This article reconstructs the relevant coincidences between various finds from the Indus Valley Civilization and the myths and rituals of the later Vedic culture.
Perhaps the most significant find from the Indus Valley Civilization is the seal found at Mohenjo-daro showing a three-faced deity seated in a yogic position and surrounded by various animals: a rhinoceros, a buffalo, an elephant, a man, a tiger and, below, two antelopes. The meaning of this mute relic ā conserved in the National Museum of New Delhi ā could be at the origin of some myths of the Vedic civilization, subsequent to that of Mohenjo-daro. Until now the two civilizations have been considered separately; but a thorough analysis of the Mohenjo-daro seal elements suggests a close relationship between them. So let's look at each of these elements.
1. The deity and the animals
The three-faced deity sitting in a yogic position is surrounded by various herbivorous animals. The Vedic deity PrajÄpati sends forth all genitures (or creatures) only to have them stay with him for his ÅrÄ« [1] and his food:
ÅBK, 4, 9, 1, 1. In fact, PrajÄpati ā given the genitures ā was thought of as emptied. Therefore, furthermore, the genitures became distant (from him) ā they did not stay with him, for laÅrÄ«, for the food.
ÅBK, 4, 9, 1, 2. He (PrajÄpati) reflected, āI (am) exhausted. Furthermore, the desire ā for which I have issued the geniture [2] ā it was not satisfied (attained) for me: they (genitures, ÅBM, 3, 9, 1, 2) became distant (from me) ā they do not stay with me, for ÅrÄ«, for food! ā. āHow and how can I further increase myself and the parents they can get back together next to me ā can they stay with me, for ÅrÄ«, for food?ā
PrajÄpati is thus at the center of all parentages ā which return close to him and are thus his food [3]:Ā
PB, 17, 10, 2. PrajÄpati issued the genitures. Emitted, they went away from him. (ā¦) Thus, (PrajÄpati) went (vyavait) to their center. Their they came back close to him. They surrounded him.
PB, 21, 2, 1. PrajÄpati issued the genitures. Emitted, they went away from him, scared: "He will devour us". He said, āWhat come back close to me! Indeed, I will devour you, in such a way that ā devour ā more numerous [abundant] you will generateā. To them ā they had told him: āPromise!ā ā He promised, (with the melody) with the final į¹tĆ”. (With the melody) with the ending Ä«, (PrajÄpati) (le) devoured (Ävayat). (With the melody) with the triple ending, (le) prompted to generate (prÄjanayad).
PrajÄpati's genitures are only the food and so they are like the herds for the DevÄs:
JB, 2, 254. (The thousand cows) said: "Indeed, I am afraid of the decrease." āNo,ā said (the DevÄs), āIndeed, we will devour you, in such a way that ā eaten, drunk ā you will not decrease for us". To him ā āIndeed, that (you) promise me!ā ā they promised, (with the melody) with the ending į¹tĆ”. (with melody) with the ending Ä«, (lo) they devoured (Ävayan). (With melody) with triple ending, and lo they induced to generate e for him they did the Ć”kį¹£iti [4].
With the exception of the tiger, the herbivorous animals around the deity of Mohenjo-daro are all bent on four feet:
KS, 29, 9. PrajÄpati issued the genitures. They had gone away from him. They had gone up. He wanted them: āThey can come back close to meā. He was burning. He immolated himself, for the sacrifice. Their they came back close to him. They were scared of him. They were bent. Therefore, the herds are folded.
The Vedic myths narrate how Ćndra becomes with a face (with a mouth) in every direction and thus devours all the begettings of PrajÄpati:
TB, 2, 2, 10, 6 and 7. Became PrajÄpati, he (Ćndra) devoured (Ävayat) the parentage. They didn't stay with him for food. (ā¦) Having become with a face (with a mouth) in every direction, (Ćndra) devoured them. In this way, in fact, the parentage remained with him, for food.
