1

Sanskrit influence on the Indus script

Abstract

There are conflicting ideas on the issue of the language of

the Indus script. Some linguists believe it was based on Indo
European language; another group claims it was based on the
Dravidian language. My finding shows that the Indus script was a
composite language consisting of IE language and Egyptian
hieroglyphics. The influence of hieroglyphics, I call a Dravidian
component.

My decipherment effort so far reveals that many Indus

symbols resemble Egyptian hieroglyphs, and there is a
close connection between these two writing systems. The
Egyptian priests and scribes were likely to have contributed
to the development of the Indus script along with Sumerian
priests and Vedic priests. The Indus symbols show a
composite culture of all these three great civilizations. It
was a composite culture 3500 years back, but scholars are
unnecessarily quarrelling over that legacy as Aryan and
Dravidian civilizations. Read my paper Egyptian hieroglyphic
influence on Indus script for more information. The influence of
 2

Egyptian hieroglyphics, I call the Dravidian component of

Indus script.

Research work of Mahadevan

Iravatham Mahadevan has proposed interpreting the

Indus script through Vedic literary evidence in his research
paper dated 2015. Mahadevan states that even though
the Indus scripts belong to the Dravidian language, they
could be better read through the evidence available in
the Vedic literature. The Dravidian ideas had declined
after the entry of Indo-European people into the Indus
valley, and the ideas of the Indus script cannot be read
through the present-day Tamil language. After years of
interpreting Indus symbols based on Dravidian ideas;
finally, Mahadevan has taken a reconciliatory approach in
the year 2015.

Mahadevan states that the incoming Aryans had not

entirely wiped out the Dravidian ideas because the
invaders were not in large numbers. They probably entered
the Indian subcontinent in small bands over many years.
Not a massive invasion.
 3

Mahadevan theorizes that the Aryan-speaking

people migrated into South Asia in the second millennium
BC in the wake of the decline and the eventual collapse
of the Indus Civilization. By then, the Indus polity could have
disintegrated into numerous smaller communities without
effective central authority or leadership. The incoming
Aryans were much fewer in numbers but could achieve
elite dominance over the local population due to their
better mobility and advanced weaponry. (1)

Mahadevan suggests that some segments of the

Indus population, unwilling to be assimilated into the new
social order, might have migrated eastward and
southward. But the majority of the people would have
stayed back in the Indus Valley itself. And with time, the
local population would have switched over to the
dominant Aryan speech. Thus, was born the Indo-Aryan
society, speaking the Indo-Aryan language, but retaining
much of the Pre-Aryan Dravidian cultural elements in
religious practices, agriculture, craft traditions and social
institutions. (1)

Mahadevan suggests that it is crucial to recognize

that Vedic and the earliest Tamil cultures as two different
 4

parallels, which flourished in regions and in time far

removed from each other with no possibility of mutual
influence. Any common feature found between the Vedic
and Old Tamil can only be traced to their common
descent from the same source, namely, the Indus
Civilization (1). I fully agree with the view suggested by
Mahadevan; it is a moderate view and reasonably
explains the Aryan and Dravidian conflict issue.

Cyberwar

In 2009, Rajesh Rao published a study that examined

the sequential structure of the Indus script, or how likely it is
that particular symbols follow or precede other signs (2). In
most linguistic systems, words or symbols follow each other
in a semi-predictable manner. There are specific dictating
sentence structures but also a fair amount of flexibility.
Researchers call this semi-predictability “conditional
entropy.” Rajesh Rao and his colleagues calculated how
likely one symbol followed another in an intentional order
(3).

They compared the conditional entropy of the Indus

script to known linguistic systems, like Vedic Sanskrit, and
known non-linguistic systems, like human DNA sequences,
 5

and found that the Indus script was much more similar to
the linguistic systems. Rao states that it is not proof that the
symbols are encoding a language, but it is additional
evidence hinting that these symbols are not just random
contact and the pairing of arbitrary signs. Rao further
states that the Indus script follows patterns consistent with
the characters coding a language” (3).

But not everyone agrees that the script is a language.

In 2004, a paper written by Steve Farmer, Richard Sproat,
and Michael Witzel claimed that the Indus script was not a
language (4).

