Geography of River Saraswati (Indus-Saraswati Civilization) – Part-2 : Talk by Sh. Mrugendra Vinod

Geography of River Saraswati (Indus-Saraswati Civilization) – Part-2 : Talk by Sh. Mrugendra Vinod

So, now let us come to the internal evidence
of geography. I will be I’m, if you can again the passages
ultimately, you understand. I have limitation. I am basically dealing with passages which
most of us are not used to, are familiar with, dealing with. But then, that is how the subject is. So, basically this is a passage in Satapatha
brahmana, this is Brihadaranyaka. Now you’ll wonder what Brihadaranyaka has
it to do with geography? It is supposed to be a book what they call
you Upanishad, and generally I am, of course, you will remember always Upanishads in 600
BC. Remove it from your mind. They’re all part and parcel of the same tradition
coming from the same Vedic epoch. Okay. And I will not repeat it often, but then you
would keep it in mind. It is 3940 BCE to 2860 BCE, which I will just,
you now, make it clear statement. It is pre-Harappa, whatever people call pre
HARAPPAN, we are not even talking about contemporary urban, get pre, here upon. But not too far removed from the Harappans. So now this is very interesting. We have a description here, you know, this
UPANISHAD prakarana, we have a question being asked by Bujhurahyayini to Yajnavalkya, in
the Shastrartha which is going on in the sabha of Janaka Vaideha. But most probably the Shastrartha is happening
in a bahu dakshni yana, which is actually happening in Kurukshetra that is not very
important for us. But then what is being discussed there Bhujjurayayani
asks, do you know where the paarikshita janmejjeya, parikshita’s son, janmejeya, and his brothers.,
where did they go? The answer is, they went where the ashwamedha
yajis go again. He asks where do the ashwamedha yajis go now? These are very important to establish the
geography. I am not telling a story. Actually what I am doing is I am sieving facts
out of fiction. There is a story going on but it has a verifiable
content, physical evidence is there lying out for us and what is it to describe where
they have gone. He says ———————- this simply
means this loka, this loka, this is a pronoun and which is being used you know he says this loka is 32 dev rathaanya now what is this 32 dev rathaanya? Like if somebody asks how big is delhi you
are going to say it is 20 kilometers by 20 kilometers or something like this. So, what do we need to know to understand
what actually, how big would be Delhi? We understand that we need to know the unit
if they have used kilometer or they have used mile or they have used kosha. We need to know that unit, then only we will
have an idea of what they are talking about. Now here he has used 32 devrathaanya, now
30 years I have been reading this text and I’ve been wondering is, why is this 32, why
not 30, why not 28? The 32 is a significant one and then later
only says twice of that is the earth around it. Now this is a very interesting thing this
loka is 32 devrathaanya, and twice around it is earth and twice around it is sea. Now this generally is taken as a fabulous account like the Puranas. Then you describe jambudvipa, then they talk
about saptadwipa vasundharaa, then they talk of, you know, they talk of Kshira-Samudra,
they talk of the dadhi Samudra. Is this something fabulous like that, or is
it a fact? Now that was a challenge. Now here we had Shankaracharya. Of course, Shankaracharya is there. They read out every Shankaracharya ,is commenting
upon this what he says, there is devrathaanyam. Now, this is what we want to know we have
lost the tradition of this meaning, the meaning tradition is lost world is coming through
tradition. Now we have to establish that lost tradition,
now it is a very crucial world because if we understand that word, we know, what geography
they are talking about, whether they are talking about Central Asia or they had to do something
else. It’s a cakewalk once you understand this sentence. Now what is it he says, deva, adityaa ha devrathaanyam? He is describing. He says deva is Aditya, tasya ratha ha tasya
rathasya gatyaa ahanyaa, yaavat parichhid yate desh parimmaanam, taavad devarathaahanyam. Its that way appears to be an interesting
definition. What he says is the passage of Sun, the distance
that the Sun moves, in a day is devrathaanyam. Now, anybody who has studied little of science
is now naturally going to question because the Sun doesn’t move, it’s an apparent motion
and it depends upon, what it depends upon, the height of the observer. If you do not understand, how to, what to
take, but then that is where the ritualistic understanding comes in it, we know that in
