In the previous article titled “Krishna and the Gond Prophet Lingo: The Mythological Connections” I had discussed the correlations between the exploits of the Gond Prophet Lingo and the Hindu deity Krishna, when he was living in Vrindavan with the cowherd boys and girls of Nanda’s farm.

Both Lingo and Krishna were gods of music and dance, irresistible to women. In their childhood they liked to play on the swing, had their hair tied up in a top-knot, and were associated with a yellow colored flower. They had accomplished many heroic tasks - killing an enormous serpent, befriending and riding a giant bird, rescuing imprisoned friends from a mountain cave where they had been locked up – which are similar in their details.

These, and other mythological and cultural clues suggest that Krishna and Lingo may be the same personality, and the Legend of Lingo could be another retelling of Krishna’s extraordinary childhood.

As per the Harivamsa, Nanda and his clan belonged to the Abhira (Ahir) tribe of cattle-husbanding nomads who occupied the region between Mathura and Dwaraka in Northwestern India. The historical records affirm that the Ahirs had migrated to Central India, where they established kingdoms and became assimilated into the Gond tribes.

The Ahirs also migrated to Southern India, where they were known as the Ayar cowherd community, Ay-Velirs, or simply Velirs, who ruled in different parts of the ancient Tamil country, and regarded Krishna as their family deity. The Tamil Sangam tradition, as well as multiple copper-plate charters and inscriptions of the Tamil kings, testify that the Ay-Velirs were descendants of the Yadava dynasty of Krishna and had migrated southwards from Dwaraka. 

Thus, the nomadic Abhira cowherd community, known variously as the Ahirs and the Ayars, played an important role in taking Krishna lore to different corners of India, including the hilly and forested tribal belts.

In this article, I have proposed that the association between Lingo and Krishna helps us to interpret the meaning of 3 narrative scenes depicted on a few Indus seals and tablets.

Lingo-Krishna on the Niruda Tree 

The Harappa terracotta tablet H2001-5075 depicts a man seated on the branch of a tree, holding onto a branch with one hand. A tiger is looking back over its shoulder towards the man. A buffalo and a gharial can be seen near the tiger. The setting is clearly indicative of a forest environment.

A Dholavira seal depicts the same image: a tiger is looking over its shoulder at a person seated on the branch of a tree with outstretched hands.
Harappa terracotta tablet H2001-5075, showing a person on a tree with a tiger looking back at him
Figure 1: Harappa terracotta tablet H2001-5075, showing a person on a tree with a tiger looking back at him. Source:

Dholavira seal showing a tiger looking back at a person seated on the branch of a tree
Figure 2: Dholavira seal showing a tiger looking back at a person seated on the branch of a tree. National Museum, New Delhi, India. Source: flickr/mukul banerjee
In both the images, the person is seated on the branch in a yogic posture called Virasana or hero pose, which implies that the person was regarded as a hero. On the Dholavira seal, it can be seen that the person is wearing his hair in a divided bun at the back of his head, which is one of the forms in which Krishna tied his hair, as can be seen in some sculptures.
Dancing Baby Krishna, with his braided hair tied up in a divided bun. Jalakandeswarar Temple, Vellore, c.1550 CE
Figure 3: Dancing Baby Krishna, with his braided hair tied up in a divided bun. Jalakandeswarar Temple, Vellore, c.1550 CE. Source: / Vinayak Hegde
Hence, the seal image depicts a hero seated on the branch of a tree in the midst of a forest. Who could this be?

As I have already discussed, it is likely that Lord Krishna is the same personality as Lingo, the hero and prophet of the Gonds. There is a section in the Legend of Lingo from the poem The Lay of Saint Lingo composed by Captain James Forsyth, which provides an adequate explanation for this image.

As per the story, after Lingo was resurrected from the dead, he had gone off in search of the sixteen score Gonds who had been imprisoned in a cave on Mount Dhawalgiri by Mahadev. In course of his travels, he wandered through a dense forest infested with wild animal. After nightfall he took shelter on the branch of a Niruda tree:

“And our Lingo redivivus

Wandered across the mountains,

Wandered sadly through the forest

Till the darkening of the evening,

Wandered on until the night fell.