Another challenge to the script’s decipherment is a

classic one: money. Wells believes that until universities and
funding agencies make a concerted effort to foster the
study of the Indus script, little headway will be made. “It has
to be a cooperative effort, it has to be funded, and it has
to have a home,” says Wells (3) (5). Bryan Wells has
accurately pointed out the problem with Indus script
research. It is not because of intellectual deficiency on the
part of Indians that the Indus script remains undeciphered.
But it is because of a lack of funding for this research. If
 6

enough funds are made available to some research

group, this Indus code can be easily broken.

Indus script had remained undeciphered for a long

time. There are some valid reasons for that. The Indus Valley
civilization flourished quite a long time back,
approximately 4000 years back. The time gap is enormous,
and modern-day man cannot visualize the context in
which these seals were prepared and what is written over
those seals. The earliest Indus archaeologists made the
fundamental mistake of identifying these excavation sites
as "Megapolises", whereas, in reality, they were
"Necropolises". This fundamental mistake made it difficult
to determine and recognize the role of seals and their
inscriptions. (Jeyakumar(Necropolis-Theory), 2014)

The Indus seals show characteristics of the priestly way

of writing. The purpose of the seals seems to be magic,
mysticism and animal sacrifice. The words are written in
such a way that the ordinary person will not understand,
but another priest could read the inscription. This way of
writing could have given priests extraordinary powers, and
they could have claimed that the words were magical and
had supernatural power.
 7

Absence of Rosetta stone

There are many decipherments of Indus seal

inscriptions, some are based on the Dravidian language,
and others are based on the Aryan language. But, none of
the decipherers can prove anything convincingly because
there is no reference point. Ancient Egyptian hieroglyphics
code was broken using the tri-lingual inscription made on
‘The Rosetta stone. But there are no such bilingual records
available in the case of Indus scripts so far. After working
on this issue for many years, I find that the Indus script
follows the hieroglyphic way of writing, and many symbols
are common to both scripts. So, the argument of the
‘absence of rosetta stone’ is no longer applicable.

The lack of a bilingual text is not an insurmountable

obstacle; some scripts have been deciphered without
them. Ugarit script writings were found in Syria (in 1929).
Several words were only a single letter long, suggesting the
Ugarit script used a consonantal alphabet written without
vowels (as was the case with other early Semitic alphabets
such as Hebrew). Applying letter frequency analysis to the
problem, Hans Bauer tentatively assigned values to two
Ugarit script letters, which were commonly used. Bauer
 8

then used the assignments to search the texts for the

expected Semitic word for "king”. Proceeding along these
lines, he found the words for "son" and the god "Baal"
name, and so eventually determined the values of several
other letters. My experience with the Indus script is also on
similar lines (6).

Commonly used symbols identified

The first symbol to be recognized by me was the "fish"

symbol ‘ ’ (Matsya), which stood for the "Ma" sound as well
as the concept of the soul of a dead man
(Pithru/Manes/ancestor) (7). The second symbol identified

was the ‘Kavu’ symbol , which stood for the idea of

‘Sacrifice’ (8). These two symbols were the most frequently
used symbols in Indus Script inscriptions. Identifying these
two symbols gave me a breakthrough. The experience is
much similar to that of Hans Bauer. (6)

The direction of reading the inscriptions

Another major problem in reading the Indus

inscriptions is the direction from which the inscription should
be read. There are many ways of writing, from Left to right,
(or) right to left (or) the boustrophedon way of writing.
 9

While reading the Indus inscription, the reading should start

from the side that the animal is facing. This way of writing
was the primary convention used by the Egyptian
hieroglyphic writers; the same had been followed
meticulously by Indus scribes. This feature shows the cultural
influence of ancient Egyptian civilization on the Indus
civilization.

Indus inscriptions are written in an ‘Ideogram’ (Idea) way

Logograms are visual symbols representing words

rather than the sounds or phonemes that make up the
word. It is relatively easier to remember or guess the
meaning of logograms, while it might be somewhat harder
to remember or imagine the sound of alphabetically
written words. Modern examples of logograms include the
pictorial representation of toilets of "Ladies" and "Gents" by
simply showing the picture of a "Woman" or "Man" in an
AirPort or a Public place. The idea of "Gents’ Toilet" or
"Lady’s Toilet" is expressed through pictures instead of
written letters, which is more convenient and practical in a
multilingual situation. (9)

Decipherment efforts so far show that the Indus

inscriptions are written mainly in the ‘Ideogram' way.
 10

However, a few cases of a ‘logosyllabic way of writing also

exist. The best example is the word ‘Pithru-Karma', which is
frequently used in Indus inscriptions. This word is written in
an ‘ideographic way’ as well as a ‘logo-syllabic way’.
Iravatham Mahadevan first advocated the ‘ideographic
way' of interpreting Indus Valley civilization symbols in 2014
(10). However, his idea that those symbols communicated
trade transactions of the Dravidian people has not
progressed much.

