Journey to Other Planets and Life

Easy Journey to Other Planets
By His Divine Grace A C Bhaktivedanta Swami Prabhupada
It could be that life, similar to that on Earth, flourishes on such planets. Doctor of Chemistry Nikolai Zhirov, covering the problem of atmosphere on the planets, pointed out that the organism of a Martian, for instance, could very well adapt itself to normal existence with a low body temperature. He said that he felt that the gaseous composition of the atmosphere of Mars was quite suitable to sustain life of beings which have become adapted to it.
The adaptability of organisms in different varieties of planets is described in the Brahma-saṁhitā as vibhūti-bhinnam, i.e., each and every one of the innumerable planets within the universes is endowed with a particular type of atmosphere, and the living beings there are advanced in science, psychology, etc., according to the superiority or inferiority of the atmosphere. Vibhūti means "specific power," and bhinnam means "variegated."
Easy Journey to Other Planets : Vibhūti means "specific power," and bhinnam means "variegated." Scientists who are attempting to explore outer space in an attempt to reach other planets by mechanical means must realize that organisms adapted to the atmosphere of the earth cannot exist in the atmospheres of other planets.
As such, man's attempts to reach the moon, the sun, or Mars will be completely futile because of the different atmospheres prevailing on those planets. Individually, however, one can attempt to go to any planet he desires, but this is only possible by psychological changes in the mind. Mind is the nucleus of the material body.
The gradual evolutionary progress of the material body depends on psychological changes within the mind. The change of the bodily construction of a worm into that of a butterfly and, in modern medical science, the conversion of a man's body into that of a woman (or vice versa) are more or less dependent on psychological changes.
Easy Journey to Other Planets 1: And in the same way, if one desires to enter into any other planet of the material sky, he can go there just after quitting the present body (i.e., after death). Thus if someone wants to go to the moon, the sun or Mars, he can do so simply by performing acts for that purpose.
The Bhagavad-gītā confirms this statement in the following words:
That upon which a person meditates at the time of death, quitting his body absorbed in the thought thereof, that particular thing he attains after death.
Srimad-Bhagavatam Lectures
Lecture on SB 1.2.25 -- Los Angeles, August 28, 1972: That is their business. Miscreants. Actually, they want money, but to take the money he has to bluff. Without bluffing, how he can take money? Then they will present themselves: "I am great scientist, I am great philosopher, so give me money, millions of dollars. I'll go to the moon planet, I'll go to the Mars," and taking money and wasting.
And because we are rascals, we are also: "Oh, they are making so much advancement, yes." Andhā yathāndhair upanīyamānāḥ (SB 7.5.31). We are following blind leaders. Because we are blind, we do not know. This is the position. Andhā yathāndhair upanīyamānāḥ. So we have to open our eyes. How these eyes are opened?
Lecture on SB 1.7.24 -- Vrndavana, September 21, 1976: We have given the meaning, jīva-loka means when the ātmā is conditioned. That is called jīva-loka. There is no freedom. Just like there are so many planets. You have got airplane, but because you have got airplane you cannot go there. Conditioned. You cannot go. They're trying, one, two planets, moon planet or Mars planet. No.
You cannot go there, what to speak of other planets. If you want to go there then you have to qualify yourself. Not that because you have got a machine, you can go there. No. That is not possible. Therefore conditioned. Conditioned means you have to fulfill the condition. Just like from here if I want to go to America, then I have to fulfill the condition: the visa condition, the passport condition, the health condition, the custom condition—so many conditions.
Lecture on SB 5.5.10-13 -- Vrndavana, November 1, 1976: Not only on this planet, but in other planets also, I mean higher planets, where they live for many millions of years and their standard of happiness... Of course, these rascals, they are finding only stones and rocks in other planets. They have got everything only in this planet. And you have to believe them.
Wherever they are going, in the moon planet or in the Mars planet, what do they see? Simply rocks and sands. But that is not the fact. Each and every planet is full of living entities, janatā(?). That is the statement in the... Everywhere, every planet, there are different kinds of living entities.
Just like we see in this planet also, the Europeans are of different features, the Americans have different features, India different features, Africa different features. So there are varieties of living continent, varieties of living entities, but no planet is vacant. That is not the fact. This is rascaldom.

Orbits of Planets per Sribhagvatam

The Orbits of the Planets
Srimad Bhagavatam Canto 5 Chapter 22: ‘The Orbits of the Planets’ text 1 to text 17 by His Divine Grace A.C Bhaktivedanta Swami Prabhupada
In this chapter the orbits of the planets are described. According to the movements of the moon and other planets, all the inhabitants of the universe are prone to auspicious and inauspicious situations. This is referred to as the influence of the stars.
The sun-god, who controls the affairs of the entire universe, especially in regard to heat, light, seasonal changes and so on, is considered an expansion of Nārāyaṇa. He represents the three Vedas — Ṛg, Yajur and Sāma — and therefore he is known as Trayīmaya, the form of Lord Nārāyaṇa.
Sometimes the sun-god is also called Sūrya Nārāyaṇa. The sun-god has expanded himself in twelve divisions, and thus he controls the six seasonal changes and causes winter, summer, rain and so on.
Yogīs and karmīs following the varṇāśrama institution, who practice haṭha or aṣṭāṅga-yoga or who perform agnihotra sacrifices, worship Sūrya Nārāyaṇa for their own benefit. The demigod Sūrya is always in touch with the Supreme Personality of Godhead, Nārāyaṇa.
Residing in outer space, which is in the middle of the universe, between Bhūloka and Bhuvarloka, the sun rotates through the time circle of the zodiac, represented by twelve rāśis, or signs, and assumes different names according to the sign he is in.
For the moon, every month is divided into two fortnights. Similarly, according to solar calculations, a month is equal to the time the sun spends in one constellation; two months constitute one season, and there are twelve months in a year.
The entire area of the sky is divided into two halves, each representing an ayana, the course traversed by the sun within a period of six months. The sun travels sometimes slowly, sometimes swiftly and sometimes at a moderate speed. In this way it travels within the three worlds, consisting of the heavenly planets, the earthly planets and outer space. These orbits are referred to by great learned scholars by the names Saṁvatsara, Parivatsara, Iḍāvatsara, Anuvatsara and Vatsara.
The moon is situated 100,000 yojanas above the rays of the sunshine. Day and night on the heavenly planets and Pitṛloka are calculated according to its waning and waxing. Above the moon by a distance of 200,000 yojanas are some stars, and above these stars is Śukra-graha (Venus), whose influence is always auspicious for the inhabitants of the entire universe.
Above Śukra-graha by 200,000 yojanas is Budha-graha (Mercury), whose influence is sometimes auspicious and sometimes inauspicious. Next, above Budha-graha by 200,000 yojanas, is Aṅgāraka (Mars), which almost always has an unfavorable influence.
Above Aṅgāraka by another 200,000 yojanas is the planet called Bṛhaspati-graha (Jupiter), which is always very favorable for qualified brāhmaṇas. Above Bṛhaspati-graha is the planet Śanaiścara (Saturn), which is very inauspicious, and above Saturn is a group of seven stars occupied by great saintly persons who are always thinking of the welfare of the entire universe. These seven stars circumambulate Dhruvaloka, which is the residence of Lord Viṣṇu within this universe.
SB 5.22.1
Translation:
King Parīkṣit inquired from Śukadeva Gosvāmī: My dear lord, you have already affirmed the truth that the supremely powerful sun-god travels around Dhruvaloka with both Dhruvaloka and Mount Sumeru on his right. Yet at the same time the sun-god faces the signs of the zodiac and keeps Sumeru and Dhruvaloka on his left. How can we reasonably accept that the sun-god proceeds with Sumeru and Dhruvaloka on both his left and right simultaneously?
SB 5.22.2

