Fire stick symbol indicates the Arani sticks of Vedic Yajna.

July 28, 2020/in Symbols /by indus77

Firestick symbol indicates ‘Arani sticks’ of Vedic Yajna.

The above-given symbol indicates the ‘fire sticks’ (Arani sticks) used to ignite the fire in Vedic Yajna. This fire stick symbol always occurs in conjunction with the ‘Grihapathya Yajna’ symbol, and the ‘Smasana-cayana Yajna’symbol, which indicates that this combination yields some meaning, which is very specific and common in usage. This symbol is made of two sticks, one long stick and another short one. It gives the idea of ‘Arani sticks’ (fire sticks) used in ‘Vedic fire ritual’, which are used to ignite the first fire of a Vedic Yajna. The word ‘Yajna’ precisely suits this symbol. All these symbols in combination or on individual basis convey the idea of a Yajna.

Variants of Firesticks

The above-given picture shows the variants of fire stick symbol. These graphemes are taken from the ‘book of concordance’ by Iravatham Mahadevan. In addition to that, the quotation mark also stands for the word ‘Yajna’. The quotation mark is the most widely used variant of the yajna symbol; it occurs 649 times as per the data provided by Mahadevan (1) and Sundar. (2)

In addition to that single stroke also indicates the word ‘Yajna’ as shown in the above-given seal.

The above-given seal shows the word ‘Grihapathya’ sacrifice (Chakra-symbol) followed by Yajna symbol (Quotation mark).

The above-given seal shows the Smasana-cayana symbol (Diamond shape) followed by yajna symbol. This combination is the most prolific pair of symbols used in Indus seal inscription, 291 times, as per the database of Mahadevan and Sundar.

Frequency analysis of Indus symbols

Indus symbol

Frequency of

occurrence

649

193

The data shown above is from the research papers of Mahadevan and Sundar. This quotation mark is the second most prolifically used symbol, used 649 times. The logo, which had been used most prolifically is the ‘Kau’ symbol which had been used 1395 times. (1) (2)

Symbols pair	frequency	Reading of the inscription	Frequency of the pair in the initial position of inscription. All the pairs are occurring in the initial position, exceptions those pairs which are specifically mentioned below.
	291	Smasana -cayana Yajna	254
	83	Grihapatya Yajna	73
	54	Kedaga Yajna	54
	44	Yama Yajna	37
	24	Grihapatya yajna	22
	23	Karkida Yajna	19
	18	Sastha Yajna	18 – occurring in the middle position. This reading of ‘Sastha yajna’ is incomplete because some god’s name will precede this symbol pair.
	18	Ammit (crocodile) -Yajna	16 – occurring in the middle position
	16	Honeycomb Yajna	16 -occurring in the middle position
	14	Grihapatya Yajna	12 – occurring in the middle position
	13	Pithru Yajna	11 – occurring in the middle position
	10	Grihapatya Yajna	10 – all occurring in the initial position
	10	Samidha Yajna	10 – all occurring in the middle position

This above-given data is extracted out from the research work of Iravatham Mahadevan and Sundar (1) (2)

This above-given data shows that the Yajna symbol combines very well with various types of Yajna. Another important finding is that all these Yajna mentions are at the beginning of the seal inscription. It is a meaningful correlation.

Acknowledgements

1. All pictures of Indus seals are taken from the book of sue Sullivan (3)

2. All logos are taken from the research papers of Iravatham Mahadevan, Asko Parpola (4) and Sundar

Bibliography

1. Mahadevan.I. The Indus script -Text, Concordance and Tables. http://www.rmrl.in. [Online] http://www.rmrl.in/wp-content/uploads/2014/02/papers/5a.pdf.

2. Sundar. -The-Indus-Script-Text-and-Context.pdf. http://45.113.136.87/wp-content/uploads/. [Online] http://45.113.136.87/wp-content/uploads/43-The-Indus-Script-Text-and-Context.pdf.

3. Sullivan, Sue,. Indus script dictionary. 2011.

4. Parpola, Asko. Deciphering the Indus Script. New Delhi : Cambridge University Press, 2000.

Fetus symbol indicates growing embryo in a womb.

July 28, 2020/in Symbols /by indus77

Fetus symbol- indicates growing embryo and thereby suggests the transmigration of the soul.

Abstract:

In ancient Indus Valley civilization, many ceremonies were conducted to protect the growing embryo. The ‘Valaikappu’ (Bangle ceremony) was one such ceremony.

