Krishna’s Butter Ball - A Balancing Rock at Mahabalipuram.

Krishna’s Butter Ball – A Balancing Rock at Mahabalipuram.
Krishna’s butterball is monolithic granite rock found in Mahabalipuram, India. Its original name is Vaan Irai Kal. In Tamil language, the original language of the land, it means “Stone of The Sky God“.
With its width almost equal to its height, it is looks spherical in some angles but not a perfect sphere. 20 feet high and 5 meter wide rock estimated to weigh over 250 tons miraculously stands on an extremely small, slippery area of a hill. The rock is balanced upon a 4 feet area of the hill and is perilously resting at an angle of 45 degrees. The base of the rock is firmly attached to the hill below. This rock is bigger and heavier than the monolithic stones of Ollantaytambo, Peru. It is also much bigger than the rocks found in the mysterious Machu Picchu.
In Hindu mythology Lord Krishna had an insatiable appetite for butter, and as a child, would often sneak a handful from his mother’s butter jar. Situated on a hill slope near the Ganesh Ratha this massive natural rock boulder is attributed to a bolus of butter the young Krishna would steal
It’s a common sight to see visitors placing hands under the stone posing for pics, which looks as though they are holding it! The rock provides welcome shade if you dare to sit underneath it, and local kids have discovered that the slippery nearby hillside also makes a great natural slide.
The rock is believed to be naturally formed but theorists believe a natural formation such as this is highly improbable, as natural corrosion could not have brought upon such a shape.
There has been a lot of debate how this enormous rock ended up on the hill. Even in modern days, moving a 250 ton rock uphill would be a very difficult task and require complex equipment such as cranes. How did the people do it thousands of years ago?
Several attempts to move the rock have been made, but none of them has been successful. In 1908 the Governor of Madras (Chennai) Arthur Lawley thought that this rock was too dangerous and would slide off the hill and cause harm to people and houses nearby. So he ordered it to be moved with help of seven elephants. However, the rock did not move an inch and the Indian government gave up leaving Krishna’s Butter Ball where it is now.
This mysterious rock raises a number of unanswered questions. How does a 250 ton rock stand on less than 4 feet base? Is there something hidden underneath? If it was impossible to push this rock downhill, how was it pushed up the hill? Who or what put the rock on this slope? Why is the name of the rock related to Sky Gods?
Was the “Stone of The Sky God” placed on the hill by giants, or heavenly gods who wanted to show their strength? Could this superior ancient technology be of extraterrestrial origin?
Krishna’s butter ball stands alone on this hill, boasting of its majestic stature and is a testimony to the limits of our modern technical superiority. No matter who placed Krishna’s Butter Ball here, it will be reminder that our understanding of history is incomplete.
Mystery of India.com

