The Mythology of the Vedic Horse

The discovery of the ruins of the Indus Civilization in northern India remained

virtually unknown for decades until Indian writers and historians realized that they

were overlooking something of historical importance for their country’s history. The

gradual archaeological evidence from the exposed ruins excited Indian academia so

much so that they began to formulate a new history for India’s history to equate it

with Rig Vedic Civilization, a latecomer to the Indian subcontinent. The rush to bind

the suburban Indus with the pages of Vedic steppe life ran into a brick wall literally,

with the total archaeological absence of the horse and chariot in its ruins, the two

most central innovations brought by the Indo-Europeans from the vast steppes of

Russia and together with the rite of cremation as the central focus of their religion.

Since then, Indian writers and historians have been stumbling among themselves in

a desperate effort to absorb the two distinct entities as a continuity of their history.

Unfortunately, these efforts have been unsuccessful due to several factors but the

most powerful of these are the horse and chariot that characterize so much of the

pages of the Rig Veda. The massive efforts by writers and historians to conceptualize

the pages of the Rig Vedaas part of the Indus has brought forth bitterness and

indeed some bad blood. Books and literature has been reprinted to cast it as

indigenous despite the glaring evidence that the horse and chariot did not exist in the

Neolithic period in Indian history. But historians and their surrogate writers are

going to make sure one way or the other that Vedic and Indus history are one and

the same, despite the deep varying contradictions that stare them in its ruins.

Ah, the Rig Veda, it is so unique with its vibrant life from the steppes of Russia and

its bards and seers singing and chanting the praises of Indra and the sky gods and

the new found, fertile land of rivers and forests of northern India. Here the Aryan

tribes, fascinated with their new surroundings brought a new type of burial, the rite

of cremation and the innovations that would cause such contention, the horse and

chariot. This central focus of horse and chariot played an important role in their

religion, the mythology of the horse, a mythology that never existed or seen before

in Neolithic India.

THE NEOLITHIC INDUS CIVILIZATION

The enigma of the Indus remains exactly what it is today, from its date of discovery.

The Indus civilization with its vast population and cities with modern conveniences as

we enjoy today, still baffles archaeologists, historians and writers with its absence of

the horse and chariot. Its writing and imagery of seals do not portray any pictures

of the horse and chariot but its supporters insist to this day that the horse and

chariot did and do exist in its history. This persistence, at times vehement

encounters embarrassment and raised tempers from those who support an Aryan

Indus. But to begin to write about anything historical, one must begin with periods or

dates. There is no doubt that the Indus civilization began in 2600 and ended in 1900

BCE, a time when although huge cities and roads were built and trade prospered,

the horse and chariot was nowhere in sight. The seals and script of the Indus

provided an intellectual use for trade and commerce and although trade was far

and wide, nowhere in the records of the Indus are the existence of horse trade.

Everything else under the sun was traded with Sumer, Mesopotamia and Babylon

and those are very faraway places. The taboo to portray the horse in writing as

suggested by some writers , I cannot buy. Why should an advanced

civilization with such high intelligence, if it possessed the horse and chariot consider

it taboo to expose it images? This, I think is an excuse by some in academia to

account for its absence and which they can’t produce any evidence whatsoever.

Some writers see horse finds and remains in some cities of the Indus and even

illustrate such figures in their writings. None of these scarcely resemble the horse

and I can tell a horse when I see one. No doubt the Indus was heavily populated

with asses and onagers which was used to pull heavy wooden carts and these

scarcely resembled chariots. The eolithic Age in India have not produced any horses

or chariots and the people of India had to wait for the advent of the Bronze Age for

the horse. Horse remains and finds in the Indus as written by certain writers are

just that. There are no justifiable evidence that they can produce simply because

compared to the pages of the Rig Veda, the Indus was not blessed with a mythology

of the horse. That is only found in the Rig Veda. The Greeks had one, the Trojans

had one and the Hittites had one. We see in all these civilizations the populace

interacted and integrated with the horse and chariot, in wars, horseback riding and

social interaction. This is completely absent from the civilization of the Indus and we

read in the pages of the Rig Veda the vibrant horse trade and breeding between the