all the way Vedic text, when you say angula, whose angula is it? is it elephants? No. It is the yajmaana’s angula. We say prakramaa the foot or the step whose?
the yajmaana’s. So the same paribhaasa we have used, and then
we got a definition, a nice beautiful scientific definition of a unit, which would fit into
any 20th century definition of, let’s say, meter or kilometer or whatever you wanted to define, and what is it? It’s a beautiful, elegant definition. It is the curvature of Earth which gives us
devrathaanyam for a height of a human observer, whatever he sees the eastern horizon to the
western horizon. Of course, that’s another story as to how
does one go find about it, how does a vaidik find about it? Well that’s a different story, but then this
definition gives us a very fair measure devrathaanyam is 9.6 kilometres, and then not only the story
doesn’t end here, but we map when we map devarathaanyam, onto some known topologies, what we get 32
devarathaanyam before, that I am just giving you a, you know, I’m jumping ahead what actually,
you see, do you see Lothal here. That is, in the one of the janapadas of Veda. I will show later, then we have the dholavira,
we have mohen-jo-daro, we have Harappa, we have kalibangan, we have rakhigarhi, very
interesting. Okay. Now all these sites which we see and what
we see is when we map these, bathrooms of devarathaanyam, we get an area which is nothing
but the Kurukshetra. It is the dimension of Kurukshetra, the sacred
land of bathings. It is the land, where they throng to do their
Yaga’s, their rituals, whether you are Videha king or, whether you are a Gandhara king,
you would be coming for your rituals to the bank of Saraswathi in Kurukshetra. It’s a sacred land common to all, dharma kshetre Kurukshetra. It is prajaapataye uttar vediya kuruksetra. Now we have this Kurukshetram vaidevaanaam,
deva yajanam sarveshaam bhutaanaam, brahma sadanam. So like that there are, this is a ubiquitous
place. Nobody can deny this and that is that Kurukshetra
is 300 kilometers in its dimension, Interestingly and then twice of that is earth. So we add 600 kilometers to that and we map
from Kurukshetra if you take Thanesar as centre 900 kilometres is almost grandeur, that is
the northernmost janapada, and then if you go east towards Videha, it is again 900 kilometer,
if you go west, then you reach Dholavira, again it is 900 kilometers, you are ending
the land known to them as Aryavarta. So that is the end of -Aryavarta————-for
them. And the story again doesn’t end here. It’s a very, –further the sentence is, Dvistaavat
prthvi paryati, I got it I was very, surprised myself when I saw if I double this 600 I get
1200 kilometers. If I go from this Dholavira par 1200 kilometres
,where do I go surprisingly? I go to Oman, Muscat. That is precisely the place, which is very
well known in later Harappan sea trade, the interestingly there it is, describing something
aakhon dekhaa haal, right he is not talking about, anything fabulous this, okay. That is what I wanted to show through a passage
in shatpath brahmana. And then we will relate this and I will show
you the geography of janapadas through the internal evidence of Veda. People generally believe whenever somebody
talks of janapada, they say ‘oh you are talking about the bouddha kaala’. Where is Janapada in Veda? Then, say, I say what are these all sentences
doing. Let us see the sentences along with the Kurukshetra,
of course, is the center and then we have kuru and Panchala in between Ganga-Yamuna. We have Kuru and across Ganga you have Panchaalas,
you can see the sentence is quoted below and this is just what we call dig-Maatram. Okay, and then we have, srnjaya on to the
north and matsya to the south. Then we have northern janapadas – Gandhar,
Kekeya, Madra, and we have eastern janapadas – Kosala, Videha, Kashi, and then we have
a very interesting sentence here, we can see the bhaalavi gaathaa there quoted in the so
called Boudhayana Dharma Sutra. People say, it is a late Vedic text. But nothing doing, it is actually part of
this, part and parcel of the same ethic, ritualistic manual. What it says is, you can read it there, it
is gatvaa punastomena yajeta sarvaprsthayaa vaa. It is actually in some portion some prescription
of a ritual, if you go somewhere, what is it Sindhu sauvira saurashtra aanarta, Avanti
vidarbha Magadha anga,. What are they? These are the Sankirna yonayaa, these are
the boundary janapadas of aryavarta. Very interesting. And then, there is a further sentence saying,
aarattaan kaaraskaraan pundraan sauviraan, bangaan kaalingaan cha, gatvaa punastomena
yajeta sarvaprsthayaa vaa. You need to do praayaschita if you go to aaratta. What is this Aaratta? You again wonder this aaratta does not find
