Recognizing Harappan Iconographical Elements

Introduction

Harappan Script eludes decipherement despite all the efforts of Scholars working with

all possible principles. Harappan iconography is more amenable because of its visual

expression of animals and other familiar objects.

We have noticed the search for a Ritual in this Harappan studies. We decided to start

afresh from the primary evidences available to us.

What are our primary evidences?

1. Seals, tablets, graffitti on pottery and terracotta as described in Corpus of Sindhu

Seals of Parpola etc in 3 vol.

2. Vedic texts and extant Ritual practices.

3. Zoological finds of extinct Bos nemedicus.

4. Babylonian Wall sculptures.

5. Sumerian seals and cuneiform documents.

6. Egyptian, Hittite and other Western cultures.

What is our search for? To see if the Verbal thread ties with the Visual thread.

Harappan seals generally show an animal with an object. The correlation

between the animal motif and the object below it has been well known

right since the first published Mohenjodaro and Indus Valley Civilization
of Marshall[]. The suggestion of this Unicorn being the profile view of the extinct Urus

is also quite old[]. The argument about the other animals viz.

bison, buffalo, rhino and tiger being

wild and hence their association to a manger(feeding trough usually used nowadays for

stall feeding cattle and horses) was taken as a clue to it being a ritualistic object is also

well received[]. The object associated with Urus is not readily recognizable.

It does not appear to have any mundane purpose. The

animal appears to be holding its head away from it. This object is suggested to be an

incense burner by Marshall[cite] and soma filter by I.Mahadevan[cite].

 This object has many independent depictions

including an ivory specimen. Its use is apparently continued as

Indradhvaja symbol in later coins .The zebu

and elephant are not associated with any object. An

exceptional seal of rhino with cult object and an elephant with manger
 are also noted. Many a seals with a letter sign in place of the usual object

are also seen. Sometimes unusual figure is seen in front of the said cult

object. There are other composite or jointed

animals.

The seals of different style are also noted. Unfortunately, the stratigraphy of the seals at

various places is not clear. The excavators have noted that the seals are found in rooms

as well as streets. The early phase shows simple geometric seals of small size[]. There

are seals with distinctive foreign origin. Some others are similar to
Sumerian. Cylinder seals also show Sumerian affinity.

‘Vedas entered the subcontinent in the Post-harappan phase’ has been the tag line of the

pioneers. We started without a prejudice. We just wanted to find out any literature

either written or oral of any race which could cover the canvas.

The result was astonishing. Ashvamedha Ritual is a remarkable Vedic animal sacrifice

with a zoological assemblage of over a hundred wild species of animals, birds and even

insects along with domestic animals of variety of features but limited to goat, sheep and

cattle. The most striking aspect is the difference in their holding method. The domestic

animals are tied to ceremonial pegs called Yupas. There are twenty one Yupas in

Ashvamedha. The wild animals are to be held in suitable confinements between these

twenty one Yupas. (A picture drawn in paint to be put here.)

Vedic Literature is basically oral but due to deterioration of the capacity of the students

it has also been committed to writing to facilitate learning. Ashvamedha has a special

place in all the extant Rig-Yaju-Sama Shakhas and their Shrouta Sutras. Rigved Shakhas

describe the Houtra and Samaved Shakhas describe the Audgatra aspects of it.
Yajurved Shakhas have the burden of describing the Adhvaryava and Yajamanya

involving the material preparation part. Hence Yajurveda generally has a whole Kanda

devoted to Ashvamedha. We here cite a few of the Vedic passages with inline

translation to illustrate our observation.

Some Ashvamedha Extracts from Taittiriya Shakha

एष वै प्रजापतिँ सवं करोति यः अश्वमेधने यजिे। सवव एव भवति। सववस्य वा एषा प्रायतितिः। सववस्य भेषजम।् सवं वा

एिेन पाप्मानं देवा अिरन।् अतप वा एिेन ब्रह्महत्यामिरन।् सवं पाप्मानं िरति। िरति ब्रह्महत्याम।् यः अश्वमेधने यजिे।

य उ च ैनमेवं वेद। ि ै.सं.5.3.12 (This is the Prescriptive Statement of Ashvamedha.)

एकयूपो वैकादतिनी वा। अन्येषां यज्ञानां यूपा भवति। Other sacrifices have one or eleven Yupas.

ु
एकतवँिन्यश्वमेधस्य। सवर्वस्य लोकस्य समष्ट्य ै। Ashvamedha has twentyone. That brings Svarga.