Sacrifice to satisfy souls of Pithrus (Ancestors)

Figure 1: Inscription is showing the words ‘Pithru Karma.'

Seal courtesy book of (Sullivan, 2011)

The majority of the seals are oriented towards the

Pithru Karma ceremony. This finding substantiates my
earlier theory that Indus excavation sites are burial grounds
and not megapolises as popularly imagined so far.
 11

Table 1: Pithru Karma

Ancestors Upraised Hands-- Yajna symbol. It God with stick

(This symbol looks symbol with a fish looks similar to the
Mountain
like an older man symbol inside modern Hindi full-
walking with a stick) (composite stop symbol
symbol)

Pithru Ka+ma = Yajna Indicates Messenger God

mountain with the stick as
Karma
god (or) his weapon
Kur the
nether
world

The Mountain symbol means the mountain god; most

probably God Shiva (or) could be Enlil of Later
Sumerians(or) any god of death like Varuna or Osiris. The
second possibility for the mountain symbol is that it could
have indicated the ‘Kur’, the nether world (11). The
outcome of the analysis is that the inscription reads as
‘Pithru-Karma –mountain god(Kur)– messenger god'. It
looks like that the ceremony was carried out to please the
mountain god (god of death), and the sacrificial offerings
were sent through the messenger god (12).
 12

‘Pithru–Karma’ (13) means the annual death

ceremony (Thithi) in which rituals are carried out with Yajna.
Modern days "Fire sacrifices" are conducted with
vegetarian sacrificial materials. But it looks like that in the
olden days, an animal sacrifice was the main component
of the "Yajna" ceremony.

It is relevant to note here that the upraised

symbol indicates the ‘Ka’ (soul) of the dead person. The fish
symbol inside the ‘ka’ symbol becomes a composite
symbol with the syllable sound of ‘Karma’ (14). One crucial
point to be noted here is that the word ‘Karma' is written
here in the Sanskrit language, not in a Dravidian language.
The ‘Ma' sound in the word ‘karma' is given by the Sanskrit
word ‘Matsya' to the fish symbol. If it had been a Dravidian
word, it would have become ‘Karmee', which does not
have any meaning. (The fish is called ‘Meen’ in the
Dravidian language). This pictogram is the best example
supporting my ‘Sanskrit theory’. This pictogram has been
written in a logo-syllabic way.
 13

Ritual recorded in the seal - Karkidaka Vavu

Karkida, the last month of the Malayalam calendar in

July- August, has some religious significance for Hindus.
Karkidaka Vavu Bali, also called Bali, is the sacrificial ritual
performed in memory of the departed souls of ancestors.
On the day of vavu or Amavasya (new moon day), people
belonging to the Hindu religion gather on the riverbanks
and beaches to offer ‘Bali’. Bali means sacrifice; in the
olden days' blood sacrifice would have been carried out,
but nowadays, no blood sacrifices are performed; only
vegetable materials are placed as offerings to gods.
People believe that the departed souls attain `moksha
(liberation) if the ritualistic homage is performed on
Karkidaka vavu (15).

Men, women and children offer Bali to their ancestors.

Thousands of people throng the beach on that day. Other
ingredients of the Pooja are cooked rice, water, etc. All
these materials will be placed on a banana leaf before
commencing the ritual. Men wear only a dhoti during the
ceremony, and the offerings are done on the banana leaf
will be finally immersed in the waters of the sea (15).
 14

Importance of Karkida Vavu Bali

Hindu customs give much importance to the rituals

that are to be performed after death. According to the
Hindu custom, if a family member dies, the younger ones in
the family have to perform Bali (also called Pithru
Tharpanam) to liberate the soul from the shackles of this
worldly life to help the soul achieve eternal peace. The Bali
carried out on Karkidaka Vavu day is called Vavu Bali,
which is of great importance.

