The ancient trade hub of Tagar- Part IV

(Continued from part III)

The next expedition was conducted in 1987-88 by the Department of Archeology and Museums, Government of Maharashtra, in a plot of land with survey No. 142/2, 250 meters away from the northern bank of the river to ascertain the nature of an accidentally exposed brick built tank. The tank, measures 12 X 12 X 3 meters and is built of burnt bricks with mud mortar and has two approaches with steps each at south and east. Inlets to the tank were provided at different levels throughout the height of the tank. The base is paved with bricks. On the northern side, an apsidal structure, facing east, built in bricks was found. Since the village is situated on banks of Terna river, it becomes obvious that this tank must have been used to store excess river water during rainy season and used throughout the year.

Excavated tank in Ter

(Photo- Times of India)

On the east of the tank, few small oval shaped pits were exposed. The pits were filled with ash and coal. The walls of the pits were burnt red. One of the pits contained two bones having cut-marks and a stone. From the same trench mud pallets and broken figure of Lajjagauri (Goddess of fertility, normally having a female body sans head) were found

Area where excavations were carried out
Photo courtesy Santosh Dahiwal

A 1959 report by B.N. Chapekar has to say this:

“The figurines help to a large extent to assess the cultural advance of the contemporary people. The hair was bifurcated in the middle. Sometimes, it was arranged in a high-fan shape at the back of the head.... This coiffure marks, in particular, those figurines which are nude and have blunt face without distinct features. Another mode consisted of three fillets coming from head down on the back and then turning upwards... Ornaments were used by both men and women... Nude female figures are generally unadorned. This distinctive feature suggests the possibility of the figures representating some cult asssociation....”

On the western side remains of a structure, square in plan, marked with white deposit were exposed. In this structure a small kunda measuring 55 x 55 x 70 cm, containing 70 bases of bowls, with flared mouth, of medium fabric red ware were collected. Remains of brick-lined drainage were also exposed on the western side of the plan. From the plan, 352 bases of bowls with flared mouths

and from the drainage 78 bases were collected. In one of the trenches on the northern side a structure measuring 10-50 x 10-50 m was exposed.

Ivory figurine

Head

Toy

The above description very much reminds me of what excavations at Kondapur had revealed. This is what was found there.

The new excavations done at Kondapur now, have brought to light religious practices of people living in Deccan at the beginning of our Era. The new series of excavations are headed by G. Maheswari, Superintending Archaeologist, Archaeological Survey of India, with a team of about 15 members. Some 45 labourers have been hired to excavate the ancient remains with utmost care. The main discovery at the excavation site includes some brick structures found in the western extreme of the main mound, which yielded authentic evidence of a Vedic or fire worshipping sect. It's a vast complex having a circular shrine facing south with one entrance and surrounded by rectangular chambers and fire altars , three metres in depth, having 37 courses of burnt bricks of different shapes -- triangular and sand clock-shaped, behind the chambers. These supposedly fire altars have yielded significant evidence of fire activities in them along with five numbers of pots stamped with impressions of a trident. Apart from this, the whole temple complex yielded plenty of animal bone pieces, perhaps for sacrificial purposes and related pottery articles such as bowls, sprinklers, spouted vessels and iron implements like spear heads and knives. The kings obviously performed the ‘yagnas’ at these altars and sacrificed animals to propitiate the goddess or seek a male heir. A lime and clay image of a Brahmin, probably the Raja Guru, with a thick sacred thread, embracing the king, along with many silver and gold-plated coins and terracotta seals bearing images closely resembling Roman Emperor Tiberius have also been found. This image shows clearly the status enjoyed by Brahmin priests.

Dice

Beads

Terracotta figurine

Did the Satavahana period people worship any idols besides Vedic sacrifices at the fire altar? Kondapur excavations provide a clear cut answer. In the vicinity of the circular structure, images of nude women adorned with jewels, which are known as Lajja Gouri (Goddess of fertility) have been found with a few cult objects made of iron. This clearly proves that the goddess of fertility was worshiped here.