Screamed the panther in the forest,

Growled the bear upon the mountain,

And our Lingo then bethought him

Of their cannibal propensities.

Saw at hand the tree Niruda,

Clambered up into its branches.

Darkness fell upon the forest,

Bears their heads wagged, yelled the jackal

Kolyal, the King of Jackals.

Sounded loud their dreadful voices

In the forest-shade primeval.”[i]

All the symbolisms of the image – the warrior-hero on the tree, the tiger/panther looking at it, and the other wild animals of the forest - are accounted for in this passage. Hence, the image on Harappan tablet H2001-5075 and the Dholavira seal can be summarized as follows:

It shows the warrior-hero Lingo-Krishna, taking shelter on the branch of a Niruda tree, in the midst of a forest infested with panthers, jackals and other wild animals, when he was searching for the sixteen score Gonds who had been imprisoned in a cave on Mount Dhawalgiri by Mahadev.

The reverse side of this Harappan tablet (H2001-5075) shows a person standing on (or near) an elephant, and grappling with two tigers. This image has become very faded and the outlines are not clearly visible. Fortunately, an exact same image can be seen on Harappan tablet H95-2486, which we shall explore now.

Lingo-Krishna Wrestling Tigers 

The Harappan tablet H95-2486 shows a hero or deity standing on (or near) an elephant and grappling with two tigers. A single Indus sign, resembling a six-spoked wheel, is depicted on top.
Harappa molded tablet H95-2486, showing a person standing on an elephant and grappling with two tigers
Figure 4: Harappa molded tablet H95-2486, showing a person standing on an elephant and grappling with two tigers. Source:
The solitary six-spoked wheel symbol on this tablet suggests that the hero or deity may be Krishna, for the six-spoked (or eight-spoked) wheel or chakra has always been a pre-eminent symbol of Krishna.

However, there is no episode from the childhood exploits of Krishna recounted in the Hindu texts which matches the scene depicted on this tablet. Krishna had killed a mad elephant with his bare hands when he had gone to Mathura to slay Kamsa. Sometimes, he is shown seated on an elephant formed by the gopis of Vrindavan. But, the tiger wrestling scene is not to be found anywhere, in mythology or in art.
Krishna seated on a gopi elephant. Thirukurungudi Temple, Tirunelveli, Tamil Nadu.
Figure 5: Krishna seated on a gopi elephant. Thirukurungudi Temple, Tirunelveli, Tamil Nadu. Source:
In the Legend of Lingo, however, there is an interesting incident which explains the image on this Harappan tablet.

In the book Gonds of the Central Indian Highlands, Behram Mehta writes that, after Lingo was resurrected from the dead and began his search for the imprisoned Gonds, he wrestled with a tiger in the presence of an elephant:
“In the jungle Lingo met a tiger who was ploughing the land with two elephants attached to his plough. The tiger was aware that the greatest living god was Lingo. When Lingo introduced himself the tiger demanded a proof and wrestled with him. The tiger was defeated and became Lingo’s slave.”[ii]
Thus, all the symbolic elements of the tablet image – the tiger, the elephant, and the wrestling scene – are included in this story.

The only difference is that the Harappan tablet has two tigers and one elephant, while the story recounted by Mehta has two elephants and a tiger. This interchange of numbers is a minor discrepancy, which can be expected in oral traditions that have been handed down for thousands of years.  

An unusual aspect of this image is that, the person grappling with the tigers appears to have a breast on one side. This has led to speculations that this could be a female deity. However, the tiger-wrestling scene appears on multiple Indus seals, and, in all the other cases, the person wrestling with the tigers is clearly male.
Mohenjo-Daro seal depicting a man grappling with two tigers.
Figure 6: Mohenjo-Daro seal depicting a man grappling with two tigers.  Source:
Mohenjo-Daro seal depicting a man between two tigers.
Figure 7: Mohenjo-Daro seal depicting a man between two tigers. Source: Wikimedia Commons / Public Domain
If we look carefully at this tablet, we will notice that a portion of the image on the left side has broken off creating the rough outline of a breast. By zooming into the image we can clearly see the broken edges on the left side, which contrast sharply with the smooth, bright edges of the figure in general. In the following images, I pointed out the broken edges and have attempted to trace out what could have been the original outline of the figure.
The broken edges on the left side of the tiger-grappling hero on Harappan tablet H95-2486
Figure 8: The broken edges on the left side of the tiger-grappling hero on Harappan tablet H95-2486.
The proposed outline of the figure on Harappan tablet H95-2486
Figure 9: The proposed outline of the figure on Harappan tablet H95-2486.
The image on Harappan tablet H95-2486 can, therefore, be summarized as follows: 