Hydrology in ancient India

Ancient Vedic Science: Hydrology in Ancient India.
Natural entities and forces, such as Sun, Earth, Rivers, Ocean, Wind, Water, etc. have been worshipped in India as Gods since time immemorial. Perhaps it is not a sheer coincidence that the King of these Gods is Indra, the God of Rain. Clearly, ancient Indians were aware of the importance of rain and other hydrologic variables for the society. The ancient Indian literature contains numerous references to hydrology and a reading of it suggests that those people knew the basic concepts of hydrological processes and measurements. Important concepts of modern hydrology are scattered in various verses of Vedas, Puranas, Meghmala, Mahabharat, Mayurchitraka, Vrhat Sanhita and other ancient Indian works.
Hydrologic Cycle
The Vedic texts which are more than 3,000 years old contain valuable references on hydrologic cycle. The most important concepts, on which the modern science of hydrology is founded, are scattered in Vedas in various verses which are in the form of hymns and prayers addressed to various deities. Likewise, other Sanskrit literature has valuable discourses regarding hydrology.
Atisthanteenam viveshnanam kashthanam madhyaey nihitam shareeram,
Bratrasya nidyam vi varantyapo deerghatam aashaydindrashatruha.
Verse I, 32, 10 says that the water is never stationary, but it continuously gets evaporated and due to smallness of particles we cannot see the upgoing water particles.
In the Varahamihira’s Vraht Sanhita (550 A.D.), three Chapters are devoted to hydrometeorology comprising Pregnancy of clouds, Pregnancy of air and quantity of rainfall. Slokas 1 and 2 of Dakargelam (Chapter 54 of Vraht Samhita) state the importance of science of ground water exploration which helps man to ascertain the existence of water. These are as follows:
Dharmyam yashashyam va vadabhaytoham dakargalam yen jaloplabdhiha
Punsam yathagdeshu shirastathaiva chhitavapi pronnatnimnasanstha.
Ekayna vardayna rasayna chambhyashchyutam namasto vasudha vishayshanta
Nana rastvam bahuvarnatam cha gatam pareekshyam chhititulyamayva.
The water veins beneath the earth are like vein’s in the human body, some higher and some lower. The water falling from sky assumes various colours and tastes from differences in the nature of the earth.
In Linga Purana a full fledged chapter (I, 36) has been devoted to the science of hydrology. It scientifically explains evaporation, condensation, rainfall with suitable examples and says that the water cannot be destroyed, only its state is changed:
Dandhaymanayshu charachayshu godhoombhootastvabha nishkramantee
Ya ya oordhva mastraynayrita vai tastastvabhamyagnivayucha.
Ato dhoomagnivatanam sanyogstavamuchyatay
Vareeni varshteetyabhrambhrasyeshah sahastradrik.
i.e. “after being heated by sun, water contained in most of the materials on earth gets converted to smoke (vapour) and ascends to sky with the air and subsequently gets converted to cloud. Thus the combination of smoke, fire and air is the cause of cloud formation. These clouds cause rainfall under the guidance of Lord Indra, having thousand eyes.
Vayu (51. 14-15-16) states like this:
Aadityapateetam suryaganeha somam sankramatay jalam
Nadeebhirvayuyuktabhirlokadhanam pravartatay.
Yatsomatstravatay surya tadbhayshvavatishthatay
Megha vayunighatain visrajant jalam bhuvi.
Evamutikshapyatay chaiva patatay cham punarjalam
Na nashmu udkasyasti tadev parivartatay.
i.e. the water evaporated by sun ascends to atmosphere through the capillarity of air, and there gets cooled and condensed. After formation of clouds it rains by the force of air. Thus, water is not lost in all these processes but gets converted from one form to other continuously.
Verses of Rigveda (I, 27.6; I, 32.8):
Vibhaktasi chitrabhano sindhoroorma upak aa
Sagho dashushay chharasi.
Nadam na bhinnamuya shayanam mano ruhana atim yantyapah
Yashchidwatro mahina paryatishthattasamhih patsutah shirbbhoova.
This verse explains that all water that goes to the sky with wind by the heat of Sun rays gets converted to clouds and then again after the penetration by sunrays it rains and gets stored into rivers, ponds, ocean, etc.
Surface Water
Efficient water use, lining of canals, construction of dams, tanks, essential requirements for the construction of good tanks, bank protection methods, spillways and other minor aspects were given due consideration in ancient times in India. Well organized water pricing system was prevalent during the time of Chanakya (mentor and prime minister of Chandragupta Maurya). Various references are available in the Vedas emphasizing the importance of efficient water use so as to reduce the intensity of water scarcity and drought, etc.
Verses (184. 15–17) of Mahabharata state that the plants drink water through their roots. The mechanism of water uptake by plants is explained by the example of water rise through a pipe. It is said that the water uptake process is facilitated by the conjunction of air. This clearly reveals the knowledge of capillary action of soil in the movement of water up and down the plant.
Two Mantras of Atharvaveda say that if the water source is on mountains, then the river formed will be perennial and will flow with high speed. It also say that the rivers originating from snowclad mountains will keep on flowing in summers also.
Ground Water
People also developed technique of knowing the slope of an area by means of a flowing river. Variation in the height of water table with place, hot and cold springs, ground water utilization by means of wells, well construction methods and equipment are fully described in 54th chapter of Vrhat Sanhita named as ‘Dakargala’. Sun rays, wind, humidity, vegetation, etc., as the major causes of evapotranspiration were well realized.
