Indus seals inscriptions revolve around funeral ceremonies of ancient Hindus
Indus seal inscriptions revolve around the ‘Funeral ceremonies’ of ancient Hindus.
The word ‘Shraddha’ means ”faith”. Shraddha is the ritual performed for the Pithrus with complete faith. Shraddhattva Pinda, Pitru Puja (ritualistic worship of deceased ancestors), and Pitru Yagna are sacrificial rituals performed for dead ancestors.
Symbol of the fire pot
Many of the Indus seals have a ‘fire pot’- like symbol. This symbol looks like a fire pot, yet the word expressed is not ‘Agni’; the intended word is ‘shraddha’. The word ‘shraddha’ fits very well while reading the sentence in conjunction with nearby symbols. It should be noted here that these IVC seals coincide with the ‘Rig Veda” period, and during that time, Agni was not a significant god but a mere facilitator. In the later Vedic period, God Agni became an important god.
Tilak mark on the forehead
The second possibility is that this symbol ‘’
‘’ could indicate the tilak mark worn by Hindus on their forehead. Some scholars believe that the colour red is a symbol of blood. We are told that in ancient times, in Aryan society, a groom used to apply his blood on his bride’s forehead in recognition of wedlock. The practice of Indian women applying a round-shaped red Tilaka called Bindiya or Kumkum could be a survival of this practice. (1)
The website’s above-given statement shows that the red colour of the tilak mark could be due to using blood. In modern times, blood has been replaced by red mineral soil in the case of men and turmeric powder + lime powder in the case of women. Turmeric powder mixed with lime powder will give the red powder.
Picture courtesy – (2)
The ‘’tilaka’’ is a mark created by applying powder or paste on the forehead. The Vaishnava tilaka consists of a long vertical marking starting from just below the hairline to almost the end of one’s nose tip, and they are also known as Urdhva Pundra. It is intercepted in the middle by an elongated U.
Shiva’s followers often wear the other important tilaka variant, known as Rudra-tilaka and Tripundra. It consists of three horizontal bands across the forehead with a single vertical line or circle in the middle. This tilak mark is traditionally done with sacred ash from fire sacrifices. This ash tilak mark is the more ancient of the two and shares many common aspects with similar markings worn worldwide. (2)
The Wikipedia article describes ‘ash from fire sacrifice’ used as a tilak mark. This statement indicates that in ancient times, blood from sacrificed animals could have been used as a red tilak mark to show the gods and men that a blood sacrifice had been made in honour of God or Pithrus.
Urduva Pundaram
The third possibility is that this symbol’’’’ could indicate the goddess Laxmi. The Urdhva Pundra is the tilaka used by followers of the Vaishnava sect. The “U” symbol drawn represents Narayana’s feet, with the central line indicating the goddess Lakshmi in the middle. (3)
The above-given narration gives two other possibilities for the symbol ‘’”; however, all these possibilities indicate only one ritual: the sacrifice of a bull and applying its blood on the forehead of the sacrificer and other participants in the sacrifice. Applying the word ‘’Tilaka’’ or ‘’Goddess Laxmi’’ does not give coherent meaning in conjunction with symbols adjacent to the inscription. However, the word ‘’shraddha” gives a consistent meaning with contiguous symbols. Hence, this symbol could be read as ‘’Shraddha’ till an alternate explanation is proposed. The word shraddha appears in many Indus seals. Some of them are reproduced below for analytical study. Details are as given below:
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(Read from right to left) Kavu ( Grihapathya Full stop symbol ( -Pithru Shraddha Three generations of Pithru Astaka |
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(Read from right to left) Karkida (Month/God) Shraddha symbol Three generations of Pithrus Bangles Dvi ‘’ Kavu |
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(Read from right to left) The first symbol – not yet identified Messenger god – Kedaga Dvi -Kavu ‘’ Astaka (Pipal leaf -symbol) Karkida (month/god) (sacrifice in the month of Karkida) Shraddha Kedaga – Protection to Pithrus |
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(read from left to right) Grihapathya sacrifice Yajna symbol Two generations of Pithrus Shraddha Three generations of Pithrus Arrow symbol Astaka |
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– Yajna
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(fish-ancestor)- 
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God (God Karkinos) (Arrow symbol)
Protection Symbol 
‘’ (Sacrifice for two) (Gods as well as Pithrus)
(God with a stick) 
(shield – Protection)
The above-given seal expresses the idea of ‘fire’ very well, and the fuelwood marks at the bottom of the fire further explain the fire symbol.