बल्व
ै ो वा खातदरो वा पालािो वा। अन्येषां यज्ञक्रिूनां यूपा भवति। The Yupa of other animalsacrifices are

ु
of Bilva, Khadir or Palash. राज्जदाल एकतवँित्यरतिरश्वमेधस्य। Ashvamedha has Rajjudal Yupa of

ु स्य लोकस्य समष्ट्य ै। For Svarga.

21 cubits. सवर्व

् न तनय
यूपषे ु ग्राम्यान पिू ् ञ्ज ्
ु ति। Domestic animals are tied on the Yupas. आरोके ष्वारण्यान धारयति।

Wild animals are held in the spaces in between the Yupas. पिूनां व्यावृत्य ै। To separate the

् न लभिे
animals. आग्राम्यान पिू ् ् जति। The wild
। The domestic animals are sacrificed. प्रारण्यान सृ

ु
are released. पाप्मनोपहत्य ै। To overcome handicap.राज्जदालमतिष्ठं तमनोति। भ्रूणहत्याया अपहत्य ै। The

central Yupa facing the Firealtar is Rajjudal. To overcome foeticide.(Foetus is a Brahman

or Somasacrifice performer.) पौिद्रु वावतभिो भविः। The adjacent two are Devadaru. Next are

six-six each of Bilva, Khadir and Palash.तचिेिावतध वैिसे कटे श्व ं तचनोति। Ashva’s body parts

after due preparation are rearranged to the left of the Firealtar on a mat of Vetas reed.
 ु
परस्ताि ् च ं िूपरं तचनोति। पिाि प्राचीनं
प्रत्यं ् र्ोमृर्म।् Similarly Hornlessgoat’s body is arranged in

the front (of the arranged body of Ashva) facing west. On the west is arranged the body

of Gomriga facing east. (We will discuss the identification of Gomriga as Bos nemedicus

in detail later.)

ु
अश्वं िूपरं र्ोमृर्तमति सववहुि एिां जहोति। Ashva, Hornless and Gomriga are offered in toto

(without any remnants). (For all the offerings, only some part is thrown in Fire.

Remaining is variosely used in afterprocedure.)

Some Ashvamedha Extracts from Shatapath Brahmanam

्
यि तिष्टकृ द्भ्यो लोतहिं जहु ोति। The Svishtakrit offering is done by Blood of Ashva.(Unlike any

ु
other animalsacrifice).र्ोमृर्कण्ठे न प्रथममामाहुतिं जहोति। The first is through Gomriga Throat.

(Note this specific use of throat. We observe unnatural neck portion of Unicorn).

ु
अश्विफे न तििीयामाहुतिं जहोति। Second is through Ashva Hoof. (We don’t see any Ashva in

ु
Harappan seals. One possibility is outlined later.) अयस्मयेन चरुणा िृिीयामाहुतिं जहोति। A metal

vessel is used for the third offering. (Note this general word for metal meaning copper

ु तहरण्य and silver as रजि तहरण्य. Lead is सीस Tin is त्रप.ु If iron or
as opposed to gold सवणव

copper are to be distinguished then these are called कृ ष्णायस and लोतहिायस respectively.

लौहं means red metal and श्यामं means black metal.)

Some extracts from Shatapath Brahmanam showing Yupa

् ष्णव्यचाव जहोति।
यूप ं व्रक्ष्यन वै ु वैष्णवो तह यूपः। While starting to go for cutting a tree to make Yupa,

an offering is made with a Rik of Vishnu Devata, because Yupa is of Vishnu. (Note this

important association.) यिक्ष्णः िस्त्रं भवति ििक्षादिे। Carpenter takes his implement. अथम परिनु ा

प्रहरति। Now cuts by axe. िं पतरवासयति। Top portion is cut. पंचारतिं पतरवासयेि।् अपतरतमि एव स्याि।्
Length is 5 cubits or 6 or 7 etc. upto 17 for Vajapeya. Lastly indefinite is also allowed. In

Asvamedha we noted 21 cubits as the prescribed length. अष्टातिभववति। It is made with

ु
eight faces. अथम चषालमभयिः ं ु ति। Now Chashal is slipped or worn over the top.
प्रत्यज्य प्रतिमच

ु ः सखा। Going near Yajaman

अथम ैवमतभपद्य वाचयति। तवष्णोः कमावतण पश्यि यिो व्रिातन पस्पिे। इन्द्रस्य यज्य

is prompted to say, “See the deeds of Vishnu. He is Indra’s friend” इन्द्रो वै यज्ञस्य देविा वैष्णवो

