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Kabul manuscript is the manual for Agnicayana ritual and jyotirstoma ritual.

This Kabul manuscript further clarifies and strengthens my interpretations on Indus seal inscriptions. This Kabul manuscript has been prepared as a user manual for the Indus funeral priest. (Or) The second possibility is that it could have been prepared as a documentary evidence (like Passport) for the dead man’s passage through the underworld after his death. This manuscript could be something similar to the ‘Egyptian book of the dead’. The above said two thoughts are two sides of a same coin, which means that the only object of this document is the safe passage for the soul in its underworld journey.

Various symbols recorded in this Kabul manuscript represent various rituals carried out to save the soul in the otherworld. Even though many graphemes (symbols) are missing or not in a readable form in this manuscript, still the overall meaning and narration can be understood because each and every symbol stands for a separate idea. The inscriptions are written in ‘ideographic way’ (Idea), just like the inscriptions in the seals of Indus civilization. Iravatham Mahadevan also suggests an ’ideographic way’ of interpretation for Indus inscriptions. (Mahadevan.I, 2014)

Deciphering this Kabul manuscript has given a clear picture about the way of thinking of the ancient Indus priests. Interpretation of Indus seal inscriptions gave only a fragmented understanding of various ceremonies involved. But, in this Kabul manuscript various ceremonies are recorded in a serial fashion, which gives a clue, to the sequence in which the ceremonies were conducted and the intention and purpose behind those ceremonies.

The subject matter of this Kabul manuscript is something similar to ‘Agnicayana’ ceremony mentioned in the ‘Grhya-sutra’. The website ‘Athi-Rathram’ maintained by Jithesh et al gives the best reference literature available on this topic of Agnicayana ritual (Jitesh, 2016). The rituals mentioned in this website tallies with rituals mentioned in Kabul manuscript. Some of the details are as given below:

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(line-1, symbol-3) this symbol occurs 10 times in this Kabul manuscript. Earlier, I was under the impression that this symbol represents ‘Weighing stone’ and thereby indicating ‘weighing of heart ceremony’. But, this symbol occurs so frequently in this manuscript, there must be some other meaning for this symbol. The practice narrated for Agnicayana ceremony by Jithesh et al shows that the ‘Istika’ ceremony occurs five times during the course of 12 days of the ritual. Considering the high frequency of this ceremony in the manuscript as well as in practice, it is concluded that this symbol indicates ‘istika’ ceremony.

This symbol looks like that as if three bricks are staked together and the offering is made over it. (Or) It looks like a wooden frame used for brick making with a handle. Even then also, it could be indicating the word ‘Istika’. Istika ceremony means that, whatever the ‘yajamana’ (sacrificer) desires during the performance of this ceremony, that wish will be full-filled. The above said explanation is not supported by any Sanskrit dictionary. The dictionaries merely say it is a kind of Vedic Yajna. In Tamil language the word ‘Ishtam’ means ‘desire’, so I was under the impression the ‘Istika’ means something related to ‘full-filling some desire’. This aspect needs further verification.

During Vedic period the common desires of the people were birth of more sons and desire to have more cows, which were considered as primary wealth. Considering the fact that the word ‘istika’ indicates two words ‘brick and desire’, this symbol should be read in rebus principle as ‘Istika ceremony’ not merely as bricks.

(Line-1, symbol no-4) this symbol looks like a ‘bull’. This idea is corroborated by the details given in the website ‘Athi-rathram’. See the details under the page ‘Agnicayana’ (Jitesh, 2016). The first day ritual includes ‘Naandee-mukham’, but no detail is given about this ritual. The same ritual is mentioned in the article of Sukhavak Dasa, however this article also does not give details about this ritual. However, the correct pronunciation and spelling is given as ‘Nandi-Mukham’ (Dasa, 2016). The symbol of ‘Nandi’ in the beginning of this Kabul manuscript corresponds to the idea of ‘Nandi-

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mukham’. Otherwise also, the first day ceremony includes an animal sacrifice, which is confirmed by the symbol.no-4.

