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The Jaina Antiquary
| Vol. XIV
and Harappa iconism is everywhere apparent. In the house of Mohenjodaro the fire pit is conspicuosily lacking"? However it has been pointed out somewhere that a reference to the image of Indra is traceable in Rigveda, but it certainly does not establish the fact that iconism was in vogue among the Rigvedic people, as it was within the folds of indus valley: At any rate the Vedic people never worshipped and made such images of Yogis as are found at Mohenjodaro. Viewing the numerous seals, terracotta figures and icons of the Mohenjodaro and Harappa antiquities, which form the concrete evidence to determine about the religious beliet of the people, one finds a puallel line of two streams of human thought working anong the Indus people. One section of people was not highly civilised. It observed premitive ideas and conventions and had little regard for Ahirsa, They vorshipped Shiva Linga, Mother Goddess & trees and offered goats to them in sacrifice. Shiva as a deity is obscure io Vedic literature. Reference to Rudra does not sigorify the prevalance of Shiva worship in the Rigvedic society, Rather the Rigvedic people were antigonastic towards those who svonshipped Shimadera (iris) y deity: Thus alohesjudaro panne of
punuasion vero 176 mlate with the A: SO S
but iti
im in one ! in ibe- copia is esi m ie vied and build society of people ! Monoda, i woto un filowns of Alonsä and Y
di l on HD . You lived life of utiainence. piece, wisim . muie cism in the realizous obserVauce via Jain Yogi Tipe are tastis-lied that they were
Oos Rahaths cult of youwich afterwards came to be
B
te la alinity a vubes judicio perple, it is said thai tiey were either connected with Sunerians or came from Dravidian stock. Prof Pian Nath decipliired a copperplate grant
2. Sir John Marshall Mohenjo-daro, Vol.1. pp. 110-111. 3. cf. arathi nazar ata que #7'- 17, *818
darsi ar ais agar arranjar afraza alishi 4. aar zeznac zaissarar Time !!