Translation:
Śrī Śukadeva Gosvāmī clearly answered: When a potter’s wheel is moving and small ants located on that big wheel are moving with it, one can see that their motion is different from that of the wheel because they appear sometimes on one part of the wheel and sometimes on another.
Similarly, the signs and constellations, with Sumeru and Dhruvaloka on their right, move with the wheel of time, and the antlike sun and other planets move with them. The sun and planets, however, are seen in different signs and constellations at different times. This indicates that their motion is different from that of the zodiac and the wheel of time itself.
SB 5.22.3
Translation:
The original cause of the cosmic manifestation is the Supreme Personality of Godhead, Nārāyaṇa. When great saintly persons, fully aware of the Vedic knowledge, offered prayers to the Supreme Person, He descended to this material world in the form of the sun to benefit all the planets and purify fruitive activities. He divided Himself into twelve parts and created seasonal forms, beginning with spring. In this way He created the seasonal qualities, such as heat, cold and so on.
SB 5.22.4
Translation:
According to the system of four varṇas and four āśramas, people generally worship the Supreme Personality of Godhead, Nārāyaṇa, who is situated as the sun-god. With great faith they worship the Supreme Personality as the Supersoul according to ritualistic ceremonies handed down in the three Vedas, such as agnihotra and similar higher and lower fruitive acts, and according to the process of mystic yoga. In this way they very easily attain the ultimate goal of life.
SB 5.22.5
Translation:
The sun-god, who is Nārāyaṇa, or Viṣṇu, the soul of all the worlds, is situated in outer space between the upper and lower portions of the universe. Passing through twelve months on the wheel of time, the sun comes in touch with twelve different signs of the zodiac and assumes twelve different names according to those signs.
The aggregate of those twelve months is called a saṁvatsara, or an entire year. According to lunar calculations, two fortnights — one of the waxing moon and the other of the waning — form one month. That same period is one day and night for the planet Pitṛloka. According to stellar calculations, a month equals two and one quarter constellations. When the sun travels for two months, a season passes, and therefore the seasonal changes are considered parts of the body of the year.
SB 5.22.6
Translation:
Thus the time the sun takes to rotate through half of outer space is called an ayana, or its period of movement [in the north or in the south].
SB 5.22.7
Translation:
The sun-god has three speeds — slow, fast and moderate. The time he takes to travel entirely around the spheres of heaven, earth and space at these three speeds is referred to, by learned scholars, by the five names Saṁvatsara, Parivatsara, Iḍāvatsara, Anuvatsara and Vatsara.
Purport:
According to solar astronomical calculations, each year extends six days beyond the calendar year, and according to lunar calculations, each year is six days shorter. Therefore, because of the movements of the sun and moon, there is a difference of twelve days between the solar and lunar years.
As the Saṁvatsara, Parivatsara, Iḍāvatsara, Anuvatsara and Vatsara pass by, two extra months are added within each five years. This makes a sixth saṁvatsara, but because that saṁvatsara is extra, the solar system is calculated according to the above five names.
SB 5.22.8
Translation:
Above the rays of the sunshine by a distance of 100,000 yojanas [800,000 miles] is the moon, which travels at a speed faster than that of the sun. In two lunar fortnights the moon travels through the equivalent of a saṁvatsara of the sun, in two and a quarter days it passes through a month of the sun, and in one day it passes through a fortnight of the sun.
Purport:
When we take into account that the moon is 100,000 yojanas, or 800,000 miles, above the rays of the sunshine, it is very surprising that the modern excursions to the moon could be possible. Since the moon is so distant, how space vehicles could go there is a doubtful mystery.
Modern scientific calculations are subject to one change after another, and therefore they are uncertain. We have to accept the calculations of the Vedic literature. These Vedic calculations are steady; the astronomical calculations made long ago and recorded in the Vedic literature are correct even now. Whether the Vedic calculations or modern ones are better may remain a mystery for others, but as far as we are concerned, we accept the Vedic calculations to be correct.
SB 5.22.9
Translation:
When the moon is waxing, the illuminating portions of it increase daily, thus creating day for the demigods and night for the pitās. When the moon is waning, however, it causes night for the demigods and day for the pitās.
In this way the moon passes through each constellation of stars in thirty muhūrtas [an entire day]. The moon is the source of nectarean coolness that influences the growth of food grains, and therefore the moon-god is considered the life of all living entities. He is consequently called Jīva, the chief living being within the universe.
SB 5.22.10
Translation:
Because the moon is full of all potentialities, it represents the influence of the Supreme Personality of Godhead. The moon is the predominating deity of everyone’s mind, and therefore the moon-god is called Manomaya. He is also called Annamaya because he gives potency to all herbs and plants, and he is called Amṛtamaya because he is the source of life for all living entities.
The moon pleases the demigods, pitās, human beings, animals, birds, reptiles, trees, plants and all other living entities. Everyone is satisfied by the presence of the moon. Therefore the moon is also called Sarvamaya [all-pervading].
SB 5.22.11
Translation:
There are many stars located 200,000 yojanas [1,600,000 miles] above the moon. By the supreme will of the Supreme Personality of Godhead, they are fixed to the wheel of time, and thus they rotate with Mount Sumeru on their right, their motion being different from that of the sun. There are twenty-eight important stars, headed by Abhijit.
Purport:
The stars referred to herein are 1,600,000 miles above the sun, and thus they are 4,000,000 miles above the earth.
SB 5.22.12
Translation:
Some 1,600,000 miles above this group of stars is the planet Venus, which moves at almost exactly the same pace as the sun according to swift, slow and moderate movements. Sometimes Venus moves behind the sun, sometimes in front of the sun and sometimes along with it. Venus nullifies the influence of planets that are obstacles to rainfall. Consequently its presence causes rainfall, and it is therefore considered very favorable for all living beings within this universe. This has been accepted by learned scholars.
SB 5.22.13
Translation:
Mercury is described to be similar to Venus, in that it moves sometimes behind the sun, sometimes in front of the sun and sometimes along with it. It is 1,600,000 miles above Venus, or 7,200,000 miles above earth.
Mercury, which is the son of the moon, is almost always very auspicious for the inhabitants of the universe, but when it does not move along with the sun, it forbodes cyclones, dust, irregular rainfall, and waterless clouds. In this way it creates fearful conditions due to inadequate or excessive rainfall.
SB 5.22.14
Translation:
Situated 1,600,000 miles above Mercury, or 8,800,000 miles above earth, is the planet Mars. If this planet does not travel in a crooked way, it crosses through each sign of the zodiac in three fortnights and in this way travels through all twelve, one after another. It almost always creates unfavorable conditions in respect to rainfall and other influences.
SB 5.22.15
Translation:
Situated 1,600,000 miles above Mars, or 10,400,000 miles above earth, is the planet Jupiter, which travels through one sign of the zodiac within the period of a Parivatsara. If its movement is not curved, the planet Jupiter is very favorable to the brāhmaṇas of the universe.
SB 5.22.16
Translation:
Situated 1,600,000 miles above Jupiter, or 12,000,000 miles above earth, is the planet Saturn, which passes through one sign of the zodiac in thirty months and covers the entire zodiac circle in thirty Anuvatsaras. This planet is always very inauspicious for the universal situation.
SB 5.22.17
Translation:
Situated 8,800,000 miles above Saturn, or 20,800,000 miles above earth, are the seven saintly sages, who are always thinking of the well-being of the inhabitants of the universe. They circumambulate the supreme abode of Lord Viṣṇu, known as Dhruvaloka, the polestar.
Purport:
Śrīla Madhvācārya quotes the following verse from the Brahmāṇḍa Purāṇa:
jñānānandātmano viṣṇuḥ
śiśumāra-vapuṣy atha
ūrdhva-lokeṣu sa vyāpta
ādityādyās tad-āśritā
“Lord Viṣṇu, who is the source of knowledge and transcendental bliss, has assumed the form of Śiśumāra in the seventh heaven, which is situated in the topmost level of the universe. All the other planets, beginning with the sun, exist under the shelter of this Śiśumāra planetary system.”
 From- Bhaktivedanta purports of the Fifth Canto, Twenty-second Chapter, of Śrīmad-Bhāgavatam, entitled “The Orbits of the Planets.”
 