(Line-1, symbol-5) This symbol looks like a fire pot. And the Athirathram web-site also mentions that the ‘Ukha fire pot’ is carried by the ‘Yajamana’ of the Yajna on the first day of the ritual. ‘Yajamana’ is the person who financially arranges this ritual and he is also the chief sacrificer of the ritual.

This single line indicating number one may be indicating ‘ekoddista-sraddha’ ceremony. The soul does not become ‘Pithru’ immediately after death. It has to pass through many stages before it becomes a ‘Pithru’. The intermediate ‘preta being’ could become a ‘Pithru’ only after certain rituals called ‘ekoddista-sraddhas’ were performed by living relatives. This process usually took one year time (Dasa, 2016).

(Line-1, Symbol-8) this symbol looks like the wooden frame used for brick making. This is confirmed by instructions by Jithesh et al (Jitesh, 2016), which says that fresh bricks are made on the first day for the Yajna ritual.

(Line-1, Symbol-9) This symbol looks like a measuring stick, the same is corroborated by the information given by Jithesh et al that the height of the ‘Yajamana’ is measured using a stick and based on that measurements all the altars size and size of Yajna Sala are determined.

(Line-1, symbol-10) this symbol indicates the word ‘Kavu’ (Sacrifice) (Jeyakumar(Kavu-symbol), 2014). My assumption of the word ‘Kavu’ has been confirmed by the tail like projection attached to this ‘Kavu’ symbol. In Indian languages this kind of tail like appendages gives the sound ‘U’ to the word. Hence, the pronunciation of the word ‘Kavu’ is confirmed by this symbol.

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(Line-1, Symbols-15 &16) This twin fishes symbol is occurring many times in this manuscript. At the same time the ‘fish symbol’ also occurs on ‘solo’ basis. The fish symbol indicates the dead ‘Pithrus’ (Jeyakumar(Fish-symbolism), 2015). At the same time, when the fish symbol appears in twin format or triple format, it may stand for the word ‘mams’. The word ‘Mams’ indicates ‘meat’ and meat was essential item of sacrificial offerings in any ritual involving Pithrus (Jeyakumar(Mams), 2014). The meat is cooked and offered to the ancestors and it is called as “Paka Yajna’ (‘paka’ means cooking).

It should be noted here that, whenever the fish symbols appear in twin format, the second fish gets transformed into different shapes. This may be indicating the transformation of the dead man’s soul over a period of time, as the rituals are conducted periodically for the dead person. In the later phase of Grhya Sutra period, the transformation of dead man’s soul into ‘Pithru’ took one year time, and many rituals are to be conducted by the relatives to help the dead person to reach the ‘Pithru’ stage (Dasa, 2016). If the rituals are not conducted by the deceased man’s son, then the soul will roam only in the nether world and will not reach heaven. Hence, the importance attached to a son in Hindu family life.

Number of days

Day of death 10th day of death Up to one year after death

After the first anniversary ceremony

Various stages of the soul

Dead man’s soul is not released immediately from the body

Up to 10 days the soul remains in Ativahika stage.

Note-2

For one year period the soul remains in ‘Preta stage’

Note-1

The soul attains ‘Pithru stage’. And joins other three generations of Pithrus.

Nore-1: This concept of ‘Preta stage’ was introduced in Grhya sutra period, earlier to that such concept was not there.

Note-2: This concept of Ativahika stage was introduced only in ‘Puranic period’ (Dasa, 2016).This Kabul manuscript may be from earlier period, i.e. Grhya sutra period. Introduction of various additional ceremonies show that how Hinduism became highly ritualized, which was opposed by later day religious reformers.

