Dr. FATAH SINGH
Indus Valley Script Decipherment
There is a seal where the above three lights have been depicted in their covering human bodies. The first out of these three is without head. This may be the eagle which tastes the nature. The second person is with head but without hands. The third figure is a complete person, and this may be said to be the combination of the first two. It is important to note that all these three figures have the sign of Vritra written below them. But the first two figures have complete Vritra sign, while the third has only half Vritra sign.
The brighter is the light, the less will be the covering of Vritra. That
is why the third person, who is a combination of the first two lights, has only
half covering. This fact has been shown in another way in a seal . Here, a yogi
is sitting in a particular posture and two nacked persons on two sides are
presenting him U, the signs of their own lights. Behind these two persons, two
serpents are standing. The serpents may be symbolic of Vritra.
There is another seal where the two serpents also bear the inscription mana Vritaapau Dwau, and the back side of this seal has the inscription U Vritrahaa, and below that is shown a ram with a mouth of flying eagle, which may represent the third person. There is another seal where two serpents bear the inscription mana Vritraapa, and the back side of this seal bear the inscription ana U Atri ana.
The third person has two Us above his head, which indicates that he is a combination of the former two. Two rams are also situated below his seat. These two rams may be symbolic of the minds of ignorant and non - ignorant persons. To make the meaning clear, there is inscription on the seal - two Vritraas and threefold a. Two Vritras may be the two serpents and threefold a may be symbolic of above three persons.
There is a seal in which Indra is standing below the V shape(symbolic of Varuna) along with 11 peepal tree leaves, and in front of him there is a blind, nacked ignorant person with folded hands, with mind - ram behind him. Possibly because of his request,
he gets a V shape in the form of five leaves and consequently, he becomes healthy. There is another seal where a person hold trident on his head. He brings his blind naked ram before the trident - holding god (who is situated inside an 8 - leaved V shape) and calls the 6 persons standing above him. with raised hands. These 6 persons may be symbolic of 5 senses of action along with voice. It seems as if he is invoking the Annapoorna nature to enjoy it. In another seal, there is a person holding trident and Vashat. Near him is situated another person inside a 6 leaved - V shape, hold trident and Vashat. The first person is touching a leave. His mind - ram is seeing with constant eyes. In contrast to the earlier seal, the present seal seems to depict the seer, and the seven persons standing beside him may be considered as representing intellect along with five senses of knowledge. The 6 leaved - covering of the god may be symbolic of objects of senses of knowledge, along with mind.
There is another seal where these 7 persons have been shown and where the letters ghra, ra, cha, ta, va, shra and ma may represent nose, tongue, eyes, skin, speech, ear and mind. This seal may be compared with an anecdote of Rigveda. Here there is a query to know that tree which was embraced by Taugrya.The peepal tree of the seal is this mysterious tree of Rigveda. . . . . . . . . . . .
There is a seal in which a man/soul has been shown inside a peacock.
The vessels containing ashes of the dead are inscribed with a U. This U has been told above as symbolic of light of soul. There appears a figure of peacock above this U. This indicates that four lower levels of consciousness - gross level, praana level, mind level and Vijnana levels, which bear the light of soul, are four boats in the form of birds which take the light of soul beyond the sea of death and then take rebirth in the form of other gross body. It seems that the action and knowledge were considered as inseparable from this light of soul. These two may be two Ashwins or two horses of Indra and these two may also be the two common - neck unicorns shown in the seal of cover page.
The peepal tree : The conclusion is that tree is symbolic of this human body. The person embedded in it is a form of soul which becomes twofold with reference to senses of action and knowledge in the form of doer/ignorant and knowledgeable. This tree has been formed by nature herself and offers both forms of man the enjoyables in the form of collectivity of cereals and wealths. These enjoyables have been shown as the leaves of tree. Will/desire power is unquestionably required for both action and knowledge, hence the joint form of doer and knower has been supposed to be a third person, Indra or praana, which remains surrounded by this tree.