The Vishnu Purana (II, 5.3) classified the soils of subterranean region in seven categories, (i) Black (2) White or Yellowish (3) Blue or Red (4) Yellow (5) Gravelly (6) Hilly or boulder and (7) Golden hued. Regarding the occurrence of ground water, it says: “If there is a termite mound nearby to the east of a Jambu tree, plenty of sweet water, yielding for a long time occurs at a depth of two Purushas, at a distance of three hastas (cubit) to the south of the tree. Similarly, an Arjuna tree with a termite mound to the north shows water at a depth of 3.5 Purushas at a distance of 3 hastas to the west”.
Hydro-meteorology
In Vedic age, Indians had developed the concept that water gets divided into minute particles due to the effect of sunrays and wind. In various places in Puranas, it is stated that water cannot be created or destroyed, only its state is changed in various phases of the hydrologic cycle. Evaporation, condensation, cloud formation, precipitation and its measurement were well understood in India in Vedic times.
Effects of Yajna, forests, reservoirs, etc. on rainfall; classification of clouds, their colour, rainfall capacity, etc.; forecasting of rainfall on the basis of natural phenomena, such as colour of sky, clouds, wind direction, lightening, and the activities of animals; all these were well developed in India even before the 10th century B.C. Contrivance to measure rainfall was developed during the time of Chanakya (4th century B.C.) which had the same principle as that of modern hydrology except that the weight measure of Drona was adopted instead of modern depth measurement of rainfall.
The knowledge of monsoon winds and height of clouds along with the division of atmosphere was well developed in the Vedic age. “O cloud-bearing winds, your troops are rich in water, they are strengtheners of life, and are your strong bonds, they shed water and augment food, and are harnessed with waves that wander far and spread everywhere. Combined with lightning, the triple-group (of wind, cloud and lightning) roars aloud, and the water falls upon the earth.”
By the time of Chanakya (4th century B.C.), Indians had developed the method and instrumental devices for measuring rainfall. This raingauge was known as Varshaman. Chanakya describes its construction in these words “In front of the store house, a bowel (Kunda) with its mouth as wide as an aratni (nearly 18 inches) shall be set up as rain gauge”. Chanakya was acquainted with the distribution of rainfall in various areas. He furnishes a very accurate scientific description of the same with statistics. The quantity of rain that falls in the country of Jangala (desert countries) is 16 dronas (4 Adak = 1 drona and one adak equals nearly 7 lb, 11 oz), half as much in moist countries (the countries which are fit for agriculture), 13.5 dronas in the countries of Asmakas (Maharashtra); 23 dronas in Avanti, and an immense quantity in the western countries, the border of the Himalayas and the countries where water channels are used in agriculture. From this it is evident that the spirit of the methodology of the measurement of rainfall given by Chanakya is the same as we have today, the only difference is that he expresses it in weight measures while we use a linear measure nowadays.
Further discussing the geographical details of rainfall, he observes “when one third of the requisite quantity of rain falls both during the commencement and closing months of the rainy season, and two third in the middle, then the rainfall is considered very even.” Discussing the classification of clouds and interrelationship of rainfall and agriculture, the celebrated author adds “there are the clouds which continuously rain for seven days; eighty are they that pour minute drops; and sixty are they that appear with the sunshine”. When rain, free from wind and unmingled with sunshine falls so as to render three turns of ploughing possible, then the reaping of good harvest is certain.
The Vrhat Sanhita and Mayuracitraka by Varahamihira are two very important treatises which are replete with climatological and meteorological information, although they abound in astrological guesses, they contain sufficient scientific facts also. The Vrhat Samhita has three chapters (21st, 22nd, and 23rd_ on climatology and meteorology.
The Jains have made considerable contribution in the field of meteorology. The ‘Prajnapana’ and ‘Avasyaka Curnis’ provide outstanding studies of the various types of winds. This tradition must have been far older than these treatises. The ‘Prajnapana’ makes reference of snowfall and hailstorm.
The ‘Trilokasara’ of Nemichandra says that there are seven types of periodic clouds. They rain for seven days each in the rainy season. Then there are twelve species of white clouds. They also bring rain for seven days each. Thus the season of rainfall extends over 133 days in all.
Buddhists too, at least before 400 B.C., have attempted at a very scientific classification of clouds and four species mentioned by them can be compared with the most important four species enumerated in modern meteorology. So much of subtle observation at such an early date is an achievement of the finest order.
Water Purification
It is very interesting to learn that Varahamihira in as early as 550 AD presented a simple method for obtaining potable water from a contaminated source of water. Various plant materials along with solar heating, aeration, quenching of water with fire heated stones, gold, silver, iron or sand were suggested for this purpose. The change in the quality of water with the months of year and suitability of water from different sources for various uses were described.
End of article.
Source: Excerpted from the book “Hydrology and Water Resources in Ancient India”
Mystery of India