Ćndra shaves his head and thus becomes with a face (or with a mouth) in every direction ā like PrajÄpati: Ā«He who, knowing thus, makes himself shaved, became PrajÄpati, devour the parentage. The parents stay with him, for food. He becomes a devourer" (TB, 2, 2, 10, 7). PrajÄpati's food flies away from him in every direction:
JB, 3, 256. PrajÄpati gave out the food. Frightened by the decrease, (food) went away in directions. He (PrajÄpati) wished, āI can get the foodā. He saw a melody. With this (melody): āHe stayed, here! It stayed, here!ā, (PrajÄpati) got food, from all directions.Ā
Not only is the deity of the Mohenjo-daro seal surrounded by animals, but it has three faces for as many directions. The TB further relates how Ćndra ā the rÄjanyĆ” [5] of the DevÄs ā is installed by PrajÄpati:
TB, 2, 2, 10, 1-3. PrajÄpati emitted Ćndra ā the youngest of the DevÄs. He ordered him: āGo! Let (thou) be the Ć”dhipati [6] of these DevÄs!ā. The Devas said to him, āWho are you? In fact, we are better than you." He said (to PrajÄpati): "'Who are you?', the DevÄs said to me, 'Indeed, we are better than you'". Then, at that time, fervor ā which is in the Sun ā was here in PrajÄpati. (Ćndra) said to him: āMay (you) give it to me! Then I will become the Ć”dhipati of these DevÄsā. "The who can I be,ā said (PrajÄpati), ā(having) given it?ā. āYou can beā, said he (Ćndra), āwhat you say (= About)". Indeed, About it is the name (of) PrajÄpati. (ā¦) Having made a golden disc (rukmĆ”į¹), (PrajÄpati) put it on him. In this way, Ćndra became the Ć”dhipati of the DevÄs. He who thus knows becomes the Ć”dhipati of peers.
A statue from Mohenjo-daro shows a king or priest with a discus on his forehead:
Similar myths to those about PrajÄpati and his parentage extend to Ćndra and his DevÄs:
JB, 2, 100. PrajÄpati issued the genitures. He issued, they did not respect him. He wished, "I can attain respect in these parentages." (ā¦) In this way, in fact, they respected him. In fact, moreover, the DevÄ did not respectno Indra. He went to PrajÄpati: "Indeed, the DevÄs do not respect me." (PrajÄpati) gave him (vyadadhÄt) the sacrifice (for) respect. (ā¦) In this way, in fact, the DevÄ respected him.Ā
Ćndra is the main Indo-European deity; while PrajÄpati could be a deity of Dravidian origin. Ćndra's power over genitures (or creatures) comes from PrajÄpati:
PB, 16, 4, 1. PrajÄpati issued the genitures. They did not stay with him, for the ÅraĆį¹£į¹hya [7]. He ā having attracted the juice (rasaį¹) of these directions and parentages, made (he had) a garland ā put (it) on himself. In this way, the parentage remained with him, for the ÅraĆį¹£į¹hya.Ā
PB, 16, 4, 3. He (PrajÄpati) wished, āĆndra may be the best (Åreį¹£į¹haįø„) in my parentageā. She put the wreath on him. In this way, the parentage remained with Ćndra, for the ÅraĆį¹£į¹hya ā seeing (in Ćndra) the adornment they saw in his father.
The genitures ā only for him and not for themselves ā rise up against PrajÄpati:
PB, 7, 5, 1 and 2. PrajÄpati wished: āI can be many. I can generateā. He remained ā afflicted, unhappy. (ā¦) Thus (with this ÄmahÄ«yava [8]), he issued these genitures. He issued, they were happy. (ā¦) Issued, they they had gone away from him. He took (ā¦) their prÄį¹Ä (breaths). Taken in the prÄį¹Äs, them they came back still close to him. He gave (ā¦) them again (back, punaįø„) the prÄį¹Ä. They had risen up against him (or had shown aversion to him). He broke (ā¦) their anger. In this way, in fact, they stayed with him, for the ÅraĆį¹£į¹hya.