The six-spoked wheel on top is the six-spoked Sudarshana Chakra of Krishna. The figure below is the heroic Lingo-Krishna grappling with two tigers in the presence of an elephant, while he was passing through a forest in search of the sixteen score Gonds who had been imprisoned in a cave on Mount Dhawalgiri by Mahadev.

Thus, we have two different incidents associated with the exploits of Lingo-Krishna depicted on either side of the Harappan tablet H2001-5075 – one in which he is perched on the Niruda tree inside the jungle, and the other in which he is grappling with two tigers in the presence of an elephant. Both of these incidents took place around the same time in the storyline, and they are depicted on either side of the same Harappan tablet. This suggests that this tablet was most likely used as a storytelling device.

The Bindo Bird 

The final seal we will look at is an impression of an Indus-style cylinder seal found in the Near-East. The seal depicts three important figures from the Legend of Lingo-Krishna. 
Impression of an Indus-style cylinder seal found in the Near-East. The figures on the seal depict figures and events from the Legend of Lingo.
Figure 10: Impression of an Indus-style cylinder seal found in the Near-East. The figures on the seal depict figures and events from the Legend of Lingo. Source: Musee du Louvre.
 Top half of the seal: 
  • A person is grappling with two tigers. We have already identified this person as the cultural hero Lingo-Krishna.
  • A deity wearing a horned headdress with a tree branch is standing near a throne. This figure, as I had discussed in a previous article titled “Shiva as Bada Dev: Gond Symbolisms on Indus Seals[iii], is the deity that the Gonds know as Bada Dev, Mahadev or Shambhu, and whom the Hindus worship as Lord Shiva. Mahadev plays an important role in the Legend of Lingo for he is the one who had locked up the Gonds in a cave on Mount Dhawalgiri.
Bottom half of the seal: 
  • A very large bird is preying on buffaloes and markhors (wild goats). This bird can be identified as the monstrous Bindo bird in the legend of Lingo. The bird appears in the childhood exploits of Krishna as the Garuda bird. As per the Legend of Lingo, the Bindo bird could crack open the skulls of large animals like elephants and camels, take out their brains, and feed it to their young.
Here is the relevant section from the Lay of Saint Lingo composed by Captain James Forsyth, which describes the Bindo bird attacking wild animals:

Then our Lingo rose and wandered,

Wandered onwards through the forest,

Till he reached the sounding sea-shore,

Reached the brink of the Black Water.

Found the Bindo birds were absent

From their nest upon the sea-shore

Absent hunting in the forest,

Hunting elephants prodigious,

Which they killed and took their brains out,

Cracked their skulls, and brought their brains to

Feed their callow little Bindos,

Wailing sadly by the sea-shore…

Soon returned the parent Bindos

From their hunting in the forest;

Bringing brains and eyes of camels,

And of elephants prodigious,

For their little callow Bindos

Wailing sadly by the sea-shore.[iv]

Thus, we have three important figures from the Legend of Lingo depicted on a single seal impression: Lingo-Krishna wrestling with tigers, Mahadev standing near his throne, and the Bindo bird attacking large, wild animals. Incidentally, the Bindo birds play an important role in the story, for Lingo had befriended the parent Bindo bird and rode on its back all the way to Mount Dhawalgiri where Mahadev had locked up the Gonds inside a mountain cave.


This analysis indicates that the Indus people were familiar with the legend of Lingo-Krishna and they depicted scenes from the life of this heroic warrior-prophet on their seals and tablets. While the seals were used for authenticating traded goods, the tablets were presumably used as storytelling devices.

Since the seals and tablets bearing these images date from c.2600 BCE – 1900 BCE, it implies that these legends were already well-established at this remote period. Therefore, the events of the Mahabharata, in which Krishna plays a prominent part, must have taken place prior to c.2600 BCE. 

