Your Contribution

The Indus religion was a melange of much that we already know of third millennium Asiatic religion observance, augmented by specific anticipation of the later Hinduism.” Sir. Mortimer Wheeler.

Mother goddess It is believed that the foremost amongst the Sindhu pantheons was the Mother Goddess. A large number of terracotta female figures found in the sites represent Mother Goddess. Some historians are of the view that the range of the cult of the Mother Goddess once extended from Indus to Nile. Because a number of such figures have also been recovered from Kulli culture in South Baluchistan and Zhob Valley in the North. According to Sir John Marshall, “in no country the worship of the divine mother is so deep rooted and universal as in Bharat, where she became the prototype of the cosmic energy. (prakriti) and the counter part of the cosmic soul (purusha)

Critics point out that the idea of the Mother Goddess or Earth Goddess was well known to Vedic Aryans. To begin with it appears in the form of Prithvi but later on it is called Aditi, Prakriti, Durga, Gauri etc. It is also pointed out that ordinarily, all the figures are in a standing pose and their arms hang parallel to the body. But the principal gods of the Sindhu people were males and the female played a subordinate part.

Tree worship-

Pipal deity In many of the narrative scenes on pottery etc, it is observed that the deities emerge from the center of a pipal tree or stand under an arch of pipal leaves. Similarly a well found in Mohenjo-Daro is made in the shape of a Pipal leaf. The Pipal and banyan are quite common throughout Hindu mythology, where they serve as important symbols of fertility and protection and death. Phallic symbols dedicated to the god Shiva are often placed at the base of the Pipal tree or the rituals to the goddess Savitri are also performed with the tree to ensure many children and avoid widowhood. Besides two thousand years after the Saraswati Civilization Lord Buddha attained enlightenment under a banyan or Bodhi tree. In the Saraswati Civilization the Pipal tree was probably the prototype of the Vedic Prajapati. and was the supreme deity of the Bharatiya pantheon.

It is well known that the act of procreation is a major theme in all ancient religions and modern times as well. Because the fertility of the land and livestock is often related to the worship of deities and natural powers, different objects may have been used in fertility rituals.

The seals and the painted pottery of the Saraswati Civilization represent the figures of the pipal and the acacia tree. They were regarded as celestial plants and were supposed to have divine spirits. On account of the extreme sanctity attaching to Pipal tree, its symbolic representation formed the crest of the horned headdresses of the deities of lower grades. It was believed  to be the tree of highest knowledge and creation. This tree of life appears frequently on the seals. Around this magic plant most of the adventures and mighty exploits of the gods and national heroes of the Saraswati Civilization are grouped. The Sami tree is identified with Jand or Jandi, under which many religious ceremonies are performed.

It was believed that a constant fight is on between gods and demons for the possession of Pipal tree for donning its branches on their heads. Certain demons always tried to seal the tree away and so constant protection was necessary. The tree was heavily guarded by a spirit. On a seal at Mohenjo-Daro a bull protected by a cobra is engaged in fighting a human adversary and is preventing him from coming near the sacred tree. Another tree shows a bull protecting a Acacia tree. A cobra or a Naga deity is also seen guarding the tree. Composite animals, like the one whose face was human but the body comprised the features of various animals, were regarded as the most fitting guardians of the tree of life. A study of seals say that it was believed that a tiger demon always tried to steal the tree or its branches. Tree worship is very old in Bharat and its persistence in historical times, shows that the ancient tradition relating to this cult was later on incorporated by the Hindus in their religion in a highly modified form.

Siva

The male consort of the Mother Goddess, corresponds to Siva who is also known as Pasupati. There were no public temples of Siva, which may be due to the fact that such structures may still be concealed beneath the Stupa at Mohenjo-Daro. Another temple has been bodily removed by the brick robbers at Harappa. On the seal however is found a male god, horned and three faced, in Yogic pose, his legs bent and surrounded by 4 animals, elephant, tiger, rhinoceros and buffalo, by a couple of deer, indicating that the god is the lord of the animals.

On the basis of that Sir. John Marshall came to the conclusion that Saivism was the oldest religion in Bharat and the deity was the prototype of historic Siva.

In the sites most of the sacred images were found in corners of the room. That indicated that the religion was a private concern and was not dictated by the state. However some historians think that the Sindhu people were ruled by the priest kings who held public festivals and they controlled the political destiny also. But in the absence of public temples it is improper to arrive at such conclusions.

The Sindhu people also practiced the worship of Linga and Yoni symbols. Some of the polished stones have been identified with them. The likelihood that the Siva and Linga worship must have been inherited by the Hindus from Sindhu people is reinforced by the prevalence of the bull and bull like symbols on seals.

Dr.Mackay noticed an interesting seal amulet depicting a different religious subject. A horned goddess is shown in the midst of a Pipal tree, before which another horned deity is kneeling. Behind the worshipper a goat and a human face looks on. A row of female spirits facing the opposite way occupies the whole of the lower part. According to Dr. Mackay, the mystical seven in number recall the Smallpox Goddess Sitala and her six sisters, primitive cult regarded as indigenous.

There was also the practice of Yoga and worship of Agni was also practiced. The importance though not deification of the water in the Saraswati Civilization was stressed with the presence of great bath.