Aryan tribes. In substitute, what the people of the Indus did was make use of the

vast herds of asses and onagers for transport from the feeding grounds of the

Rann of Kutch. It had a plentiful supply of asses. There is no depiction of the true

horse or chariot in the ruins of the Indus civilization irrespective of what is written or

what is read by Indian scholars and historians. The attempt to do so otherwise

makes one suspicious of their true intentions. Now, why should some writers and

historians attempt to include the horse and chariot in the Indus and give it an Aryan

character? Whatever the motive is only exposes the agenda or angle from which

the writer or historian is coming from. Whatever that is does not concern me. What

concerns me is the point that the Indus is not an Aryan entity and had never been

one. Here, I will enunciate several points and arguments that the Indus was just the

Indus and nothing else. As I said before, the Indus has never possessed a

mythology of the horse nor of the chariot. We have not seen any images of the

chariot or horse in the seals of the Indus nor in its writing , however much has been

deciphered. We have not seen people of the Indus interacting with the horse and

chariot as illustrated in other civilizations, nor have we seen any evidence of horse

trading on the seals with other countries. A high civilization such as the Indus with

writing and no mention of the horse nor its images is very, very baffling. In the

archaeological record of other civilizations there are depictions of the horse and

chariot either in battle, riding postures, or simply interacting with its citizens. This

lack of integration in the Indus, the lack of evidence of breeding, the lack of

describing of the colors of horses and lack of training is preponderant and the Indus

either did not receive horses from the Aryans or their civilization collapsed before

the Aryans moved in.

THE BRONZE AGE HORSE

Book Two, the oldest book of the Rig Veda first mention the horse in Hymn I, Verse

5 and give a description as a steed and we all know that the Rig Veda is full of such

descriptions of this animal. As a nomadic tribe or tribes, the Aryans came from the

steppes and we read of their nomadic life on the banks of the northern rivers of

India. How they worship the horse, revere it, care for it and ultimately sacrifice it

according to their religion. The horse is the main pillar of the lifestyle of the Aryan

tribes and their daily life and activities is centered around it. Those writers who

expound so loftily about horse and faunal remains of these animals in the cities of

the Indus are forgetting one central point. The writings and seals of the Indus so far

have not uttered one word of horses existing in the civilization nor have the seals

and language of the Indus depicted any horse strappings as saddles, bits and

bridles. Nor have there been depictions of authentic parts of chariots such as

yokes, six-spoked wheels, fellies or any such parts. All this is known in the pages of

the Rig Veda. The fact is that the Aryans worshipped a religion dominated by the

horse and every Indo-European religion is similar to that of the Aryans of India.

The horse first made it appearance in Greece around 2100BC with a well developed

mythology and so do Troy with its famous Trojan horse around 1900 BC. Later on,

Egypt possessed the horse due to the invasion of the Hyksos in 1700BC. Although,

every stone has been literally overturned in the Indus in quest of the horse, nothing

has been found. So much so in some quarters, much ado about nothing is being

made of about the very name of the horse in India. Doubts are being cast about the

very existence of the horse in the pages of the Rig Veda as various writers are now

suggesting that the word for horse is being used as a symbol in its pages. Decades

of failure to find this animal in the ruins of the Indus, its maddening existence in the

Rig Veda and its stumbling block as an obstacle to prove that the Indus was Aryan ,

has taken hold the obsession of writers and historians to now obliterate its very

name in Indian history. The denial that the horse existed as something real and only

as a symbol is now accepted by Indian scholars in an effort to clear the way for an

Aryan Indus. It was only recently, that an effort was made through fraudulent

means to concoct a picture of a horse in a sordid display of attempted forgery to put

the horse in the Indus. This attempt is how far some zealous scholars are prepared

to go to achieve what they cannot achieve by legal means. Why is it that other great

civilizations have shown the existence of the horse and chariot in its everyday life of

war and peace but the Indus cannot produce any evidence of this in its history?

There can be but one answer to this question and that is by the time the Aryans

reached the cities of the Indus, they were already abandoned and the inhabitants

more or less had deserted the cities due to geographical and climate changes. It

was a time of chaos and confusion which its unsettled people neither had the time

and place to practice its culture and normal way of life. Strange newcomers with

stranger animals and vehicles together with climate change gave no time to the

Harappans to include the horse and chariot in its culture and history.

THE HORSE EVIDENCE

So many writers and scholars have analyzed the horse evidence with varying

degreesof their opinions on the absence of the horse at the Indus. Horse evidence

by various historians and scholars have written volumes that remains of horses have

been found at various places as Rupnagar, Kalibangan, Lothal, Mohenjo-Daro and

other areas and terracotta images of this animal has also been found in its ruins.