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(Line-1, symbol-17) This symbol looks like the triangular bricks used in the construction of Altars. Jithesh et al states that on the third day the bricks will be consecrated by the priests before using them in the construction of the altars. The tail like projection mark on the triangular brick may be indicating the act of consecration by the priest and that the triangular bricks get consecrated.

(Line-1, Symbol-19) This symbol looks like the sacrificial pole, to which the sacrificial animal will be tied. Jithesh et al states the sacrificial post will be installed on the third day. The sacrificial pole is made of different species of trees, and each species represent particular god (Parpola, 2000). Stakes made of certain species of tree could be indicating certain god (Parpola,2000). For example ‘Pipal tree’ represents the ‘God Karkinos’. (Jeyakumar(Two-sasthas), 2016). Similarly, the pole symbol appears in the following lines of this Kabul manuscript, those poles may be indicating different species of trees thereby indicating different gods. Those different gods could be identified with the god’s symbol appearing along with those poles.

(line-1, symbol-20) this symbol looks like the pressing stone used in Indian kitchen for grinding masala (just like modern day –Mixer and grinder). Most probably, the stone could have been used for pressing the Soma twigs to obtain Soma juice. (Or) The second possibility is that this symbol could be indicating the sacrificial stone. (Or) The third possibility is that it could be some kind of ‘Tabernacle’ over which the sacrificial offerings are presented at the time ritual ceremony.

(Line-1, symbol-21) this ‘Tilak’ symbol indicates the word ‘Yajna’ in

this manuscript. Whereas in the Indus seal inscriptions the symbol was used

for the word ‘Yajna’. In this Kabul manuscript this Yajna symbol has not been used at all. This shows that there were two phases in Indus civilization and the

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manuscript has been prepared in the later phase of Indus civilization. (Or) the second possibility is that usage of symbol varies depending upon the place of its origin. For example, if certain types of symbols were used in Harappa, the same symbols may not be used in Mohenjo Daro. The change in symbol usage is due to the locational differences. This aspect needs further verification.

Table 1: Frequency distribution of various Kavu-symbols.

Data courtesy – Sundar et al. (Sundar, 2010)

s.no symbol Identification of symbol and its meaning

Mohenjo

Daro

Harappa Lothal Kali-

bangan

1 Kavu/ head of the sacrificed bull. (Note-1)

766 472 71 44

2 Kavu? / Most likely it is the pot in which the sacrificed animal’s blood is collected for offering.

28 288 3 2

3 Yajna (fire pot) 156 54 17 2

4 Yajna (Fire sticks) 120 36 20 7

5 Eka –Kavu (Single sacrifice) – Sacrifice meant for a single god

101 39 20 7

6 Dvi- kavu – Sacrifice meant for one god and Pithrus

24 7 1 3

7 Tra- kavu – sacrifice meant for three Pithrus or three gods

33 16 - -

8 Ka- ceremony – related to Egyptian ‘Ka’ ceremony in which the soul is released.

69 35 11 2

9 Ka- ceremony 28 2 2 -

10 Kala (other name of Yama)

God of death

18 3 1 -

Note-1: Asko Parpola has given a close interpretation that this symbol looks like a head of a cow. (Parpola, 2000) However, none of the Indus seal

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shows a cow, invariably all the animals depicted in the seals are only bulls. Hence, it should be assumed that this symbol designates a bull head only.

The data for the above table is extracted from statement 1.2 in the research paper of Sundar et al (Sundar, 2010). The data given in the serial no 3&4 shows that there is no significant difference between the usage of

symbols & . There is no locational difference between Mohenjo Daro and Harappa in the symbol usage. The only factor left out is that the information given by the author of the bachelor thesis Lucy Zuberbuehler that this manuscript is from Afghanistan (Zuberbuehler, 2016). Analysis of the data shows that there is a possibility that this manuscript is from a different location other than Mohenjo Daro and Harappa. There is a possibility that the information of the author Lucy may be correct that the document is from Afghanistan.