I think, the resemblance and similarity between Ter and Kondapur is obvious. There can be no doubt that they ware well connected and people in both places followed common religious practices.A 1959 report by B.N.Chapekar confirms this and I quote;

“Figurines from the two provenances (Ter and Kondapur) bear closet resemblance in technique and style. Possibly a terracotta industry flourished at the two sides which were commercially connected with each other presumably by virtue of their geographical proximity; or the terracottas from the two places were exported to an outside but common market place.”

Figurine

Pendent

Goddess of fertility

Other antiquities collected at Ter include beads of semi-precious stones, shell bangles, decorated bone, ivory pieces, broken stone sculptures, and ivory comb having depiction of a royal couple attended by female attendants on one side whereas on the other side is the Figure of Lakshmi (Goddess of wealth). Stylistically the carving can be dated to first century AD.

ASI report remarks that this excavation revealed a complex of religious structures of first century AD in which a tirthakunda, an apsidal plan, fire place, offering bowls played an important pan. This was the first time that a secondary burial from early historical level, showing the continuity of the protohistoric tradition has been reported.

In 1986, an inscribed pillar was found while ploughing an area marked as Survey.No. 406/1 and 406/2. Excavation was taken up in the area in 1988-89. The site is located two and half km south-west of village, 1875 m north of the river Terna and 20 m above the river. A structure whose plan could not be ascertained due to its disturbed nature was discovered but it appears to be an apsidal plan. Few ovoid pits were observed possibly, meant for the pillars. A limestone sculpture of a male (34 X 17 X 10 cm in full relief was found. He is showing wearing a dhoti tied with plain square band and adorned with necklace, ear ornaments and a flat headgear. The proper right hand is akimbo while the left touches the crest of the forehead band, apparently decorated with incised diamonds. The figure is provided with a 3 cm high pedestal. The sculpture is somewhat crude. Similar type of representation in kaolin and terracotta, were reported in large numbers from this site. A broken 1.10 m high limestone pillar, rectangular (44 X 34 cm) in section, was found embedded in a trench, decorated with half lotus and one of its sides showed the decorated motifs having criss-cross design. A small rectangular brick structure having single layer of bricks was exposed. The purpose of the structure could not be ascertained.

Roman Terracotta Bullae

I have purposely given detailed description of all the excavations conducted at Ter and the finds thereof just to emphasize the fact that it was an important link in the trade with Rome. The State archaeological department runs a local museum at Ter where 23,852 artefacts line up the shelves. The cultural give and take between Ter and Rome is clear from this museum.

Wine cask

Many of the artefacts in the museum have been collected by Ramlingappa Lamture, a grocer who had a passion for the region’s history and tried to collect and preserve artefacts dug up by village children every now and then from their playgrounds. It was with Lamture’s assistance that the archaeological department was able to set up the museum. He not only donated his entire collection but also convinced his fellow villagers to give up priceless ancient coins and artefacts, The museum is named after him. Ramlingappa's grandson, Shri. Revansiddha Lamture, also has a personal collection.

  Ter Museum

From the discoveries of the structures and the artefacts found, it is obvious that the town population consisted of proponents of Buddhist as well as Vedic religions, besides Mother Goddess idol worshiping. Some of the figurines found here and at Kondapur, have such striking similarity that it becomes evident that these places were well connected.

Excavations at Kondapur

After span of 40 years, in a welcome step, Directorate of Archeology and Museums, Maharashtra state has decided to restart excavations again at Ter. ASI has granted the archaeological license to them this month (January 2015). They have designated four sites where work will begin soon. Readers must have realised by now that the site at Ter is perhaps one of the most important sites that would enable us better to understand history of the Deccan in the Satavahana period. It is important to protect the site and preserve it for the future generations.