None of these finds have stood the test of true horses and a glance at these bones

and figures shows the uncanny resemblance to asses and onagers and hemiones,

found in such numbers in the Rann of Kutch. Even if for argument sake, that horses

were part of the culture of the Indus, why is there not a mythology in its culture ,

why is there no images or mention in its writings and seals? Why are there no

evidence of interaction or integration of the Indus people with this animal? The far

fetched idea that a taboo was the reason is preposterous and at the same time

humorous. How more serious can you get? The play with words such as the term

as ‘the linguistic horse’ is another instance where writers in imagined scenarios

stated that Indians emigrated from India and settled in Central Asia where they

acquainted themselves with horses. If this is so then, Central Asia was not the place

to know horses but around the foothills of the Ural Mountains in the deep steppes of

Russia’s Sintashta, over thousands of miles away to the north. There they would

have witnessed the same sacrificial rites practiced by the Rig Vedic Aryans of later

India. So much for this scenario and its linguistic term and its suppositions the

archaeological record of India does not have enough horse remains in the in the

Aryan civilization. It is all well and correct to use the taboo to find an excuse for the

absence of the horse in the Indus, so why can’t the climate be used to accommodate

the reason why only a few places in India has horse remains. The fact is that the

Indus has NO remains of the true horse but the Gandhara Grave culture among a

few other places do exist with horse remains. The symbolic argument by some

authors to deny that the Rig Veda of the true existence of the horse in India is a very

weak one, for as days go by , the Indus is not yielding any evidence of the horse

and chariot. This fear is gripping Indian academia and new arguments with weak intonation are constantly being trumphed up to bolster sagging egos.

VEDIC HORSE MYTHOLOGY

When the Aryans came into India riding horses and chariot, it was a new

phenomenon never before seen by the indigenous people for these were not wild

horses but domesticated ones. Those who deny this have only to sift through the

Gandhara Grave culture in the Swat Valley around 1600 BC. This evidence of

horse remains on the Indian subcontinent is not disputed and confirms the existence

of horses in Aryan settlements in northern India. The Rig Vedic attestation of

horses and chariots are written in the earliest verses of their intrusions into the

plains and river valleys of ancient India. There are also clear attestation of horse

riding in the Rig Veda in the form of Maruts in their journeys on horseback. We read

of reins, bits and bridles being used for riding in other instances in their history.

Now, a nomadic people who are always on the move would not chant and sing and

compile experiences if they had not encounter such things in the past. The horse

which was central to their religion was sacred to their entire life and the argument

that these things were symbols and not tangible is a weak and stupid and

intellectually dishonest. The opening pages of the Rig Veda describes the

flames and the sacrifice of the horse or the Ashvamedha as it is known in our history.

Some writers should be ashamed to play with the word ashva or horse for this is the

correct word for the horse and not an intangible or symbolic entity to substitute for

the horse. The horse sacrifice is real in Rig Vedic practice and the attempt to

abolish the horse as flesh and blood from the pages of the Rig Veda is vicious and is

an effort to equate the sleepy , metropolitan Indus society to the fresh vigorous and

vibrant nomadic clans from the steppes of Russia. Indian horse mythology and

legend also describes the flying horse, similar to the Greek Pegasus, emerging from

the churning of the ocean. It’s a white horse with two wings which Indra took to his

heavenly abode Svarga and chopped off its wings to let it remain on earth.

This richness of Indian mythologic horse lore corresponds to other Indo-European

horse mythologies which is absent in the Indus civilization for without such

mythology, the Indus could not experience the horse in its environs. The absence of

a horse mythology contributes to the absence of the horse and its image among its

people. The Indus Civilization built in the Neolithic Age is one of the wonders of the

ancient world, peering through the mists of time with its magnificient buildings,

toiletry, baths and network of roads through which one expects to see a motor car

swerving through its path. This civilization with its vast network of irrigation, docks

and trading vessels ranged far and wide beyond India to trade its products.