2. The deity and the tiger
The animals around the seal deity of Mohenjo-daro are on four feet ā with the exception of a tiger. She the latter is about to devour the divinity, after having grabbed her with her front paws. PrajÄpati in the Vedic myths is about to be devoured by his son AgnĆ (Fire), who is Death: PrajÄpati begets again and thus saves himself from AgnĆ:
ÅBM, 2, 2, 4, 7. Offered, PrajÄpati e generated e he saved himself from AgnĆ, Death about to devour (him). He who, knowing thus, offers the agni-hotrĆ”, begets that prĆ”jÄti [9] which PrajÄpati begat; so also saves himself from AgnĆ, Death about to devour (him).
The tiger ā with its mostly ocher hair ā is the aspect of Death:
āIt stretches (for the rÄjanyĆ”) the skin of a tiger. (ā¦) The tiger is this aspect (this form, MS, 4, 4, 4) of DeathĀ» (TB, 1, 7, 8, 1).
3. The deity and the antelopes
The seal deity of Mohenjo-daro appears to be seated upon two antelopes. In the Vedic consecration ritual, the anointed (dÄ«kį¹£itĆ”) sits upon the skin of a sable antelope (kį¹į¹£į¹ÄjinĆ”). The black and white hairs of a sable antelope's skin are day and night:
JB, 2, 62. That (Sun) that burns is this dÄ«kį¹£itĆ”. (ā¦) The shape of a sable antelope's skin is day and night. The day is the shape of white (of the skin). The night, of black (of the skin). (ā¦) He (the pĆŗruį¹£a in the disk of the Sun) is the prÄį¹Ć”. He is Indra. He is PrajÄpati. He is the dÄ«kį¹£itĆ”.
JB, 2, 63. He who is this pĆŗruį¹£a in the eye is this dÄ«kį¹£itĆ”. (ā¦) As the shape of the skin of a sable antelope is the black and white (of the eye). The white (of the eye) is the form of the white (of the skin). Black (of the eye), of black (of the skin). (ā¦) He (this pĆŗruį¹£a in the eye) is the prÄį¹Ć”. He is Indra. He is PrajÄpati. He is the dÄ«kį¹£itĆ”.
The dÄ«kį¹£itĆ” is above the skin of a sable antelope and so it is beyond the black and white hairs: from day and night:
JB, 3, 357. As, being established in the plane of a chariot (rathopasthe tiį¹£į¹han), he can gaze upon the wheels, so, being established in the world of the Sun (Ädityaloke tiį¹£į¹han), he gazes at day and night.
The yogic position is proper both to the deity (recognizable by the three faces) and to the sages and ascetics.Ā
Conclusions
The animals in the seal of the Indus Valley civilization may have been replaced ā in the myths about PrajÄpati ā by genitures and herds:
PB, 7, 10, 13. PrajÄpati sent forth the herds. Issued, them they were gone from him. She was addressing them with this melody. Their remained with him. They became submissive.
PB, 6, 7, 19. PrajÄpati sent forth the herds. Issued, them they were gone from him, hungry. He gave them a prastarĆ” [10] ā food. Their they came back close to him. Therefore, the prastarĆ” is stirred slightly by the adhvaryĆŗ[11]. For the herds come back close to the agitated straw (for food).
Is the seal deity going to devour animals or is only PrajÄpati in Vedic myths a devourer? The two deities may have both inspired the vegetarianism of Indian civilization. A Harappan tablet may in fact show a sage or ascetic sitting in a yogic position distracting himself from killing a buffalo:
Perhaps the Vedic texts could contain an example of the lucidity of Harappa's sages and ascetics: the genitures remain with PrajÄpati and are only the food for PrajÄpati and so the herds and multitudes are situated before the brÄhmaį¹Ć” and the kį¹£atrĆ” [12] and are only the food for the brÄhmaį¹Ć” and for the kį¹£atrĆ”:
ÅBK, 4, 9, 1, 3. Offered with this (ekÄdaÅĆnÄ« [13]), (PrajÄpati) increased (or filled) himself again. The parentages they came back together close to him ā they stayed with him, for ÅrÄ«, for food. Offered, he became better (vĆ”ÅÄ«yÄn).
ÅBK, 4, 9, 1, 10. Therefore, the brÄhmaį¹Ć” (is he who) has more power over the herds. As the herds become situated front (to him), situated in the mouth of him (asya, of the brÄhmaį¹Ć”).