The above-given symbol means the fetus symbol. Look at the shape of the logo; it looks like an aborted fetus. Ceremonies used to be conducted to protect the unborn child. Such traditions are still prevalent all over India, which is called as ‘Valai Kappu ceremony’ in Tamil Nadu. Similar ceremonies are held in other parts of India as well, and it is called as Dohale Jeevan by Marathi and Konkani people. The Punjabi, Sindhi and Marwari people call this function as ‘Godh-Bharai’ (1).

Fetus symbol

Shield symbol

(Sanskrit –Kedaga)

Vulva symbol

fetus

Protection

Indicating mother goddess.’

Picture courtesy -Asko Parpola. (1) Page –111

This inscription in the above-given seal reads as ‘Fetus protected by mother goddess’.

Valaikaapu is a ceremony and celebration held by Hindu, Muslim and Christian women in Tamil Nadu, meant to bless a pregnant woman, celebrate her fertility, and ensure a safe birth. The pregnant woman’s parents host the ceremony, and the pregnant woman is brought to the parents home during the third trimester of the pregnancy.

It is believed that the bangle sound induces the child’s senses. The women put red and green glass bangles on the mother-to-be’s wrists, sing hymns and songs and put vermilion on her forehead. The woman then rests at her parents’ home for the final weeks of her pregnancy (1).

The purpose of the ceremony is to honour and protect the pregnant woman. Earlier times this ritual was simple, mainly limited to the exchange of bangles. But as valaikaapu became more widely practised, it grew more lavish, and since the 1980s has been celebrated by most, according to anthropologists who have studied the practice, with "magnificence and sumptuousness," with gifts including jewellery, saris, household appliances, mobile phones and gold ornaments (1).

Figure 4: Beehive symbol appears along with ‘fish symbol’. Picture courtesy – (4)

It is essential to understand the ‘the fish symbolism’ represents the ‘soul’ of a dead person and rebirth afterwards. Read my article on ‘fish symbolism’ for more information on the idea of rebirth in Indus culture. (2)

Here in the above-given seal, the picture shows the mother goddess with tiger body, the symbol of ‘fetus’ is appearing along with ‘honeycomb’ symbol. As discussed earlier, the fetus symbol is indicating the dead man’s soul under transmigration. Hence the ceremony is for protecting the soul in rebirth, not merely protecting the child from the evil influences. So the idea has to be modified to that extent.

Bangles symbol suggest the idea of ‘protection’ as well as the mother goddess.

Picture courtesy – Sue Sullivan (3)

Asko Parpola says that the two rings symbol indicates ‘protection’. Further, Parpola says that the number three symbol indicates the three stones used to make a temporary fireplace for cooking. But, I have given a different interpretation of the number three symbol. Number three suggests the word ‘Dangerous god’ in Egyptian hieroglyphics. The same meaning is applicable in Indus seal inscription also. Read my article, ‘Number three specifies many gods and also dangerous gods’ for more information. (3)

Picture courtesy – Sue Sullivan (3)

The above seal inscription indicates that ‘bangles’ means ‘protection’ as well as the female goddess (Kali). The second symbol ‘Branch symbol’ suggests the word ‘Sastha’ (God). The third symbol indicates ‘offering’. The meaning of the inscription is ‘offering to Bangle goddess’.

Acknowledgements

1. All pictures of Indus seals are taken from the book of sue Sullivan (4)

2. All logos are extracted from the research papers of Iravatham Mahadevan, Asko Parpola (1) and Sundar (5) (6)

Bibliography

1. Parpola, Asko. Deciphering the Indus Script. New Delhi: Cambridge University Press, 2000.

2. Jeyakumar(Fish-symbolism). Fish_symbolism_in_Indus_Valley_Civilization. academia.edu. [Online] December 2015. https://www.academia.edu/19550772/Fish_symbolism_in_Indus_Valley_Civilization.

3. jeyakumar(number-three). Number_three_specifies_Many_gods_and_also_Dangerous_gods. Academia.edu. [Online] https://www.academia.edu/41294661/Number_three_specifies_Many_gods_and_also_Dangerous_gods..

4. Sullivan, Sue, Indus script dictionary. 2011.

5. Sundar. -The-Indus-Script-Text-and-Context.pdf. http://45.113.136.87/wp-content/uploads/. [Online] http://45.113.136.87/wp-content/uploads/43-The-Indus-Script-Text-and-Context.pdf.

