Evidence of ‘Vedic Yajna’ in Indus seal inscriptions.

These two symbols indicate the type of Yajna performed. The first symbol is the ‘Grihapathya Yajna’, and the second symbol is the ‘Smasana-cayana Yajna’. These two symbols always occur in combination with the logo. 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.

Two seals are produced here down below as examples to show that the majority of Indus seals starts with the combination of these graphemes. There is a possibility that these two graphemes could be indicating two different gods. My experience so far shows that names of gods do not fit well to the other graphemes in inscriptions, but the idea of ‘Yajna’ is fitting very well.

Figure 1: Seal inscription with ‘Grihapathya’ symbol. Picture courtesy (1)

Figure 2: Seal inscription showing Smasana cayana Yajna. Picture courtesy (1)

This word ‘Grihapathya’ indicates the domestic fire maintained by a householder. There is supportive evidence for this idea in the ground plan map of a Yajna Sala (given at the end of this article). In this ground plan map, it is depicted that a ‘circle symbol’ indicates a ‘Grihapathya Yajna’. This idea of ‘Grihapathya Yajna’ is also supported by Mrs Rekha Rao (2). H.Tull also says that the ‘Grihapathya fire’ will be in a circular shape (3). (Detailed reference is narrated in a paragraph down below in this article).

Smasana-cayana Yajna

Similarly, the embryo shape symbol also does not have a proper explanation so far. The below-given picture shows the corroborative evidence for ‘Indus script symbol’ and practical structure at ‘excavation site’. See the ‘Vedic ritual structure; it exactly looks like the ’embryo shape’ indicated in Indus inscriptions. This idea of embryo shape symbol is also supported by Ms Rekha Rao (2).

Figure 3: Evidence of ‘Smasana-cayana’ ritual pit. Picture courtesy (5)

The above-shown picture shows the remnant of ‘Vedic Yajna ‘ritual as per the observation of T.S.Subramanian. The article is published in the front-line magazine. The discovery and excavation of a new site, 4MSR, near Binjor, Rajasthan, has yielded vital clues about the evolution and continuity of the mature and late phases of the Harappan civilization and their relationship to the painted grey ware culture that followed. A.K. Pandey, Deputy Director of A.S.I., is in charge of the excavation at the Harappan site of 4MSR. (5)

Fortunately, the Indian Archaeologists have identified the structure as a Vedic ritual pit. Generally, they are fond of calling all structures as grain storage pit (or) toilet. T.S. Subramanian, special correspondent of Frontline magazine also states that “Worship of some kind had taken place at the fire altar here”. Now, we have to identify ‘What kind of worship?’ that had taken place in this archaeological excavation site.

The answer to this above-said question is available in the book of Tull, H. W. (1990). The Vedic origins of karma: Cosmos as a man in ancient Indian myth and ritual. (3)

The extracts of the book of W.H.Tull are as given below

The Agnicayana ritual goes on for a whole year; the first phase is the construction of ‘Great bird altar’. Then the next step of the ceremony is the construction of a "Domestic hearth" (Grihapathya), which represents a reconstructed version of one of the hearths (Ahavaniya, Dakshin Agni, Grihapathya) used in all the Vedic Srauta rites. (3)

The construction of this hearth is again likened to a birth process. Here the womb is said to be the earth. The embryo inside the womb is identified as having both the shape of a man and the shape of a bird. which is the shape of the completed fire altar. (3)

Figure 4: Indus symbol in the shape of ’embryo.’

Figure 5: The embryo symbol in Indus seal (first symbol). Picture courtesy – (1)

Now, compare this above-given embryo symbol with the ‘Vedic fire altar’ shown above, it tallies exactly. This similarity indicates that the above given Indus inscription indicates ‘Smasana-cayana’ Vedic ritual conducted for a dead person. I have been telling for a long time that all the Indus seals are related to death-related rituals, which is being substantiated by these findings in this article.

Figure 6: Modified embryo symbol in a diamond shape

Figure 7: Diamond-shaped embryo in Indus inscriptions

Picture courtesy – (1)

The above-given figures indicate the modified embryo symbol; this symbol is in ‘diamond’ shape instead of ’embryo’ shape. Anyhow, it should be construed that both logos are indicating the same Vedic ceremony.

The Grihapathya thus represents the earthly foundation of man and fire altar, both of which will be (ritually) born during the Agni-cayana performance. The Grihapathya fire, which traditionally has a round shape, is made to the same measure as a man or the distance between a man’s outstretched arm (Vyamamatra). And its shape is said to symbolize the roundness both of the womb and the earth. (3)

The above-said perception of ‘Yajna’ can very well be substantiated with inscriptions on another seal and different grapheme.