NAVRATRI FESTIVAL AND NEW YEAR

Wish You Happy Vikram Samvat 2072
It is celebrated as  Gudi Padwa in Maharashtra, ugadi in Karnataka , Andhra Pradesh. Navreh in Kashmir, Baisakhi in Punjab ,Cheti Chand in Sindh , Naba Barsha in Bengal, Goru Bihu in Assam, Puthandu in Tamil Nadu, Visnu in Kerala

First Day of Chaitra Navaratri ~Goddess Shailputri *

Origin - After the self-immolation as Goddess Sati, Goddess Parvati took birth as the daughter of Lord Himalaya. In Sanskrit Shail means the mountain and due to which Goddess was known as Shailputri, the daughter of the mountain.

First day of Navratri Navratri Worship - Goddess Shailputri is worshipped on the 

Governing Planet - It is believed that the Moon, the provider of all fortunes, is governed by Goddess Shailputri and any bad effect of the Moon can be overcome by worshipping this form of Adi Shakti.

Iconography - The mount of Goddess Shailputri is bull and because of that she is also known as Vrisharudha (वृषारूढ़ा). Goddess Shailputri is depicted with two hands. She carries Trishul in the right hand and the lotus flower in the left hand.

Devanagari Name - शैलपुत्री

Stuti -
या देवी सर्वभू‍तेषु माँ शैलपुत्री रूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नम:।।

Details - She is also known as Hemavati and Parvati. Due to her importance among all nine forms Goddess Shailputri is worshipped on the first day of Navratri. Similar to her previous birth as Goddess Sati, Goddess Shailputri got married to Lord Shiva.

Second day of Navaratri -BRAMHCHARINI-

Origin - After Kushmanda form, Goddess Parvati took birth at the home of Daksha Prajapati. In this form the Goddess Parvati was a great Sati and her unmarried form is worshipped as Goddess Brahmacharini.

Navratri Worship - Goddess Brahmacharini is worshipped on the second day of Navratri.

Governing Planet - It is believed that Lord Mangal, the provider of all fortunes, is governed by Goddess Brahmacharini.

Iconography - Goddess Brahmacharini is depicted as walking on the bare feet. She has two hands and She carries Jap Mala in the right hand and Kamandal in the left hand.

Devanagari Name - ब्रह्मचारिणी

Stuti -
या देवी सर्वभू‍तेषु माँ ब्रह्मचारिणी रूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नम:।।

Details - Goddess Brahmacharini did severe penance to get Lord Shiva as her husband. She performed hard austerity and due to which She was called Brahmacharini.

It is stated that during her penance to get Lord Shiva as her husband She spent 1000 years on the diet of flowers and fruits and another 100 years on the diet on leafy vegetables while sleeping on the floor.

Further She followed strict fasting regimen while staying at open place in scorching summers, harsh winters and stormy rains. According to Hindu mythologies She was on diet of Bilva leaves for 3000 years while She prayed to Lord Shankar. Later She even stopped eating Bilva leaves and continued her penance without any food and water. She was known as Aparna when She left eating Bilva leaves.

As legends go Goddess Brahmacharini immolated herself by wishing to get a father in her next birth who can respect her husband Lord Shiva.

Third day of NAVRATRI-chandraghanta

Origin - Goddess Chandraghanta is the married form the Goddess Parvati. After getting married to Lord Shiva Goddess Mahagauri started adorning her forehead with half Chandra and due to which Goddess Parvati was known as Goddess Chandraghanta.

Navratri Worship - Goddess Chandraghanta is worshipped on the third day of Navratri.

Governing Planet - It is believed that the planet Shukra is governed by Goddess Chandraghanta.

Iconography - Goddess Chandraghanta mounts on the tigress. She wears the semi-circular moon (Chandra) on her forehead. The half-moon on her forehead looks like the bell (Ghanta) and because of that she is known as Chandra-Ghanta. She is depicted with ten hands. Goddess Chandraghanta carries Trishul, Gada, Sword and Kamandal in her four right hands and keeps the fifth right hand in Varada Mudra. She carries lotus flower, Arrow, Dhanush and Japa Mala in her four left hands and keeps the fifth left hand in Abhaya Mudra.

Devanagari Name - चंद्रघंटा

Stuti -
या देवी सर्वभू‍तेषु माँ चंद्रघंटा रूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नम:।।

Details - This form of Goddess Parvati is peaceful and for welfare of her devotees. In this form Goddess Chandraghanta is ready for the war with all her weapons. It is believed that the sound of the moon-bell on her forehead expel all type of spirits away from her devotees.

Fourth Day of  NAVRATRI---Goddess Kushmanda - 

Origin - After taking form of Siddhidatri, Goddess Parvati started living inside the center of the Sun so that He can liberate energy to the universe. Since then Goddess is known as Kushmanda. Kushmanda is the Goddess who has the power and capability to live inside the Sun. The glow and radiance of her body is as luminous as that of the Sun.

Navratri Worship - Goddess Kushmanda is worshipped on the fourth day of Navratri.

Governing Planet - It is believed that Goddess Kushmanda provides direction and energy to the Sun. Hence God Sun is governed by Goddess Kushmanda.

Iconography - Goddess Siddhidatri rides on the lioness. She is depicted with eight hands. She has Kamandal, Dhanush, Bada and Kamal in the right hands and Amrit Kalash, Jap Mala, Gada and Chakra in the left hands in that order.

Devanagari Name - कूष्माण्डा

Stuti -
या देवी सर्वभू‍तेषु माँ कूष्माण्डा रूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नम:।।

Details - Goddess Kushmanda has eight hands and because of that She is also known as Ashtabhuja Devi. It is believed that all the power to bestow Siddhis and Niddhis are located in her Jap Mala.

It is stated that She created the whole universe, which is called Brahmanda (ब्रह्माण्ड) in Sanskrit, by just flashing little bit of her smile. She also likes Bali of white pumpkin known as Kushmanda (कुष्माण्ड). Due to her association with Brahmanda and Kushmanda She is popularly known as Goddess Kushmanda.

Fifth day of NAVRATRI-SKANDMATA 

Origin - When Goddess Parvati became the mother of Lord Skanda (also known as Lord Kartikeya), Mata Parvati was known as Goddess Skandamata.

Navratri Worship - Goddess Skandamata is worshipped on the fifth day of Navratri.

Governing Planet - It is believed that the planet Budha is governed by Goddess Skandamata.

Iconography - Goddess Skandamata mounts on the ferocious lion. She carries baby Murugan in her lap. Lord Murugan is also known as Kartikeya and brother of Lord Ganesha. Goddess Skandamata is depicted with four hands. She carries lotus flowers in her upper two hands. She holds baby Murugan in one of her right hand and keeps the other right hand in Abhaya Mudra. She sits on lotus flower and because of that Skandamata is also known as Goddess Padmasana.

Devanagari Name - स्कन्दमाता

Stuti -
या देवी सर्वभू‍तेषु माँ स्कन्दमाता रूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नम:।।

Details - The complexion of Goddess Skandamata is Shubhra (शुभ्र) which describes her white complexion. Devotees who worship this form of Goddess Parvati get the benefit of worshipping Lord Kartikeya. This quality is possessed only by Skandamata form of Goddess Parvati.

Sixth day of  NAVRATRI-KATYAYNI 

Origin - To destroy demon Mahishasura, Goddess Parvati took the form of Goddess Katyayani. It was the most violent form of Goddess Parvati. In this form Goddess Parvati is also known as Warrior Goddess.

