Pattanaik’s process involves organising information, classifying it, and drawing connections. “I pay close attention to the sequence of chapters and the table of contents to ensure a clear progression from the first page to the last,” he said…writes Sukant Deepak
While he illustrated several scenes of ‘Ahimsa: 100 Reflections on the Harappan Civilisation’ over two years ago, author Devdutt Pattanaik decided to compile it this year. “I aimed to present it in a manner that it is accessible to the general public rather than only to academic circles,” he told.
Stressing that the conversation on Harappa typically focuses on its art, architecture, geography, or material culture, but rarely delves into its mythology, he observes that historians generally steer clear of mythology.
“I noticed many mythological ideas embedded in Harappa’s art and architecture and felt compelled to share them. This led to the creation of the book,” he recalled.
For him, the most fascinating aspect of the age-old civilisation is its trading culture — semi-precious stones from as far as Afghanistan and Gujarat travelled down the Indus River, along the Makran coast, through the Persian Gulf to Oman, and to Mesopotamia — covering a distance of 4,000 km over 4,500 years ago.
“This aspect of Harappa is rarely discussed. People tend to associate Harappa with toilets far more than with trade!”
The author said that despite the elaborate research he undertook, he did not want this book to be just a collection of facts but an analysis that would prompt readers to think about geography, the impact of monsoons on the Harappan civilisation, and the coexistence of its urban and rural networks. “By the way, some widely accepted notions, such as the idea of a continuous cluster of cities along the river, are exaggerated,” he added.
Pattanaik’s process involves organising information, classifying it, and drawing connections. “I pay close attention to the sequence of chapters and the table of contents to ensure a clear progression from the first page to the last,” he said.
This medical doctor by qualification, who has written more than 50 books on mythology (besides other subjects) said that he is fascinated by how human beings imagine the world differently in various places and periods, and how these imaginings evolve.
“Mythology expresses itself through stories, symbols, and rituals, influencing politics and economics. It’s a unique field, and not many people study it deeply. Even Western books on mythology often show a limited understanding, as their authors are shaped by their belief systems and tend to present themselves as rational while being influenced by their myths,” he said.
In contemporary times when mythology is often confused with history, he warns that they are distinct subjects, although many people often blur the line.
“Yes, metaphors are used to convey supernatural imagery to convey profound philosophical, metaphysical, or spiritual ideas, but the distinction is clear. Just as one cannot confuse physics with chemistry, mythology must not be confused with history,” he stated.
Speaking about the drawings in the book, he revealed that he always illustrates his books, though the same often gets “unnoticed.”
“I wanted readers to visualise Harappa beyond the usual seals and images. Artists often depict Harappans as modern people with family structures resembling our own. This is speculative at best.
We know little about Harappan marriage rituals, and it’s challenging to identify gender from seal characters — they could be male, female, androgynous, or even cross-dressers. I wanted to present these possibilities to encourage future scholars to think critically,” he said.
Interestingly, the author has elaborated on the countryside of that period, and not just the major cities. He felt a civilisation is often linked to urban ecosystems, but cities depend on villages for food, agriculture, cotton, and raw materials. Villages, however, can survive without cities.
“The Harappan cities may have declined around 1900 BC, but the rural ecosystems endured. This fact about Harappa is often overlooked, yet it underscores the interdependence of urban and rural networks,” he added.
Even while civilisations like Mesopotamia and Egypt displayed signs of war and violence, Harappa showed no such evidence. There are no depictions of armies or weapons, suggesting they maintained peace across vast lands through trade practices.
“Ahimsa is not merely about vegetarianism or social justice. At its core, ahimsa is about fostering trade to prevent raiding. Successful trading requires avoiding hoarding and ensuring fair regulations. Harappans understood this, which contributed to their long-lasting peace,” he said.
Because in these polarised times, one is often branded a Right-winger for discussing the richness of Indian culture and mythology, he asserted, “Yes, and it works both ways. If you critique the caste system, Right-wing groups label you Left-wing. If you celebrate temples, Left-wing groups label you Right-wing.”
“However, Indian culture cannot be understood in simplistic binaries. You cannot discuss Hindu temples without acknowledging the Sufi influence on the Bhakti movement, nor can you discuss Indian Islam without considering Hindu practices that shaped India’s dargahs. India’s complexity resists such linear categorisation. Scholars like me often find ourselves placed on the Left or Right arbitrarily, even though we truly belong to neither — and perhaps to both,” he concluded.
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