In religious myths around the world, there have been scenes of numerous goddesses competing for beauty, which can be described as diverse and captivating. Throughout history, Indian temples have been filled with goddesses. Before the civilization of the Indus River basin, there was already a phenomenon of worship of the mother god.

In the 1990s, archaeologists discovered a weathered limestone carving in the Wendian Mountains, resembling a statue of a mother deity, dating back to the late Paleolithic period. This is probably the earliest mother goddess statue discovered in the Indian region. From 2700 BC to 2400 BC, there were Zhob Culture and Kulli Culture in the northern and southern parts of present-day Balochistan Province, Pakistan. In these cultural village sites, a large number of pottery figurines with the Earth Mother God as the main image have been unearthed. This indicates that at that time, due to the development of agriculture and the strengthening of connections between villages, goddess worship was widely popular. It is from these pottery figurines that people can see the typical style of the primitive Indian goddess. The pottery figurines of the Kuli culture are mostly half body statues above the waist, with an octagonal base below. These pottery figurines have curved arms, hands placed on the buttocks, usually breasts exposed, eyes made of small stones, carefully groomed hairstyles, oval shaped ornaments resembling seashells, and adorned with arm bracelets and bracelets. The large number of pottery figurines discovered in the site of Zhob also belong to the Kuri type. They have a headscarf on their head, a collar on their neck, a large nose, a beak like shape, round eye sockets, and a slender mouth, with exaggerated breasts. Most of these goddesses are adorned with shell ornaments, indicating their dual roles in reproduction and fertility. This is supported by a stone sculpture of a male figure found on the Moghul Ghundai mountain near the left bank of the Zhob River, as well as a striking vulva (yoni) carving on the mountain near Periano Ghundai on the right bank of the river.

From the middle of the third millennium BC to the beginning of the second millennium BC, the civilization of the Indus River Basin was highly developed. Famous cities such as Harappa and Mohenzodaro had houses, neat streets, and a prosperous scene. Through archaeological excavations, a large number of goddess sculptures have also been unearthed here, including pottery figurines and stone and bronze statues, representing the artistic traditions of people from different social classes. The culture of cities such as Harappa marks a revolutionary transformation from isolated and dispersed peasant villages to highly organized large cities. The population composition of these cities is complex, with the main body being people who come from neighboring villages to seek wealth in large cities. At the same time, they also brought their own beliefs and rituals - the worship of mother gods in agricultural villages, which formed the foundation of urban religions such as Harappa. The simple and unadorned pottery sculptures are likely to inherit the traditional pottery figurines of the Kuri and Zhob peasant cultures, while the stone and copper carvings rich in aristocratic colors represent the higher class art caused by commercial and economic development and class differentiation. Due to their increasing status in society, this artistic style has also become more refined.

The mother statues of Harapa and Mohenzodaro are almost completely naked, with only a very short skirt tied around the waist with a belt. These statues usually wear accessories, exquisite necklaces, long necklaces, as well as bracelets, bracelets, anklets, earrings, and other accessories. The Harappa sculpture is different from the half body sculptures of Curry and Zhob, as they have all four limbs and are graceful. The headdresses of goddesses have distinctive features, mostly in the shape of a pack basket. Similar goddess headdresses have also been found in Syria and the Eastern Mediterranean region. In Adalia, Asia Minor, the headgear of certain prehistoric mother goddesses is similar to the fan-shaped part of a basket shaped headgear. A statue of the Semitic goddess Astat was also discovered in the region, with a headdress similar to those unearthed by Mohenzodaro. Many mother goddess statues discovered in Mohenzodaro are painted with red stripes, similar to those of ancient Egypt, Mesopotamia, and Malta. J. Marshall commented on the female statues discovered from Harappa and Mohenzodaro: "It is now well known that female statues similar to those found in the Indus Valley and Balochistan Province have also been extensively discovered in the vast area between Persia and the Aegean Sea, especially in Elan, Mesopotamia, and Transcapia Asia Minor, Syria and Palestine, Cyprus, Crete, Kikraze, the Balkans, and Egypt