The regular custom is to perform the ritual based on

the calculations on the star of the day the family member
has died. However, Karkidaka Vavu Bali is performed
regardless of these calculations. The rites are conducted as
per the Hindu custom and performed on the beaches and
waterways. Hindus in Kerala never fail to perform this ritual
on the day of Karkida Vavu (15).
 15

Pazu - Karkida - Dvikavu

The above given two seals are similar in one

way. Even though the pictures depicted are different, the
inscriptions are the same. These inscriptions may look
different, but if it is properly analyzed, it can be seen that
both inscriptions are variations of the same.

The only difference between these two inscriptions is

that the logo of "Man' appears at the end of the seal
inscription(A). The same symbol of "Man" occurs at the
beginning of the inscription in the seal(B). The conclusion is
that the subject matter of the inscriptions is the same in
both seals, and the positional change of the logo of "Man"
does not alter the meaning of the inscription.
 16

In this analysis process, more information has been

obtained. The third logo in the seal (A) is not visible. But,
considering the repetition of the same logos and sequence
of logos, it can be assumed that the missing logo is ‘dvi-

Kavu' . It looks like the logo of the "Man" indicates a

person who was sacrificed. The sacrificial animal, as well as
man, were called "Pazu". If the word "Pazu" is adapted for
the logo "Man”, it makes sense. Adding the word "Pazu" at
the beginning of the sentence and the end does not make
any difference to the sentence's meaning.
 17

Analysis table for the inscription in the seal (A):

1 2 3 4 5 6

Man crab crab ‘Kavu' fish Kavu-symbol

symbol with
the number
two symbol
inserted in
between

Man Both these Both these dvi-Kavu ‘Matsya’ ‘Kavu’ in the

sacrificed crab symbols crab symbols means it is a Means Tamil language
(2&3) should (2&3) should sacrifice for the means
be read be read two entities, Pithru. ’sacrifice.’
together as together as gods and (7)
‘Karkida ‘Karkida Pithrus.
ritual ritual

The resulting sentence is "Pazu-Karkida-Dvikavu-

Pithru-sacrifice". This word could be indicating a ceremony
similar to the "Karkida Vavu" of Kerala described above.
This ceremony is devoted explicitly to pleasing
"Pithrus"(ancestors). The conclusion is that the ceremony
mentioned in the above given Indus seal is the same as
those "Pithru Ceremonies" followed all over India. However,
 18

the specific name of the ceremony, ‘Karkida-kavu,’ is still

being used only in Kerala.

Analysis table for the inscription in the seal (B):

1 2 3 4 5 6

Crab Crab symbol Kavu- fish Kavu Man

with a stick symbol
symbol
across gives
the ‘da’
sound here

Karkida Karkida Kavu – The fish symbol Kavu Man

ritual. Both ritual. Both may be means sacrificed
these these single ‘Pithru/manes/
symbols symbols Kavu (Or) ancestor' here. (7)
(symbols- (symbols- double
1&2) should 1&2) should Kavu
be read be read
together as together as
Karkida Karkida

It could be read as ‘Karkida –Kavu –Pithru--Kavu –

Pazu’. This word Karkida could be indicating a ritual similar
to ‘Karkida Vavu' of Kerala, which is devoted to pleasing
 19

‘Pithrus'(ancestors). The first two graphemes should be read

together as ‘Karkida', indicating ‘Karkida ritual'. Finally, the
meaning is the same as in the above-given seal-A. The only
difference is that the ‘Danda' (Stick) symbol has been
introduced in this inscription. The stick symbol clarifies the
word as ‘Karkida'.

The word 'Danda' is another example of how the

Sanskrit language was used in the Indus Valley period. The
term ‘Karkida Kavu' has been transformed into ‘Karkida
Vavu' in present-day Kerala. This transformation might have
happened mainly after the introduction of the Buddhist
concept of ‘Non-violence’ and general aversion towards
animal sacrifice. It looks like those Hindu priests stopped the
animal sacrifice but continued the ritual to please Pithrus
(ancestors).

Mams-Astaka

The best example of the ‘Vedic ritual' in the Indus

inscription comes from the word ‘Astaka'. This term is
frequently used in many Indus inscriptions and is employed
in various permutations and combinations (13). The word
‘Mams’ means ‘meat’ in Sanskrit. The term ‘mAMsASTakA'
means the forenoon of the 8th day in the dark half of the
 20

month Māgha, on that day meat or flesh was offered to

deceased ancestors (16).

Figure 4: Indus inscription showing the word 'Mams - Astaka'.