As I have argued in a previous article titled "Shiva as Bada Dev: Gond Symbolisms on Indus Seals", there is sufficient evidence that the Gonds may have migrated to their present location in Central India from the Indus Valley. The Gond script resembles the Late Harrapan style of writing. The horned head-dress with leafy plumes that they wear on their ceremonial occasions can be seen on multiple Indus seals. They practice the lost-wax method of bronze casting that was used in the IVC, and their tradition of worshiping their primary deity Bada Dev (also called Shembhu or Mahadev) under the Saja tree appears to be depicted on the Indus Sacrifice Seal (Mohenjo-Daro seal No.430).

The legend of Lingo-Krishna, however, was probably incorporated into the Gond legends by the pastoral Abhiras (Ahirs), who migrated to Central India from Northwestern India sometime at the beginning of the Christian era, and were assimilated into the Gond society.

The recent DNA study of the skeletal remains found at Rakhigarhi shows strong connections with the Irula, a tribal community of the Nilgiri Highlands. This indicates that some Harappans adopted a simple tribal life after migrating into India, following the collapse of the IVC at around 2000 BCE.

Since most tribal groups live in dense and inaccessible forested areas, they have been able to preserve their ancient customs and practices without a great deal of changes, unlike the urban Hindu society which has been subjected to the pressures of multiple external invasions and new waves of religious and artistic developments. 

In addition, many tribal legends were put down in a written form only in the past couple of centuries, which has minimized the scope for errors and late interpolations. The Legend of Lingo, for instance, was documented for the first time by the pioneer missionary Rev. Stephen Hislop in 1859, from the oral accounts of a Pardhan priest. 

We must also remember that the Indus seals and tablets were manufactured by the traders and artisans, who were more likely to have been acquainted with the folklore versions of the ancient legends and not the official, sanitized, versions maintained by the priestly class. Even today, we find that the village and folklore tales differ greatly from the “formalized” legends of the Puranas and other texts. I had argued in a previous article titled "The depictions of Draupadi on Indus Valley Seals", that a pair of Indus seals depicting a zoomorphic female conforms to a myth associated with Draupadi in the Tamil and Telegu folk / tribal versions of the Mahabharata.

The close symbolic connections between the Legend of Lingo and the imagery on some Indus seals and tablets demonstrates the crucial importance of folklore and tribal traditions for interpreting Indus seals. More studies in this direction will surely shed more light on the beliefs, culture, and practices of the Indus people.


[i] James Forsyth, The Highlands of Central India (Chapman & Hall, 1871) 194. 
[ii] Behram H. Mehta, Gonds of the Central Indian Highlands: A Study of the Dynamics of Gond Society (Concept, 1984) 229 
[iii] Bibhu Dev Misra, "Shiva as Bada Dev: Gond Symbolisms on Indus Seals", 03 Jan. 2016, 
[iv] James Forsyth, The Highlands of Central India (Chapman & Hall, 1871) 195-196.
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Bibhu Dev Misra

Independent researcher and writer on ancient mysteries, cultural connections, cosmic wisdom, religion and science. Graduate of IIT and IIM with two decades of work experience in different fields

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21 comments so far,Add yours

  1. Hello Dev Sir,
    This was one of the best scientific analysis of Krishna and a foreign God. You have done an extensive research. I will be glad if I can meet you some time in near future. Do let me know if you come to IITD.
    Dr. Negi

    1. Thanks Dr.Negi. Glad to know that you found the article interesting. I will drop you a note if I go to Delhi.

  2. Namaste Bibhu ji,
    I read this article and its very interesting its a untouched subject and I used to talk to my friend about Gond culture as he belongs to same community ,I forwarded him your article its really interesting.

    1. Thanks Aditya for leaving your comments. Great to know you found it interesting. I hope your friend it like it as well.

  3. Real information.
    A doubt. Are aiyer/iyers corrupt form of Ahir.
    Pl. Clarify.
    Are velirs and vellalars who migrated to south via konkan are same tribe,?