The reasons for these similar situations can be found in archaeological discoveries. It indicates that there was close trade between cities in the Indus Valley region and foreign cities in the 3000 BC. As pointed out in the book 'Indian Civilization': During the civilization period of the Indus River Basin, commerce was very developed. Mohenzodaro and Harappa were important trade centers with extensive commercial connections to Central Asia, Persia, Afghanistan, Gujarat, South India, and other places. The appearance of ship shapes on seals and pottery indicates that there may have been shipping trade. The two ends of the ship are clearly upturned, very similar to those of Crete, Egypt, and Sumer... Some speculate that they were once used by others Used for sea navigation. There is an archaeologist in Rotar who believes it is a shipyard building. The discovery of seals in Mesopotamia with identical shapes and shapes to Mohenzodaro, and the discovery of Mesopotamian style boxes at Mohenzodaro, all support the claim that cities in the Indus River basin had maritime trade with West Asia and Egypt at that time [2] With the development of economic and trade exchanges, it is imperative to promote the dissemination, exchange, and integration of religious myths, thus forming a common cultural bond between the Indian River Valley and the West, and creating religious commonalities among various civilizations in this vast region. When it comes to religious myths about goddesses, many of the major goddesses in the region share the same characteristics. For example, in ancient Sumerian mythology, Inanna, the "ruler of heaven," was a goddess of abundance, sex, and warfare, as well as the embodiment of Venus, serving as the god of the stars. Astarte, a goddess of love, fertility, medicine, and martial arts in the ancient Semitic mythology of the West, is also the embodiment of Venus. The supreme goddess Ishtar in ancient Akkadian mythology encompasses numerous images of Sumerian and Hulite goddesses, serving not only as the goddess of abundance and sex, but also as the goddess of war and conflict, as well as the incarnation of Venus as the star goddess. In ancient Greek mythology, Aphrodite, the goddess of love and beauty, was originally revered as the goddess of fertility, the sea god, and the protector of navigation. She was also regarded as the goddess of marriage and fertility, responsible for human love, marriage, fertility, and the growth and reproduction of all animals and plants. People believe that the birthplace of its worship is located in Asia. These goddesses should be homologous and all incorporate the characteristics of many goddesses from that historical period. The great mother deities of the Indus civilization should also belong to the same type. These goddesses may also have an impact on the Tara (T ā R ā， The worship of "stars" in Sanskrit contributes because their names share similarities.

The Great Mother God holds a supreme position among the primitive religions of matrilineal societies around the world. Why is this so, Engels pointed out in "Karl Marx's Critique of Political Economy" that "... all social and state relations, all religious and legal systems, and all theoretical viewpoints that have emerged in history can only be understood by understanding the material living conditions of each corresponding era and being extended from these material conditions Early humans generally had a long period of matrilineal clan society. The establishment of a clan is inevitably determined by the maternal line, which is determined by the status of women in production activities. At that time, women collected food and managed the internal affairs of the clan, while men engaged in hunting activities. Hunting and harvesting are difficult to ensure, while harvesting plant roots, stems, and fruits is relatively stable. Women occupy a dominant position in social and economic life, as organizers of production, allocators of property, and decision-makers of major affairs. In addition, matrilineal clans all originated from a respected female ancestor. Due to the belief that "the people know their mother but not their father," there is a myth both domestically and internationally that virginity goddesses conceive and have children. For example, there is a legend in China that tribes were born from female ancestors. According to historical records, Huaxu, the mother of Fuxi, Deng, the mother and daughter of Yan Emperor, Fu Bao, the mother of Huang Emperor, Qing Du, the mother of Yao, and grip Deng, the mother of Shun, were respectively influenced by natural objects such as dragons, lightning, and rainbows, which enabled the birth of five ancient rulers. The Huaxu clan, Nudeng, Fubao, and others are the female ancestors of these tribes. Many similar examples have also been found in Asia Minor and the Mediterranean coastal areas, reflected in the female gods and their subordinate young male gods. Among them, the famous ones are Isis and Horus from Egypt; Astartes and Tamuz of Phoenicia (Adonis); Cooper and Atis of Phrygia; Rhea of Greece (especially Crete) and the young Zeus. In various regions, this mother god was never married and was conceived by the Holy Spirit, initially becoming the mother of her companion, and later becoming the mother of all gods and sentient beings.

The story of the virgin goddess getting pregnant is a relic of that ancient era. At that time, the primitive people lacked understanding of the role of men in reproducing offspring, As E.O. James said: At first, the goddess took priority over the young male deity associated with her as her son, husband, or lover. There are several reasons for her high status in society and the temple. However, the reason is that her family structure and wider kinship lineage can almost only stem from the relationship between the original mother and children. People never doubt that a baby can only be born to its mother, regardless of the explanation for its origin and birth . The role of a father may be very vague or even non-existent. But the role of a mother is beyond doubt, just a matter of observation Women, due to their puzzling characteristics and inexplicable attributes and functions, such as menstruation, pregnancy, childbirth, and breastfeeding, have always been mysterious people, generating sacred reflections and evaluations, infiltrating religious emotions, and immediately endowing them with sanctity and taboos [4] In ancient times, there were also myths about the creation of humans by the Nuwa clan, which indicates that female worship is an important feature of matriarchal society. Tracing bloodline and inheriting property are always passed down through generations of women, rather than through men. Perhaps this can explain to a considerable extent why women's rights were prioritized in primitive society.

