In India human sacrifice is mainly known as "Narabali". Here "nara" means man and "bali" means sacrifice. Currently human sacrifice is very rare and almost non-existent in modern India. However, there have been at least 3 cases through 2003–2013 where 3 men have been murdered in the name of human sacrifice implying the practice may still be ongoing in greater numbers in the unpoliced slums.[68][69][70] The earliest evidence for human sacrifice in the Indian subcontinent dates back to the Bronze Age Indus Valley Civilization. An Indus seal from Harappa depicts the upside-down nude female figure with legs outspread and a plant issuing from the womb. The reverse side of the seal depicts a man holding a sickle and a woman seated on the ground in a posture of prayer. Many scholars interpret this scene as a human sacrifice in honor of the Mother-Goddess, although many historians doubt it.[71][72][73][74] Regarding possible Vedic mention of human sacrifice, the prevailing 19th-century view, associated above all with Henry Colebrooke, was that human sacrifice did not actually take place. Those verses which referred to purushamedha were meant to be read symbolically,[75] or as a "priestly fantasy". However, Rajendralal Mitra published a defence of the thesis that human sacrifice, as had been practised in Bengal, was a continuation of traditions dating back to Vedic periods.[76] Hermann Oldenberg held to Colebrooke's view; but Jan Gonda underlined its disputed status. Human and animal sacrifice became less common during the post-Vedic period, as ahimsa (non-violence) became part of mainstream religious thought. The Chandogya Upanishad (3.17.4) includes ahimsa in its list of virtues.[75] The impact of Sramanic religions such as Buddhism and Jainism also became known in the Indian subcontinent. It was agreed even by Colebrooke, however, that by the Puranic period—at least at the time of the writing of the Kalika-Purana, human sacrifice was accepted. The Kalika Purana was composed in Northeast India in the 11th century. The text states that blood sacrifice is only permitted when the country is in danger and war is expected. According to the text, the performer of a sacrifice will obtain victory over his enemies.[75] In the medieval period, it became increasingly common. In the 7th century, Banabhatta, in a description of the dedication of a temple of Chandika, describes a series of human sacrifices; similarly, in the 9th century, Haribhadra describes the sacrifices to Chandika in Odisha.[77] The town of Kuknur in North Karnataka there exists an ancient Kali temple, built around the 8-9th century AD, which has a history of human sacrifices.[77] Human sacrifice is reputed to have been performed on the altars of the Hatimura Temple, a Shakti temple located at Silghat, Nagaon district of Assam. It was built during the reign of Ahom king Pramatta Singha in 1667 Sakabda (1745–1746 AD). It used to be an important center of Shaktism in ancient Assam. Its presiding goddess is Durga, which is known here as Mahisamardini.. Human sacrifices were carried out in connection with the worship of Shakti until approximately the early modern period, and in Bengal perhaps as late as the early 19th century.[78] Although not accepted by larger section of Hindu culture, certain tantric cults performed human sacrifice until around the same time, both actual and symbolic; it was a highly ritualised act, and on occasion took many months to complete.[78] The Khonds, an aboriginal tribe of India, inhabiting the tributary states of Odisha and Andhra Pradesh, became notorious, on the British occupation of their district about 1835, from the prevalence and cruelty of the human sacrifices they practised