Overland it used the plentifulsupply of asses and onagers and heavy wooden wagons

to trade with its neighbors but it did not have the horse. Why? Because the horse

did not reach these trading empires but were on the fringes of their borders of

Central Asia. The trading ships and companies do not have any records of lists of

horses traded between Mesopotamia, Sumer and Bablyon. Trade apart from sailing

vessels was carried on in heavy wooden wagons hauled by hemiones and onagers

and even these were used by the kings and emperors to fight in battles as imaged

on seals. The advent of the horse changed everything in these countries but by that

time the Indus civilization had declined and its inhabitants scattered to the four

winds. Nature had taken its toll. The Indus Civilization would never experience the

beauty of horseback riding nor the grooming of horses and their domestication at the

hands of humans. That would be left to the empires that traded with Vedic India for

the horse was a relative late comer to the rich empires of the south,arriving on the

fringes of India from the vast steppes of Russia in the form of Aryan nomadic

tribes, with a new way of life and philosophy and religion and a new art of war. The

Aryans were notorious cattle rustlers and superb horse breeders. There is not an

instance where any Indian writer could point with a clarity of mind that he or she

could identify that the Indus Civilization knew the horse. The variety of reasons for

this is that the limitless number of arguments concerning the horse has been lost by

those who are busy with the obsession of the Aryan Invasion thus, overlooking

important areas of Indus history which could not accommodate the presence of the

horse in its civilization. All the arguments, all the bitter acrimony of those who wrote

with such gusto and glowing richness of purpose that the Indus is Aryan may have

India at heart and that is admirable. But to argue for something and present papers

to further such a purpose without any foundation to build upon such arguments is not

worth the while. To argue for the presence of horses in the Indus Civilization at a

time and period in its history when such an age does not present archaeological

evidence is stretching Indian history to the limit. Other civilizations have left us with

their history of the horse and its mythological lore it played in the lives of men.

Pegasus, the winged steed flew in Greek history, Homer sang of the horses on the

plains of Troy and of the Trojan horse, the Four Horsemen of the Apocalypse foretold

of the pestilences of the earth and yes, the Vedic horsemen drove their chariots

across the Indian sky. And the Indus mythology? I see no horses or horsemen

flashing across the Indus sky. The Indus people have not left us any written word or

images that would tell us that their history also contained such animals of

mythological lore. There is hardly a paper or book that does not imply or describe

that the Indus possessed horses, horse bones, or remains of horse evidence in its

excavations. As one person puts it, “ No archaeological evidence from Harappan

India has been presented that would indicate anything comparable to the cultural

and religious significance or the horse…” (Hans Hock) The sweeping suggestions by

Indian writers and historians of numerous versions of Indus expertise that most of

the cities of the Indus and its surroundings areareas of excavated horse bones and

remains, is just a stretch of the imagination. Even Prof. Bokonyi could not identify a

horse from an ass and he is the most quoted being among those who feverishly look

for a vestige of this animal in the ruins of the Indus.They should pay attention to the

astronomical symbols of the Indus with its telling absence of the horse on its

calendar. This is in contrast with the Vedic one which has the horse’s head and

even this part of the horse ,putting aside its whole body is not even illustrated

nowhere in the Indus civilization and its cultural history.