    1. Yes. Ayars are derived from Ahirs. The Velirs were referred to as Ay-Velirs, the prefix Ay meaning the Ayars. So yes, the Velirs belonged to the Ayar cowherd community.

  4. Came across this video. Speaker Rajat Rakesh while trying to decipher Indus Valley scripts talks about the dholavira seal.
    Speaker has released a bunch of videos on deciphering the IVC scripts.Let us know your thoughts on this

    1. There are many proposed decipherments of the Indus script, it will take me time to go through this and understand. All I know is most scholars agree that the Indus language was a proto-Dravidian language, so I am not very enthusiastic about any Sanskrit-based decipherments.

  5. what about vaasudeva krishna and little krishna are they different personalities or are they same because i have read that childhood of little krishna are later additions to the mahabharata and gond god lingo is little krishna and vaasudeva krishna is a different personality and time they became one? is it true? i saw videos of dr meenakshi jain

    1. I have no reason to think that they are different personalities. The parents of little Krishna and Vasudeva Krisha were the same - Vasudeva and Devaki - while Balarama was his brother. The story of little Krishna is included as an appendix to the Mahabharata called Harivamsa. It was a part of the Mahabharata since at least the 1st century CE. The Harivamsa may have been a standalone text earlier, and later included in the Mahabharata to complete the story of Krishna. As I have discussed in this article and the earlier one, the same story was remembered by the migrating Abhira tribes (Ahirs and Ayar cowherds) and taken to different parts of India. The Ahirs also assimilated with the Gonds, which could be how the story of little Krishna / Lingo became a part of their lore.

    2. then why do the indus seals depict the version of story of lingo present in the gond legends but not the exact versions of Hindu legends. and the dress style in the seals depicts the style of gond tribe. and please tell me why did the vrishnis worship sankarshan (balaram) more than Vaasudeva but after sometime Vaasudeva became important deity but little krishna story suggest that krishna showed his divinity in childhood. Sankarshan(Balarama) was elder to lord krishna so normally he is to be worshiped more then why did Vaasudeva became an important Deity after sometime instead of being worshiped more first and harivamsa comes centuries after ,and why is the tiger fighting scene not present in Hindu legends but present in gond legend , and the indus seals match more with the gond legends rather than Hindu legends.

      please clarify?

    3. I have explained this in the article. I had written, "We must also remember that the Indus seals and tablets were manufactured by the traders and artisans, who were more likely to have been acquainted with the folklore versions of the ancient legends and not the official, sanitized, versions maintained by the priestly class." The Hindu legends are the official, textual versions, which in many cases, do not coincide with the folkloric versions of the same tales. The official stories may have been assembled from multiple sources and underwent changes when they were being written down.
      The dress style of the Gonds has not undergone changes over the centuries, but Hindu dress and customs have been greatly modified due to multiple invasions and the emergence of new philosophies and artistic styles. If you look at the Bronze coin issued by the Indo-Greek ruler Agathocles (c.180-165 BC) which were discovered near the border of Soviet Union and Afghanistan, you can see that both Krishna and Balarama have been shown wearing horned helmets with peacock plumes. This used to be a common custom, particularly amongst the warrior class. Check Fig 4 in this article:
      The Vrishnis did not worship Balarama. They considered him as their leader since he was the elder brother. During the historical period, both Krishna and Balarama were worshiped, but Krishna's popularity was more since he was the god of music, dance, wisdom and mysticism which appealed to the Indians, while Balarama was the god of strength which did not have very great appeal amongst the Indians. However, outside India, Balarama became famous as Hercules and was widely venerated.
      It is true that the tiger fighting scene is not there in the Harivamsa, but is present in the Gond legends. This indicates what I have already said - the folklore versions of the stories were depicted on the seals made by the artisans, but the official Hindu legends were probably assimilated from many sources and underwent changes in course of writing. In fact, the story of Lingo rescuing the imprisoned Gonds is also there in the Harivamsa, but in a condensed form (where Krishna rescues the imprisoned cowherds) while some elements of the story of Lingo - such as the killing of the serpent and riding on the Bindo bird - is also present in the Harivamsa in the form disjointed stories.
      In the end, I would say that the Gonds legends have preserved the folklore versions of the stories that were in circulation since the Indus period, while the Hindu legends - particularly about the childhood of Krishna - is an assimilation of many stories from different sources, which may have been subject to editing / omission when they were being written down.