ÅBK, 4, 9, 1, 14. In fact, furthermore, the vĆÅaįø„ (the multitudes, the peoples) are the food. It renders the food in front (in front, purĆ”stÄd) of the kį¹£atrĆ”. Therefore, the kį¹£atrĆya is the devourer (of the vĆÅaįø„). As food (= le vĆÅaįø„) becomes situated front (to him), situated in the mouth of him (asya, of the kį¹£atrĆ”).
ÅBM, 6, 1, 2, 25. [TÄį¹įøya:] āIndeed, the kį¹£atrĆya is the devourer. The vĆÅ (the multitude, the people) is the food. Where (yĆ”tra) the food becomes more numerous [abundant] than the devouring one, the rÄį¹£į¹rĆ” [14] becomes prosperous, (the rÄį¹£į¹rĆ”) increasesā.
If the multitudes are for the kį¹£atrĆ”, then the herds are for the brÄhmaį¹Ć”. The brÄhmaį¹Ć” on the herds instructs [15] the kį¹£atrĆ” about the multitudes and thus the multitudes ā before the mouth [16] of the kį¹£atrĆ” ā are like the herds. As the herds are to the brÄhmaį¹Ć”, so the multitudes are to the kį¹£atrĆ” [17]. The deity of the brÄhmaį¹Ć” and the kį¹£atrĆ” can only be PrajÄpati and the brÄhmaį¹Ć” and the kį¹£atrĆ” are both only for PrajÄpati:
KB, 12, 8. So, in fact, and with the Brahmaį¹Ć” and with the kį¹£atrĆ”, and with the kį¹£atrĆ” and with the Brahmaį¹Ć”, PrajÄpati came to grasp (or encircle) from both sides, to obtain the food [18].
The Vedic texts could express an esoteric knowledge: the animals around the deity of Mohenjo-daro could be his food ā just as the genitures are just the food for PrajÄpati. The brÄhmaį¹Ć” and the kį¹£atrĆ” are ultimately like PrajÄpati: the herds and multitudes are only a food set before them.
Ā«If lightning struck cattle, the people were not distressed. It used to be said, āThe lord has slaughtered for himself among his own food. Is it yours? is it not the lord's? He is hungry; he kills for himselfā [19]. "
The oldest Vedic texts - such as the TB and the PB - could testify to the relationship between the original culture of the Indus Valley and that of the Indo-European peoples in India. In conclusion, PrajÄpati may be the deity of Mohenjo-daro and Harappa and a source of inspiration for later Vedic myths.
Sources index:
ÅBM ā Åatapatha-BrÄhmaį¹a, version of MÄdhyandina ā Weber (A.), The White Yajurveda, The Ćatapatha-BrĆ¢hmaį¹a in the MĆ¢dhyandina-ĆĆ¢khĆ¢, Berlin-London: 1855, II.
ÅBK - Åatapatha-BrÄhmaį¹a, version of KÄį¹va - Caland (W.), The Åatapatha-BrÄhmaį¹a in the KÄį¹vÄ«ya recension, Lahore: 1926, I; 1939, II.
PB - PaƱcaviį¹Åa-BrÄhmaį¹a - ÅÄstrÄ« (AC), The TÄį¹įøyamahÄbrÄhmaį¹am, Benares: 1935, I; 1936, II.
JB ā JaiminÄ«ya-BrÄhmaį¹a ā VÄ«ra (R.), Candra (L.), JaiminÄ«ya-BrÄhmaį¹a of the SÄmaveda, Nagpur: 1954 [Reprint Delhi: 1986].
TB ā TaittirÄ«ya-BrÄhmaį¹a ā Thiį¹e (GU), TaittirÄ«ya-BrÄhmaį¹a, New Delhi: 2012, I and II.
KS ā KÄį¹haka-Saį¹hitÄ ā Schroeder (L. von), KĆ¢į¹hakam. Die Saį¹hitĆ¢ der Kaį¹ha-ĆĆ¢khĆ¢, Leipzig: 1900, I; 1909, II; 1910, III.