THE HORSE- A CHARACTERISTIC OF STEPPE LIFE IN INDIA

The rousing denial of those who do not believe in an Aryan Indus and that India
is noof Indian historians who are trying to rewrite its history. Such a ritual as practiced by Vedic Aryans from wherever they came from with this animal tells us that they tamed and domesticated the horse, was accustomed to the vastness of the steppes to let the animal wander for years and that the ritual was done among the warrior caste in its homage. Further, this was not done in isolation but among Indo-European peoples in dedication to this powerful animal. The horse and chariot are steppe innovations brought to India among other places by migration or invasion whichever you chose to believe. It is very strange that one writer stated that why the horse is not found in the seals of the Indus is because it is considered taboo by either the ruling class or its people. Stranger still, if that is so, writing its name is taboo too? That is silly. But some people use their writing to confuse, obfuscate and mystify others who believe in the dark arts and probably, that is why we see so much vehemence and acrimony from readers coming out from India who fervently believe in an Aryan Indus. No one has stopped to think that the ritual of the Ashvamedha by the Vedic Aryans is a steppe culture brought by them to India and its part of the mythology of the horse, a mythology that is absent from the Indus. As one writer puts it, “It would be very difficult case made by the great Ashvamedhahymn of dirghatam A auchathya of the clan of the gotamas that reeks so strongly of the steppes and not the riverine valleys of the Then, there is the suggestion that the Indus with its nearness to the BMAC and Afghanistan could have had the horse in its history. Then, what about the large bone and faunal findings in the cities of the Indus? It that not evidence of the existence of this animal in this civilization? Several writers gone to great lengths describing the existence of the horse and chariot at the Indus with illustrations of pictures and depictions of bones of horses and chariots. Who do they think they are fooling? Those illustrations appearing in articles written by those who believe that horses and chariots existed at the Indus are fooling themselves. Those pictures of horse remains and bones are nothing but remains of onagers and hemiones or half ass that roams the fields of the Indus. They look nothing like the real horse that the Aryans brought to India. Much emphasis is placed on Surkotada where Indus historians and writers are placing their hopes that the horse existed there but they seem not to realize that without a mythology , the horse cannot just appear in a primitive society without some historical attachment to its power, virility and its ability for speed.
Ancient people are not like us, they were very primitive in their thinking and perception of things around them, they were cautious and put a cause and reason for everything that happens in the world that surrounds them. The animals that the Indus people etched on their seals proves that they worshipped and adored them and had the horse existed there, surely something in writing would have remained in its ruins. We have not seen any interaction with this animal nor its integrative image with the people. For example, in other civilizations nearby to the Indus there are evidence that the horse was there after it was introduced by Aryan tribes. We see etchings and depictions of people riding horses as a method of interaction and its integration in its society and it would gather some mythologic accretion to this newly introduced animal. The Indus has not provide this kind factual existence nor its mythologic beginnings to warrant a prehistoric Indus horse. It has not left any depictions nor imagery of the horse. Then, why do the writers and historians persist in this endeavor to prove something that never existed in ancient times? This I cannot answer, but nearby civilizations of Sumer, Mesopotamia and Bablyon did obtain the horse at a time when Aryan tribes were pouring and over-running the rich southern empires of the south but the Indus was apparently left out.
This is baffling, since as a civilization it traded far and wide and the absence of the
horse and chariot in its archaeological ruins should not be surprising, since most likely
it was already in ruins due to some ecological and geographical disaster. The massive effort to provide a horse for the Indus, even by fraud is surprisingly taken lightly by intellectuals and their supporters and this does not bode well for Indian history. Even horse trade did not make it any easier for the Indus to have a horse and this great trading civilization with its mystifying seals and scripts still have brilliant linguists and historians puzzled even today in their attempts to decipher them. The writings of the Indus like the horse seem to elude the searchers of that piece of evidence that will clinch it for posterity.

THE HORSE IN INDIA BUT NOT AT THE INDUS

The myth that there are horse bones and remains in the Indus Valley sites and that
excavations have also found such remains in pre-Indus areas are just what they are-
a myth. The claim that chariots have also been used in the cities of the Indus are
also a myth and the writers and historians who compose these writings have not
been able to provide evidence to prove their points. These claims are the jumping
off points from the case of the supposedly dead theory of the Aryan Invasion which
is now being used to marshal and stitch together a patchwork for an Aryan Indus. This theory now being propagated by writers and historians can only fail because of
historical circumstances which when laid out here will show that it is impossible
for the Indus to become Aryan. An ancient seal of Abbakalla UR III around
2050-2040 BC images of people riding horses, BMAC seal impression also shows
around 2100- 1700 BC riders of horses. These are two of the oldest images of
people riding horses .( The Horse, the Wheel and Language – David ,W. Anthony)
The expansion of the Aryans into Mesopotamia and Syria introduced the horse and
chariot culture to these areas. Sumerian texts from ED IIIb Ngirsu (2500-2350 BC )
already mention the chariot (gigir) and Ur III texts (2150-2000 BC) mention the
horse (anshe-zi-zi) (Wikipedia –Indo-Iranians) It is strange is it not that these civilizations have a word for the horse and chariot and for the Indus our writers are desperately searching for a horse which does not have a name for it. But they are searching for the animal. The other civilizations have the horse and chariot and rides horses at a time when the Indus is at its peak and is able and has the ability to write in its records and carvings of humans riding horse but not so the Indus. But the reason that is given for the absence of the horse is that of a taboo as one writer puts it. How is it that the Indus Aryanists are searching for an Indus horse and its neighbors are already riding horses but these Aryanist writers are telling us that horse bones exist in the cities of the Indus. How is it that the Sumerians and Akkadians are using chariots and riding horses in the same time period and all that the Indus Aryanists could come up with nothing but bones of asses
and hemiones and onagers? How is it that the Sumerians and the Akkadians are
enjoying horse rides and in this same time period there are no horses or chariots in
the streets of the Indus? How is it that a proven archaeological fact that stratified
finds of horse bones and remains are found in the Kachi and Swat valleys of India on
the border of Sindh / E. Baluchistan around (1700 BC )? Isn’t it possible that the Indus could not have the horse because their civilization had already disintegrated? (Witzel EJVS) Unsubstantiated reports and writings by Indian writers and historians are kept churning out to keep the controversy growing. Already, the Indus has yielded a lot of archaeological evidence but so far nothing about the horse. And it will not ever yield such remains simply because the horse was never at the Indus. Keep on dreaming.

