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Dr. FATAH SINGH

Indus Valley Script Decipherment

Symbolism of Brahmanas and Upanishdas in Indus Valley Script

Critical view of decipherment of Indus script

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The left corner has a rectangle figure . The right undivided half portion of this rectangle is called ekata, the undivided one. The left divided part is called Dvita, the divided one. The third entity is formed by united forms of ekata and dvita. This is called Trita. Keeping ekata, dvita and trita at one place signifies that though these forms are separate, still they are united. To strengthen this view, a triangle situated on a staff is also placed beside the rectangle. Here the triangle signifies three, while the staff is symbolic of 'not'. This forms the word Atri - not three. But Brahmanic texts have given the derivation of this word from root - to eat. A fire symbol (fish like) is also placed beside the triangle. This is symbolic of fire. Thus, the three signs may be read as united devouring fire, or united not - three fire. Spritually, what is that which may be three or non - three? Soul may be three fold from the point of voice, mind and praana. This fire soul, when depicted in Indus seals, has three heads, out of which sometimes one is unicorn and sometimes all the three are two - horned. The sign of 7 above the seal may be symbolic of 7 cereals and the trident sign(of Atri) is symbolic of devouring fire.

From another point of view, according to one sacred text, the devouring fire has mouths in all directions and the soul has been called having 6 mouths. That is why Indus seals also bear 6 - mouth animals. A seal has been found which has fully grown head of only one unicorn. At the places of other 5 heads, some enlarged 5 body parts have been shown. The speciality of this seal is that it bears number 11 below the unicorn head. Other five places bear some other writings like one and a half U, non - worship fire, Vritra, Indu. - - - - - -

There is a seal of all - mouth fire where all the six mouths are connected with some heart like thing. This strange thing may be the Ukhaa of Braahmanic texts. In order to clarify what is Ukhaa, it is a Yajna vessel which is symbolic of fire and as soul is a form of fire, so of soul also. In body, stomach has also got the characteristics of Ukhaa. It seems that heart is the real Ukhaa, because heart is the central place of body yajna to which intellect, mind, ears, speech, soul etc. remain connected.

Mahabharata states that fire is eternal and it's symbol Ukhaa is different from it. - - - - It seems that this Ukhaa has two half - parts - Varuna and Vritra. - - - - --

Regarding the existence of number 11 below the unicorn head, the same thing is inscribed in the right corner of the cover page seal of this book. On the basis of one upanishada, this seal bears the signs of 7 cereals and 4 wealths. Also, the out of 11 leaves of this tree, 7 are full grown and 4 are just grown. - - - - - - -

- - - - - - It seems that in upanishadic culture, the collectivity of 11 cereals and wealths is the gross form of threefold nature/ajaa which is also represented by a tree having leaves. The subtler form of this is represented by two half - Ukhas, as stated above.According to upanishada, out of 11, 3 are subtler cereals which are called voice, mind and praana/Indra. These three are reserved for Prajaapati himself. Soul becomes able to speak, think and act with the help of these only. These three are also called known, knowable and the unknown. The more subtle parts of these 3 are called fire, sun and moon, whose body parts are earth, heaven and waters.

Out of the six names mentioned in Indus seals, 3 seem to be these 3 lights and each of these has a name covering this light. Therefore, the covering of Indu is Vritra, non - yajna of fire and the collectivity of 11 may be the covering of sun/air. This sun is the real devourer, which has been said to be covered by the collectivity of 11. This may be the eagle of upanishads which tastes the fruits of threefold nature.

On the other hand, the fire with covering of non - yajna may be the eagle which does not taste this nature/ajaa. The combination of these two is Indu/Soma, whom the upanishads call Indra/praana. In Indus culture, the covering of this Indra is Vritra. That is why Braahmanic texts mention Indu or Soma as Vritra.

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