(Concluded)

29 January 2015

Hill of the Lamp; Amaravati (Part I)

During last year, I visited many of the Buddhist rock cut temples spread over mountains of the Deccan, to look for traces of the ancient Satvahana empire that had ruled over the Deccan plateau, around beginning of our era. My visits suggested one thing for certain, that the Satvahana empire had lost its days of glory somewhere around second or third century CE. The inscriptions at the rock cut temples of Karle'n and Nashik, mention the name of Vasisthiputra Pulumavi (c.110-138 CE), son of the great Satvahana king Gautamlputra as the ruling king. However, records end here and no mention of any other king down the line are found in any of the rock cut temples at least to my knowledge. I do not propose to go into the history of Satvahanas, but one thing is clear to me that my search must end now in Maharashtra or western Deccan.

The sway of the Satvahana empire was never limited over Maharashtra only and they had ruled all over Deccan, including Andhra. There is a belief that Vasisthiputra Pulumavi annexed the Andhra region to Satvahana empire. However, Maharashtra Gazetteer suggests that it is very likely that the province of Andhra was annexed to the Satavahana kingdom much earlier in the reign of Satvahana Kings Apilaka and Meghasvati by the middle of the 1st century CE itself, if not even earlier. This fact is well confirmed by findings of Satavahana coins at many places in Andhra. I therefore knew that I can now further continue my quest only in the eastern Deccan or in Andhra. While reading about the ancient monuments in Andhra, I came to know about the Buddhist Stupa at a place called Amaravati.

Amaravati is a tiny town, situated 35 Km north of the city of Guntur on the right or the south bank of river Krishna, in the Indian state of Andhra Pradesh, which has been bifurcated very recently. In local language it is known as “Dipaldinne,” which means a Hill of the Lamp. Amaravati and the adjoining areas have had been great seats of Buddhist learning and religion at the beginning of our era. The famous Chinese monk and pilgrim, Xuel Zang mentions in his travelogue from 7th century that at Amaravati, “ though many Buddhist monasteries were deserted by then, at least twenty were still in use with a thousand monks living there.” Few readers would be able to imagine that this obscure tiny town in the interior, once boasted of a grand monument that could be compared or perhaps was even grander than the famous Taj Mahal and was visited by thousands of Buddhist pilgrims every day. The monument in form of a great Buddhist Stupa, was however lost in the passage of time and all that remained was a mound of earth. This mound was eventually called the 'Hill of the lamp' by local people and the town got its name from this hillock.

In the year 1796, a local landlord wanting to shift to Amaravati, started quarrying rocks from nearby mounds of earth to build his house. He also attempted to dig the 'Hill of the lamp' and to utmost surprise of everyone around found stone slabs with sculptured bass reliefs. The news reached a British officer Colonel Colin Mackenzie, who was a passionate collector and student of antiquity. He visited the spot and immediately perceived that the mound of earth was in fact a great Stupa having about Ninety feet diameter and Twenty feet height. Mackenzie returned to the site in March 1816 armed with a team of draftsmen and surveyors. For next 2 years they made detailed plans and drawings of the monument. After the great Stupa was discovered, a mad rush began amongst British officers to acquire the stone slabs of the Stupa. Many slabs were also distributed by the officers to various museums within India. In 1845, another British officer carried out excavation in the south west part of the mound and found large number of fragments. He sent them to Madras, where they lay neglected and exposed. In 1856 a new museum was opened in Madras. Edward Balfour, officer-in charge of the museum, decided to collect all the pieces and catalogue them. Finally 121 stone slabs were sent to England in 1859. They were sent from a museum to museum and finally in 1880 they reached British museum, where they are exhibited since. In 1880, Duke of Buckingham, then Governor of Madras, ordered complete excavation of the site. The site not converted to a large pit. More than 400 fragments were recovered mostly from the outer railing and were sent to museum at madras, where they can be seen even today. A few balance pieces are exhibited at the site in a small museum. This is the sad story, how a great monument built by Satavahana kings, somewhere around first or second century CE, was totally destroyed, after discovery, instead of being renovated and rebuilt for the future generations. From whatever that is left of the great monument, one can easily imagine its grandeur and also the importance and glory that Amaravati must have enjoyed in the past, very well comparable to Taj Mahal itself.