Picture courtesy – Sanathan.org
The above-given figures show the Grihapathya fire being carried to the crematorium from the house, which could have been adopted as the ‘Shraddha symbol’.
Three established phases of Shraddha
Agnoukaran
During the Rigveda era, deceased ancestors were worshipped by offering Samidha (a kind of wooden stick) and Pinda (a rice ball) to the sacrificial fire. (4)
Seals picture courtesy – (5)
Earlier, I had explained that the stick symbol means ‘Danda’ (punishment) (6). It looks like that in the Rig Vedic period, the shraddha ritual involved offering a stick to dead ancestors. What could be the meaning of the ceremony of providing a stick to a dead person? It could be used a walking stick. Or the other possibility is that my earlier explanation stands valid still.
It is possible that some person could conduct the shraddha ceremony after a break or lapse of scheduled time, and such restarting of the shraddha ceremony could have been treated as ‘Danda Shraddha’ (Punishment shraddha). The second possibility is that if some misfortune occurs in the house, the priest will say that the householder has committed some mistake, which offended the Pithrus. Hence, special ceremonies will be conducted to appease the Pithrus. Such special Shraddha ceremonies could have been called‘’ Danda Shraddha”. It is likely that the later-day priests did not understand the meaning of the offering of a stick and could have merely assumed that the Pinda ceremony involved offering a stick.
See the details in the above-given seal. There is a stick symbol as well as a forked branch symbol. The forked branch symbol is followed by the Sastha symbol (meaning god). Hence, it is clear that the forked branch symbol is different from the simple ‘Danda symbol’. The inverted fork symbol indicates the god associated with death, that is, the god Karkinos. See my paper under the heading ‘’Inverted cleft branch symbol indicates God Karkinos’’ for more information. (7)
Pindadaan (offering of Pinda)
The ritual of Pindadaan was put into practice during the period of the Grihya sutra. In his Varaha(wild-Boar) incarnation, God Vishnu introduced Shraddha to the world. He created three Pindas from his molar tooth (Boar teeth) and placed them on a Darbha (dried grass twig) in the southern direction. Vishnu advised the priests, ‘Let the 3 Pindas be considered a representation of the father, grandfather and great-grandfather’. Thus, the worship of Pinda for deceased ancestors began as per the guidance of Vishnu. (4)
Seals picture courtesy – (5)
The above-given seals show the three Pindas as three small cones. Earlier, I explained that this could have indicated three mountains and, thereby, the god Shiva. (8) This second possibility should also be considered before a conclusion is reached. These three cones could suggest the three Pindas offered in sacrifice.
Presiding Deities and types of Shraddha
Pururav-Aardrav and Dhurilochan are Deities of ancestors’ souls. They are referenced in the ritual of Shraddha.
In Indus seals, the three ancestors are shown as three fishes, as shown in the seal above. The ancestors were called and offered seats made of ‘Kusa grass’. Three ancestors are called for the ritual, but the hill tribes call six generations of Pithrus by their name. (9)
‘Shraddha is associated with the benevolent Deities Vasu, Rudra and Aditya of the ancestors’ souls. The mantras chanted during the Shraddha and the rites performed enable one to connect to these Deities.’
The above-given seal inscription reads (left to right)’ Ishta –Sastha- honeycomb ceremony- third-day god and dangerous god’. The first three indicate the third-day goddess, and the second three symbols represent the word “danger”. The third-day goddess is Gouri. This third line symbol also could have stood for three generations of Pithrus. There is another possibility that the symbol of the other three lines could indicate the third day of the ceremony.