Navratri Worship - Goddess Katyayani is worshipped on the sixth day of Navratri.

Governing Planet - It is believed that the planet Brihaspati is governed by Goddess Katyayani.

Iconography - Goddess Katyayani rides on the magnificent lion and depicted with four hands. Goddess Katyayani carries lotus flower and sword in her left hands and keeps her right hands in Abhaya and Varada Mudras.

Devanagari Name - कात्यायनी

Stuti -
या देवी सर्वभू‍तेषु माँ कात्यायनी रूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नम:।।

Details - According to religious texts Goddess Parvati was born at the home of sage Katya and due to which this form of Goddess Parvati is known as Katyayani.

Seventh day of Navratri--Goddess Kalaratri -

Origin - When the Goddess Parvati removed outer golden skin to kill demons named Shumbha and Nishumbha, She was known as Goddess Kalaratri. Kalaratri is the fiercest and the most ferocious form of Goddess Parvati.

Navratri Worship - Goddess Kalaratri is worshipped on the seventh day of Navratri.

Governing Planet - It is believed that the planet Shani is governed by Goddess Kalaratri.

Iconography - Goddess Kalaratri complexion is dark black and She rides on a donkey. She is depicted with four hands. Her right hands are in Abhaya and Varada Mudra and She carries sword and the deadly iron hook in her left hands.

Devanagari Name - कालरात्रि

Stuti -
या देवी सर्वभू‍तेषु माँ कालरात्रि रूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नम:।।

Details - Although the Goddess Kalaratri is the most ferocious form of Goddess Parvati, She blesses her devotees with Abhaya and Varada Mudras. Because of her Shubh or auspicious power within her ferocious form Goddess Kalaratri is also known as Goddess Shubhankari (शुभंकरी).

The name of Goddess Kalaratri is also spelled as Goddess Kalratri and Goddess Kaalratri.

- Eighth day of NAVRATTRI Goddess Mahagauri

Origin - According to Hindu mythologies, the Goddess Shailputri at the age of sixteen was extremely beautiful and was blessed with fair complexion. Due to her extreme fair complexion she was known as Goddess Mahagauri.

Navratri Worship - Goddess Mahagauri is worshipped on the eighth day of Navratri.

Governing Planet - It is believed that the planet Rahu is governed by Goddess Mahagauri.

Iconography - The mount of Goddess Mahagauri as well as Goddess Shailputri is bull and because of that she is also known as Vrisharudha (वृषारूढ़ा). Goddess Mahagauri is depicted with four hands. She carries Trishul in one right hand and keeps the second right hand in Abhaya Mudra. She adorns Damaru in the one left hand and keeps the second left hand in Varada Mudra.

Devanagari Name - महागौरी

Stuti -
या देवी सर्वभू‍तेषु माँ महागौरी रूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नम:।।

Details - As name suggests, Goddess Mahagauri is extremely fair. Due to her fair complexion Goddess Mahagauri is compared with the conch, the moon and the white flower of Kunda (कुंद). She adorns white clothes only and due to that She is also known as Shwetambardhara (श्वेताम्बरधरा)

Goddess Siddhidatri - Ninth day of NAVRATRI

Origin - In the beginning of the universe Lord Rudra worshipped Adi-Parashakti for creation. It is believed that Goddess Adi-Parashakti had no form. The supreme Goddess of Power, Adi-Parashakti, appeared in the form of Siddhidatri from the left half of Lord Shiva.

Navratri Worship - Goddess Siddhidatri is worshipped on the ninth day of Navratri.

Governing Planet - It is believed that Goddess Siddhidatri provides direction and energy to planet Ketu. Hence planet Ketu is governed by her.

Iconography - Goddess Siddhidatri sits on Kamal and rides on the lion. She is depicted with four hands. She has Gada in the one right hand, Chakra in the other right hand, lotus flower in the one left hand and Shankh in the other left hand.

Devanagari Name - सिद्धिदात्री

Stuti -
या देवी सर्वभू‍तेषु माँ सिद्धिदात्री रूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नम:।

Details - She is the Goddess who possesses and bestows all type of Siddhis to her devotees. Even Lord Shiva got all Siddhis by grace of Goddess Siddhidatri. She is worshipped by not only humans but also by Deva, Gandharva, Asura, Yaksha and Siddha. Lord Shiva got the title of Ardha-Narishwar when Goddess Siddhidatri appeared from his left half.

Harappa and Mohenjo-daro, Indus Valley Civilization-Advanced Vedic civilization

Video: Masters of the River is a well-made 52 minute program produced for French TV. It includes CGI recreations of Dholavira and its complex water management system

Planoconvex molded tablet from Harappa showing a diety battlong two tigers. "The thick jungles of the Indus Valley were full of tigers and leopards, so it is not surprising that the image of a ferocious feline is a recurring motif in ritual narratives on seals as well as molded tablets. . .. The figure strangling the two tigers may represent a female, as a pronounced breast can be seen in profile. Earlier discoveries of this motif on seals from Mohenjo-daro definitely show a ...male figure, and most scholars have assumed some connection with the carved seals from Mesopotamia that illustrate episodes from the famous Gilgamesh epic. The Mesopotamian epics show lions being strangled by a hero, whereas the Indus narratives render tigers being strangled by a figure, sometimes clearly males, sometimes ambiguous or possibly female. This motif of a hero or heroine grappling with two wild animals could have been created independently for similar events that may have occurred in Mesopotamia as well as the Indus valley." (Mark Kenoyer, Ancient Cities of the Indus Valley Civilization, p. 114) Click for a large view.

Material: terra cotta
Dimensions: 3.91 length, 1.5 to 1.62 cm width
Harappa, Lot 4651-01
Harappa Museum, H95-2486
Meadow and Kenoyer 1997

One side of a planoconvex molded tablet found in 1995 in Mound ET at Harappa. Mark Kenoyer writes about his narrative scene depicting the killing of a water buffalo: "A person, possibly a man, with hair tied in a bun on the back of the head, impales a water buffalo with a barbed spear. The hunter's foot presses down on the water buffalo's head as he thrusts the spear into its shoulder. In Later Hindu rituals, the water buffalo sacrifice is associated with the worship of the g...oddess Durga, but on this seal the sacrifice takes place in the presence of a priest or diety seated in yogic position. The seated figure wears bangles and a horned and plumed headdress. Above the head of the hunter is a gharial, a small species of crocodile with a narrow snout that was once common in the Ravi and Indus rivers, but is now almost extinct. Similar scenes of an individual spearing a water buffalo have been found on other terracotta tablets from both Harappa and Mohenjo-daro . . .. (Ancient Cities of the Indus Valley Civilization, pp. 114-5). Click to see in large format. Thursday: the other side of this tablet.

Material: terra cotta
Dimensions: 3.91 length, 1.5 to 1.62 cm width
Harappa, Lot 4651-01
Harappa Museum, H95-2486
Meadow and Kenoyer 1997

Bathing in Mohenjo-daro some 4,500 years ago was as sophisticated as had ever been the case in human history. Almost every home in the city had a bathing platform with a water-tight brick floor and drainage system. The Great Bath was only the epitome of a well-executed urban system, not improved upon in the region until modern times. As these captions explain, even the drains were carefully thought out. More at http://www.mohenjodaro.net/indusbathingdrain85.html

Unfired steatite seal and sealing of a boat found at Mohenjo-daro, with a close and insightful reading by Ernest J.H. Mackay: "Seal 30 . . . was found in two pieces. It is rectangular in shape and incomplete motif on the back consists of roughly scratched lines that cross one another. . .. The face is nearly complete and it clearly bears a representation of a ship, the first of its kind to be found one a seal from Mohenjo-daro. . .. Why representations of boats and ships are so rare it is difficult to explain, as it is more than probable that the river Indus was largely used for traffic of all kinds, and river craft should have been perfectly familiar to the inhabitants of Mohenjo-daro.
The vessel portrayed on this seal is boldly but roughly cut, apparently with a triangular burin, and is apparently not the work of an experienced seal cutter; hence its interest, because, probably as a consequence of inexperience, the motif is not a stereotypical one. The boat has a sharply upturned prow and stern, a feature which is present in nearly all archaic representations of boats; for example, the same boat appears in early Minoan seals, on the Predynastic pottery of Egypt, and on the cylinder seals of Sumer. In the last mentioned country, this type of boat was used down to Assyrian times. On the ivory knife-handle of Gebel-el-'Arak in the Louvre are depicted ships which bear a very close resemblance to the one on our seal; these and the other scenes on this handle are, indeed, explained by Petrie as not Egyptian, but the product of an Oriental people inspired by Elam and the Tigris region.