any mention in literally Indian literature. But it is the south west Iran. It is that portion which has been talked by
Sumerian epics in 3000 BC. That is aaratta, and it is talked by this
Vedic texts as a janapada. He should not go, if you go there, you do
penance, and then we are talking about kaarashkara, most probably, Kashgar. Of course, now if we map those things, that
we saw in the last this thing, very interesting, you see the boundary Janapada. They are really, on the boundary of this Aryavarta
and all the outside Janapada, they are really outside this boundary. Now this is what is internal evidence of the Vedas. Right. Now with this, now we will go to the Saraswati. People talk of Vedic Saraswathi, is a very
favorite of many people, Vedic Saraswathi and then they have rigvedic Saraswathi is
a mighty river, flowing all the way from some speculated, some glacier flowing all the way
to the Seas and it is this and that. Well nothing doing, we don’t have such speculative
effort. We have a passive, it’s a very elaborate passage
and we will see the wonder as to how detailed the ritual is there. In fact, let me tell you a very interesting point here. Vedas describe their rituals to be practiced,
generally whenever you want like, you want to do agnihotram, you want to do, let’s say,
darsha poornamaas, are you want to do, soma yaga, you want to do this and that. You should be doing it wherever, generally,
you are, but of course not in your house, nor in your inhabitation, not in the village,
not in the town, you will be going out near some river or some forest, and then you will
be doing it. But now, throughout these Vedic texts there
are only two rituals which are speaking of a particular location and this is a real challenge
to even those people who traditionally, believe that Vedas are all-time, all-time teachings
sanatana, they say, you know, abortion for them also this is, a great challenge because
here we are finding a description, where they say, Sarasvatya vinashane dikshante. Categorical sentence. Do your initiation, procedure of Saraswat
satra at saraswati’s vinashanaa. What is vinasanaa? Where the Saraswathi disappears. Again then the procedure goes on somehow some me, I am. Porosity will be using this. if time permits I will be able to show you,
how actually Saraswat Satra is being done. You have also seen the video where I was trying
to explain as to how actually that Saraswat satra is done and there, interestingly here
in this saraswat satra, this is a moving ritual. Again this is also one of the unique specialties. All general rituals otherwise are static,
wherever used there is a static what we call vedi and there we’d perform here, the whole
vedi is on wheels, it’s vedi on wheels. It is like the jagannatha ratha and it is
being pushed on the bank of Saraswati. Just imagine how flat the bank of Saraswathi is and what they do is, they throw a stick wherever it falls. The next day for the whole this VRI shifted
to the next location and there is a categorical saying where they say, yadi vishame nipate. It is like the gilli danda game of that we
Indians play. If the gilli falls into some uneven place,
the next chance is wasted. So what they did, do you get one more chance
to throw it again, so that it falls on an even place where it can be again hit. So, like that this —shamya——————
falls in water or somewhere else you have to take it out and then you have to move there
and so on. So it’s a very interesting ritual well described
and again very, interestingly there is a distance describer here, there is a again a unit used
to describe the distances of —dinshana to pakshaprasravana–, Confluence of Drishyavati
which are such measures that they have brought for me at least this Saraswati from a fictitious
Vedic devata to saraswathi is. First of all, Rigveda Saraswati is not actually
a river at all, but then we have these Vedic ritualistic manuals showing us and without
any doubt that it is a river, not only a river, it has definite parameters as we will show
just now, the unit used here was… there are certain, small difficulties here. The unit used is ashvina. We know last time, we saw, the unit, they
were devrathaanyam. But another interesting thing was, tandya
brahman had a passage which actually initially I didn’t know and I just made a leap of intuitive
faith and then I could connect this Ashwina, I’m speaking historically. Last year I have published this result in Lucknow conference. But it has been, not yet talked of in the
scholarly circles. They are probably afraid of talking such things
and then there, what I see is Ashwinam. I get a very clear understanding of it. It is the movement of this yaga in six months