The Great Indian Museum in Kolkata.

The Great Indian Museum in Kolkata.
The Indian Museum (Bengali: ভারতীয় যাদুঘর) is the largest and oldest museum in India and has rare collections of antiques, armour and ornaments, fossils, skeletons, mummies, and Mughal paintings. It was founded by the Asiatic Society of Bengal in Kolkata (Calcutta), India, in 1814. The founder curator was Dr Nathaniel Wallich, a Danish botanist.
Standing in the heart of the Calcutta city near on the Jawaharlal Street, this mammoth building... has a case filled with surprises and the old age documentaries. Welcome to a place where the dinosaurs stand in silence and the paintings wait to have a chat. It seems as if you are entering a huge Castle with the old age coming out from all the corners. Its a feeling which one can experience only if he/she is here.

The Calcutta Indian Museum has been divided into six sections - Archeology, anthropology, geology, zoology, industry and art. All of them have a special place, as they have the uniqueness of being there. It takes at least 3 DAYS to see the entire Museum.
Anthropology Section : The Mohenjodaros, Harrapans reside here. The coins, clothings, gateway of Buddha Stupa, and the 4000 yrs old Egyptian Mummy stand tall here, telling the stories of the past. Its a place which takes you ages back.

» Geological Section : Meteoroids, building stones, fossils, rocks and minerals cover this area. There are 8,000 of them giving a call. There is a portion dealing with fossils and taxidermy.
» Zoological Section : Fish, reptiles, mammals, reptiles and skeleton of mammoth (Don't forget to see the huge skeleton of the real dinosaur which covers the entire room and is the main attraction).
» Industrial Section : Cottage industry, medicine, forestry, agriculture - botanical specimens of all these can be found here.
» Art Gallery : It contains Indian and Persian style paintings and silken Tibetan temple banners.
http://www.famous-india.com/museums/indian-museum.html
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Prabalgad Fort –Kalavantin Durg- The Most Dangerous Fortress

Prabalgad Fort – The Most Dangerous Fortress
Prabalgad Fort, also known as Kalavantin Durg, is located between Panvel and Matheran in the Indian state of Maharashtra. The structure is built at a height of 2300 feet on top of a plateau which is located close to Matheran. Previously, the fort was known as Muranjan until it was taken over and renamed by the Maratha forces under Shivaji’s rule.
This fort is built of granite stones cut from the same hills. The bonding materials us...ed here is the commonly used lime stone. It has got thick and strong walls, which are still not weathered off. The fort contains a temple to Ganesh and some stone ruins. On the inner part, there are many small and medium complexes found here. It does have watch towers on its top.

The fort can be approached via a chillingly steep climb. The steps leading up to the fort were cut into the rock of the hill. There are no safety rails on the edge and no ropes on the wall to grab on to.
The origins of Prabalgad Fort are unknown but it is believed to have been built during the time of Buddha or in or around 500 BC for a queen named Kalavantin. It is a bit saddening for an explorer to know that this is the only information locals can give and so many marvels and mysteries of the fort have died without leaving a record behind.
Around 1458 Malik Ahmad, the prime minister of the kingdom of Ahmednagar, took over the fort during his conquest of Konkan. After the collapse of the Ahmadnagar Sultanate, the Mughals took control of Prabalgad along with Kalyan, Mahuli, Karnala and a number of other forts.
In the 1657 AD, the great Maratha King Shivaji Maharaj won this region with a great battle with the Mughals and took over this fort. At the time of the attack the fort was governed by Kesar Singh, a Mughal sardar, and was the only fort to put up a strong resistance. On seeing the signs of defeat the women in the fort performed Jauhar, a tradition of self immolation to ensure an honorable and respectful death. Kesar Singh died during the battle in October 1657, Shivaji in an act of kindness allowed Kesar Singh’s mother and her grandchild a safe passage out.
Soon after the decline of the Maratha Kingdom and the advent of British rule made many Indian to revolt against the British. As such one of the first men who protested against the British was Umaji Naik Khomane. He is belied to occupy this palace and was residing here mostly as a hideout place from 1826 AD to 1832 AD.