Figure 8: Bird symbol indicates Agni cayana Yajna.

See the above-given seal and its inscription. The inscription should be read from right to left (Read from the side, which the bull is facing). The ‘Great bird’ symbol indicates the Agnicayana Yajna, and the second symbol is showing the ‘inverted forked branch symbol’, which means God Karkinos (Or) Karkida month. (6) The overall conclusion is that the inscription in the above-given seal indicates the Agnicayana ceremony. The bird symbol specifically indicates the ‘bird-shaped altar’.

Yajna platform construction in Shulba Sutra

At this juncture, it is relevant to note the Syena citi found in Purola, Uttarkhand state. The ancient site at Purola is located on the left bank of river Kamal in District Uttarkashi. The excavation carried out by Hemwati Nandan Bahuguna University, Srinagar Garhwal. (11)

Figure 8: Huge Vedic altar in the shape of a Falcon. Picture courtesy (11)

The site yielded the remains of Painted Grey Ware (PGW) from the earliest level along with other associated materials include terracotta figurines, beads, potter-stamp and the dental and femur portions of a domesticated horse (Equas Cabalus Linn). The most important finding from the site is a brick alter identified as Syena chitti by the excavator. The structure is in the shape of a flying eagle Garuda, head facing east with outstretched wings having a square chamber in the middle. This chamber contained the remains of pottery assignable to circa first century B.C. to second century A.D. along with a copper coin, bone pieces and a thin gold leaf impressed with a human figure identified as Agni. (11)

The Shulba Sutras are part of the larger corpus of texts called the Shrauta Sutras, considered to be appendices to the Vedas. They are the only sources of knowledge of Indian mathematics from the Vedic period. Unique fire-altar shapes were associated with unique gifts from the Gods. For instance, "he who desires heaven is to construct a fire-altar in the form of a falcon". Those who desire the world of Brahman should construct "a fire-altar in the form of a tortoise. And "those who wish to destroy existing and future enemies should construct a fire-altar in the form of a rhombus". (12) (13) (14)

The rhomboidal shape of this Yajna pit may be indicating that the Yajna was performed for the destruction of enemies. Earlier, I said that this rhomboidal shape might be the modified form of Smasa-cayana yajna. But, this second possibility is also to be reconsidered before a conclusion is arrived at.

Based on the evidence provided by the massive structure built for syena citi, it can be assumed that there would have been a different type of altars for various purposes. It looks like that those circular platforms were some kind of Yajna platforms used by the Indus priests.

Figure 9: Tools used in Agni cayana ceremony. Picture courtesy (7)

The entire ritual of Agnicayana takes twelve days to perform, in the course of which a great bird-shaped altar, the uttaravedi "northern altar" is built out of 1005 bricks. The liturgical text is in chapter 20 to 25th of Krishna Yajurveda. The immediate purpose of the Agnicayana is to build up for the sacrificer an immortal body. An immortal body that is beyond the reach of the transitoriness, suffering, and death that, according to this rite, characterize man’s mortal existence. (7) One important thing to be noted here is that ‘Agnicayana Yajna’ is specifically related to death. The presence of Agni cayana symbols in these seal inscriptions supports my theory that ‘Indus excavation sites’ are necropolises and not megapolises as claimed so far. (8)

Basic terminologies of ‘Vedic Yagna’ rituals (9)

First of all, we should understand the various terminology used in the Vedic ritual ‘Yajna’. There are four commonly used words, and they are Yajna, Yaaga, Homa and Havis. These four terms generally refer to a sacrificial act, often in a sacrificial offering in a fire, but have various connotations. A Yajna may mean (appropriate to the context) a sacrifice, sacrificial rite, an act of worship, any pious or devotional act, or spiritual offering or endeavour.

Yajna

There are fivefold Yajnas charged on householders, and they are as given below:

1. Bhoota Yajna is for the welfare of all beings- human and animal.

2. PitRu Yajna is the offering to the departed elders.

3. Deva Yajna is offerings made to all gods.

4. ManuShya Yajna is offerings made to people and hospitable reception of guests.

5. Brahma Yajna is for teaching and reciting Vedas.

Ya

ga

Yaga is a public Yajna, on a vast scale, generally arranged by kings. Specialist priests for different specific duties (Advaryu as supervising priest, Hotra for reciting Rigveda, Udgaata for chanting hymns from Saamaveda, and up to 16 priests). Kratu is a Yaga in which animal sacrifice is prescribed.