Types of Shraddha
Matsya Purana mentions three types of Shraddha: the first is performed daily, the second is performed periodically, and the third is performed with purpose (Kamya). Yamasmruti defines Nandi Shraddha and Parvan Shraddha as additional main types.
Daily Shraddha
The ritual of Shraddha, which is performed daily, is known as “Nithya Shraddha”. This Shraddha can be accomplished by offering water or sesame seeds to deceased ancestors.
Purpose-oriented (Kamya) Shraddha
Shraddha, performed to achieve a specific objective, is termed Kamya Shraddha. From the point of view of deriving a fruitful result, if the Shraddha is performed on a particular day or date (as per the Hindu calendar) and considering the position of stars (nakshatra), then the desired result is achieved.
Nandi Shraddha
The ritual of Shraddha, which is performed during the start of any joyous ceremony and performance of any of the 16 religious rites, and the recitation of specific mantras for the success of the function, is called Nandi Shraddha. Satyavasu (or kratudaksha) are the vishve deities in this ritual, and the ancestors are invoked. (10) The above-said statement of Athavale is supported by details recorded in the Kabul Manuscript. In the Kabul manuscript, the sacrifice starts with the Nandi-Mukam sacrifice(Bull-face-sacrifice). Read the article ‘’Kabul document is the manual for Agnicayana ritual and Jyotirstoma ritual’’ for more information. (11).
Parvan Shraddha
The Pindapitru Yagna (sacrificial fires related to deceased ancestors) mentioned in the Shrouta lineage is to be performed by a Sagnik (one who performs the ritual of Agnihotra). An alternative to this is the Parvan Shraddha mentioned in the Gruhya sutras. Once the deceased ancestors are listed as Parvans, this Shraddha is performed for them. Ekparvan (single Parvan), dviparvan (double Parvan), triparvan (triple Parvan) are the three varieties of this Shraddha (10).
The inscriptions in the above two seals show three fishes. As discussed in other places, the fish symbol indicates the soul of dead ancestors. The fish symbol with the cap (sky symbol) indicates the third generation pithu, which had reached heaven. The second fish with two horns indicates the second-generation Pithru in Yama Lok. The third fish without appendages could indicate the recently dead Pithru, which has attained the Parvan stage. The above given two seals could indicate the triparvan shraddha.
Mahalay Shraddha: It is a Parvan Shraddha performed from the eleventh day of the dark fortnight of Bhadrapad (Hindu calendar month) until the no-moon night.
Astaka Shraddha is performed on the 8th day of the bright fortnight of the Hindu calendar month. Astaka means the 8th day of the bright fortnight of any Hindu calendar month. During the era of Vedas, the Astaka Shraddha used to be performed precisely on the 8th day of the bright fortnight of Margashirsha, Poush, Magh and Falgun months. It was a practice to offer vegetables, bondas, sesame seeds, honey, rice kheer, fruits and underground vegetables to deceased ancestors. Vishvedev, Fire (Agni), Sun, Prajapati, Ratri, Stars (nakshatra), season (rutu), etc., were considered Deities of Shraddha. (10)
I have already given detailed information about the Astaka ceremony in my earlier article. Read the article,’’ Astaka symbols’ indicates the ‘Mams-Astaka’ ritual in Indus script’’ for more information. (12)
Picture courtesy Sue Sullivan (13)
See the above-given inscription (Read from left to right). The inscription read as,” Agni-stoma-Yajna –Two Pithrus-Astaka’.
