I will, therefore, take a middle path and propose that the Shivalik landscape was such that only a portion of the Yamunā-Tons ran westward into the M… - Michel Danino

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I will, therefore, take a middle path and propose that the Shivalik landscape was such that only a portion of the Yamunā-Tons ran westward into the Markanda Valley, with the rest flowing southward through a smaller and higher opening than today’s ‘Yamuna tear’. The westward branch was the Sarasvatī (which would explain why the Markanda does not appear in the Rig Veda), while the southward was the Yamunā. When it touched the plains, the Yamunā divided once more, as Cunningham and R.D. Oldham proposed, and others after them: because its terraces occupied a higher level than today, part of the river flowed southwest, joining minor streams to form the Drishadvatī of old. In the plains, the Yamunā was thus a double river—which would conveniently explain the root meaning of the word yamunā: ‘twin’.

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About Michel Danino

Michel Danino (born 4 June 1956) is an Indian author of French origin. He is known for his works on Indian history, notably The Lost River: On The Trail of the Sarasvati (2010).

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I invite you to discover more such recent findings. It is unfortunate that India doesn’t accord archaeology the prestige it deserves, especially among young Indians. We must restore that prestige and fascination and make the discipline attractive so our heritage may be explored and rediscovered before it gets completely erased.

When I was 15 or so, I stumbled on literature related to Indian spirituality, and instantly felt that there was something that held essential keys. I read several of the great masters, something of India's ancient literature, and finally decided that Sri Aurobindo's view of life and the world was what I was looking for. It was not a passing craze or a 'New Age' fad; it not only satisfied the intellect but also touched the core of the being.

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Aryabhata conceived the earth as a rotating sphere in space, which causes the apparent rising and setting of the sun. Varahamihira disagreed and Brahmagupta derided Aryabhata — but unlike medieval Europe, the intellectual climate in India was free and tolerant of dissent.

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