6. Mahadevan.I. The Indus script -Text, Concordance and Tables. http://www.rmrl.in. [Online] http://www.rmrl.in/wp-content/uploads/2014/02/papers/5a.pdf.

Comb_symbol_indicates_the_word offering.

July 28, 2020/in Symbols /by indus77

Tamil Nadu Graffiti – the comb symbol indicates the word “Offering.”

Reference to the above symbol: page 116 of the book by Gurumurthy. The reference “GMM” refers to the Government Museum, Madurai. The exact place where this artefact was found is not known. This comb-like symbol appears in IVC as well as in Tamil Nadu graffiti. Gurumurthy defines the symbol simply as “Comb”. But it is not as simple as that. There is a deeper meaning behind this symbol. I have already determined its value as “Offering” in my earlier book, the “Indus Symbols Dictionary”. The exact meaning is also applicable in ancient Tamil Nadu. This “comb” symbol had to be read with other accompanying symbols to understand its true sense.

For more information, read my article, “The Comb Symbol Means the Word ‘Offering’ in the Indus Valley Civilisation” (in the Indus Symbols Dictionary book).

Gurumurthy defines all these four symbols as the number “Four”, a straightforward solution from Gurumurthy. All four symbols are distinct from one another. The comb symbol is depicted as pottery graffiti from Kodumanal, as shown on page 120 of the book by Gurumurthy.

A similar comb symbol appears with three fangs in the Uraiyur pot graffiti. Gurumurthy defines it as number three (Page no. 120). I disagree with this interpretation; it is a variant of the same ‘offering’ symbol.

The above picture shows variants of the offering symbol in Tamil Nadu graffiti. Reference page no 274, book by Gurumurthy.

This graffiti appears in Thirukampuliyur, near Karur, Tamil Nadu. The first symbol resembles a comb, which may suggest an offering. The second symbol defines the god to whom the offering was made. The second symbol indicates the mountain god. The mountain god of Tamil Nadu was either Geb of Egypt, Enlil of Sumeria or Varuna of the IVC. It could be any one of the three gods. One crucial point is that these symbols should be interpreted with their adjoining symbols. Here, it clearly says that some offering was made to the mountain god. Hence, the idea that the comb symbol means offering is confirmed.

Branch

July 27, 2020/in Symbols /by indus77

‘Branch symbol’ indicates the word ‘Sastha.’

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The above given two symbols indicate branches of a tree. The Sanskrit word ‘Zakhastha’ means ‘branch-sitting’ that is the god sitting on a branch. Further, it is likely that this word got distorted and being pronounced as ‘Sastha’ in Tamil Nadu and Kerala as on today. There were three tree living gods in IVC as per my article, ‘Three different tree living gods of Indus civilization’ (1). It looks like that the referred three gods alone are not called as ‘Sasthas’, all the gods of Indus civilization were called as ‘Sasthas.’

Out of the two symbols presented above, the second symbol looks like a ‘Trishul symbol.’ However, verification so far, reveals the fact that this symbol is a modified form of the branch symbol and not a ‘Trishul’ symbol.

See the research paper of Sundar et al. (Sundar, 2010). This paper analyses the frequency distribution of various symbols and also a combination of symbols. (2) I have listed out combinations of symbol and symbol separately. Even though the second symbol looks like ‘Trishul’, it is only ‘branch symbol’. However, it looks like that over centuries this ‘zakha’ symbol got transformed into ‘Trishul symbol’. However, in the Indus seal inscriptions, evidence of Trishul as a weapon is not seen so far. Details about ‘Zakha’ [] (Branch) symbol are as following:

Symbol combinations	frequency	Symbol combinations	Frequency
	48		54
	47		40
	30		30
	26		21
	24		20
	18		10
	15		10
	11		10

Table 1: Frequency distribution analysis of ‘Branch Symbol’.

One significant observation that can be made is, “there is no difference between symbol and symbol; both symbols had been used in an interchangeable fashion". That means both these symbols are indicating the same meaning that these symbols indicate the word ‘’ God’’ (Sastha).

The second important point obtained out of this analysis is that this symbol ‘Sastha’ is not appearing with those other two gods, namely, Dwara Palaka (gatekeeper god) [] and Karkinos [ ]. The third important point is that the ‘The istika ceremony’ [] is associated with all gods( Sasthas). It means that the word ‘Sastha’ is a generic term meant for the word ‘God’.