Picture courtesy Sue Sullivan (Sullivan, Indus Script Dictionary)

1 2 3 4 5 6 7

Garhapatya -- Yajna crab fish fish Astaka Kavu

ceremony symbol symbol symbol

Garhapatya Yajna Karkida Matsya Matsya Astaka - Kavu

Yajna means
sacrifice
in Tamil

Householder’s Yajna Karkida Fish with Fish with a Astaka – The

fire month horns dot show eighth sacrifice
ritual/sacrifice indicates first- day of of a bull
second- generation Magha was
generation Pithru month made
Pithru

The inscription reads, “Garhapatya- Yajna – Karkida

month – Astaka- Kavu". The sentence's meaning is," House
 21

holder's Yajna – Karkida month – sacrifice for two

generations of Pithrus –Astaka (eighth day) –ceremony –
sacrifice". The figure of the bull in the seal shows a bull was
sacrificed on that occasion.

The above-given seal inscription shows the ‘Astaka'

symbol in a better way. Read the inscription from right to
left; the sixth symbol is the best example conveying the
idea of ‘Astaka'. Astaka means ‘eight', i.e. the eighth day
of the month of ‘Magha' (dark side). The Pipal leaf
indicates the god of the Pipal tree ‘Karkinos’, the present-
day God ‘Muneeswaran’ of Tamil people.

Note that there are eight squares and eight dots

within the Pipal leaf symbol. The number of squares and
dots is not precisely ‘eight'; two squares with dots are
missing; it is an error in the pictogram drawing. We must
assume that the priest intends to depict eight squares,
indicating the word ‘eight' and the eighth day of the
month. Two consecutive symbols of ‘fish' stand for two
generations of Pithrus (The spear symbol is omitted here).
There is a second possibility that the ‘Astaka’ symbol could
 22

be a variant of the ‘leaf-messenger’ symbol, which is

discussed in the following paragraph. This ritual is a ‘Vedic
ritual’ which shows the influence of ‘Vedic culture in the
Indus Valley civilization itself.

Leaf-messenger symbolism

The above-given figure indicates a god or man

carrying a stick and in a walking-style position. He is also in
Pipal (or Betel ) leaf shape. It could be a god or an ordinary
man. All the Indus seal inscription symbols can be easily
interpreted with Vedic rituals mentioned in Grihya-Sutra.
Reading Grihya-Sutra indicates that the Vedic people
used such a messenger to convey their sacrifice to gods or
Pithrus (Manes). The above-given leaf-messenger
symbolism re-enforces the idea of the ‘Astaka symbol'. The
Astaka symbol is a Pipal leaf with eight dots, and the leaf
messenger logo is also a Pipal leaf with a stick symbol. Both
these symbols could be conveying the same idea.
 23

Figure 1: IVC symbol is showing God Tammuz.

At this stage, it is relevant to introduce another symbol

that is similar to the ‘Messenger God' here. The above
given ‘water-carrier' symbol could be indicating the
Sumerian god Tammuz. I have given a detailed
presentation that the symbol designated the act of
Tammuz supplying milk to all the participants in the
marriage ceremony of Inanna (17). However, there is a
possibility that the symbol could have merely indicated a
messenger god. Who had carried the sacrificed material
(Meat) to the gods in the netherworld in his ‘Kavadi'? It
looks like that the role of carrying the sacrifice has been
taken by the ‘god Agni' in the Vedic period. The water
carrier symbol seems to belong to the old layer of the Indus
civilization.
 24

‘Agni-stoma / Jyotir-stoma Yajna’ -- for uplifting the dead

man’s soul to heaven

The above given two graphemes are very peculiar

and difficult to explain. At least the symbol of the ladder is
elementary to identify. However, the second symbol is
tough to ascertain. Fortunately, the more challenging is a
grapheme to interpret the best and most precise
information that comes out of such a grapheme. Both
these graphemes indicate the idea of ‘raising the dead
man's soul to heaven.' The ‘ladder' symbolizes the
ascending pathway to heaven. Where ever such
‘ideogram' appears in Indus inscriptions, such ideogram
gives the meaning of ‘Jyoti stoma Yajna' (18). This Yajna
performed for the uplifting of the soul is typical of ‘Vedic
civilization.

These Vedic ideas expressed in ‘The Indus seal

inscriptions support my ‘Sanskrit language theory.’
 25

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