 A model of the great Stupa

So, how this great monument really looked like? At the centre was a giant solid dome of a Stupa some one hundred and forty-eight feet in diameter. This was surrounded by two highly sculptured stone railings. The inner railing actually almost touched the drum of the Stupa and carried all the decoration on it. The outer railing constructed from limestone slabs, was One hundred and ninety two feet in diameter and was pierced by four gates provided in cardinal directions. The outer railing was also elaborately carved with bass reliefs depicting many scenes from Jataka stories and Buddha's life. It is not knows how such a great monument was slowly forgotten and became totally neglected. It soon became a pile of rubble and in a few centuries of time became a mound of earth and with its disappearence, the famous town of Amaravati also became a forgotten obscure town in the interior of 'Andhradesa.'

A stone slab from Amaravati Stupa; parhaps the 'Selfie' of the Stupa itself

Coming back to the Satvahana king Vasisthiputra Pulumavi , Maharashtra Gazetteer says that the discovery of the coins of Pulumavi in Andhra country and of an inscription of his at Amravati, afford clear evidence of his holding a firm sway over that province. This particular inscription etched on outer railing, informs that in Vasisthiputra Sri Pulamavi's reign, additions were made to the Stupa.

After reading about the present state of the Stupa at Amaravati, it became obvious to me that there was not much to see there except for a small museum, since almost all marble slabs with bass reliefs have beeen moved to either British Museum or the Government museum at Chennai. I also recollected that I had already seen few Amaravati stones in the National Museum at New Delhi. I therefore decided to postpone my visit to Amaravati to a later date and visit Government museum at Chennai first, to see the Amaravati stones.

Finally after much deliberations I am on my way to Chennai to seen the musum. My plane lands at Chennai airport around 8.30 in the morning. As I come out of the arrivals hall, a blast of hot humid air hits me hard. I know that it is going to be an incredibly hot day, so typical of Chennai. I take an air conditioned cab to go to the place I plan to stay; Hotel Palm grove, located on Kodambakkam High road; a distance of about 20 Km from the airport. I must be visiting Chennai after at least two decades but city has not changed greatly except for the overhead Metro line. I check in the hotel, freshen up and leave for the museum at Egmore.

Read further 

24^th July 2014

Gods of Kondapur

Kondapur is a small village in the Medak District of Andhra Pradesh state in India. About 1 km south of this village, there is a small hillock or a mound about 11 meters tall. The famous British archaeologist Mr. Henry Cousens, then working with Archaeological survey of India, first explored this site in first decades of the of twentieth century. Later in 1941-42, Department of Archaeology of the erstwhile Hyderabad State under H.E.H. the Nizam of Hyderabad, started excavation work at this site under the leadership of G.Yazdani and came to conclusion that it was a Buddhist site after collecting evidence of stupas and other Buddhist structures. However, they excavated the peripheral areas only leaving the middle mound intact.

The Archaeological survey of India, again took up the excavation work in the years 2009-10 and 2010-11, on a sprawling area of 81 acres and have now come to conclusion that actually the site is an important milestone from a period that began two centuries before, and ended three centuries later, from beginning of our era. The entire region, where this site is located is commonly known as the Deccan and during this period, it was ruled by Satavahana kings, who until demise of the great emperor of India, Asoka, were vassal kings under him. After his death they declared independence and set up their own empire of the Deccan.

For first two or three hundred years, Satavahana kings ruled from Pratishthan (todays's Paithan city) from Marathawada region of the present Maharashtra state. Due to unknown reasons, they appear to have shifted their base eastwards, though the exact location of their new capital remains unknown.