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Symbols |
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Identification of symbols |
The symbol indicating Agni-stoma yajna |
yajna |
fish |
fish |
spear |
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Sanskrit word |
Agni-stoma |
yajna |
Matsya |
Matsya |
Astaka |
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meaning |
Agni-stoma |
yajna |
Fish suggests Pithru, the first generation of Pithrus |
The second fish suggests the second generation of Pithrus |
Astaka |
The inscription above reads: ‘Agni-stoma – Yajna – two generations of Pithrus (two fishes)-Astaka’. The sentence means, ‘Agni-stoma –yajna was conducted for the departed soul so that the soul can reach heaven’. The spear symbol stands for the word ‘Astaka’. Astaka has two meanings; the first is God ‘Astaka’ (Karkinos/Rudra). The second meaning is the ‘eighth day’ of the month. The sacrifices for God ‘Karkinos/Rudra’ are held on the 8th day of the month. (12)
Various types of Shraddha are conducted based on the calendar days. The Shraddhas are performed for a dead person from the first day to the eleventh day. After that, monthly shraddha, Sapindikaran Shraddha, Shraddha performed on one-year completion, Shraddha conducted every year from the second year, and Mahalay Shraddhas are the only ones that are commonly practised. (10)
Offering thread at the time of Shraddha
In his book “Sraddha”, R.C. Prasad states that the sacrificer should also offer a fresh thread of silk, jute, or cotton thread. Woven silk, a particular coloured cloth, should be avoided. Thread taken from freshly oven cloth should also be avoided. (14 pp. 14-15) What is the logic of offering the thread to Pithrus? R.C.Prasad is silent on this issue. The Pithrus in the netherworld are likely without clothes, and thread is provided so they can weave and wear some cloth. Instead of offering the thread, ready-made garments could have been provided. However, the practical reason is that the sacrificer ensures that the Pithrus spend time weaving and do not visit the house of the sacrificer and disturb him.
During the funeral procession, the puffed rice grains are also scattered all over the pathway through which the dead body is taken. The assumption is that the dead man’s soul does not follow the sacrificer and reach the home. Instead, the ghost is made to pick up the scattered grain one by one and eat it. In the meantime, the sacrificer reaches home without falling into the hands of the ghost.
Time and date for performing the Shraddhas
The time and date for performing the Shraddhas are usually a new moon night, 12 Sankranti in a year, solar-lunar eclipses, Yugadhi and Manvadi dates, Ardhodayadi Parva, and the date of death. The Shrotriya priests (Brahmins) are consulted to fix an appropriate date for performing Shraddha.
Pitru fortnight (Pitrupaksha) (Mahalaypaksha)
The dark fortnight in the Hindu calendar month of Bhadrapad is called ‘Pitrupaksha’. This fortnight is very dear to the deceased ancestors’ souls. If Mahalay Shraddha is performed for the deceased ancestors’ souls during this fortnight, they remain satisfied for the entire year.
Mahalay Shraddha
The abode of deceased ancestors’ souls remains vacant till the Sun moves from the Virgo and Libra sign to the Scorpio sign. The abode for deceased ancestors’ souls remaining vacant during this period implies that the deceased ancestors’ souls come closer to their descendants to bless them. If Shraddha is not performed, Pithrus will curse their descendants and return. Due to this, it is crucial to conduct Shraddha during this period. (15)
Terminology of Shraddha
Pitru
When a human being dies, its subtle body is freed from the dead body after performing the ritual of Shraddha. It then assumes the designation of Pithru in the subtle plane meant for the souls of dead persons.
Parvan
After performing Sapindikaran Shraddha (Shraddha conducted on completion one year after the death of the person is called Sapindikaran Shraddha), the soul that has assumed the designation of Pitar now joins other Pitars and then gets further categorised as Parvan. Also, it gains authority to allow its descendants to perform Parvan Shraddha for it. (16)
The above-given concept of Parvan, explained by Athavale, is noticeable in the Indus seal inscriptions. A single fish indicates a single Parvan, two fish indicate two Parvans and three fish hint at three Parvans.
Pitrutrayi (Trio in Pitars)
The soul of a dead person for whom the Shraddha is being performed is invoked as ‘pita’ (father of the sacrificer performing Shraddha). One generation before, i.e., the dead person’s father is referenced as ‘Pitamaha’ (grandfather of the son performing Shraddha). The dead person’s grandfather is called ‘Prapitamaha’ (great-grandfather of the son performing Shraddha). The earlier generations of pithrus are not counted in “trios” (Pitrutrayi) because they are assumed to be liberated.