Furthermore, it should be pointed out that there were two main ways of accumulating wealth in primitive society, namely, the development of agriculture and the domestication of livestock. According to Egyptian mythology and legend, Osiris received grain seeds from Isis, which gave people reason to believe that among the people who worshipped the Great Mother, agricultural civilization had a female origin. As mentioned earlier, the work of collecting and preserving food is mostly carried out by women, and this work has gradually developed into planting near tribal settlements. So, before the invention and use of the plow, farming was almost universally the work of women. From this perspective, agriculture may be the creation of women. In terms of providing food, agriculture is still superior to hunting conducted by men, therefore the status of women is very high. In places where agriculture has achieved considerable development without any stage of animal husbandry, maternal factors often become the driving force of society. For example, tribes such as the Iroquois and Pueblo people in North America did not domesticate animals there, and agriculture achieved significant development in the hands of women. In some tribes in Indonesia and Micronesia, rice culture is the main means of livelihood, while the conditions for developing animal husbandry have not yet emerged, thus preserving the order of a matriarchal society. Similarly, the maternal nature of society has existed in many African tribes, as their main production activity is agriculture. The worship of agricultural tribes as the mother goddess was mainly based on the worship of the earth mother in the early stage, and its ritual was based on the witchcraft of abundance. In primitive thinking, women's ability to cultivate land and raise children is equivalent to the effect of vegetation on the land. People generally believe that women can produce a variety of fruits because they know how to have offspring. Based on the principle of similarity in witchcraft, the primitive people believed that the land sown by pregnant women would yield a bountiful harvest, while infertile women would make the land barren. Later, this worship of the mother earth developed into the worship of the ubiquitous mother god, which is a characteristic of agricultural civilization. Therefore, due to the dominant position of women over men in economic and social life, their significant role in the two crucial production activities of primitive society - reproductive reproduction and material production, and their inherent mystery in the eyes of the primitive people, when the primitive religion of matrilineal society was formed at the beginning of human civilization, the mother deity naturally maintained its supreme position.

With the initial development of agriculture, the role of the mother deity expanded from being a reproductive symbol in the early stages of human society, from being a mother as a producer of life to the field of plants. Like the mother earth, it symbolized the uterus that could sow crops. The development of agriculture and the establishment of village communities have led to the rise of worship for the mother of earth and the mother of grain (Gu Shen). As mentioned earlier, the gods responsible for agriculture around the world are mostly goddesses. Because the idea of fertility is associated with women. The idea of the goddess of abundance also indicates that the goddess itself must be fertile, so the mother god naturally becomes the child protection god. Since she is a child protection god, she will also take into account the protection of their youth and even the middle-aged and elderly. She must protect them from diseases and other difficult disasters. This is why the mother gods around the world are clearly related to diseases. At the same time, they often also hold the position of war god. In this way, many other attributes were added to the most primitive mother god, giving her multiple positions, multiple deities, and control over various basic aspects of human life.

The goddesses unearthed from the civilization of the Indus River Basin undoubtedly belong to this mother god with supreme status and multiple deities. There is a lack of written support here. Although this civilization has discovered a large number of seals, stone tablets, copper plates, and pottery with hieroglyphs, and experts and scholars have made unremitting efforts, they have not yet been successfully deciphered. However, from the literature of later generations, one can also glimpse his divine character and position. In the Book of the Past of Morgandeye, there is a description: "The goddess said," Later, O gods! I will support the entire world with the immortal grass that grows from me during the rainy season, and at that time, I will gain the reputation of Jakambhari in the world. "[5] Related to this, a seal unearthed from Harapa should be pointed out. On the front of the seal, there is a nude female figure facing downwards. Her legs extended upwards, and a plant grew from her uterus. Could this be the aforementioned mother earth? The prototype of Gampori was a great goddess during the Indus civilization period. However, the narrators of the afterlife books only depicted her as a variant of the Great Goddess's elusive mother, and incorporated it into the Great Goddess. On the reverse side of the seal, we found a woman with a disheveled hair, her arms raised in fear. A man stood in front of her, one holding a shield and the other holding a sickle, as if threatening and intimidating, which may be a depiction of the scene of the Earth Mother holding a human sacrifice. The connection between the mother earth and natural plants is not limited to this one? The Gampori seal, along with many other seals, also connects the goddess with the vegetation. One of the seals showed the goddess standing between the two branches of a bodhi tree, with a worshiper half kneeling in front of her. Behind him is a human faced goat. In the lower half of the seal, there are seven people wearing short skirts and long braids. These seals accurately depict the deity of the Indus Goddess as the Mother Earth and Plant Goddess. [1]
One day, the mystery of the Indus River basin script can be solved, and people will gain a deeper understanding of all aspects of the Indus River goddess.