It will be noticed that this boat is shown as lashed together at both bow and stern, indicating perhaps that it was made of reeds like the primitive boats of Egypt and the craft that were used in the swamps of southern Babylonia. The hut or shrine in its centre also appears to be made of reeds and fastened at each end of it is a standard bearing an emblem comparable, though not in actual shape, with the ensigns on the Gebel-el-'Ark handle. At one end of the boat on the seal from Mohenjo-daro a steersman whose head is unfortunately missing is seated at a rudder or steering-oar. The seal-cutter here was not at all sure of his figure and placed it well above the seal.
The absence of a mast suggests that this boat was used only for river work, as are some of the wooden boats on the Indus at the present day; though the modern boats have a less acutely upturned prow and stern, they usually have a similar cabin-like erection in the middle, sometimes constructed of wood and sometimes of reeds. The boats of today are chiefly used for fishing and are either rowed or punted against the stream.
This seal is invaluable in indicating a type of vessel that was in use in ancient Sindh. Its owner was perhaps connected with shipping of some kind for in in engraving it most careful attention had been paid to detail. (E.J.H. Mackay, Further Excavations at Mohenjo-daro, 1938, p. 340-1).
Still, why do there seem to be so few depictions of boats in the ancient Indus tradition?

This seal from Mohenjo-daro contains, perhaps more compactly than any other, what we can tell of ancient Indus beliefs and traditions. It shows a deity with horned headdress and bangles on both arms, standing in a pipal (sacred fig) tree and looking down on a kneeling worshiper. A human head rests on a small stool. A giant ram and seven figures in procession complete the narrative. The figures wear a single plumed headdress, bangles on both arms and long skirts. Parpola writ...es of these: "The Pleiades hold a prominent place as the mothers or wet nurses of the newborn infant in one of the most ancient and central Hindu myths, that of the birth of the war-god Rudra/Skanda, who evidently represents, among other things, the victorious rising sun (and as vernal sun the new year). The Pleiades are said to have been the wives of the seven sages, who are identified with the seven stars of the Great Bear." More of his interpretation at 

The four corners and steps of the Great Bath at Mohenjo-daro. Click to open descriptive slides. More at http://www.mohenjodaro.net/greatbathgranary23.html

What about the platforms? Another perplexing Indus mystery concerns the so-called workingmen's platforms at Harappa, next to the "granary" whose purpose also eludes us. Photographs from the excavations by the Harappa Archaeological Research Project following M.S. Vats work in the 1920s and 1930s led to at least one interesting clue. Additionally, the direction of the bricks suggests water was used here. What do you think? http://www.harappa.com/indus4/353.html
A perfectly cut unicorn seal with a sign right above the horn. The seal was found in ancient Kish, Iraq, during excavations between 1922 and 1933 by the Oxford-Field Museum (Chicago) Expedition. The year is given at approximately 2000 BCE, when craftsmanship in seal manufacture could have been at its height.

A perfectly cut unicorn seal with a sign right above the horn. The seal was found in ancient Kish, Iraq, during excavations between 1922 and 1933 by the Oxford-Field Museum (Chicago) Expedition. The year is given at approximately 2000 BCE, when craftsmanship in seal manufacture could have been at its height.

A cubical die with 1 to 6 dots was found in rubble during excavations at Harappa. Many such dice were also found at Mohenjo-daro. John Marshall writes: "That di...cing was a common game at Mohenjo-daro is proved by the number of pieces that have been found. In all cases they are made of pottery and are usually cubical, ranging in size from 1.2 by 1.2 by 1.2 inches to 1.5 by 1.5 by 15 inches. . .. The dice of Mohenjo-daro are not marked in the same way as to-day, i.e. so that the sum of the points on any two opposite sides amounts to seven. Instead of that, 1 is opposite 2, 3 opposite 4, and 5 opposite 6. All the examples found are exceedingly well made with well-defined edges; the points are shallow holes averaging 0.1 inch in diameter. The clay of which they are made is light red in color, well baked, and sometimes coated with a red wash. These dice must have been thrown on a soft surface, such as a piece of cloth, or on dusty ground, for their edges show little sign of wear. It is not yet known whether these objects were used in pairs, but two specimens found in the Dk Area [of Mohenjo-daro], not far from each other, are exactly the same size." (Marshall, Mohenjo-daro and the Indus Civilization, pp. 551-2)

More on the neglect of Mohejo-daro,now in Pakistan could be destroyed by neglecyt with an illustrated essay just appeared on the BBC website http://www.bbc.com/news/magazine-31984489
Impression of an Indus-style cylinder seal of unknown Near Eastern origin in the Musee du Louvre, Paris. All indications are that the Bronze age was built on a robust international trade system. Massimo Vidale's article Growing in a Foreign World: For a History of the "Meluha Villages" in Mesopotamia in the 3rd Millenium BCE gathers together all facts about Indus settlements and trading with ancient Mesopotamia around 2500 BCE. Conjectures and implications by an Italian archaeologist who is a pioneer in multidisciplinary analysis. The connections between these ancient Bronze age civilizations could one day help answer a lot of questions. People moved around a lot more than we think, and interactions between cultures just as rich as they are today. 

Workers digging a deep pit during the 1935-36 excavations in Chanhu-daro, Sindh. Chanhu-daro was the only American run pre-partition Indus excavations, by the Museum of Fine Arts in Boston, and led by Ernest J.H. Mackay. They revealed a highly-advanced ancient Indus manufacturing site. An illustrated 1937 article by Dorothy Mackay describing the finds is available at
Ancient Indus males of stature seem to have had their hair tied in close buns, with a headband. This is true of the priest king, shown here in a painted color replica, in the original, and in profile soon after being found in the 1920s. The figure below, with the same hair hair arrangement and headband, was found at Mohenjo-daro. Mark Kenoyer writes of this bust " "Finely braided or wavy combed hair is tied into a double bun on the back of the head, and a plain fillet or headband with two hanging ribbons falls down the back. The upper lip is shaved and a closely cropped and combed beard lines the pronounced lower jaw. The stylized almond shaped eyes are framed by long eyebrows. The wide mouth is very similar to that on the "Priest-King" sculpture."

A far reaching and deeply interesting paper by Dennys Frenez and Massimo Vidale on composite ancient Indus creatures, often based on the goat, and their meaning in a way that reaches into ancient Greek texts: Harappa Chimaeras as 'Symbolic Hypertexts'. Some Thoughts on Plato, Chimaera and the Indus Civilization at

The splash of the new: pictures of mysterious seals from Harappa had appeared in specialized journals, but no fuller picture of multiple seals had been offered to the public until September 24, 1924 with this set of seals from the Illustrated London News. From the very beginning, the face of the unicorn was the face of the Indus civilization, and that is probably how its rulers had intended it to be.

