the Egyptian New Year. She was also revered as a goddess of fertility brought to the soil by the flooding. (12)

During the Old Kingdom, she was an important goddess of the annual flood and a psychopomp guiding deceased pharaohs through the Egyptian underworld. During the Middle Kingdom, she was primarily a mother and nurse and, by the Ptolemaic period, she was almost entirely subsumed into Isis. (11)

Figure 9: Hieroglyphic symbol of Sopdet (Sothis)

One important thing to be noted here is the hieroglyphic name of Sopdet. See the conical symbol glyph is appearing in the name of the god. Literally also, the word ‘Sopdet’ means “Triangle” or “Sharp One”. There is a possibility that the conical symbol could be indicating the goddess Sopdet (Greek name Sothis). (Or) The other possibility is that the cone symbol could mean the god Sah, who was also called Sahu.

One relevant observation to be noted here is that both these names are appearing as name titles even today in India. The title ‘Sah’ is common in Uttar Pradesh and Bihar. The title ‘Shah’ (sounds like ‘Sah’) is common in Gujarat. The title ‘Sahu’ is prevalent in the state of Orissa.

God Dakshinamurthi.

Picture courtesy –Wikipedia (13)

‘Proto- Shiva’ seal and Dakshinamurthi

The above-given picture shows the god Dakshinamurthi, surrounded by sages. This god is generally shown with four arms. He is seated under a banyan tree, facing the south. He is sitting upon a deer throne and surrounded by sages who are receiving his instruction. In many other depictions, this god is surrounded by wild animals instead of sages.

Figure 10: Sky map showing Orion constellation

Picture courtesy – Wikipedia

Further, the southern side position of Dakshinamurthi is reaffirmed by the position of the Orion constellation in the southern hemisphere of the sky. The Orion constellation is located south of the ecliptical pathway, Sun, moon, and other planets’ pathway. The basic visualization of Hindu priests is that all the celestial gods (Planets) pass through a pathway (ecliptic pathway), which is also the central axis of the Hindu temple. In this scheme, Orion is a minor god on the southern sidewall of the Garbha Graha (Inner Sanctorum of the temple). Finally, the name ‘Dakshinamurthi’ literally means ‘god of the southern side.’

The relevance of this discussion about Dakshinamurthi is that the ‘Proto-Shiva’ seal corresponds with this god Dakshinamurthi in all aspects. For more details, read my article,” Proto-Shiva seal and Dakshinamurthi”. (14)

Indus seal showing ‘Proto-Shiva’/ Brahma/Dakshinamurthi

Orion constellation and surrounding animals

The conclusion is that the god depicted in the above-given seal could be Sah/Sahu of the Egyptian god. We do not know what the name by which Indus people called this god is. Till a finality is arrived at on this issue, we shall call him ‘Mrigasira’ (god surrounded by animals).

The conclusion is that the Egyptian god Sah is associated with the Orion constellation and is called ‘Dakshinamurthi’ by modern Hindu priests. The Canis Major constellation was viewed as Goddess Sopdet (Sothis in Greek) by ancient Egyptian people, but it is unclear how the Indus people called this god. This Canis Major is shown as ‘Tiger’ in Indus seals.

Finally, what is the meaning of the cone symbol?

Cone symbol stands for the god ‘Sah/Sopdet’ and the concept of the final salvation of a soul. The Cone symbol also stands for the word ‘Given’ as interpreted by Egyptologists.

The researcher Max Distro states that the ancient Egyptian Bread Cone is one of the oldest ideas from Ancient Egypt. It was used in the early dynasties of Egypt. Max Distro explains that the meaning of the Bread Cone is: “to give”, “present”. The above given hieroglyphic inscription says that the pharaoh was “Given Eternal life like Ra”. (15)

Similar is the situation of interpreting the ‘cone’ symbol of Indus script. It does not merely indicate the offering of conical bread to god. It does not simply mean the god ‘Sah/Sopdet’. This cone symbol indicates the broad idea of giving eternal life to the soul of a dead person. It looks like the final funeral ceremony in which the soul entered the netherworld at Orion constellation, and the soul was given eternal life to live with ‘Sah’.

Frequency distribution analysis

The research paper submitted by Sundar et al. contains the statistical analysis and frequency distribution analysis of various Indus symbols (16). The data about cone symbol are extracted and presented in the below-given table.

Table 1: frequency distribution analysis table by Sundar et al.