यूपः। Indra is the Devata of Yajna and Yupa is of Vishnu. चषालमदु ीक्षिे। ितिष्णोः परमं पदं सदा

पश्यति सूरयः। तदवीव चक्षरु ाििम।् Looks up to Chashal saying, “That is the highest abode of

Vishnu. Wise men ever see it with wide eyes open like the sun in sky.” अथम पतरव्ययति।

अनििाय ै। Now it is covered (by winding a rope around its middle). अत्रेव पतरव्ययति। अत्रेव हीदं

वासः। In the middle because here is the cloth. अथम यूपिकलमवर्ूहति। The chisellings are

ु
inserted in the rope. तदवः सूनरतस। प्रजा हैवास्य ैषा। Saying,” Son of Brightsphere”. This

chiselled part is like its progeny. िर्वस्यो हैष लोकस्य समारोहणः तक्रयिे यद्यूपिकलः। This chiselling

is the ladder to Svarga. इयं रिना। This earth is the rope. रिनाय ै यूपिकलः। From the rope to

्
chiseling. यूपिकलाि चषालं ्
। From chiseling to Chashal.चषालाि िर्ं ्
लोकम।From Chashal to

्
Svarga.अथम यस्माि िरुनाव ् वारुभववति।
म। Now it is called Svaru.एिस्मािा एषोपतिद्यिे िस्य ैिि िमे

Because it is made by cutting it, that is why it is called ‘its wound’. िस्मात्स्वरुनावम। This

्
chisellings are called Svaru. अथम यदेनने ायोपयन िस्माद ् यूपो नाम। Now (when Gods were going

to Svarga) they hid the passage by this Yupa hence it is called Yupa. सोध्वयःुव

ु ।् (Everything used in Yajnya has to be put to Fire, but Yupa is not.

यूपिकलमेवाजहोि

Instead) That Adhvaryu offered the Svaru. िदह एष िर्ाकृ ि आसीि।् Thus the Yajnya was

complete. िथमो रक्षाँतस यज्ञं न अनूदतपबि। अयं वै वज्र उद्यि इति। And neither did the Rakshasas

could follow suit. This Yupa is the Raised Weapon called Vajra. [Insert a picture of

Yupa with Chashal and Svaru in situ]

 In the summary, Yajnya is Vishnu and it is represented by Yupa. It is made from a tree.

Its top is cut. A cap is made from that portion by drilling a hole in it. The remaining is

made thin by chisel into octagonal staff. The top is made sharp into which the Chashal

is inserted. This assembly is raised in a pit in front of the fire altar. Then a rope is

wound on its middle. The chisellings are pinned in it.It is called Svaru. This is thrown in

the fire in the end. The Yupa remains with the fire altar.

Does this find any similarity in the Harappan Seals? Do we see where the Indradhvaja

or Vishnudhvaja of later period come from?

Some Richa from Hota’s recital in this Yupa Ritual

..ऊध्वं कृ ण्वन्त्वध्वरस्य के िमु ।् Let them raise the flag of Yajnya.

ु They fly like swans in row. They are

ु ा वसानाः िरवो न आर्ः।
हँसा इव िेतणिो यिानाः िक्र

bright/white. Svarus come to us.

ु
उन्नीयमानाः कतवतभः परस्ताद ् देवा देवानामतप यति पाथमः।। Wise raise them in front. Gods follow the

path of Gods.

शृंर्ाणीवेच्छृंतर्णां सं ददृिे चषालविः िरवः पृतथमव्याम।् The Svarus with Chashal on the earth look

like the horns of the cattle.

Passage from Maitrayani Samhita describing the animals

ु
अश्वस्तूपरो र्ोमृर्स्ते प्राजापत्याः,कृ ष्णग्रीव आिेयो ललाटे परस्ताि ्
,सारििी ्
मेषी अधस्ताि धन्वोः,श्यामः पौष्णो

्
नाभ्याम,आतश्वना ु ,इन्द्राय
अधोरामौ बाह्वोः,त्वाष्ट्रौ लोमसक्थौ सक्थ्योः,सौयवयामौ श्वेिि कृ ष्णि पाश्ववयोः,वायव्यः श्वेिः पिै

िपस्याय वेहद ्,वैष्णवो वामनः।।2।।मै.सं.3 कां. 13 प्रपा. 2 अन.ु In this Anuvak the primary animals
Ashva,Hornless goat and Gomriga are tied on the Central Yupa. This Ashva is being

covered by 12 other animals called पयंग्या. Note this important prescription as one of the

possibilities for replacing Ashva by Gomriga to stand for the Memento of Ashvamedha

Sacrificer.