Homa

A Homa is a Yajna on a smaller scale, domestic in nature, performed with oblations for deities. Part of Devayajna. Recitation of PuruShasookta and the Geeta, etc.

Havis

A Havis is offering into the fire. (9)

Procedures of Vedic Yajna ritual (10)

Initially, the ritual acts are performed in the Pracinavamsa or "hut with a top beam that is directed eastward". On the day immediately preceding the pressing day (minimally the fourth day) the centre of ritual action shifts to the Mahavedi, or ample offering space, that has been measured out with much precision. The fire is then brought in a solemn procession from the offering altar in the Pracinavamsa to the Uttaravedi, the altar in the east of the Mahavedi.

The pressing and offering of the Soma to the gods takes place in the Uttaravedi shed. The soma is offered to gods by putting it into the fire. The priests consume the remaining Soma beverage: this all takes place on the Mahavedi, on the soma pressing day. On the Mahavedi special grass has been spread which serve as the seat for the gods and the priests. Two sheds have been built on the Mahavedi, one mainly for the chants and recitations. And the second shed for the processing of the Soma. After the conclusion of the Yajna, a final ritual bath is taken by the Yajamana (the sponsor of Yajna). And afterwards, the grass and the sheds on the Mahavedi are burnt with the fire of the Uttaravedi.

Next, the fire of the three altars in the remaining old offering hut, the Pracinavamsa, is made to ascend again into the Aranis (fireboard and stick) of the sacrificer, and the sacrifice and his wife return home. Here fire is made from the Aranis. From then on, the sacrificer and his wife continue with their daily Agnihotra, evening and morning. (10)

Figure 10: Simplified plan of the sacrificial area. Reference and acknowledgements are due to (10)

Legends

Garh. = Grihapathya or Domestic Fire

Ahav. = Ahavaniya or Offering Fire

Dakshin. = Dakshin-Agni or Southern Fire

R. = Rajasandi, the King’s Throne for the Soma stalks

S. = Samrad-asandi, the Emperor’s Throne for the Pravargya vessels

m. = methi and mayukhas, the peg and pins for the cow, the calf, the she-goat and the lamb

kh. = khara or mound

Utt.v. = Uttaravedi

n. = nabhi

Bibliography

1. Sullivan, Sue. Indus Script Dictionary. s.l. : Suzanne Redalia, 2011.

2. Rekha. Symbolography in Indus seals. Symbolography in Indus seals(e-Book). s.l. : https://read.amazon.in/, 2015.

3. Tull, H.W. smasanacayana. books.google.co.in. [Online], 2015. https://books.google.co.in/books?id=auqGWz2l9pYC&pg=PA180&dq=smasanacayana&hl=en&sa=X&ved=0ahUKEwj24bW5lsTJAhWSGI4KHfy5Dr8Q6AEIHDAA#v=onepage&q=smasanacayana&f=false.

4. spokensanskrit.de. paricAyya. spokensanskrit.de/. [Online] Feb 2015. http://www.spokensanskrit.de/index.php?tinput=paricAyya&direction=SE&script=HK&link=yes&beginning=0.

5. Subramanian.T.S. Harappan-surprise. www.frontline.in. [Online] April 2015. http://www.frontline.in/arts-and-culture/heritage/harappan-surprise/article7053030.ece.

6. jeyakumar(inverted-fork). Inverted_cleft_branch_symbol_indicates_God_Karkinos. https://www.academia.edu. [Online], 2017. https://www.academia.edu/31629373/Inverted_cleft_branch_symbol_indicates_God_Karkinos.

7. Wikipedia. Agnicayana. Wikipedia. [Online] Feb 2015. http://en.wikipedia.org/wiki/Agnicayana.

8. Jeyakumar(Necropolis). Necropolis_theory_on_Indus_Valley_Civilization. www.academia.edu. [Online], 2009. https://www.academia.edu/7773502/Necropolis_theory_on_Indus_Valley_Civilization.

9. Anamika. yajna-yaaga-homa-havis-. aanobhadraah.blogspot.in. [Online] Feb 2015. http://aanobhadraah.blogspot.in/2007/07/yajna-yaaga-homa-havis-yajna-yaaga.html.

10. Houben, J.E.M. jyotistoma. jyotistoma.nl. [Online] Feb 2015. http://www.jyotistoma.nl/EN/default.html.