Around 200 CBE, after demise of 3rd Satavahana king Satkarni, his queen Nayanika had got inscribed a huge epigraph about the king, in the cave of Naneghat in western Ghat mountains of India. This inscription clearly states that though, it was a golden period of Buddhism in India, Satavahana kings were Brahmins and followed Vedic religion. In fact, Naneghat inscription clearly lists the Yagnas ( ritual of sacrificing things to fire on an altar.) that were performed by the late King as a proof of his dedicated and religious frame of mind.

Even though, we have proof that Satavahana kings followed Vedic traditions, little was ever known about their traditions. Another thing that was missed was any kind of evidence about the Gods, whom people from Satavahana period worshipped.

In one of the rock cut temples at Pitalkhora from that period, a statue of a demi-God known as Yaksha was discovered. On one of statue's wrists, still intact, the sculptuerer has carved his name as Kanhadasa or servant of Krishna, thereby indirectly confirming, that worshipping of Krishna was being practiced in those years. Except for this little bit of evidence, very little was known about the Gods whom Satvahana people worshipped.

Archaeologists have found that in the Deccan area, human settlements have been in existence even more than a millennium before the Satavahana period. Extensive exploration work has been carried out by Researchers of the Deccan college from Pune, at several places like Jorwe, Inamgaon and Diamabad. Conclusive evidence has been unearthed that proves that these people worshipped mother Goddesses. An eminent archaeologist M.K.Dhawalikar writes in his book “Environment and Culture,” and I quote:

“there is very definitive evidence that the Jorwe people worshipped mother Goddesses, one with head and other without head. The all powerful mother is represented by well baked figurines, whereas unbaked ones may have been worshipped on certain occasions only. Small figurines of mother Goddess placed in pit silos were obviously connected with fertility. The one with blind holes over her body was probably connected with smallpox. But far more interesting is the discovery at Inamgaon of a clay box containing a female figure and over the box was yet another but without head and a bull, all unbaked. It is interesting to note that a figurine without head is presently worshipped by the Warlis, a tribe in western India near Bombay. They call it the “Palghat,” which in their language means the position of a woman at the time of child birth. She is connected with child birth and fertility. ”

The new excavations done at Kondapur now, have brought to light religious practices of people living in Deccan at the beginning of our Era. The new series of excavations are headed by G. Maheswari, Superintending Archaeologist, Archaeological Survey of India, with a team of about 15 members. Some 45 labourers have been hired to excavate the ancient remains with utmost care. The main discovery at the excavation site includes some brick structures found in the western extreme of the main mound, which yielded authentic evidence of a Vedic or fire worshipping sect. It's a vast complex having a circular shrine facing south with one entrance and surrounded by rectangular chambers and fire altars , three metres in depth, having 37 courses of burnt bricks of different shapes -- triangular and sand clock-shaped, behind the chambers. These supposedly fire altars have yielded significant evidence of fire activities in them along with five numbers of pots stamped with impressions of a trident. Apart from this, the whole temple complex yielded plenty of animal bone pieces, perhaps for sacrificial purposes and related pottery articles such as bowls, sprinklers, spouted vessels and iron implements like spear heads and knives. The kings obviously performed the ‘yagnas’ at these altars and sacrificed animals to propitiate the goddess or seek a male heir. A lime and clay image of a Brahmin, probably the Raja Guru, with a thick sacred thread, embracing the king, along with many silver and gold-plated coins and terracotta seals bearing images closely resembling Roman Emperor Tiberius have also been found. This image shows clearly the status enjoyed by Brahmin priests.

Did the Satavahana period people worship any idols besides Vedic sacrifices at the fire altar? Kondapur excavations provide a clear cut answer. In the vicinity of the circular structure, images of nude women adorned with jewels, which are known as Lajja Gouri (Goddess of fertility) have been found with a few cult objects made of iron. This clearly proves that the goddess of fertility was worshipped here.