MS - MaitrÄyaį¹i-Saį¹hitÄ - Schroeder (L. von), MaitrĆ¢yaį¹Ć® Saį¹hitĆ¢. Die Saį¹hitĆ¢ der MaitrĆ¢yaį¹Ć®ya-ĆĆ¢khĆ¢, Leipzig: 1881, I; 1883, II; 1885, III; 1886, IV.
KB - Kauį¹£Ä«taki-BrÄhmaį¹a - Lindner (B.), Das Kauį¹£Ć®taki-BrĆ¢hmaį¹a, Jena: 1887, I.
Note:
[1] ÅrÄ« is prosperity, excellence.
[2] Also ÅBM, 7, 5, 2, 6 and 7. Ā«In the beginning, PrajÄpati was here, unique. He wished: "I can emit food. I can generateā. He created herds from prÄį¹Ä (senses). (ā¦) Emitted the food (= the herds), if he (it) placed it ā from front to back ā in himself Ā».
[3] All the myths about PrajÄpati and the genitures and herds are collected in my site"Vedic fragments".
[4] Akį¹£iti is inexhaustibility. The deity of Mohenjo-daro has an erect member. PrajÄpati emits his genitures from the member: 'He issued the genitures from the member. Therefore, these (genitures) are plentiful. Since she issued them from the memberĀ» (TB, 2, 2, 9, 6). The vaĆÅya is issued by the member of PrajÄpati and thus is prolific: āTherefore, furthermore, (the vaĆÅya) is prolific. Because (PrajÄpati) emitted it from the belly ā from the memberĀ» (JB, 1, 69). For the vaĆÅya is the food for the brÄhmaį¹Ć” and for the rÄjanyĆ”: Ā«Therefore, the vaĆÅya ā devoured ā has not decreased. As it is issued from the memberĀ» (PB, 6, 1, 10). So also the vaisyaĆØ like the herds: "Therefore, the herds ā eaten, cooked ā have not diminished. Because it makes them established in the matrix (yĆ³nau)Ā» (ÅBM, 7, 5, 2, 2).
[5] The rÄjanyĆ” (or rÄjÄ) is the king.
[6] The Ɣdhipati is the lord.
[7] ÅraĆį¹£į¹hya is superiority, supremacy. Also JB, 3, 218. Ā«PrajÄpati sent out the herds. Emitted, they went away from him. He wished, āThe herds may not go away from me. They can come back to me." (ā¦) So (with this melody), he trapped them. Across the Åraiį¹£į¹hya, subdued (or dominated, upÄgį¹hį¹Ät) them. They were with him."
[8] The ÄmahÄ«yava is a ritual melody.
[9] The prĆ”jÄti is the generation.
[10] The prastarĆ” is a bundle of stalks or hay.Ā
[11] The adhvaryĆŗ is the one who recites the ritual formulas.
[12] The brÄhmaį¹Ć” and the kį¹£atrĆ” (or kį¹£atrĆya) are the priestly power and the sovereign power: the two powers.
[13] The ekÄdaÅĆnÄ« is an offering of eleven herds or victims.
[14] The rÄį¹£į¹rĆ” is the kingdom.
[15] Bį¹Ģhas-pĆ”ti ā the brÄhmaį¹Ć” ā installs Ćndra ā the kį¹£atrĆ” ā on the DevÄs ā on the vĆÅ. Also MS, 2, 2, 6. Ā«WellĢhas-pati li (= the DevÄ) induced to sacrifice, with this (offering), for consonance. Thus, (the Devas) they came back together towards Indra; they were compliant to Indra".
[16] Also MS, 4, 3, 8. Ā«For him (for the kį¹£atrĆ”), place close to the mouth, for the food, the vĆÅ with the driver of a cart at the headĀ».
[17] So, together with the herds, like herds, men are for the rÄjanyĆ” ā for the work of the rÄjanyĆ” (ÅBK, 7, 1, 3, 1 and 2).
[18] Literally, he was grabbing from both sides, getting food ('nnÄdyaį¹ parigį¹hį¹Äno 'varundhÄna ait).
[19] C. Callaway, Unkulunkulu; or, the Tradition of Creation as existing among the Amazulu, London: 1868, I, 60.