अरुणाः िरदे,पृषिो हेमिाय, तपिंर्ाः तितिराय।। 3,13.20।। In these Anuvakas domestic animals

goat, sheep and cattle with different features are prescribed.

् भ्यतस्ततिराञ,िरदे
वसिाय कतपञ्जलानालभिे,ग्रीष्माय कलतवंकान,वषाव ् ्
वतिवका,हेमिाय ककरान।।1।। Anuvaka

for offering different birds. Note that these are confined in between the Yupas and are

released after verbal offering.

समद्राय ्
ु तििमु ारानालभिे,पजवन्याय मण्डूकान,अद्भ्यो ्
मत्स्यान,तमत्राय ु
पलीकयान ्
,वरुणाय ्
नाक्रान।।2।।Note the

Shishumar = Dragon being offered to Sea God. We see a reference to heavenly

Shishumar in another passage.[TA 2.19] This Shishumar is near the North Pole. We

know from Greek sources of a Draco = Dragon. In fact, Alpha Draco called Thuba was

the North Pole star in 3000 BCE. The imaginary constellation is quite similar to the

Dragon of Wall of Babylon. In the later Mesopotemia, we see this animal depicted in

Nebudzennar’s time 536 BCE. It is called ‘Sirrush’ and is the animal of Sea God called

Marduk. This animal has 4 legs and a long tail apparently similar to neck.

Thus we feel that like the Ratsnake is called

 ु
दुमतहया (Double mouthed), this Dragon must have been remembered as doublemouthed.

As it was probably not seen by artisans or residents of Mohenjodaro on Sindhu in this

late period it was drawn through imagination. Thus we suggest that Dragon or

Shishumar is intended in the adjoining copper tablets.

्
सोमाय हँसानालभिे,वायवे बलाका,इन्द्रातिभ्यां क्रं ु चान,तमत्राय ्
मद्गनू ,वरुणाय ्
चक्रवाकान।।3।।Note the Swans

being offered. This is no mythology, it is sheer statement of practical performance, may

be of hoary past. See the other birds, all of them are still coming to India.This presence

of Hansa in Rigved as seen from a Rik cited above in Yupa context and now in

Ashvamedha in Yajurveda, we may cite as another indication of its ancientness. In fact,

zoologists may find out the era in which these Arctic birds were still coming to North

India.
अिये कुटरूनालभिे,।।4।।

सोमाय लबानालभिे,।।5।।

अह्ने पाराविानालभिे,।।6।।

भूम्या आखूनालभिे,।।7।।Note the rodents.

ु
प्रजापिये परुषान ्
हतस्तना ् षु े मिकान,िोत्राय
आलभिे,वाचे प्ल ुषीन,िक्ष ् ं ाः।।8।। Note the insects.
भृर्

ु ऋष्यानालभिे,।।9।।
वसभ्यो

्
ईिानाय परििा आलभिे,तमत्राय र्ौरान,वरुणाय मतहषान,बृ् हस्पिये र्वयाँ, स्त्वष्ट्रा उष्ट्रान।।10।।These
् are ..,

Bison, Buffalo, Nilgaya and Camel.

ु
प्रजापिये च वायवे च र्ोमृर्ो,वरुणायारण्यो मेषो,यमाय कृ ष्णो,मनराजाय मकव टः,िार्दवलाय रोतहद ्,वृषभाय

र्वयी,तक्षप्रश्येनाय वतिवका,नीलं र्वे कृ तमः,समद्रु ाय तििमु ारो,तहमविे हस्ती।।11।।Note independent mention

of Gomriga.

मयःु प्राजापत्य।।12।।

सोमाय कुलं र्,आरण्योजो नकुलःिका िे पौष्णाः, क्रोष्टा मायो,तरन्द्रस्य र्ौरमृर्ः,तपिो न्यंकुः ककुटस्तेनमत्य
ु ै,प्रतिित्क
ु ाय ै

चक्रवाकः।।13।।

सौरी बलाका,।।14।।

ु ःपाजवन्य,।।15।।
सपणव

ु
परुषमृ
र्िन्द्रमसो,र्ोधा कालका दावावघाटस्ते वनस्पिीनां,बृहस्पिये वाचस्पिये पंर्राजो,अलज आंितरक्षो,नाक्रो मकरः

ु
पलीकयस्ते अकू पारस्य,तिय ै िल्यकः।।16।।Note the crocodile and alligator.