 Prabalgad consists of a sister fort which is named Irshalgad Fort. It is situated in the vicinity of the main fort and is comparatively smaller in area. However there are numerous water reservoirs that were cut from rock.
From the top of the fort one can see Peb, Chanderi, Karnala and Irshalgad forts. The City of Mumbai is also visible and catching a bird’s eye view of the surrounding makes one wonder how people must have built such a marvelous structure with simple tools.
Mystery of India.com

Stonehenge of Manipur

Stonehenge of Manipur
Located at a distance of 39 kilometers from the Maram Village in Manipur, Willong Khullen is characterized by its numerous stone erections which are similar to the Stonehenge. The tallest of the stones are as high as 7 meters and are about a meter in thickness. The place is located on the slopes of the valley and offers a serene picnic and resting spot for the travelers. It is said that the stones are uncountable as there is a spirit that would confuse y...ou midway while counting.

According to local villager, these giant stone structures were ercted by their forefathers and this megalithic structures has a close connection with the mythology of the area. Each Stones has a unique story. They also believe that all the stones have their own name and they ‘really talk’ to each other at night. In male’s voice, each stone called one another with their names such as ‘Kala’, ‘Kanga’, ‘Hila’, etc.
Villagers explained that only a man of exceptional strength and power can think of erecting a stone at the site. He would have to go and find a suitable stone from a far off place and the villagers would assist him in bringing the stone to the village. Before bringing the stone to the village, the man have to fast for one whole night and perform a ritual by offering wine before the stone. Only after getting a favourable nod from the stone, he would be allowed to lift it from the original place. If the man found any difficult in lifting the stone then the villagers would sing a special folk song to bring it to Katak Tukhum area.
According to villagers, none could count the exact number of stones that have been erected at Katak Tukhum area. There is also a folk tale about a Japanese, who challenged to count the number of stones but had to retreat after a white wild boar chased him away from the place.
Even today, there is still a giant stone at the outskirt of the village which the villagers regarded it as sent by God to mark the demarcation of Willong village.
But with the passage of time, such tradition and culture of the Marams seem to be moving away. Fortunately there is still a microscopic minority among the Marams who have been bonding with their ancestral practices and beliefs. Because of this group of people we are indeed grateful in capturing a glimpse of the bygone remnants

Mystery of India.com

Hinduism in Italy

Hinduism in Italy. Goddess Lakshimi in the ancient city of Pompeii, this statue survived the volcano explosion in 79 AC.
In 1939, Italian archeologist Prof Maiuri, discovered an artifact in the ruins of ancient Pompeii, that had a very Indian origin. This ivory statuette which survived the disaster and lasted all these 2000 years was identified by Prof Maiuri as that of the Goddess Lakshmi and dated to around 1AD. It has since then been quoted as the ‘Goddess Lakshmi statue in Pompeii’ in many books & articles.
The statue portrays Lakshmi, Indian divinity of feminine beauty and fertility. It wears scanty, transparent clothing that accentuates the contours of her body and sharply contrasts with her abundant jewelry. Her body is adorned with heavy jewels: a diadem on her forehead, a necklace on her chest and large and numerous rings on her ankles and wrists. Her long hair, also richly embellished, flows over her shoulders down to her waist. In this respect she compares closely with female figures sculpted on Buddhist monuments at prominent monastic sites such as Bharhut (late 2nd c. BCE.) and Sanchi (50-25 BCE) in central India as well as Karle (50-75 CE) in western India.
She seems to raise her left hand in order to support the enormous weight of the conical earring in her left ear. Similar earrings are depicted on terracotta figurines that circulated in eastern India during the 3rd-2nd centuries B.C.E. and a shell example has been discovered at the site of Kausambi in northern India.
A heavy, multi-chained necklace with a triangular pendant shaped like a lotus blossom falls in between her breasts, while two more lotus forms protrude from the necklace immediately below each shoulder. In ancient Indian mythology, lotuses were considered to be symbols of the cyclical nature of creation and perfect embodiments of the cosmos.
The letter ‘si’, which is inscribed on the statuette’s base in kharoshthi (a script commonly used in northwest India), together with the emphasis on adornment may lead us to identify this figure as Sri Lakshmi, the goddess of beauty, prosperity, and abundance.
Richly adorned female figures were particularly popular subjects in ancient Indian art and literature. By the 2nd century B.C.E. portable figurines and plaques made of terracotta, bone, and ivory featuring bejewelled female figures were produced and widely distributed throughout India. Similar figures were sculpted in stone, either independently or paired with male figures, and placed on exterior walls, gateways, and railings of Buddhist monuments all over the Indian subcontinent. Additionally, in secular texts composed during the first half of the first millennium C.E., notably in Vatsayana’s Kamasutra, ideal images of beauty were prescribed for both men and women.
The heavily ornamented female figure at the center of this portable ivory statuette found in a residence on the Via della Abbondanza in Pompei clearly belongs to this genre of images from the Indian subcontinent.
The figure’s exact identity is quite unclear. However in terms of iconography and technique, the closest comparisons can be made with ivory figurines recovered from the central and northwestern parts of the sub-continent and datable to the 1st century A.D. Two of these examples were found at the sites of Bhokardan and Ter in central India and a third was excavated in Begram, Afghanistan along with a large cache of ivory, bone, glass, and metal objects.
Although these four figurines are not perfect matches, their shared iconographic and compositional features suggest that they may have been produced in the same region (probably central India) before being distributed to other regions.
This small, rare sculpture, found in a modest dwelling in Pompeii, represents nonetheless an important indication of a trade relations that existed already by the 1st century A.D. between the Roman Empire and India.
The Romans imported many goods from India and at the same time set up their own trading stations in the country. A particularly famous one was at Arikamedu (near modern Pondicherry), where Roman coins, amphoras and roman glass have been found.
Moeller (The wool trade of ancient Pompeii Walter O. Moeller Pg 76) feels that there existed a trade of dye stuff between Indian and Pompeii based on the fact that the building next door to the one that housed the statuette was a dye house. So he feels that the statue perhaps came together with a shipment of Indigo dyes.
Researcher K. V. Ramakrishna Rao feels that the statue is much older. He contends in his paper (Ganges Valley Civilization to Indus Valley Civilization to Saraswati Valley civilization) that the statuette could perhaps be dated to an older pre-Mauryan period i.e., before 300 BCE.
Amazing! This little statue survived the intense heat of the lava, the disaster and is now a testament to the trade relations between the ancient Rome & India dating back over 2000 yeaRS.
Mystery of India.com

