animals) and on the very few copper amulets is a mythical one, a ‘unicorn’
  (ekasringa), which is a humpless bull with a single long horn jutting
  forward from the forehead, always shown with a curiously shaped three-
  tiered ‘manger’ in front of it. In comparison, all other animals, including
  the normal humpless bull, are much less frequently represented as can be
  seen from the following figures: the humpless bull or bison–95 seals,
  elephant–55, zebu or humped bull–54 (but never, significantly, the cow),
  tiger–21, hare–15 and buffalo –14.
Sacrificial Cults A number of small pits with clay-plaster have been
excavated at Kalibangan, Lothal, Banawali and Nageshwar, in public places
as well as within some houses. Described as ‘fire altars’, these have not,
however, been found at other important sites, including Mohenjodaro and
Harappa. So, if at all these pits had any ritual significance, they may represent
a regional cult at the most. At Kalibangan, a small ‘sacrificial pit’ has also
been claimed with ox-bones found within; and at Lothal, a charred ox-jaw
has been deemed sufficient to identify a mud-platform in a house as a
sacrificial ‘altar’. This meager evidence in the whole Indus civilisation is
certainly not sufficient either for propounding the existence of an animal
sacrificial cult or for claiming Vedic affinities on its basis.
Legacy of Indus Religion This ‘official’ religion of the Indus people with
its zoomorphic spirits and sacred pipal tree, apparently had roots in the
naturalistic beliefs of pre-historic times. Those beliefs continued to be
relevant in the proto-historic age when dangerous wild animals could always
be met with in scrub and jungle that were never far away from most
Harappan habitations. The earlier beliefs must have been reinforced by a
growing stock of mythology and symbolism, orally transmitted, which even
today we are not able to rediscover due to the un-decipherment of the Indus
script. A good number of scholars do not see much similarity between the
Indus ‘official’ religion and the religion and ritual of the Rigveda. Hence,
claims to see here anticipations of practices and cults (yoga, Shaivism) that
entered Hinduism well over 1,800 years after the end of the Indus
civilisation, are also not given much credit.