Shraddha Sampat
If two shraddhas occur on the same date (as per the Hindu calendar), it is termed Shraddha Sampat.
The above-given seal picture shows such a situation. The inscription reads as follows (read from right to left): Two burial mounds—Karkida-god/month—tri-kavu (sacrifice for three/ probably three Pitrus)—four Sasthas (four gods). This seal inscription most likely indicates shraddha Sampat, which is two shraddhas on the same date.
Pinda offering to Crow and Fowl
R.C.Prasad says that those who seek enjoyment of worldly pleasures should consign the Pinda to the sacred fire. Those who seek progeny shall give the middle Pinda to his wife. Those who wish for intellect, honour, fame and renown offer it to cows. Those who seek long life give it to crows. One who is desirous of respectability offers to the fowl (14).
The above-said idea can be seen in Indus seals. Some of the seals contain the figures of fowls and crows. Those shraddhas were most probably done to fulfil particular desires.
In his book, R.C.Prasad says that by offering Pinda to specific fowl, specific benefits can be obtained. Even now, the crow is considered as the form of a dead ancestor. But, when it comes to the idea of cock and duck being an ancestor, the idea becomes difficult to digest because it amounts to eating ancestors instead of worshipping them. The Pinda was likely offered to them, as R.C. Prasad said.
Rituals to be performed after cremation till the 13th day after the death
To offer tilanjali (Sesame seeds [til] and water), the Karta should place some black sesame in a pot containing water. Then the Karta, the family members and other relatives & friends should offer this water containing black sesame thrice on the ashma(ash) along the pitru-tīrtha (18).
Immersion of asthi
The asthi (bones of the deceased) are collected either on the day of cremation or the 3rd, 7th or 9th day and are immersed in flowing water before the 10th day. However, nowadays, asthi (ashes) are collected the next day if it is a conventional wooden pier. If the body is burnt in the modern electric crematorium, the ashes are received on the same day. (18)
Pindadan
According to the shraddha rituals, rites such as tilanjali and pindadan (Ritual of offering rice balls) should be performed from 1st day till the 10th day. Visham shraddha should be performed on odd days. If that is not possible, Uttar-Kriya should start from the ninth day. Nowadays, however, pindadan, which should be performed from the 1st day to the 10th day, is performed as a combined ritual on the 10th day. On the 10th day, pindadan is conducted in a Shiva temple. After the pindadan on the 10th day, the ash is disbursed in flowing river water. (18)
Acts to be performed on 11th and 12th day
On the 11th day, panchagavya homa (Fire sacrifice to appease Deities) should be performed in the house, and panchagavya (A mixture of cow’s milk, curd, ghee, cow’s urine and cow dung) should be sprinkled all over the house. The kartā should make a Sankalp (resolve) for the deceased’s benefit, donate food grains, and perform dasha-dhans (Ten types of donations or offerings). Shraddhas (Special rituals performed for the departed ancestors) such as Ekoddishta shraddha, Vasugan shraddha and Rudragan shraddha should be performed outside the house, in a cowshed or elsewhere.
Sapindikaran shraddha: Sixteen monthly shraddhas are performed on the 11th or 12th day so that one becomes authorised to perform sapindikaran shraddha. Sapindikaran shraddha is conducted on the 12th day. With the performance of sapindikaran shraddha, the individual attains the title of ‘Pitru’ and gets a place in Pitrulok. Really speaking, it is appropriate to perform sixteen monthly shraddhas in the respective months and sapindikaran shraddha a day before the yearly shraddha; however, the present custom is to conduct all this on the 12th day post-death itself. (18)
The ritual of Nidhanshanti
On the 13th day, Patheya Shraddha is performed, and the ritual of Nidhanshanti is performed. All the near and dear ones are invited and served a sweet meal. In today’s times, this ritual is performed on the 12th day itself.