(Symbol-26) This symbol looks like that as if the god is living in a cave. “Karthikeya” is the only god, who is called by the name ‘cave dweller’ (Guhan) (wikipedia(Kartikeya), 2016). The branch symbol indicates the word ‘Sastha’ which literally means ‘God’. Most probably this symbol indicates the word ‘Brahma – Sastha’ i.e. god Karthikeya. (Jeyakumar(Two-sasthas), 2016)

(Symbol-30)This symbol indicates number twelve. The Agnicayana ceremony generally takes 12 days to complete (Jitesh, 2016).

(Symbol -35) This symbol looks like two mountains. May be representing the Egyptian god ‘Aker’, who protects the dead man’s soul during its underworld journey.

(Symbol-37) this symbol could be indicating the nether world. There are two variations to this symbol. It can be either the underworld

or heaven. Most probably when the sky symbol is used it is heaven, but when no sky symbol is used it must be underworld (Jeyakumar(Kur), 2016). In

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Sumerian civilization the same symbol was called as ‘Kur’, which indicated the nether world.

This Kabul document is the research material of Lucy Zuberbuehler in her bachelor thesis (Zuberbuehler, 2016). Photos of this document is available in the website maintained by Wim Borsboom (Borsboom, 2014) and the blogsite maintained by Kalyanaraman (Kayanaraman.S, 2015). My acknowledgements are due to these people, who had presented this Kabul document to the Indologists in a usable form.

Now, at this juncture it is relevant to note that Steve Farmer et al are strongly opposing the authenticity of the document. Their argument is that it must be a fabricated document (Farmer, 2011). But, considering the fact that this manuscript gives a coherent narration of two Vedic rituals, how will it be possible for a fake document writer to conceive and write about Agnicayana in an unknown language and script? It is a highly impossible and illogical argument. It looks like that this Kabul document is a genuine document and the work of Lucy Zuberbuehler should be given all the due recognition that her research work deserves.

Kabul manuscript – line -1

1 2 3 4 5

symbols

Identification of the symbol and its meaning

For three generations of Pithrus

Yajna was conducted

Ishtika ceremony One bull was sacrificed

Ukha –fire pot-Sacrifice meant for two/ god and Pithru

6 7 8 9 10

Shashti/ sacrifice done for goddess

Ekoddista ceremony

Brick making frame

Measurement stick of yajamana – Ref-

Kavu- sacrifice

9

Shashti Athi rathram

11 12 13 14 15 16

Smasana cayana ritual

Full stop Some other type of Yajna for mother goddess?

Sacrifice for two gods

Pithru Conversion of preta into Pithru stage (before Reaching heaven)

17 18 19 20

May be two messenger gods Yajna Sacrificial pole/ Danda / punishment

May be Soma pressing stone/ Sacrifice stone

21 22 23 24 25

Yajna (Sacrifice)

Ka – sacrifice,

Note-1

/ Ishtika ceremony

Grhya-patya

Fire and sacrifice

May be sacrificial pole/ Danda/punishment

26 27 28 29 30 31

The Sastha who lives in a cave - Karthikeya

Sacrifice meant for two / one for god and other for Pithrus

mams Pithru in transformation stage

Agnicayana ritual involves 12 days of ceremonies.

Kavu- sacrifice

32 33 34 35 36 37

messenger Kedaga - protection

Zuci – purification ceremony with fire and soma

Double mountain god -Aker

Zuci – purification ceremony with fire and soma

Nether world of dead people

Note-2

10

38 39

Shashti Symbol of equal share –

shared by all gods

Note-1: Ka – sacrifice, It is an Egyptian ritual, when the soul is released form dead body.