Sir John Marshall, who published the findings wrote "The animal most often ...represented on the seals is the apparently single-horned beast . . .. There is a possibility, I think, that the artist intended to represent one horn behind the other. In other animals, however, the two horns are shown quite distinctly. In some respects the body of this beast, which is always a male, resembles that of an antelope of heavy build, such as the eland or oryx, and in others that of an ox. The long tuffed tail may belong to either class. The horn is sometimes smooth . . . sometimes it has transverse ridges. In the latter case, the possibility of the creature being an ox is ruled out. The long pointed ears are also characteristic of the antelope. Perhaps we have here a fabulous animal which is a composite of the ox and antelope. And yet to the casual eye there is nothing fantastic about it, as about some of the other animals represented on seals; nor does it in any way resemble the unicorn of heraldry, which is made up of different parts of a number of animals, though it must be noted that the traditional unicorn was supposed to have originated in India" [Mohenjodaro and The Indus Civilization, Vol. II., p. 382].

It is often said that the ancient Indus people invented latrines, as these examples from Harappa and Mohenjo-daro suggest. Mark Kenoyer writes "Many urban dwellers may have walked outside the city wall to the nearby fields to relive themselves, as is commonly done today throughout much of Asia. But many houses had latrines that were distinct from the bathing areas. The earlry excavators at Harappa and Mohenjo-daro did not pay mch attention to this essential feature of the Ind...us cities, but current excavations at Harappa are finding what appear to be latrines in almost every house. The commodes were made of large jars or sump pot sunk into the floor, and many of them contained a small jar similar to the modern jar or lota used throughout Pakistan and India for washing after using the toilet. Sometimes these sump pots were connected to a drain to let sewage flow out, and most had a tiny hole at the bottom to let water seep into the ground. Clean sand was scattered on the floor of the latrine and periodically an entire new floor was installed. These sump pots were probably cleaned out quite regularly by a special class of laborers who also would have periodically cleaned out the large garbage bins and sewage drains in the city streets." (Ancient Cities of the Indus Valley Civilization, p. 60)

The Streets of Mohenjo-daro. John Marshall writes of what he called First Street, "The northern part of this street, 145 feet in length, had been dug by Mr. Hargreaves in 1925-6, the rest of the street, some 300 feet in length, was completely exposed by me down to the Intermediate level, the work involving the removal from the street itself of a 10 ft. thick layer of closely packed debris. . .. The width of the street averages 30 feet and it is the only street so far excavate...d at Mohenjo-daro that could have been used for wheeled traffic, if wheeled traffic was permitted inside the town. No actual traces of wheeled vehicles have so far been found at Mohenjo-daro, but that they were used in this period is patent from several terra-cotta wheels of toy carts brought to light at this site as well as from a tiny model bronze cart found at Harappa. The street is not paved with bricks or concrete anywhere. . .. The exact purpose of a small brick circle in the middle of the street . . . is not apparent . ..." (Marshall, Mohenjo-daro, pp. 187-

8)

The first seal, found at Harappa before 1872. Included in The British Museum's A History of the World in 100 Objects, a nice podcast of the chapter on this black stone unicorn seal is available for free at (Episode 16, Indus seal). Sir Alexander Cunningham, who led the first excavations there in 1872-73 and published news of the seal, wrote 50 years before we understood that the Indus civilization had existed: "The most curious ob...ject discovered at Harappa is a seal, . . .. The seal is a smooth black stone without polish. On it is engraved very deeply a bull, without a hump, looking to the right, with two stars under the neck. Above the bull there is an inscription in six characters, which are quite unknown to me. They are certainly not Indian letters; and as the bull which accompanies them is without a hump, I conclude that the seal is foreign to India." How wrong Cunningham was about the seal! Thanks to The British Museum for the image.

Ancient Indus food, drink and cooking vessels would likely not be out of place in South Asia today, so familiar are the designs and materials A copper/bronze plate from Mohenjo-daro, terra cotta cooking pots from Nausharo (2200-2300 BCE), a stone (fuchsite) drinking vessel from Mohenjo-daro, and a copper/bronze cooking pot from Harappa.

Whether or not the recent new pushing back ancient Chinese civilization thousands of years is true or not http://www.newhistorian.com/chinese-civilisation-older-t…/…/, it is likely that the origins of all ancient civilizations will be pushed back in the years to come. We know very little about possible antecedent cultures, whether in Rakigarhi, Balochistan, southwestern Iran or northern China.
Even the Indus chronology itself is only slowly coming together, with more at http://www.harappa.com/indus3/e2.html. Single chart with the comparative chronologies of major ancient civilizations courtesy JM Kenoyer.
Decorated terra cotta cones are found at both Mohenjo-daro and Harappa, but no one knows what they may have been used for. Some scholars suggest that they were hung on a string as a plumb-bob for use by masons and carpenters. Others feel that they may have been toys or possibly used for writing. No traces of ink have been found on the tips, but many of the tips are worn smooth or chipped. What do you think they may have been used for?


An unicorn seal from the collection of the Ashmolean Museum, Oxford found at Harappa. Note the figure carrying something across his shoulders at the top right.
http://jameelcentre.ashmolean.org/…/sort_…/date/object/20119


What was an ancient Indus house like? John Marshall writes of House 8, an "average upper class house" in the HR section of Mohenjo-daro: "To the right of the porter's lodge [5] a short passage led to the central courtyard of the house (18), which was open to the sky and provided light and air to the rooms grouped about it on both the ground and upper floors. And here, let me say parenthetically, that the principle of the open courtyard encompassed by chambers was just as fund...amental to house-planning at Mohenjo-daro as it was throughout the rest of the prehistoric and historic Asia, and as it has continued to be in India until the present day. In House VIII the courtyard measures approximately 32 feet square, but the square is not a true one. Like other open courtyards, it was paved with brick and provided with a covered drain. . . . What purpose Room 18a , on the north side of the court, served, is doubtful, but it is not unlikely that it was the kitchen, since there must have been a kitchen on the ground floor, and this is the only room that would have been suitable. The other remaining apartment on the ground floor (No. 17), with a curious passage on two sides, would have made a convenient guest-chamber, since, while it was more or less isolated from the rest of the house, there was ready access to it from the entrance hall. The ceiling of this room, which was unusually low (less than 7 feet above the floor), was carried on rafters of deodar (Cedrus deodara) and dalbergia sissoo, the charred ends of whcih were still found embedeed in the walls." (John Marshall, Mohenjo-daro and the Indus Civilization, pp. 18-19).

The dyer's workshop? "This room in VS area was made with bricks set on edge to create a watertight floor. A small well was located in the southeast corner (top right) and circular brick depressions were set into the floor, presumably to hold pottery vessels. The early excavators suggested that the room might have been a dyer's workshop" (Mark Kenoyer). Sir Mortimer Wheeler, the early excavator. wrote: "Of another kind is a building fronting upon one of the main streets, 'Firs...t Street', in VR Area [Mohenjo-daro]. Its outside dimensions are 87 by 64.5 feet, but within that considerable framework are

included not only residential quarters around the courtyard but also, towards the street, industrial or commercial premises of some note: in particular, three rooms neatly paved with bricks on edge, one room with five conical pits or holes sunk in the floor and lined with wedge-shaped bricks, apparently

to hold the pointed bases of large jars. In a corner of the room is a well, and nearby is the usual brick staircase. The premises may have been a public restaurant, but it is alternatively possible that the implied jars were, rather, dyeing vats." (The Indus Civilization, p. 51)

The first images of the announcement of the discovery of the ancient Indus Valley civilization in the Illustrated London News, on September 20, 1924. "The remarkable discoveries here illustrated put back by several centuries the date of the earliest known remains of Indian civilization. In his deeply interesting article describing them (on page 528) Sir John Marshall compares them to the work of Schliemann at Tiryns and Mycenae, where likewise it fell to the archaeologist to ...break new ground and reveal the relics of a long forgotten past. "It looks at this moment," writes Sir John, "as if we were on the threshold of such a discovery on the plains of the Indus. Up to the present our knowledge of Indian antiquities has carried us back hardly further than the third century before Christ .
How and why did the ancient Indus civilization come to an end? Four scholars, Jane Mcintosh, Rita Wright, Richard Meadow and Shereen Ratnagar give their summary answers at http://a.harappa.com/…/what-your-considered-opinion-how-and… What do you think?
Image: Brick buildings in the HR area in Mohenjo-daro showing numerous building levels.