Symbol	Solus	Initial	Medial	Final	Total
$C:\Users\user\Desktop\ivc-logos-indus - 3\gate.JPG$ $C:\Users\user\Desktop\ivc-logos-indus - 3\cone or Zuci-3.jpeg$	0	29	2	0	31
$C:\Users\user\Desktop\ivc-logos-indus - 3\zakhastha - 8.png$ $C:\Users\user\Desktop\cone with middle segmentation.-2.jpg$	0	15	0	0	15
$C:\Users\user\Desktop\cone with middle segmentation.-8.jpg$ $C:\Users\user\Desktop\ivc-logos-indus - 3\yoni-2.jpg$	0	12	0	0	12
$C:\Users\user\Desktop\ivc-logos-indus - 3\kavu-2.jpg$ $C:\Users\user\Desktop\cone with middle segmentation.-8.jpg$	0	0	15	1	16
$C:\Users\user\Desktop\ivc-logos-indus - 3\mountain.jpg$ $C:\Users\user\Desktop\ivc-logos-indus - 3\cone or Zuci-3.jpeg$	1	5	6	0	12
$C:\Users\user\Desktop\ivc-logos-indus - 3\cone or Zuci-3.jpeg$	0	5	6	0	11
	1	66	29	1	97

Symbol	total	Reading of symbols All these pairs of symbols should be read from right to left	Meaning
$C:\Users\user\Desktop\ivc-logos-indus - 3\gate.JPG$ $C:\Users\user\Desktop\ivc-logos-indus - 3\cone or Zuci-3.jpeg$	31	Eternal life and Gatekeeper god	The meaningful pairing of symbols
$C:\Users\user\Desktop\ivc-logos-indus - 3\zakhastha - 8.png$ $C:\Users\user\Desktop\cone with middle segmentation.-2.jpg$	15	Eternal life – Sastha	The meaningful pairing of symbols
$C:\Users\user\Desktop\cone with middle segmentation.-8.jpg$ $C:\Users\user\Desktop\ivc-logos-indus - 3\yoni-2.jpg$	12	Karma- Eternal life	This combination is meaningful because ‘Karma’ceremony is performed for ‘Pithrus’, for obtaining eternal life.
$C:\Users\user\Desktop\ivc-logos-indus - 3\kavu-2.jpg$ $C:\Users\user\Desktop\cone with middle segmentation.-8.jpg$	16	Eternal life -Kavu (Sacrifice)	Meaningful association of symbols
$C:\Users\user\Desktop\ivc-logos-indus - 3\mountain.jpg$ $C:\Users\user\Desktop\ivc-logos-indus - 3\cone or Zuci-3.jpeg$	12	Eternal life- Kur	Kur is the netherworld indicated by three mountains. God Sah was the lord of ‘Kur.’
$C:\Users\user\Desktop\ivc-logos-indus - 3\cone or Zuci-3.jpeg$	11	Eternal life- seventh day	It is a meaningful association and an important one also. It says Sah was the lord of the seventh day.
	97

All the above-given pairs are meaningful. Thanks to the research work of Mahadevan (17) and Sundar (16), all their statistical analysis work of Indus symbols have yielded some excellent results.

God Ayyappan

Finally, it is relevant to mention that the ‘cone’ doesn’t merely indicate Sah and sopdet; it ultimately means their son ‘god Ayyappa’ in the Indian context. Read my article ‘difference between ‘ Ayyappan and Ayyanar’ for more information. (17)

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3. ancient-origins.net. examining-cryptic-grave-goods-what-are-ancient-egyptian-funerary-cones-. https://www.ancient-origins.net. [Online] 7 February 2016. https://www.ancient-origins.net/artifacts-other-artifacts/examining-cryptic-grave-goods-what-are-ancient-egyptian-funerary-cones-020736.

4. commons.wikimedia.org. Sumerian_-_Gudea_Cone_-_Walters. [Online] https://commons.wikimedia.org/wiki/File:Sumerian_-_Gudea_Cone_-_Walters_481461_-_View_A.jpg.

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6. Musaios. “The Lion Path: You Can Take It With You”. s.l. : Golden scepture, 1989.

7. Jeyakumar(Sastha). Branch_symbol_indicates_the_word_Sastha. academia.edu. [Online] 2016. https://www.academia.edu/31658123/Branch_symbol_indicates_the_word_Sastha..

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14. Jeyakumar(Dakshinamurthi). https://www.academia.edu/31640723/Proto-Shiva_seal_and_Dakshinamurthi. Academia.edu. [Online] 2017. https://www.academia.edu/31640723/Proto-Shiva_seal_and_Dakshinamurthi.

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17. Jeyakumar(Ayyappan). https://www.academia.edu/31640471/Difference_between_Ayyappan_and_Ayyanar. https://www.academia.edu/31640471/Difference_between_Ayyappan_and_Ayyanar. [Online] 2018. https://www.academia.edu/31640471/Difference_between_Ayyappan_and_Ayyanar.

Welcome

July 14, 2020/in INTRODUCTION /by indus77

Welcome to the Indus Dictionary of Jeyakumar. There are many Indus script dictionaries at present. Hence, I am constrained to add my name to the dictionary to differentiate it from other research works. One important finding in Indus script decipherment is that the Indus script follows the Egyptian Hieroglyphic way of writing. In addition to that, the majority of the seal inscriptions are revolving around Vedic rituals related to Pithru karma ceremony. Thus the Indus valley civilization was a composite culture of Egyptian, Sumerian and Vedic culture 3500 years ago.