Note-2: This symbol was used by the ancient Sumerians also, they called it as ‘Kur’ (nether world)

Kabul manuscript – line -2

1 2 3 4 5

Symbol

Identification of symbols and meaning

Beginning of construction of burial chamber

Burial chamber for the second person/ May be for husband and wife

6 7 8 9 10 11

Fourth day ceremony

sacrifice

12 13 14 15 16

Smasana –cayana ritual

zz Special ritual pit

Symbol of the ‘other world’

Kavu -sacrifice

17 18 19 20 21

Sacrifice/ Yajna symbol

God Aker.

note :3

22 23 24 25 26

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Note:4

Sign of nether world in the sky for the soul

Symbol of a dead man in prayer before god

Bull sacrifice Blood sacrifice symbol in the fore head

Sacrifice for two. One for god second for Pithru

27 28 29 30 31

////gap

For god Rudra Sacrifice post along with sacrifice stake.

God Thammuz. Water carrier for gods./ (or) Note:5

Note-3: Egyptian God Aker, who protects the dead man’ soul during the underworld journey.

Note-4: The dead man’s soul prays before the sky god/

Note-5 :( or) another kind of grotesque gate keeper for the next gate

Kabul manuscript – line -3

(Symbol-9) Honey comb symbol may be indicating ‘Madhu-parka’ ceremony. (jeyakumar(Madhu-parka), 2016). (Or) It could be indicating the re-birth of a soul in the bee form in a honey comb.

1 2 3 4 5

Symbol

Identification

Of symbols and meaning

??? Grhya patya fire and ritual

Ishtika ceremony

For sky god -x The symbol is not clear.

Note-8

6 7 8 9 10

messenger Honey comb for – Madhu-parka Kedaga – for

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ceremony protection

11 12 13 14 15

Sacrifice for two gods

Pithru Embryo – Smasana –cayana –rebirth ritual

Kavu- sacrifice

16 17 18 19 20

Tilak symbol – Yajna/ Sacrifice

God Aker, protects the dead man’s soul.

Danda –punishment/ (or) sacrificial pole

To messenger god

21 22 23 24 25 26

Gates? Pillar through which, the dead man has to pass through

Kavu - sacrifice For – god Karkinos?

Xx/// not clear/ may be mountain god symbol? Shiva?(Enlil)

Indrasana Sastha.

Note-7

messenger

27 28 29 30 31 32

dvi-Kavu Goddess with horns

The nether world of a dead man

Note-6: God Aker, who protects the dead man’s soul in his travel in underworld (or) Udukkai symbol- symbol of Shiva.

Note-7: ‘Indrasana’ is a new word, which emerges out of this inscription. ‘Indrasana’ means throne of god Indra. In other seals this god shown in this copper plate is always depicted as sitting in a throne. (Jeyakumar(Tapa-Ayyappa), 2014) Most probably the throne is called as ‘Indrasana’. Indrasana also means five short syllables, (Spokensanskrit dictionary, 2014)which looks like visual interpretation of ‘five short stumps’ depicted in the grapheme. Because of the said reason it is assumed that that the grapheme indicates the word ‘Indrasana’. However, there is one more additional meaning, which is more relevant than the meaning of throne. ‘Indrasana’ also indicates an intoxicating drink which made out of ‘Hemp’ (Cannabis). (Spokensanskrit dictionary, 2014) It looks like that all kinds of hallucinogenic drugs were freely used in those Yajnas.

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Note-8: But the nearest possible symbol is given here. It may be the God Karkinos within pipal tree.

Kabul manuscript – line 4

1 2 3 4 5

Symbol

Identification

Of symbols and meanings

Samasana-cayana-ritual

Bricks – istika ceremony

Kavu—

sacrifice

Gate keeper god - Sacrifice to please gate keeper god

Three lines indicate three generations of Pithrus-

6 7 8 9 10

The symbol is illegible

Man with raised arms—

Prayer?

God with projection in shoulder—Messenger god Ningishzida

Dead man symbol Pithru/preta body?