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In the above-given seal, a branch is placed on a pedestal, which stands for the word ‘Sastha’. The chakra symbol indicates the ‘Grihapathya fire’. It means that the sacrifice was carried out on a general basis, and the sacrifice was made for all gods, no particular god is mentioned.

In this inscription, the branch symbol is located in the last (read from right to left). The bangle symbol may be indicating ‘mother goddess’. It looks like that mother goddess was also called as ‘Sastha’. (or) The sacrifice was made only for gods (Sasthas), not Pithru.

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God is mentioned as the first symbol (Read from right to left). It is a new symbol, and god has not been identified so far. It looks like another symbol for God Astaka. The ‘Branch symbol’ merely stands for the word ‘Sastha’, which indicates that the sacrifice was made only for gods and not Pithrus. Number four may be indicating the fourth-day of Pithru ceremony (or) fourth-day Sastha. The fourth-day god is Yama/Ganapathi. (3) Yama/Ganapati is lord of the 4th lunar day as per modern Hindu religious ideas, which is suitable for the destruction of one’s enemies, the removal of obstacles, and acts of combat.

Karkinos was the god who lived in the Pipal tree during Indus valley civilization times. Now the gods residing under Pipal tree should be taken as continuity of the old god. Modern Hindu god Ganapathi fills that role very well. Equally important is the Tamil ancestral god Muneeswaran, he also fills the same spot.

Palm branch symbol – a measure of time

There is a second possibility that this Indus branch symbol could be the modified version of the Egyptian Palm branch hieroglyph.

Figure 2: Palm branch symbol as per Egyptian Hieroglyphics.

The Egyptians would put a notch in a palm branch to mark the passing of a year in the life of a pharaoh. It symbolized the ‘measure of time.’ (4)

Figure 1: Seal inscription showing number along with branch symbol.

In the above-given seal inscription, the number seven symbol is appearing in association with ‘Sastha'(God) symbol. It could be indicating the seventh-day god, as per Hindu religious idea. (or) it could mean the number of years as a measurement of time.

Heh (god)

Ḥeḥ was the personification of infinity or eternity in the Ogdoad in Egyptian mythology. (1) His name originally meant "flood", referring to the watery chaos that the Egyptians believed existed before the creation of the world. (2) The Egyptians envisioned this chaos as infinite, in contrast with the finite created world, so Heh personified this aspect of the primordial waters. (3) (4)

Like the other concepts in the Ogdoad, his male form was often depicted as a frog, or a frog-headed human, and his female form as a snake or snake-headed human. The frog head symbolized fertility, creation, and regeneration.(4) The other common representation depicts him crouching, holding a palm stem in each hand (or just one),(5) sometimes with a palm stem in his hair, as palm stems represented long life to the Egyptians, the years being represented by notches on it. (4)

The representation of this god crouching (kneeling-One knee raised) brings to my mind similar depiction in

Indus seal image.

See the above-given representation of the god sitting in the tree. His sitting position is very similar to the Egyptian god ‘Heh’, who gives a million years afterlife. Hence, it can be concluded that the above-depicted god is a continuation of the Egyptian god ‘Heh’. We do not know, by what name the Indus valley people called him, but we can call him by his Egyptian name, till a consensus is arrived.

An aspect of Heh, holding a pair of notched palm branches

The god Ḥeḥ was usually depicted anthropomorphically, as in the hieroglyphic character, as a male figure with divine beard and lappet wig. Typically kneeling (one knee raised), sometimes in a basket—the sign for "all", the god typically holds in each hand a notched palm branch (palm rib). (These were employed in the temples for ceremonial time-keeping). (7) Occasionally, an additional palm branch is worn on the god’s head. (4)

The personified, somewhat abstract god of eternity. The god’s image and its iconographic elements reflected the wish for millions of years of life or rule. ‘Heh’ became associated with the King and his quest for longevity. The placement of ‘Heh’ in connection with a Pharoah’s corpse means that the god will be granting him these "millions of years" into the afterlife.^[9](4)

The specific identification mark for the god ‘Heh’ is the ‘palm branch on the head’ as shown in the logogram. The above-given seal also shows a god with a palm branch in his head. This god could be ‘Heh’. There are some other gods with similar feathers in their heads. The first one is the goddess of justice ‘Maat’, and the second god is ‘Bes’ the gatekeeper god. Till a finality is reached on this issue, let us assume that the god depicted in the above-given seal is ‘Heh’, the god of immortality.