M.K.Dhawalikar, whom I have quoted above, says in his book and I quote:

“ It may be noted that sculptures of of a nude Goddess without head but with legs spread apart occur in the Deccan from the 2nd Century BCE onwards. They are presently worshipped by barren women with a view to procuring an offspring. They can be identified as reprtesentations of Goddess Shakhambari, a form which Goddess Durga is said to have assumed in order to ward off a 100 year famine.”

Kondapur excavations are really significant because firstly they throw light on religious beliefs and traditions of the people in the Deccan living at the beginning of our era. Even more important than that is the fact that the cult of Goddess of fertility, followed by people of Indus civilization first and then followed by the Chalcolithic cultures of the Deccan, was still followed by the people in Satavahana period and still continues to be followed by certain tribes and people of today.

16th May 2014

Kutch and Kathiawar: A tryst with history, Part V

(Continuing from)

Saturday

Right in the middle of the Rann of Kutch, there stands a huge island or a 'bet' with an area of about 313 Sq. Km. This island lies east of the 'Kalo Dungar' or Black hill coastline, which I visited on Thursday. The distance of Khadir 'bet' from this coastline is not much as the crow flies, and is just under 25 Km. However, no road exists between 'Kalo dunger' coastline to Khadir bet. The Government had planned sometime back, to build a bridge here. The plans were shot down outright by an expert committee, who thought construction of such a bridge would cause great damage to ecology of the Rann. 

 

My destination for today is a small village on this 'Khadir bet' and since there is no shorter way, I would have to go round the Rann and enter this island from its eastern end, where a road exists and then cross the island itself as my destination village 'Dholavira' is located on western side of 'Khadir bet.' Considering the distance, I decide to leave early but finally manage to leave my hotel only by 7.45 AM. We take highway 42 to Bhachau. As soon as we get out of city limits of Bhuj, I can see on my right the 'Bhujangiya Dungar' or Hill of the serpent, along with the imposing fort on the top. The road is fairly in good condition except for large number of diversions because of the construction projects going on the road. The entire stretch up to Bhachau is now dotted with mega industrial projects that have come up by road sides. My driver informs me that all this development has taken place during last decade and this region was almost uninhabited before that. We reach town of Samakhiali by 10.15 and take National highway 15 to Chitrod. At this point we branch off on highway 51 to north going to Rapar. This excellent highway mostly goes through forest lands. Yet there are number of villages after Rapar town. The landscape remains essentially same. Arid lands with Gum Arabic shrubs, grasses, large number of cattle grazing. We pass by villages called Desalpar, Balasar and Lodrani. After this village, road turns west. After travelling a distance of about 8 Km from Lodrani, we come to lands end again. Ahead of me is a long bridge of approximately 8 Km length going through white Rann.

The view now changes to what can be aptly described as fantastic. On both sides of the road, I can see nothing but pristine whiteness of the Rann. There is nothing else. After a few minutes, I loose all sense of directions as only things that I see are the road ahead, vast whiteness on the sides and the blazing sun at zenith. The bridge finally ends and we are on the 'Khadir bet.' Unlike other 'bets' of the Rann, this island in inhabited with number of villages like Amarpur, Ganeshpur, Bambinika and finally Janan, which has a Border police check post. We move ahead. I can see ahead a nice parking lot for the vehicles and a building that has a name board that says 'Dholavira Archaeological Museum.' I look at the watch. It is 12.15 PM and we have arrived at Dholavira, thanks to the extremely good roads built by Gujarat Government.

Many readers may be wondering as to why I have been so eager to visit this place in a remote and obscure corner of the country, far away from any of the big cities. There is a reason. This site was discovered first by Mr. Jagat Pati Joshi of the Archaeological Survey of India in 1967-68 and a series of 13 excavations were carried out here between 1990 to 2005 under leadership of Mr. R.S. Bisht, has made many beliefs and myths about pre-historic India, stand on their head and has brought to light a totally new scenario of those times.

