Home » Indus Script Deciphered 27

Indus Script Deciphered 27

| Contents |
Print Friendly, PDF & Email

27. The Indus way of living

The Indus artist shows the path of self-care by individuals. Most Indus texts on seals relating to this begin with an initial sign like ISD 27 symbol 1 jpg. The first sign IS 227 jpg denotes depletion of passions by each dot drawn around the sign (anger, ego, deceit and greed). Then the first following sign signifies adopting self-control ISD 13 5 jpg depicted by a spear. The next sign shows belief in automaticity of the eternal ISD 27 symbol 3 jpg six components of Nature as described in the Jain scriptures. There is no creator-god who can lead the path of kayotsargi ascetics ISD 27 symbol 4 jpg doing penance ISD 13 4 bm with renunciation, enjoying 01 8 jpg with renunciation, enjoying the ratnatraya of right belief, right knowledge and right conduct to be an arhata ISD 27 symbol 5 jpg who, with Chaturadhana ISD symbol 6 jpg  achieves salvation while he experiences ISD 12 symbol 3 jpglokapuran, a stage of the samudghat of the Omniscient. The seals below show these initial signs:

ISD 27 2 jpg

Seal #686 shows an ascetic in kayotsarga with his pichhi laying near his leg. Noticing seal features minutely and observing them in practice is not so easy but requires regular great effort and attentiveness. Hence the Indus guides suggest that every householder, to remember the six eternal components and ‘fear’ the four directions of the swastika or cyclic existence in which the soul can wander in the four divisions of the swastika. Thus, by doing so, he becomes a self-controller who remembers the Panch Parameshthi’s through the mantra, observes the ten virtues of the soul as religion as well as the twelve reflections to maintain equanimity, and enters into samayik, while remaining at home (i.e. does not enter monk or nun-hood).

ISD 27 3 jpg

Such a person will however soon join a sangha of ascetics headed by a guru and even can become a chaturvidh sanghacharya maintaining adamya purusharth (extreme effort). With adamya purushartha he rises gradually on the spirituality ladder observing austerity as per the Jain way.

ISD 27 4 jpg

As the Jain scriptural records mention, as many as 18 main languages, including Devanagari, with their scripts and their 700 regional dialects were already in use in that hoary past. Signs were used by sages for languages which varied regionally, however the signs were the same throughout. The Jina shramans and Jain shrawakas used the Shaurseni Prakrit for oral communication. Sanskrit was then the language of elites while Prakrit was used in the villages as the preferred language of the common folk. In Karnataka and Maharashtra it was known as Kharoshti, In Magadh it was known as Magadhi and Ardha Magadhi (‘half Magadhi’). The best way of written communication was then the language of signs and symbols and it continued selectively among the sages and was preferred by the ascetics. Mahavira used spoken Shaurseni to address his assemblies. Buddha however, though living in the same time period and region, used Pali instead of Prakrit. One finds not a single feature of Jain scriptural ethics missing from the Pre-Vedic past of Indus texts which are now found at several sites besides Harappa and Mohenjo-daro.

Next issue: 28. Indus seals showing the Jain scriptural belief of nonviolence