The Beginnings of Indian CivilisationClass 6 Social Science NCERT Solutions

The civilisation studied in this chapter is known by several names, each with historical or geographical significance. It is called the 'Harappan Civilisation' because Harappa was the first city of this civilisation to be excavated in 1920-21. It is also referred to as the 'Indus Civilisation' or 'Indus Valley Civilisation' because many of its important cities, such as Mohenjo-daro and Harappa, grew along the Indus River and its tributaries. However, the term 'Indus Valley Civilisation' is now considered obsolete because archaeologists have discovered that the civilisation extended much beyond the Indus river region. Therefore, it is also known as the 'Indus-Sarasvatī Civilisation' or 'Sindhu-Sarasvatī Civilisation' to acknowledge the many sites found along the Sarasvatī River (known today as Ghaggar-Hakra), which used to flow east of the Indus. These multiple names reflect the evolving understanding and discoveries related to its geographical spread and the key archaeological sites.

The Indus-Sarasvatī Civilisation, one of the oldest in the world, achieved remarkable feats in urban planning, water management, crafts, and trade. Its cities, like Harappa and Mohenjo-daro, were built according to precise plans with wide, cardinal-oriented streets and distinct upper and lower towns. A notable achievement was their sophisticated water management systems, including individual bathrooms connected to a larger network of drains, hundreds of brick-built wells in Mohenjo-daro, and large stone-cut reservoirs for water harvesting and distribution in Dholavira. This highlights a high civic sense and organised municipal administration.

Agriculturally, they were highly productive, growing barley, wheat, millets, rice, pulses, and vegetables. They were also the first in Eurasia to cultivate cotton. Harappans engaged in brisk internal and external trade, exporting ornaments, timber, and cotton, and importing metals like copper. They developed advanced craft techniques, such as drilling carnelian beads and working conch shells. Their society appears to have been relatively peaceful, with no evidence of warfare or large armies, and was characterised by mutual accommodation rather than exploitation. Their innovative spirit is also evident in their games, toys, and artistic expressions.

To travel from Harappa (in modern-day Pakistan's Punjab) to Kalibangan (in Rajasthan, India) during the Harappan period, one would have primarily two options:

If a Harappan man or woman were transported to an average kitchen in today's India, they would encounter several significant surprises:

Upon observing the pictures in this chapter, several ornaments, gestures, and objects still feel familiar in our 21st century:

The elaborate system of reservoirs at Dholavira reflects a highly advanced and forward-thinking mindset focused on long-term planning, community welfare, and efficient resource management. The construction of at least six large reservoirs, some cut into rock and connected by underground drains for water harvesting and distribution, demonstrates a deep understanding of their environment and the critical importance of water.

This system suggests a society with a strong sense of collective responsibility and engineering prowess. It implies an organised leadership capable of mobilising and managing a large number of workers, giving precise instructions, and ensuring the regular maintenance of these vital structures. The foresight to plan for water storage, especially in a region like the Rann of Kutch, indicates a mindset that prioritised sustainability, resilience against climatic variations, and the well-being of its urban population. It also points to a sophisticated municipal administration that could oversee such complex public works.

The presence of about 700 brick-built wells in Mohenjo-daro, regularly maintained and used for centuries, has several significant implications:

The statement that Harappans had a high civic sense is significant because it suggests a society where citizens demonstrated responsibility towards their community, adhered to public rules, and contributed to collective well-being and cleanliness. This implies a strong sense of order, discipline, and communal harmony.

I agree with this statement based on the evidence presented in the chapter. The Harappan cities exhibit remarkable town-planning, including wide, well-oriented streets, and sophisticated drainage systems that ran below the streets to carry away waste water. The importance given to water management, with numerous wells in Mohenjo-daro and large reservoirs in Dholavira, along with their regular maintenance, points to a collective effort towards public hygiene and resource management. Furthermore, the description of Harappan society as one of 'mutual accommodation' rather than 'exploitation' and the apparent lack of warfare or weapons suggest a peaceful community focused on collective living rather than individualistic gains or conflict.

Comparing this with citizens in a large city of India today, one can observe both similarities and differences. Modern Indian cities also have administrative bodies for urban planning, water supply, and waste management, and citizens are expected to adhere to rules. However, challenges such as littering, improper waste disposal, encroachment on public spaces, and traffic indiscipline often indicate varying levels of civic sense. While there are many conscientious citizens, the widespread and systematic adherence to civic norms seen in Harappan cities, especially regarding public sanitation and planned infrastructure, is not always consistently matched in all aspects of modern urban life in India. The Harappan model suggests a more integrated and uniformly applied civic responsibility.