The 13th-day ceremony
Due to the rituals performed on the 13th day, the linga-deha (subtle body) penetrates the atmospheric range of the earth and attains further momentum. Attaining momentum means cutting off all ties with his family members by the linga-deha and developing a relationship with God. This blissful process of the dead man’s soul casting away the attachment with the gross body and growing attraction towards God is celebrated. Everyone is invited for a meal comprising sweets as a symbolic gesture. (18)
Bharni shraddha
Athavale states that as per the scriptures, Bharni shraddha should be performed after the annual shraddha. Sapindikarana shraddha is performed before the yearly shraddha. If Bharni shraddha is conducted after that, it helps the deceased to get released from the Preta-yoni (Species of the dead) (19). The above-given narration of Athavale mentions Preta-yoni, which is also indicated in the Indus seal inscriptions. The below-given seals depict the preta-yoni.
Seal pictures courtesy – (13)
The above-given seal inscriptions show a grapheme that looks like a man tied down with a rope. This symbol indicates the dead man’s soul, which has not attained the Pithru stage. Only after one full year of shraddha ceremonies is the soul released from bondage and attains the Pithru stage, and then only the dead man will be able to join the other two generations of Pithru. (19).
Breaking of water pots
The Shraddha ceremony involves breaking a water pot at the end of the ritual. One participant in the discussion group on the Academia.edu website questioned why the pot symbol does not appear in the Indus seal inscription. I was thinking about the water pot and breaking the water pot at the end of the Shraddha ceremony. Generally, it is done at the end of the ceremony; the sacrificer will carry the pot on his shoulder, and a small hole will be made in the pot. The water will be steaming down continuously. This way, the sacrificer will go around the funeral pyre three times.
In ancient times, I think most of the animal’s blood would not have been carried around the pyre. But, the blood was offered in a trench. Therefore, the pots are missing from the Indus seal inscriptions. The idea could be that the ghost would be busy drinking the blood, and in the meantime, the sacrificer could return home safely without being followed by the spirit. (or) The breaking of the pot could have symbolically indicated the end of the dead person’s soul, whereas the pot could have hinted at the deceased person’s physical body.
Read the portion of Odyssey where Ulysses enters the underworld, sacrifices the animal, offers blood in a trench, and puts up a sword so that other ghosts are frightened away. In this way, he waits for the spirit of his mother. Then Ulysses hears from the ghost of his mother the various incidents that had happened in his home during his long absence at Ithaca and also about his future. Then, Ulysses allows other spirits to drink blood.
I think such consultation of the dead(Oracle) would have been the religious practice of ancient Indus Valley people, too. In India, the practice of consulting the dead is still practised. However, it is not widely prevalent but is secretly carried out because modern-day reformed Hinduism disapproves of such practices.
There is only one seal showing the pot symbol. The above-given seal shows the bull and pot insignia. The pot could have indicated the funeral pot in which the blood is collected or the funeral pot in which the fire is carried. Both of these pots could stand for the word “shraddha.”
The pot symbol is not shown in the Indus Valley seal inscriptions because it is likely that it is only part of the Shraddha ritual and not a separate ceremony. Hence, there is no need for an explicit depiction of the pot symbol.
conclusion
Thus, it can be seen that the majority of the Indus seal symbols are related to the shraddha ceremony, and most probably, those seals were prepared at the time of the shraddha ceremony and buried along with the dead body or burnt along with the dead body. This seal was an evidential token, so when the dead man entered the netherworld, he was treated sympathetically by the judgement god and a favourable judgement was delivered to him.
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14. R.C.Prasad. The Sraddha -The Hindu book of the dead. New Delhi : Motilal Banarsidas, 1995.
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18. Sanathan.org(6). Rituals to be performed after cremation till the 13th day after death. Sanathan Sanstha. [Online] February 2018. https://www.hindujagruti.org/hinduism/rituals-to-be-performed-after-cremation-till-the-13th-day-after-death.
19. Sanathan.org(7). Pitru Paksha. Sanathan Sansthan. [Online] February 2018. https://www.sanatan.org/en/a/239.html.