Ringstones are among the most fascinating of ancient Indus objects, particularly after recent research has shown some of those at Harappa to have originally been manufactured near Dholavira and then transported some 1,000 kilometers north. We think they might have been used to support wooden pillars. Here a newly re-discovered ringstone from Harappa is being transported to the Harappa Museum.The impressions of a pipal leaf found in the upper clay levels of a drain in Harappa, shown here with a modern pipal leaf, indicate that what many think was a sacred tree even at that time was growing in the ancient city of Harappa. A well at Mohenjo-daro, a sealing from the city and the pipal motif on a unicorn seal are other examples of this critical leaf in Indus culture


Ancient Pots. 1. A hand-built pot from about 3100 BCE, during the pre-Indus Ravi phase, is one of the earliest examples of the intersecting circle motif in the Indus region. 2. The second pot, found next to the first one, has a net and bird motif that did not continue into later main Indus phases. 3. A Ravi Phase cooking pot. 4. Ledge shouldered cooking pots with low neck and flaring rim from Nausharo in Balochistan



New from Dholavira: http://timesofindia.indiatimes.com/…/articlesh…/44638220.cms
AHMEDABAD: A 5,000-year-old stepwell has been found in one of the largest Harappan cities, Dholavira, in Kutch, which is three times bigger than the Great Bath at Mohenjo Daro.

Located in the eastern reservoir of Dholavira by experts from the Archaeological Survey of India working with IIT-Gandhinagar, the site represents the largest, grandest, and the best furnished ancient reservoir discovered so far in the country.

It's rectangular and 73.4m long, 29.3m wide, and 10m deep. Another site, the ornate Rani ki Vav in Patan, called the queen of stepwells, is already on Unesco list.
Ancient Indus Passports? Three unusual round pendants of baked clay discovered in Kanmer, Gujarat, near Dholavira by a Japanese team. Each has a hole in its center and the impression of an animal resembling a unicorn. The reverse sides have different Indus script signs on them. Because the same animal seal was pressed into each of them, Prof. Toshiki Osada speculates that "they may have served as a passport for those traveling between different regions." More at http://asia.nikkei.com/…/Japanese-researchers-help-unravel-… and http://en.wikipedia.org/wiki/Kanmer. (photo courtesy of Toshiki Osada)

Square seal from Mohenjo-daro, depicting a nude male deity with three faces, seated in yogic position on a throne, wearing bangles on both arms and an elaborate headdress. We have also crossed 50,000 likes on this page after nearly 6 years and hundreds of posts. As usual, we publish some of the stats showing who you are, where you are coming from, and the popularity of very recent posts. It seems as if shots of Mohenjo-daro do best, with the performance of other posts hard to gauge, varying between 800 and 2,000 likes a piece. What else would you like to see more of on this page?


Ancient Harappa as it may have appeared in late Period 3B/early Period 3C, around 2200 BCE, based on the archaeological evidence. The granary and working platforms of Mound F are in the northwestern corner of the city (upper left). Drawing by Mark Kenoyer, 2001.


The earliest known Indus writing finds from excavations at Harappa. The first inscription, dating to around 3300 BCE or the Ravi phase, is contemporaneous with early writing in ancient Egypt and Mesopotamia. These early signs show great similarity with later signs on Indus seals, suggesting a continuous development of the script. Besides the 5 images here, more also at http://www.harappa.com/indus2/124.html


The Case of the Split Necklace #2: John Marshall writes about one of the greatest of Indus finds, "The jewelry illustrated . . . was found in the silver vessel illustrated on the right of the plate, which was unearthed by Mr. Dikshit in a long trench that he dug to connect up sections B and C in the DK Area. . . .. As the walling in this Block is of the Late Period and the depth of the find was only 3 feet below the surface, this hoard of jewelry can definitely be dated to th...at Period. The large necklace is made up of barrel-shaped beads of a translucent, light-green jade, measuring 0.9 inch long by 0.45 inch in diameter in the middle and 0.25 inch at the ends. The beads are all not accurately graded, but in this respect nevertheless they compare well with other specimens of ancient jewelry. Each jade bead is separated from its neighbours on either side by five disc-shaped gold beads, 0.4 inch in diameter and 0.2 inch wide, made by soldering two cap-like pieces together. The join is very fine and can only just be detected in some of the beads." (John Marshall, Mohenjo-daro, p. 519). As discussed and shown in the earlier post on Tuesday, the large necklace was split at partition between India and Pakistan.
Boating now and then: a moulded tablet from Mohenjo-daro ca. 2300 BCE, below while above, flat bottomed ferry boats are still used today to help travelers cross the Indus River near Mohenjo-daro. The boat on the seal is part of "a three-sided molded tablet, with boat, gharial and script. One side is a flat-bottomed boat with a central hut that has leafy fronds at the top of two poles. Two birds sit on the deck, and a large double rudder extends from the rear of the boat." (Kenoyer, Ancient Cities, p. 192)




Mohenjo-daro, the "city of wells." Mark Kenoyer writes: "On the basis of the number of wells found in the excavated areas, Michael Jansen has calculated that the city may have had over 700 wells. In contrast Harappa may have had as few as 30, since only 8 wells have been discovered in the areas excavated so far. The difference between these two cities may be that Mohenjo-daro had less winter rain and may have been situated far away from the Indus river. At Harappa a large dep...ression in the center of the city may represent a large tank or reservoir accessible to the inhabitants from all the different neighborhoods. The site of Dholavira has only a few wells, but most water for the city was collected during the rainy season in large stone cisterns. The drains for collecting rain water were built separately from drains used to take away dirty sewage water." (Kenoyer, Ancient Cities, p. 59)


Burials at Harappa. The body may have been wrapped in a shroud, and was then placed inside a wooden coffin, which was entombed in a rectangular pit surrounded with burial offerings in pottery vessels. The man was buried wearing a long necklace of 340 graduated steatite beads and three separate pendant beads made of natural stone and three gold beads. A single copper bead was also found at his waist.
Note that the entire book describing these discoveries, Harappa Excavations 1986-1990: A Multidisciplinary Approach edited by Richard H. Meadow is available for free at http://a.harappa.com/c…/harappa-excavation-reports-1986-1990, with each chapter a single PDF download. These are basically the most comprehensive, scientific publications about a single ancient Indus excavation site yet

Women of Harappa B: At the peak of the Indus Civilization (Period 3, 2600-1900 BCE), the most common dress for female figurines was the belt and/or short skirt usually situated at the same point on the hips as the figurine’s hands, shown in these two terra cotta figurines found at Harappa