एण्यह्नो,।।17।।
अन्यवापोध वमासानां,।।18।।

वषावहूऋव िूनां,।।19।।

्
तचत्र आतदत्याना,मष्ट्रु ो घृणावान वार्ध्ाव
नसस्ते मत्या,आरणाय सृमरो,रुरू रौद्रः,कुवयः कुटरुदावत्यौहस्ते वातजनां,कामाय

तपकः।।20।।

खड्गो वैश्वदेव,स्तरक्षःु श्वा कृ ष्णः कणो र्दवभस्ते रक्षसा,तमन्द्राय सूकरः, तसँहो मारुिः,कृ कलासः तपप्पका िकुतनस्ते

े ः पृषिः।।21।।Note the rhino.

िरव्याय,ै तवश्वेभ्यो देवभ्य

Some passage from Manav Shrout Sutra

तसद्धमा तनयोजनाि।् यज
ं ु ति ब्रध्नतमति अरुणतपिंर् ं अतिष्ठे तनयनु ति As already explained Ashva is tied to

central Yupa िूपरर्ोमृर्ौ च Alongwith hornless goat and Gomriga अश्वमतभिो दि पयंग्यान ्

अविादयिो 10 other animals are tied to horse on both sides यामतमन्द्राय िपस्याय वेहद ् वैष्णवो

वामन इति यूपभाजः two of covering animals are tied to the Yupa बभ्ररु रुणबभ्रतरति
ु ्
प्रभृिीन (ग्राम्यान)्

These domestic are tied to remaining 20 Yupas. वसिाय कतपञ्जलातनति प्रभृिय आरण्याः िेषां दि

् पािरेष ु त्रयोदित्रयोदि
पंचदतिनः एकादि दतिनः। Of the wild 10 X 15 and 11 X 10 (= 260)िान यू

् ष ु सपावन ्
व्यत्यासं। They are put 13-13 alternately in the gaps of Yupas. नांतर्ष ु प्ल ुतषमिकान करण्डे

् ं ु भेष ु मकरमत्स्यमण्डूकान जाले

पंजरेष ु मृर्व्याघ्रतसँहान क ् ष ु पतक्षणः कारास ु हतस्तनः नौष ु च ओदकातन यथमाथम वतमिरान।्

This list is non exhaustive तसद्धमा पयवतिकरणाि।् Upto this usual is done to both

ु जति परुषान
पयवतिकृ िानत्सृ ु ् च ग्राम्याणामत्स
ये ु जवनधमावणः। The wild animals, human and others with

this character(?) are released तसद्धमा प्रक्रमणाि।् पौष्णमजमश्वस्याग्रिो नयति। अवतििाय अश्वाय

ु
दभवमपास्यति वासो अधीवासो तहरण्यकतिपूतन च। Ashva is covered by two clothes, one dipped in

् ज्ञपयति The animals are strangled by strings.

ghee and gold pillows र्लाप्रवेष्टनेन प्राजापत्यान सं
A terracotta graffiti piece from Kalibangan has great pertinence here.

This chance find has fantastic resemblance to this procedure.

िामूलेन अश्वम।् प्राणाय िाहा अपानाय िाहा व्यानाय िाहा इति संज्ञप्यमाने तिस्र आहुिी जहवु ोति। अम्ब्यतिक इति

मतहषं अभ्यदु ानयति िूष्णीतमिरे ििँ साधं पत्न्या। The crowned Queen and others are brought with

hundred followers. (This is the famous or rather distorted Ritual of Queen and dead

्
horse) तवहत्य के िान उद्ग्रथ्य ्
सव्यान दतक्षणानू
रून्घ्नाना र्णानां त्वा र्णपतिँ हवामह इति दतक्षणपादं अश्वं प्रदतक्षणं तत्रः

पतरयति उद्ग्रथ्य दतक्षणान के् िान उदक्पादँ

् सव्यानूरून्घ्नानाः प्रसव्यं तत्रः पतरयति। They bemoan the dead horse

by loosening the hair and beating their thighs. वसो ममेति पादान्यघ्रति पतरतििे। The Queen

ु
spreads the legs under the shroud. अवातिरसमिानं आहमजातन र्भवधतमति पिी अश्वमतभमेधति।

Queen bemoans the dead horse as not taking her.