of time and that is around nine kilometers. It is in fact mentioned in the same passage. All these three Yojana, Ashwin and anyam,
you can see the relation yojana is less than Ashwin, is less than devarathaanya and we
get a fair measure of Ashwin which is verifiable by other secondary means also. So now coming to the geography of Kuruksetra. I have mentioned certain things actually this
is a refutal of many of the presumptions that people have about Saraswati. You can read some of them. Shatudri definitely joins vipas. The Vedic literature is absolutely clear that
Shutudri is not a tributary of Saraswati at all. Then we have Yamuna. Yamuna is not a tributary of Saraswati at all. It is joining Ganga right in this complete
epoch. So if somebody wants to talk of something
and you know, some other glaciation period when Ganga is not there and the Himalaya is
not there, we are not holding them accountable. But, at least in this epoch nothing doing. Saraswathi is a rain water fed River, having
an origin not in the hills but in plains of Kurukshetra. So this is I will can, I’ll show, it is confirmable. Now look at this. It is a Google map image the things have not
changed much. The syrup is still visible as you have already
seen in the video, but of course, the remnants the water is not there, but the dry bed is
unmistakable and it’s five kilometers wide generally and well, if you see this is Saraswati, this is not. We did not decide it. Okay. By the way let me be clear, this is already
decided on many basis, you know, geography, the people have studied geologically hydrologically,
archaeologically, and so on, and then they decided the course. We have used this as a base map on which we
have mapped our distances and we are trying to find out, whether these places, particular
locations, which are now lost, where tradition is lost, we do not know where vinashanam is,
we do not know where plaksha prasarvana is. That is what we are interested in finding. So now this is Saraswati. This is drishawati as shown by them, and of
course this is the Kurukshetra, between saraswati and drishadwati and, we have this praccchi
sthali which is the present day town of Thanesar, brahma sarovar etc, and then we have the Khaandav,
We are also sitting in it. We are in Khaandavprasth. Right. And then we have this turghana which is to
Haana, Patiala district and this is the parinat, this is near Suratgarh. Now this description, again this is description
in the veda, okay. The internal evidence only is pointing towards
such a description. It’s a quite a fabulous description, where
well lot many details are there and then what we saw there is an interesting issue there. If somebody would say this is all extrapolation
on somebody, you know, later period has gone into that extrapolation. Then there is a counter evidence. They are saying Marava is to the north of
Saraswathi. Now who in the right sense would leave this
Thar desert and instead of saying Thar desert is the maru, why should they say their maru
is to the north of Saraswathi and it is somewhere near hanuman garh. It is in fact, the dabwaali town dubwaali
Mundi is in that old sand dunes are being referred as Maru. They do not refer to this Vinasanam in the maru. That’s a green pasture line for them. It is not a maru at all. Remember that is, that epoch and their Maru
is to the north of Saraswathi. Now these are very interesting things, details. How did we get a confidence into it? Now note this confluence of the Saraswathi
with drishadwati. Okay, unmistakably we can see the northern. Okay, this is the confluence of Saraswathi
and what we wanted to know was, what is the distance? That passage, I have not commented, but then
actually that passage says once we start from vinashanam, start throwing the stick go upstream
towards Saraswathi, then what happens is, after crossing 8 ashwinas you reach a river
called drishadwati, that drishadwati might have water, or might not have water. In both cases, you have to cross it and then
proceed towards saraswati and then you have to proceed further 36 ashwina and then you
will reach a place called plaksha prasarvana, where the yaga ends, and from there, you take
your final bath in Yamuna, not in saraswati. We are not supposed to take bath ever in saraswati,
but 22 years, you are walking on saraswati with me and you are not taking bath. Funny. They are very primitive people probably anyway,
the point is, it’s very interesting yaga, and what they do is, what we have to do, I
am NOT going to do that yaga, what I am going to do is, I am just going to map 72 kilometers
from that confluence and what do I see? If you see it along with me, you will wonder
that it is coming to a place, where there is a bifurcation of Saraswati dry bed, already known to the scientists. They have been already talking that, this