Green stone (fuchsite) drinking glass with finely polished exterior surface and sparkling internal crystal facets. Mark Kenoyer writes: "One famous stone vessel found at Mohenjo-daro is a tall glass with concave sides that is similar in shape to ritual columns found in Balochistan and Afghanistan. This green stone, called fuchsite, is rare, but it can occur with quartzite which is common throughout Balochistan and Afghanistan. When this fuchsite vessel was first examined by a... geologist in the 1930s, the only know source was Mysore State, over 1600 km south of the Indus Valley. Early scholars suggested that the stone was brought to the Indus cities from the south along with gold and ivory, but both of these important raw materials were actually available from nearby sources. Herds of elephants lived in the thick forest of Gujarat or the easter Punjab, so ovory could have been obtained by Indus hunters themselves or traded from tribal communities living on the edge of the Indus plain. Gold was easily obtained from the sands of the upper Indus where it is still panned by itinerant miners. Another source of gold was along the Oxus river valley in northern Afghanistan where a trading colony of the Indus cities has been discovered at Shortughai. Situated far from the Indus Valley itself, this settlement may have been established to obtain gold, copper, tin and lapis lazuli, as well as other exotic goods from Central Asia" (Ancient Cities, p. 96).
A composite tubular gold bead found on Mound AB at Harappa in 2000. Greenish corroded copper-alloy from an interior wire covers part of the gold bead. "Gold was easily obtained from the sands of the upper Indus river where it is still panned by itinerant miners. Another source of gold was along the Oxus river in northern Afghanistan where a trading colony of the Indus cities has been discovered at Shortughai. Situated far from the Indus Valley itself, this settlement may have been established to obtain gold, copper, tin and lapis lazuli, as well as other exotic goods from Central Asia," (J.M. Kenoyer, Ancient Cities of the Indus Valley Civilization, p. 96).
A painted dish of a pedestaled vessel from Harappa found in 1993. The painted design includes two peacocks and a sacred tree. Mark Kenoyer writes: "Painted dish portion from a dish-on-stand. The black-on-red painted decoration is arranged in panels that are divided into four sections. Two peacocks are depicted on one side, and a many-branched tree with short leaves is painted on the opposite panel section. Between these two motifs are multiple lines of loops with circle-and-d...ot designs and hatching which totally fill all of the empty space. In the center of the dish is a geometric design with a single circle-and-dot motif on one side and a double circle-and-dot motif on the opposite side. All of the decorations on this dish undoubtedly had specific ritual and symbolic meaning, possibly relating to fertility, good health and good fortune. Originally part of a dish on stand, this elaborately painted dish may have been removed from the broken base and reused. It was found in the room of a house on the recently excavated Mound ET" (Ancient Cities, p. 324).

Today an unusual and spectacular exhibition opens at the National Museum of Oriental Art (MNAO) 'Giuseppe Tucci' in Rome, Italy. Living Symbols presents a group of painted protohistoric objects from the 4th and 3rd millennium BCE, illegally excavated in Balochistan and seized in 2005 by the Italian police. Although much about their provenance is lost, they are apparently from the little know Nal Buthi and Kulli cultures that preceded (Nal) and accompanied (Kulli) the height ...of Indus culture. They use of the zebu bull, pipal tree, tiger and other major motifs familiar to us from Harappa and Mohenjo-daro.

These are among the most splendid objects ever found from the area, and show how vibrant the use of color was. They convey the sophistication of symbolism and art in the 4th and 3rd millenniums (4000-2000 BCE). The exhibition, organized by MNAO in collaboration with the Pakistan Embassy and with the support of Eural Gnutti s.p.a., represents a precious opportunity for a first encounter with the cultures that succeeded in Pakistan. Curated by Giovanni Lombardo (MNAO) and Harappa.com contributor Massimo Vidale (University of Padua, Italy). More at http://www.simbolivivi.beniculturali.it/english.html, and more about the cultures referenced at http://www.harappa.com/baluch/index.html

One of the most detailed reconstructions of an ancient Indus gateway, this one on Mound E at Harappa. The reconstruction was drawn by Chris Sloan, based on the work done by the Harappa Archaeological Research Project. J.M. Kenoyer writes: "A series of side rooms were also excavated along the eastern edge of the gateway in 1995. The latest phase of construction also included a large east-west oriented doorway leading through the eastern edge of the gateway. This doorway appears to have constructed with wooden beams with a threshold embedded in the baked brick structure

Iravatham Mahadevan's Indus Script "Dictionary." None of the many proposed decipherments of the ancient Indus script by many different scholars since the late 1920s is widely accepted. But there are good ideas, and many of them are from Iravatham Mahadevan in Chennai, India's most important scholar of the Indus script. Here he proposes readings of some the most common Indus signs, including the three "functionaries," part of a set of signs, one of which combines the terminal... "jar" sign, the most frequent Indus sign, for which Mahadevan also proposes a reading. Mahadevan has been studying the Indus script since he put together the first concordance of Indian seals in 1970. Known too for his breakthrough decipherments of the earliest Tamil Brahmi writing, Asko Parpola calls Mahadevan his most valuable critic. Despite sharing a belief in Dravidian language elements in Indus signs, the two friends often disagree on specific interpretations.

Mahadevan continues to work on the Indus script, and we plan to highlight more of his work in the coming months, including a radical interpretation of the function about the Great Bath (June). More on Mahadevan's views at http://www.harappa.com/script/maha0.html. A complete interview at his Chennai residence is at http://www.harappa.com/script/mahadevantext.html

An exceptional and controversial recent find in a private collection is analyzed by a leading Italian archaeologist in a fully illustrated complete online volume with possible implications for understanding ancient Indus culture. Massimo Vidale writes: "In Autumn 2009, I was invited by a private collector to see an artefact that was mentioned as unique and very complex, and reportedly belonged to the cultural sphere of the Indus civilization. I do not have professional links with the antique market and the world of private collectors, but the descriptions I had of the find were so puzzling that for once I accepted the invitation to examine the new find." More at: http://a.harappa.com/content/lady-spiked-throne


Scanning electron microscope photograph of jute textile feature found on a ceramic at Harappa. Very few fibers remain on artifacts from over 4,000 years ago, and this is the first evidence for jute as early as 2200-1900 BCE at Harappa. By Rita P. Wright, David L. Lentz and Harriet F. Beaulieu, the paper discusses how this evidence was extracted and its implications: http://a.harappa.com/…/new-evidence-jute-corchorus-capsular…

'"Pendant or medallion [from Mohenjo-daro] pictures the unicorn combined with many sacred symbols of the Indus religion. The body of the figure has a womb-shaped symbol in its belly, the same motif is elaborated to form the frame for the pendant, which is also a common design for shell inlay. Two leaf shapes of the sacred pipal tree are depicted at the animals shoulders and rump. A ritual offering stand is placed in front of the image. The deeply incised frame and the symbols on the unicorn would have been set with inlay." (J.M. Kenoyer, Indus Civilization, p. 188)

Ancient granary found in Haryana

The site belongs to the mature Harappan phase from 2600 BCE to 2000 BCE

http://www.thehindu.com/…/ancient-granar…/article5966952.ece
The dancing girl of Mohenjo-daro in three views. John Marshall writes "the arms and legs . . . are adorned with armlets, bangles, and anklets. These ornaments may sometimes have been made of metal, but in all probability the majority of them were shell. The custom of wearing so many shell bracelets as almost to conceal the whole of the forearm is very common in India at the present day." (Mohenjo-daro and the Indus Civilization, 1931, p. 339).



Two gold beads originally part of the same ornament found in Harappa in 2000. Thin gold foil was placed over the outside of a sandy core around a copper tube.

Among the dangerous wild animals represented in the ancient Indus figurine corpus found at Harappa are large wild felines. One feline figurine with punctuate designs on the face (possibly representing spots) and an open mouth showing teeth is a relatively naturalistic representation of a large wild cat, possibly representing a leopard or a cheetah.

One of the mysterious "workingmen's platforms" at Harappa. The white is salt seeping up from the ground. No one has yet figured out their use. A possible clue is that bricks on their sides are often used in connection with water in South Asia, yesterday and today.



Cubical weights in graduated sizes. These weights conform to the standard Harappan binary weight system that was used in all of the settlements. The smallest weight in this series is 0.856 grams and the most common weight is approximately 13.7 grams, which is in the 16th ratio. In the large weights, the largest weight is 100 times the weight of the 16th ratio in the binary system. These weights were found at Harappa and may have been used for controlling trade and possibly for collecting taxes.

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A rhinoceros seal from Mohenjo-daro.

Square seal with multiple headed animal depicting three important totemic animals: the bull, the unicorn, and the antelope. All three animals are seen individually on other seals along with script, but this seal has no script.

More on the subject of violence in the ancient Indus Valley - http://news.nationalgeographic.com/…/130425-indus-civiliza…/