दतधक्राव्णो अकातरषतमति उतििायां सवे जपति। All recite this Rik for purifying their speech after
such abuse. Note V.S.32.18-32;S.B.13.5.2;T.S.7.4.19;T.B.3.9.6-7 प्रत्यतिरसः सूचीतभः पत्न्यः

्
अतसपथमान कल्पयति The queens mark the skin with needles of these animals for careful

dissection र्ायत्री तत्रष्टुतबति िाभ्यां मतहषी सौवणीतभः आ हनभ्यां ्

ु भृदयाि क्रोडाि ्
उिराभ्यां वावािा राजिीतभरा

ु
पिाि।् This procedure of using gold needles and silver needles and copper needles may

be noted along with golden needles found in Mohenjo daro. We see the needles unlike

the present ones. नाश्वस्य वपा। चन्द्र इति मेद आचक्षिे िििोद्धरति। उिरिोश्वस्य चन्द्रँ िपयति। This is an

interesting observation saying horse does not have वपा instead it has चन्द्र(?)

एकस्त्वष्टु..इत्याहवनीये त्रीञ्शृितपण्डानादधाति। उिरिो अश्वस्य वैिसे कटे अवदाय अतिक्रम्य उिरयोरवद्यति। अतभिो

ु
वपां मतहमानौ जहोति िाहा देवभ्य ु
े इति परस्ताि ्
सौवणे ्
े ः िाहा इति उपतरष्टाि राजिे
न तवश्वेभ्यो देवभ्य न। प्रजापिय इति

उपाँि ु हयस्य छार्स्य उस्रस्य चन्द्रवपानां मेदसोनब्रूु हीति अनवाचयति।

ु आिाव्य प्रजापिय इति उपाँि ु हयस्य छार्स्य

उस्रस्य चन्द्रवपानां मेदसः प्रेष्य इति प्रचरति। This is yet one more confirmation that Gomriga is a

bovine animal. In this trio Ashva is called haya, Goat is chaga and Gomriga is called

े ः
usra. The philologists will note the usra and urus. यथमावदानं समवदाय उिरेषां पिूनां तवश्वेभ्यो देवभ्य

छार्ानां मेषाणां उस्राणां वपानां मेदसः अनब्रूु हीति अनवाचयति।

ु े ः
आिाव्य तवश्वेभ्यो देवभ्य

छार्ानां मेषाणां उस्राणां वपानां मेदसः प्रेष्यते ि प्रचरति। सूकरतवकिं प्राजापत्यं तविसति।

The animal trio of Ashva,Goat and Gomriga is dissected with

special caution. The bones, skin is to be kept intact and the animals

are rearranged. उिरिोश्वस्य िोतणिं िपयति। िोतणिे िेजनी इत्याचक्षिे। Blood of

no other animal is used. But Ashva blood is used for Svishtakrita or

the final offering. अवदानातन अवदाय अवदानिः प्राजापत्याञ्श्रपयति। िूल्यमश्वस्य कुयावि।्

् पािेन
..तसंहचमवण्यतभतषच्यिे। ऋषभचमोपतरष्टातियिे।सहस्रशृंर्ो वृषभो जािवेदा इति सौवणँ रुक्ममपु तरष्टद्धारयन सं

्
अतभतषंचति प्रजापतिं पारमेष्ठ्यायेति यथमाकामम।This Abhisheka or Anointing is the central act of a

ु
Sovereign...उिरिोश्वस्य वैिसे कटे अवद्यति। र्ोमृर्कण्ठे न िेजन्याँ तिष्टकृ िो वषट्कारे जहोति। अश्विफे न
 ् तचनोति प्रांचौ अश्विूपरौ प्रत्यंच ं र्ोमृर्म।् .We
पिीसंयाजयति अयस्मयेन चरुणा अवभृथमष्टे ौ। वैिसे कटे प्राजापत्यान सं

have already explained this in Taittiriya passage, but we see some other details in this

ु
Shrout Sutra.वषट्कृिे राजपत्राित्वार आदधत्याहवनीये। Note 4 strongmen have to lift the

ु न। मा नो
horse+gomriga+goat ~ 400kg(?) प्रत्याहुत्याज्यं र्ृहीत्वा िादं दतिः िाहा यिारण्ये अधीिेनानवाके

तमत्रो वरुण इत्यश्वस्तोमीयाः षोडिाहुिी जहवु ोति। In this Ashvastomiya Richas, we see the reference

ु ििातजनो देवबन्धोवंक्रीरश्वस्य ितधतिः समेति।[TS4.6.9]specifying the number of ribs of Ashva

चितस्त्रँ

as 34. The argument for presence of Ashva and its species have to take this account.

Summary of Observation

 Ashvamedha is the Ritual which covers the Harappan Seals of Animal+Cult-

object type.

 The distinct treatment of Bull vs Bison/Buffalo/Rhino/Tiger is accounted for in

this Ritual.