Acknowledgements:

All the seal pictures are taken out of the book of Sue Sullivan (5)

All symbols are taken out of the book of Asko Parpola (6)

1. Jeyakumar(Three-tree-gods). https://www.academia.edu/25651400/Three_different_tree_gods_of_Indus_civilization. https://www.academia.edu. [Online], 2017. https://www.academia.edu/25651400/Three_different_tree_gods_of_Indus_civilization.

2. Sundar. -The-Indus-Script-Text-and-Context.pdf. http://45.113.136.87/wp-content/uploads/. [Online] http://45.113.136.87/wp-content/uploads/43-The-Indus-Script-Text-and-Context.pdf.

3. Jeyakumar(Table-Thithi-Dates). A_correlation_table_of_different_Thithi_Dates_with_different_Hindu_gods. academia.edu. [Online], 2017. https://www.academia.edu/31708667/A_correlation_table_of_different_Thithi_Dates_with_different_Hindu_gods.

4. Egyptsymbols. www.crystalinks.com. [Online] https://www.crystalinks.com/egyptsymbols.html.

5. Wilkinson, Richard H. The complete gods and goddesses of ancient Egypt. London: Thames & Hudson. , 2003. ISBN 978-0-500-05120-7.

6. Genesis in Egypt, The Philosophy of Ancient Egyptian Creation Accounts. Yale Egyptological Seminar, 1988. Allen, James.P (1). Yale University: Yale Egyptological Seminar, 1988, 1988.

7. Allen, James P.(2). Middle Egyptian: An Introduction to the Language and Culture of Hieroglyphs. Cambridge: Allen, James P. Middle Egyptian: An Introduction to the Language and Culture of Hieroglyphs. Cambridge University Press, 2000, 2000.

8. Wikipedia(Heh_god). Heh_(god). Wikipedia.org. [Online] https://en.wikipedia.org/wiki/Heh_(god).

9. Rush, John. The Twelve Gates: A Spiritual Passage Through the Egyptian Books of the Dead. Berkely, CA: Frog, 2007.

10. Owusu, Heike. Egyptian Symbols. New York. : Sterling., 2008.

11. Remler, Pat. Egyptian Mythology, A to Z. New York. : Chelsea House., 2010.

12. Sullivan, Sue. Indus Script Dictionary. S .l. : Suzanne Redalia, 2011.

13. Parpola, Asko. Deciphering the Indus Script. New Delhi: Cambridge University Press, 2000.

Ankush means elephant goad

July 27, 2020/in Symbols /by indus77

‘Ankush’ symbol indicates ceremony

for controlling the ‘evil spirits’.

This ‘Ankush’ symbol had been used in Indus Valley seal inscription, and the symbol is still in use in modern day Hindu mythology. Ankush indicates the weapon of God Ganesha. Most probably, the Indus priest could have used this symbol of ‘’Ankush’’ as a sign of reigning in evil forces.

Picture courtesy – Wikipedia (4)

According to Hindu tradition, Lord Ganesha is the son of Shiva. Ganesha has the head of an elephant, with a big belly. He has four hands, and each hand holds its symbolic object. He holds a Trishul or a trident in one hand and an Ankush or a goad on another hand. (Made from his very own broken tooth)

Seal Picture courtesy –Sue Sullivan (2)

The above-given seal inscription shows that symbol of ‘Karkida’ with ankush symbol, which means that a ritual was performed in the month of

‘Karkida’ to reign in some evil force. The third symbol indicates ‘Kavu’ (sacrifice).

Picture courtesy –Sue Sullivan (2)

The above-given seal inscription shows that the fish symbol is followed by ‘ankush’ symbol (Read from right to left). It means that Ankush ceremony has been done to reign in some evil force. The evil force indicated through fish symbol is only the ancestor. It looks like that the Pithrus were not benevolent all the time. The spirits were evil sometimes, which needed special Ankush ceremony to control them.

Wikipedia(Ganesha). Ganesha. wikipedia.org. [Online] https://en.wikipedia.org/wiki/Ganesha.

2011.

Sullivan, Sue. Indus Script Dictionary. s.l. : Suzanne Redalia,
wikipedia(Ganesh_Chaturthi). Ganesh_Chaturthi. wikipedia.org. [Online] https://en.wikipedia.org/wiki/Ganesh_Chaturthi.
Wikipedia(Pasha). Pasha_(Hinduism). en.wikipedia.org.

[Online] https://en.wikipedia.org/wiki/Pasha_(Hinduism).