is an inland Delta they are not aware of the Vedic scripts. They have not manufactured this. This is their plain evidence, physical evidence and what I do get when I map at nearly 72 kilometers? You can see that google map and you can do
it here. Everybody can do it, that experiment again
and what do we get? We get a place where the Saraswati’s bifurcating,
its stream is widening to 11 kilometers and more and they call it a depression which caused
the demise or disappearance of Saraswathi. Scientists have been talking about this without
knowing the Vedic reference and now what I get is no reverse engineering, frankly speaking
this gave me the confidence that the distances are right and then I could get the other side
of the picture that, that is what I am banking upon when I map this 32 yojanas, which was
also the 32 devrathaanya, you can say the same, we reach prachi sthali from bifurcation
from this saraswati-drishadwati sangam. Iif we come to 32 devrathaanyam, we get to
prachi sthali and if we get to further, four yojanas are remaining, four asvanams are remaining. I made it Arc, just a blind arc. I wanted to know, what all things are there,
and then I saw a place a village named phoksa. Now that set mind working, phoksa and what
I was searching for plaksha. It gave me straight clue, that is, it apabhramsa,
Let me go and verify. So, when I actually went and verified because
I show you few images of what we do. But actually we found, but before that, I
would explain that Saraswat Satra. How it is actually done? This is that general vidhi vihara, this is
just for people, who want to know more. Later on, they can study this is sado mandap,
havirdhan mandapa on wheels, and the fire that agnidhra mandap is on the ground only,
and then there is a yupa. Generally this yupa is to be dug into the
earth in normal Yaga. Here what we do is there is a wide base to
it and it is just dragged, and just it stands on its own. So that kind of a stuff is there and then
what they do is, this is the shamya. It is to be thrown wherever it falls and then
you move name. It is not moved the way it is, just a convenience
the whole thing is moved one by one to the next place and then what they say all the
description is there. How much is the vihaara and how much is the
throw? Is that actually we experimented and found
and we came to a figure 50 meters a day? How much we progress 50 meters a day. So how much will you progress in a, let’s say, six month? One Ayana basically nine kilometers, that
is the aswina and in a, it will take to cover from the vinashanam to plaksha prasarvana. It will take 22 years now if we actually try
to see an animation of how the yaga is to be done. You started vinashana. At vinashana what you do is, you do initiation
process or of 24 days and then you do your atiratra and start then you start it will
take four years for you to reach this drishadwati Sangam. There you will cross it and then I will remind
you, there is a sentence there. If drishadwati has water, what it says that
drishadwati is not always, it is already a seasonal stream in that time of vedic people. Another testimony that in the Vedic epoch,
drishadwati is a seasonal stream, while sarasvati is a perennial stream, but only up to vinashana,
national. Now these are very interesting things. Then we start from there, there are actually
many many like, just like those saraswat satra, if somebody really studies, you know, there
is no escape from what conclusions are derived and actually what they do is they leave 100
cows with one Rishabha. Now hundred cows with one Rishabha are left
to graze freely and they have to become thousand. So now there is a race between two alternatives
either you reach plaksha, prasarvana or those cows multiply, to thousand in either case
the Yaga ends successfully. So for hundred cows to become thousand and
only female cattle, the male cattle has to be culled, it takes we calculated it comes
to around sixteen years and if you throw this Shammya, you will take 18 years in the best
way to reach plaksha prasarvana. Again it tells that all these distances are
right the geography is right and there is no mistaking as to what we are finding. So now this is the Vinashanam and of course
after reaching plaksha prasarvana, all these yaga vihara is to be left there and then one
is asked to go to yamuna in a single day, 30 kilometres you walk in a single day, from
there because you are no more throwing the shamya, you just walk there take your ablution. You already gifted those thousand cows or
whatever they have happened and then interestingly this is an evidence that plaksha prasarvana