 Gomriga is a semi-wild bull which is offered along with Ashva and goat on the

central Yupa.

 Yupa is the ceremonial peg to which the sacrificial animal is tied.

 Yupa is seen to have Chashal on top and Svaru in the middle. This explains use

of ‘cult-object’ icon.

 Wild animals include Gaur/Mahish/Khadgi/Vyaghra.

 These are held in cages. Others in appropriate confinements. This explains the

use of ‘manger’ icon.

 Ashva is covered by 12 other animals.

 Ashva is the animal for the highest deity called Prajapati.

 Prajapati’s name is not spoken.

 Queen sleeps with dead horse as a symbol of Prajapati for effecting the retrieval

of the Nation and Glory. This explains the tablet H-180A right side showing a

woman with spread legs and a four legged creature as a Ritual of High Esteem

and no vulgar depiction.

Objections and Answers

1. Ashvamedha is a late Vedic Ritual.

Ans. The Yajnya Gathas of Shatapatha and Aitareya are very old philologically.

[SB13.5.4]

2. Rigveda is the oldest Veda but not older than 1500 BCE. Ans. Nobody can

explain Sarasvati’s presence in this literature at such a late date, not even

comparative philology. So we have decided to be free from this premise.

3. Aryans had chariots and iron implements. Ans. Aryan race is a modern myth.

Vedic Mythology has Deva, Gandhrva,Pitar, Manushya and Asur and many

other names. Remember no practical statements can be made about them. Vedic

society of humans has Arya meaning Brahman, Kshatriya,Vaishya and Shudra as

insider components. Every society has insiders and outsiders. Vedic texts do

mention iron and chariot. But see the toy chariot of copper in Harappa.
 Iron in Rituals is actually conspicuous

by absence against the belief of their abundance in Vedic life. It is mentioned no

doubt but not abundantly. Disintegration of iron needs to be studied and if

possible, accelarated experiments could be used to describe a curve of

disintegration of possible implements of iron to explain its unavailability in

Mature Harappan.

4. No evidence of Ashva or Vedic rituals is seen in Harappan sites. Ans. Ashva in

Veda has 34 ribs. This Ashva specie has the same story as that of the Indian cow

breeds being lost due to import of European superiors! It is not found today in

any suggested western countries, either. This is to be explained by migrationists

not us. The archaeological searches are limited to habitations. The hearth remains

and cemetery are the most common. Finds outside any human structures are

anyways rare. Remember horse flesh is Abhakshya. So is dog. Both are found

rarely. Equus caballus found in upper layers of Mohenjodaro and reported in

Marshal’s work needs to be studied for its comparison with 34 rib horse.
5. Gomriga has no clear description in Veda. It may be the Nilgaya or Gayal. Ans. Nilgaya is

called Gavaya and is separately mentioned. Gayal is still extant in India. The gayal(Bos

frontalis), also known as mithun, is a large domestic bovine distributed in Northeast India,

Bangladesh, northern Burma and in Yunnan, China. The origin of the gayal has two major

hypotheses: 1) It was domesticated from wild Gaur(Bos gaurus) [Simoons, F.J.(1984). Gayal or

mithan. In:Mason,I.L.(ed.)Evolution of Domesticated Animals.Longman,London.Pages 34-

38.]2) It is a hybrid descendent from crossing of wild gaur and domestic cattle.[Payne

WJA.(1970).Breeds and Breeding VI.Cattle Production in the Tropics.London:Longman Group

Ltd.] In either case it is related to Gaur, which is already accounted. What then is this

Gomriga? None of the present day Vedics seem to know it! Neither did the Great commentator

Sayana in 14th century knew of it as is evident from his tentative suggestion of this being a

hybrid of Bull and Deer. शृंर्हीनः पिस्त ् ष्यतहं

ु पू रः। शृंर्वान मन ु सकः धूिःव बलीवदवः र्ोमृर्ः। यिा र्ोतहरणयोः संयोर्ेन

उत्पन्नः संकीणवजातिः र्ोमृर्ः। Vedic Index of McDonnel and Keith has the following entry.”Gomriga a

species of ox, now called Gayal(Bos gavaeus) is mentioned in the list of victims at the

Ashvamedha or horse-sacrifice in the Yajurveda Samhitas and Brahmanas. In the Taittiriya

Samhita it is declared to be neither wild nor a tame animal; this presumably means that it was

semi domisticated, or perhaps that it was both tamed and found wild. With the name of this

animal may be compared the Mriga mahisha, which is clearly mentioned as wild in the