customs in india

India is considered a country, which is a culturally and traditionally diverse. We, Indians, hold dear our customs and traditions. Traditions in Hinduism were considered mainly as superstitions, but with the advent of science, it is becoming evident that these traditions are based on some scientific knowledge and moved from generations to generations as traditions. Though the common people did not know science in it, they were following it very faithfully over the years.
Let us look at some of these curious and amazing scientific explanations
Science behind Indian traditions.
Joining both palms together to greet.
In Hindu culture, people greet each other by joining their palms – termed as “Namaskar.” The general reason behind this tradition is that greeting by joining both the palms means respect. However, scientifically speaking, joining both hands ensures joining the tips of all the fingers together; which are denoted to the pressure points of eyes, ears, and mind. Pressing them together is said to activate the pressure points which helps us remember that person for a long time. And, no germs since we don’t make any physical contact!
Throwing coins into a river
The general reasoning given for this act is that it brings Good Luck. However, scientifically speaking, in the ancient times, most of the currency used was made of copper unlike the stainless steel coins of today. Copper is a vital metal very useful to the human body. Throwing coins in the river was one way our fore-fathers ensured we intake sufficient copper as part of the water as rivers were the only source of drinking water. Making it a custom ensured that all of us follow the practice.
Applying Tilak on the forehead
On the forehead, between the two eyebrows, is a spot that is considered as a major nerve point in human body since ancient times. The Tilak is believed to prevent the loss of “energy”, the red ‘kumkum’ between the eyebrows is said to retain energy in the human body and control the various levels of concentration. While applying kumkum the points on the mid-brow region and Adnya-chakra are automatically pressed. This also facilitates the blood supply to the face muscles.
Why do we have Navratras?
Our living style has drastically changed if we compare it to the society hundreds & thousands of years ago. The traditions which we follow in present are not establishments of today but of the past. Ever thought, why do we have Navratras twice a year unlike other festivals like Deepawali or Holi? Well, both these months are the months of changing seasons and the eating habits of both the seasons are quite different from each other.
Navratras give enough time to the body to adjust and prepare itself for to the changing season. These nine days were marked as a period when people would clean their body system by keeping fasts by avoiding excessive salt and sugar, meditate, gain a lot of positive energy, gain a lot of self confidence & increase the self determination power (fasts are a medium to improve our will power and self determination) and finally get ready for the challenges of the changed season