cannot be in the heels because this whole twenty square meter vihara, 20 meter by 20
meter vihara, has to be pushed in the even ground where is the question of plaksha prasarvana
being in the hills and plaksha is a name of a tree and, mind you, Vedas don’t have conventional,
merely conventional names. Vedic terms are at the best what we call yoga
Rudha. Their meaning has to have a anvartha (anvayartha),
we don’t find dhana daasa in veda, being a popper we don’t, we will not find such a thing. So we, plaksha prasarvana, it has to be a
plaksha tree from which that trickle is coming out and forming a pond which becomes Saraswatyaa
saishavam and the story of Chyavan, if have you heard of, chyavan rishi aakhyaana, if
you have heard of Sukanya and Chyavan, that is part of Jaiminya Brahmana. In the same, it is actually being taking place
at the Saraswatyaa saishavam but that is another story because that is it far of epoch, that
is not in the epoch of veda shakha pravachana. So now coming to the few illustrations of
as to how what we found there at the Vinashana are very interestingly the bifurcation place
right in the saraswati. We have a harappan mound right in the bed
of Saraswati. So Saraswati, it is not flowing beyond what
more do you need right in the bed of saraswati. We have these harappan mound of 3000 BC. This is Berar and then we have beautiful,
you can see the land in the track, in the River Bed is fertile after coming up the Sutlej,
these canals, it is wonderfully fertile and then both sides, what we see is sand dunes
brackish water anywhere, anywhere you drill in this riverbed the water is sweet. So these are the ways that they have already decided. Actually, we have not dug the well. We just ask the villagers we confirmed whether
the water is sweet or not. How this is that confluence and the Ghaggar, still floods. It’s very interesting. They say Saraswathi is no no, Saraswati is
perennially ————. No, it still floods. If all these canals are removed, Saraswathi
will still flow, but it will be the Ghaggar which will be flowing and not the real Saraswati. Southernmost stream and I’ll show later on
and this is the prachi sthali and then this is what we have some images from phoksa and
then this is as we showed the winter bath that we took in Yamuna and then these are
some FAQs. But I will leave it to you to ask the questions
and I will not answer them. Anyways I am finishing my time and I like
to be within time. So, these are some of the questions. That’s the end of my topic. I covered it and I just have a summary and
internal evidence of the Vedic, ritualistic manual shows the geography of aryavarta in
the epoch of the veda shakha pravachana and Saraswathi is perennially flowing up to vinashana,
near anupgarh Rajasthan. Kurukshetra of Haryana is the sacred land
of Vedics from time immemorial. It also is the cradle of civilization from
which all the Brahminical culture of yajnya radiates. I am NOT talking about the secular culture,
then may be superior in secular ways as even today they are but we call it asuri Maya. I will not elaborate on it, but, not me the
Vedic texts call them as asuri Maya and this is what is called daivi sampatti. Okay. So in the daivi sampatti, yes it radiates
from here only and then further studies actually we will be covering in the next topic. So we should not be showing them, here I was
thinking that if I don’t have the opportunity I would have brushed it here, touched it here. So that is how, it is then. Then I have these ancient migrations are out
of kuruksetra are, shown in Vedas. I am talking about the migration eastward
by Vidhegamathava in satpath brahmana recorded very copiously and that is a migration out
of Kurukshetra. We don’t see any migration into kurukshetra
nowhere, not even a single hint anywhere, and then stories of ancient times, this is
another interesting thing, people, you know, generally have a habit of mixing up things
anything in Veda is not of the same epoch something which is happening in their times. Naturally it is all the ritual when you are
asking to perform something it is of naturally you are performing in the present time if
they say something like you may write proper and there are sentences like this you may
write proper mahavirsh janapradeshu akhyayanti, what it means in the Mahavrsha janapada, these
are the ————. Now naturally this sentence means it is something in the present times,
but if they say Manu, he added that arc, you know, Arc of Noah, that Manu’s boat, it
landed on a northern hill, when it is not in this epoch. So that one needs to distinguish such things
and when we talk about something very solid based on evidences, I need to talk of something
in this epoch that geography, that is I am discussing.