I consult with the staff at the museum and fix up help of a guide, Mr. Ravji Bhai to guide us during the tour of this ancient Metropolis in next couple of hours. 

Along with him, I start walking towards a small hill feature opened up by excavations. Ahead of us is a narrow dried up rivulet named as 'Manhar.' I can see ruins of a dam built across this rivulet. Apparently there is one more rivulet similar to this in northwest corner of this metropolis named as 'Mansar.' The people of this ancient city had worked wonders with seasonal water flows of these two rivulets, so that they could quench the thirst and satisfy living requirements of water for 15000 to 20000 city inhabitants.

On the right, I can now see a vast underground water storage tank, with neatly built steps along one of the walls. This was the first tank in which water of Manhar channel would be taken first. Just ahead, we come across a wall about 11 to 13 meter thick. Confined within such four walls was the citadel or fort of the city. The walls are paved with stone bricks on both sides and filled with mud bricks and mud mortar. Mr. Ravji Bhai tells me that the height of this wall was increased at least 3 or 4 times during course of 1200 years (2600 BCE to 1400 BCE) in which this city functioned. The citadel had its own water supply system consisting of storage tanks and a well, whose water was drawn up by a bull operated rope and leather bucket system. The storage tanks are provided with a square shaped pit at the bottom to collect all mud and any other insoluble materials in water. This pit was cleaned at intervals.

East gate

It did not rain much in Dholavira. Even then, these ancient people had perfect arrangements for water harvesting every drop of rain water. The rain water was collected through series of ducts even from citadel walls and stored.

Water harvesting channel 

North Gate

Polished Pillar base

Terraced Stadium

Citadel well

White Rann seen from Citadel

Even more elaborate arrangements were made for the drainage of waste water. The rooms of the palaces had terracotta earthen pipes in a corner to drain off the waste water, which were connected to main drainage lines. These main drainage ducts were provided with air breathing holes at the top to avoid formation of air locks. The waste water was then let off in the sea ( Presently Rann) not far from the western end of the city. Beyond western fortification walls, were servant, quarters and grain storage tanks and more water storage tanks. The Citadel fortification walls on east, north and west had entry gates. Just near the door, chambers were built at a height with roofs supported on pillars, parts of which can be seen even today. The main through-way in the citadel was segregated in three sections, marked by means of 2 polished pillars. In one of the two north gate chambers, archaeologists found a huge name board written with 10 Indus script glyphs or symbols. Each of this was made from Gypsum and was 15 inches high. Total length of this board was about 3 meters and the gypsum symbols were embedded in wood, which had rotted away later, leaving only the symbols intact. Archaeologists believe that this sign board displayed the name of this place to outsiders. Beyond the north gate, there was a terraced stadium that could house 10000 people. It is believed to be the place for social and ceremonial events, festivals and Bazars. Mr. Ravji Bhai tells me that the staircases in the citadel have 7, 15 or 30 steps and archaeologist believe that these were used as a calender system to keep track of time. He also shows me a rock where fossils of sea shells can be clearly seen.

A polished pillar

A slotted stone for pillar base 

After finishing my visit of the citadel, I visit the adjoining museum. The museum has a collection of pottery, tools and clay models of some of the objects found by archaeologists and also a display gallery of photographs of objects found here. I manage to collect lots of information about this place and the way these people lived.

Terracotta  toys 

After a satisfying visit, we have our packed lunch and start on our return journey. Between Rapar and Chitrod towns, we see a 'Nilgai' (Boselaphus tragocamelus the largest Asian antelope, family Bovidae) crossing the road. We return to Samakhiali town, have cup of tea and instead of turning right towards Bhachau and Bhuj, push south on highway 27. My next destination is town of 'Morbi' or 'Morvi', where I might get a chance to visit the 'Little Rann of Kutch.' By dusk, we make it to this dusty town.

(To be concluded)

8 February 2013