Fish---

Pithru

11 12 13 14 15

Mams? / Pithru? Pithru in transformation stage

Smasana –cayana pit/ ritual

Feather- god of judgement

////// symbol not clear

16 17 18 19 20

Different type of Yajna- Yajna meant for a particular occasion

dvi-kavu/ Sacrifice meant for two gods

Messenger symbol/ Sacrifice meant for messenger god

Smasana – cayana yajna

Three generation of Pithrus

21 22 23 24 25

14

messenger dvi-kavu sacrifice For Rudra and Three generations of Pithru

26 27 28 29 30 31

/

God of judgement mams Pithru

32 33 34 35 36

Astaka? Shasthi /// Prayer Sacrifice post/ punishment

Kabul manuscript – line -5

This line-5 narrates a second sacrifice after the first ‘Agni-cayana’ sacrifice. Note that all symbols for a fresh Yajna are being mentioned. Symbol -3 indicates new Ukha fire pot. Symbol -7 shows new bricks are made. Symbol-8 shows that new measurement of ‘Yajamana’ is taken. The second Yajna may be

Jyotirstoma Yajna. (See the line-6, symbol-2) the ladder symbol indicates Jyotirstoma Yajna meant for uplifting the soul to heaven.

1 2 3 4 5

Symbol

Identification

Of symbols and meaning

Dvi -kavu Ukha –fire pot istika Messenger

6 7 8 9 10

15

Honey comb/ Brick making frame, partially drawn?

Yajamana -Measurement rod

Man in prayer For Pithru

11 12 13 14 15

Yajna pit Double Kedaga messenger Kavu-sacrifice messenger

16 17 18 19 20

Kavu Ishtika ceremony

mams Pithru Shashti

21 22 23 24 25 26

Burial chamber and mound

//// Kavu messenger Grhya patya ritual

27 28 29 30 31 32

Mams/

Pithru

Mams meat to be sacrificed

Line-6

The second Yajna may be Jyotirstoma Yajna. (See the line-6, symbol-2)

the ladder symbol indicates Jyotirstoma Yajna meant for uplifting the soul to heaven.

1 2 3 4 5

16

symbols

identification Modified messenger symbol

Jyotirstoma Yajna / ascendance of soul to heaven

Shashti / Pithru

6 7 8 9 10

messenger Ishtika ceremony

Zuci /purification / for Agni and Soma

11 12 13 14 15 16

Kedaga/ protecton Honey comb

Modified leaf messenger.

Tripista – three nether worlds

Kedaga / protection Honey comb

Danda /punishment

Full stop

17 18 19 20 21 22 23

Tilak symbol Ishtika Grhya patya Yajna

mams

24 25 26 27 28 29 30

/ Pithru Visit to burial chamber?/ ritual at burial place

Mams/ Pithru Share symbol/ to be shared by all gods

embryo symbol- indicating rebirth of the soul

Grhya patya fire and Yajna.

shashti

Line-7

1 2 3 4 5 6

17

Man in prayer? Kavu Rudra Pithru

7 8 9 10 11 12

judgement Yajna Rudra Ankh – giving life to mummified body

Kavu Burial chamber

13 14 15 16 17 18

mam Mams/meat sacrifice

Tilak /sacrifice Karkida month sacrifice

Probably uplifting of soul to heaven?

19 20 21 22 23 24

Looks like that the god karkinos carries the soul to heaven?

The dead man’s soul reaches heavenly world?

pithru Four pithrus? Three earlier pithrus joined by the current soul as pithru

Sacrifice meant for two – that is one god and other for pithrus

Yajna/ sacrifice

25 26 27 28 29 30

Smasana cayana Yajna

For three generatios of pithru

Sastha – god of judgement

Istika ceremony Trishul – symbol of final ultimate god – sky god / Shiva

zzz

Note-9: The dead man’s soul has become pithru and joins the earlier three generations of pithrus? (Or) it could be the pinda made for four pithrus, which will be merged together and remade into three pindas to show that the current pithru had joined his earlier ancestors once for all.

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