Rigveda.” This shows how close is the description of Gomriga to that of Urus. Gomriga

appears to be a semi wild variety of Bovine with great speed by its association with Vayu as

the Devata. The philologists will note the use of word usra for Gomriga [passage cited above]

्
and urus for Bull in Europe. वायव्यं र्ोमृर्मालभेि यम अजतिवाँ ् सये ःु । अपूिा वा एिं वार्ृिति। यम ्
सम अतभिँ

् सति। न ैष ग्राम्यः पिःु न आरण्यः यद ् र्ोमृर्ः। T.S.2.1.10 Go = Bovine Mriga = wild

अजतिवाँसम अतभिँ
herbivorus. This brings us close to Bos nemedicus. The fossil and archaic bone remains

confirm presense of this wild bull in India till 1000 BCE. Bos nemedicus has been reported

from chalcolithic sites by Banergee(1976) and Ghosh(1977). Fossil remains were found in

Narmada valley(?). Grigson(1985) cited in indpaedia.com says,”wild cattle the aurochs Bos

primigenius and its smaller Indian subspecies Bos nemedicus was endemic to the entire

region”. Sumer seals have similar single horn depictions of this bull.[Insert picture] Wall of

Babylon has magnificent wall sculptures of this bull in 536 BC with the same single horn

depiction in sideview. The last Bos primigenius, cousin

of the Indian bull was found in Poland in 1637.[Insert wikiresource] The comparison of

Harappan seals with the Bulls of Ishtar on the Walls of Babylon of Nebudzinnar in 536 BCE
 offer remarkable similarity.

Remember the Mesopotemian Bull is 6’ wall sculpture and Harappan Bull is 6 cm

engraving made 1500 years before. Note the Bulls genitals, earlobe, curve of the

horn and tail. The speed of the Bull is visible in Babylonian sculpture. It is

expected in Vedic reference. The decorated neck and saddle like feature is to be

explained as the reminiscent of ceremonial treatment of associated Ashva.

6. Why should Seals not show Ashva if Ashvamedha is intended? Ans. We need to

guess! But as shown above, Prajapati is a ‘not to be spoken of’ Devata like

Yehovah of Jews or Allah of Mohammedans. All the offerings to Prajapati are

Upanshu or anaudible mumblings. Prajapati is also called कः meaning ‘who’. We

find a repeated saying in Veda that Gods don’t like direct mention of honoured

ones. परोक्षतप्रया वै देवाः पत्यक्षतिषः. This might require the Sovereign who has

performed Ashvamedha and wants to use it in his Royal emblem to replace it

 with something singularly related but not direct. What better candidate can be

other than the Gomriga? In fact, we wonder, this sensitivity is lost in the later

performers of Ashvamedha like Samudragupta.

7. Yupa as made presently does not look like the cult object though the three parts

are noted. Ans. We accept this difference in Svaru part. Maybe, the iconic

representation of Yupa is not meant to be realistic. In fact we see the artistic

embellishment in many parts of the representated animals and also other artistic

liberties. We must remember, every seal is being handmade over few centuries.

Ashvamedha is not being done often. In fact, we expect only a single

performance being comemmorated by the whole dynasty of that Sovereign. A

couple of seals show a detail, which we may suggest to be quite decisive. They

show the shaft protruding out of the top. In Yupa, the shaft has to protrude out

् पस्य यदुर्द्द्द्धं चषालाि िे

of the Chashal by 2-3 Angulas. अतितरिमेिि यू ् षां ििार्धेयम [TS6.3.4]
्

8. Zebu and Elephant are not associated with any object. Ans. No doubt about this.

It means these animals had independent significance. We suggest Mahavrisha

and Kuru Janapada with Hastinapur as the capital may be the territories having

their state emblem as the ones above. Incidentally, we may comment upon the

seals in general. These seals are found only in Mature phase. Their number is a
 meagre 4000 for such a vast region with vast population. Koutilya Arthashastra

requires a Mudra with every foreigner for entry in the Janapada. All the other

civilizations have personal seals with names of the person and family. Most

probably, these are the seals of the agents of those other districts of the kingdom.

While, the Unicorn seals, belong to the His Majesties servants. The other seals

like Bison, Buffalo may belong to Vassal kings’ agents.

Conclusion

From the above remarks it is obvious that the seals are a handiwork of witnesses to the

Ashvamedha Ritual or students of the Ashvamedha Manual. Most probably these seals

belong to state servants associated in the administration of the respective districts of

Sindhu, Madra, Mahavrisha, Anarta etc.