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I read your post earlier.. Since i focussed on few things, it might appear, i havent read..

I will take some days to explore your comment..

1. I never said Avestans are Asuras. Where did i say that?

2. What do you mean by too much importance to Parpola? I support Parpola/Mahadevan that the IVC language was proto-dravidian. Right in my post i have disagreed with many things Parpola said.

3. Aryans coming from outside depends on how India is defined. Please make up your mind on one thing first. Are the Aryans and the IVC people the same or different? Where they came from is the next question. There is no country called India in the shape and form we see it today until we became Independent. Ashoka who is arguably the king with the most of current day India under his rule did not rule the Chera, Chola, Pandya kingdoms of Tamilnadu/Kerala. Even the British ruled only about 60% of present day India, the other 40% were princely states which Sardar Patel annexed into India in a masterstroke of inspired nation building efforts just after independence.

4. IVC people having contact with Northern Aryan Tribals. This is definitely a possibility. How does that affect the fact that IVC people’s culture was amalgamated into the Aryan culture?

5. Saraswathi as Ghaggar Hakra. This argument is useless even if it is true. The RV, the oldest Aryan document doesn’t even mention Saraswati enough number of times. I also proved why RV could not be about a riverine civilization like IVC. This is a deadend which the Hindutvavadis are promoting to extend the date of RV to pre-IVC days.

6. Horses could have been present all over. That may be the case, but they were not present in the IVC. You need to show evidence of Horses, Chariots and spoked wheels being used in tandem in the IVC. This is another deadend being pursued by Hindutvavadis to revise the RV dates.

7. We have already covered elephants ad nauseum. This is another deadend. if you believe otherwise, please do some research on your own.

8. How do you know what my position is on the Aryanization in medieval India? My series is now at 1700 BC or so. I do plan and will write about Medieval and Modern India sometime in the future. In fact i chose the term Aryanization because it fits very well with what happened later as well.

9. RV adopting idol worship. I don’t know how you are sure about this? All the Indo European people worshipped idols wherever they went.

10. The Brahma, Vishnu, Shiva, Skanda being adopted from IVC? That is not what i said. you didn’t read my post. Brahma, Vishnu are RV Gods, Shiva was equated to Rudra who is also a RV God. Skanda is not part of the holy trinity of Hinduism. Whereas Skanda whose IVC name was Murugan was part of the IVC trinity. The only IVC god to make it to the RV trinity was Siva who was actually a god of love but it was distroted to mean god of destruction. This is how subjugation happens, taking the native gods and symbols and incorporating them to form the new modified conquerors’s religion. this is what christianity did, islam did. The evidence of Hinduism’s absorptive nature still continues with the absorption of Jain and Buddha concepts as well.

11. Again the taming of horses.

12. Once the IVC people were assimilated what is the big deal with the Agamas?

13. You only quoted part of my response to rajaram. Proto Indo European is a hypothetical construct to talk about how Sanskrit, Greek and the other Indo European languages evolved from the mother language which is being called as proto indo european by the historians. It remains hypothetical because there is no script in central asia to decipher. Whereas since the IVC has a script we need to decipher by actually using proto dravidian (tamil being the closest we have to that language). Rajaram doesn’t believe in comparative linguistics as he said in his comment in response to my comment. The fact that he doesn’t believe in that field where numerous linguists are working even as we speak is just his opinion.

14. The above discussion has nothing to do with Adam and Eve. Adam and Eve is a concept from the Bible as you know. No responsible historian uses the Bible as a historical document to take dates etc from. It does give a lot of clues to what might have happened. Interestingly, genography researchers have found the Adam and Eve all of humanity has descended from and traced it to Africa. You can goto the National Geographic project and check it out. The link is in my Gond post.

15. On the last point about Swastik etc. What is your position? If you don’t agree with something, you need to say why you are disagreeing? IVC was Vedic is the only other position that could explain Swastik in IVC, right? Please read my posts again and this comment again to understand why the IVC could not have been Vedic.

Senthil,
I am very pleased that you finally have decided to actually talk about my post. No sarcasm intended.