46 thoughts on “Geography of River Saraswati (Indus-Saraswati Civilization) – Part-2 : Talk by Sh. Mrugendra Vinod

  1. The talk is very advanced. You need some basic knowledge about the topic before you understand what he is talking.

  2. Great knowledge..
    Ideal person of the world,Sh Sh Mrugendra Vinod ji.
    Different from fake patents.👌👌👍👍🙏🙏

  3. Just asking!!

    Viewers… Have you ever listen to Jakir Naik?
    Funny enough but this guy has same Speaking style..
    Same school me gae lagta h

  4. Fantastic. Flawless epistemology. This is how research should be done. Fantastic. So much for Western this and Western that — so many of them were so wrong and have or had nefarious agendas. Finally, Indians are reclaiming their narrative and I am glad for it. Congratulations and thank you.

  5. The truth behind the so called Aryan invasion –

  6. Sir,CAN    YOU  PLEASE  TALK      LITTLE     SLOW      ??   People will enjoy the talk if you talk slow.

  7. He is a very poor presenter. Instead of presenting his results first and then explaining, he keeps hammering mundane points.

  8. He says he is scientific but does not speak smoothly like a scientist. Better he speaks in mother tongue and translation is given

  9. To my surprise in such valuable videos pigs are always absent to comment anything ….but if someday a ram Rahim's video get leaked all of them get unite to troll .

  10. Great Civilisation 🏹🔱🌅🌷🌸💐🙏🙏🙏 Revealed by a great Saint 🙏 of Bharath 🌅🌸🌷💐🙏🙏🙏🙏🙏 !

  11. The standard of Your Lecture is very High for general ! You have given very Definite Connection about The sub. River Saraswati ! …So many of, so called Intellectuals will Oblige .Also, am in favour of The comments, some of the Viewer, as given . …shekarman, utubetruthteller Dheeraj k etc.Thanks a lot !

  12. Amazing…Amazing…!! Since all my childhood days till today I have been yearning to know this. Its a prize of a talk for anyone wanting to know our own civilisation.

  13. क्रप्या यह प्रवचन हिंदी में भाषांतरित करे ताकि बहुत सारे लोग इसका ठीक-ठाक आकलन कर सकेंगे ।

  14. the most sarcasm is that peoples pants elastic get loose to understand this deepest study and explaination of Vedas …🙏shastanda dandvat to guruvar

  15. Guruji Vinod Sounds like a typical Maharshtrian Brah with the solid intellect and deep investigative, humble minds like Prof Bhandarkar, PN Oak, Vaze and others of the last century.. May the tribe resurrect.

  16. Great information.
    Why didn't this knowledge spread far and wide? How and when and at what point did we loose it?
    Topic of research

  17. Expected garbage from the north indian elities and historians with their typical vomit of lies and distortions .Indus valley civilization is a tamil civilization.Tamils ruled all of India . The northies that predonminate the hindi heartlands are not of tamil ethnicity. They belong to the migratory hordes that made inroads to india .They trace their roots to persia,greece and moghuls .This conglomerate includes the brahmins . They are not authentic indians as the classical tamils

  18. Thank you very much Sir for your research on Sarasvati river. I have following question:
    In Rig Veda 7.95.1-2 it is mentioned that Sarasvati river falls into Samudra (ocean). In Mahabhrata, it is mentioned that Thar desert was formed due to drying up of original Sarasvati river which was a mighty river as described by early Vedic texts. Once there was forest and foliage in the place of desert. But, according to fossil records found in the desert, such changes happened 55 million years ago. But, it surely doesn't match with Harappan or Indo/Sarasvati civilization timings. Have you checked this angle? In that case, the mythical Sarasvati described in early Vedic period turns out to be a really really old river and timeline for everything we know in our historical journey so far might be crashed. I am just curious..

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