  6. Sir, I am a young man interested in this topic and the things I understood are mostly from the internet so if I make any mistake please forgive me.
    can the things you wrote in this article and the conclusion you gave can be opposite I meant that it that the may be abhira's were krishna worshippers and they got assimilated to the gond society and gond god Lingo's stories became to be the stories of Vaasudev Krishnas childhood.and if the gond legends are of krishna's life then were is the story about Mahabharata war in the gond legends the war part should be the most important part and cannot be omitted. and this article looks like it is supporting Out Of India Theory and no aryan migration ( I am not a supporter of any theory) but the evidences ( including archeological edvidences too) are against Gond God Lingo saving Gond brothers is also similar to Sri Krishna saving his mother and father from kansa. and why is the name different like Vaasudeva Krishna and in Harivamsa only Krishna?

    Thank You Sir!

    1. Hello, I am glad to know of your interest, and I have no issues with questions, as long as people try to maintain a civil discussion.
      Let me try to clarify the questions you raised. When the Indus Valley civilization started to collapse at around 2000 BCE, many tribes migrated into India and laid the foundations of the subsequent Indian civilization. The Mahabharata mentions hundreds of tribes, but does not specify any tribe called "Hindu". That is because the term Hindu is derived from the river Sindhu or Indus. The Greeks used to refer to us as the "Indi", meaning "all those tribes living near the Indus river". So, the Hindu culture is essentially an amalgamation of many tribal cultures. As the tribes migrated to the urban centers, their stories, customs and legends mingled together, old ways of living were forsaken (such as the building of megaliths) and new ideas, customs and philosophies arose as a result of both internal changes and external invasions (Sakas, Kushanas, Huns, Turks, Mongols etc.). This process still continues today, for when people from the villages or tribes migrate to the cities, within a couple of generations they forget their ancestral customs and become "Hindu".
      The same process happened in case of the legend of Lingo and Krishna. The stories of little Krishna in the Harivamsa are an amalgamation of many stories that different tribes - including the Abhiras and the Gonds - had preserved of him. Krishna had many different names, one of which was Vasudev Krishna. This practice of appending the name of the father in front of the son still continues in Southern India.
      The reason the Mahabharata War is not mentioned in the Abhira / Gond legends is because the Abhiras retained the memories of Krishna's childhood which was spent amongst the cowherds of Vrindavan. When Krishna became an adult he left the cowherds, went to Mathura and got back his position as a prince / king. The Abhiras / Gonds did not participate in the Mahabharata War which was fought between kshatriyas. That's why the story of the war was more popular in the Kshatriya / Priestly class, and not so amongst the cowherds of Vrindavan. The Mahabharata, however, was intended to be a compendium of "all that happened in that period", and therefore many stories from different sources were pieced together. The original Mahabharata (called Jaya) composed by Vyasa, was of 36000 verses, which was later expanded to 100,000 verses. So, there was a lot of subsequent additions.
      In the end, there was a single person called Krishna, whose childhood exploits have been preserved in both the Harivamsa and the Gond legends. Since the Gond legends did not undergo many modifications, and since the Indus seals were made by the artisans who were probably more influenced by the folklore / tribal versions of the legend, the Indus seals bear a closer affinity to the Abhira / Gond legends of Krishna. We must remember that we have found only a handful of tablets from the IVC that seem to be telling stories from the legends. If we had found a lot more, who knows what else would have been depicted on them. As regards AIT, there is absolutely no evidence of that, and it was simply a mischievous story planted during the colonial period to take credit for India's ancient heritage, and to divide Indians along racial lines. The earlier people get rid of this colonial baggage from their minds, the easier it will be for them to understand their culture and their past. The earliest historically and archaeologically invasions into India happened with the Sakas (Iranian / Scythian) from around 200 BCE. These invasions from the North west created a slight difference in the physical characteristics of the people living in Northern and Southern India.

    2. Thank You Sir!!,
      but I do have a doubt,
      Aryan Invasion might be wrong, but Aryan Migration is backed up with many evidences as well as Archeological evidences (which makes sense also).So saying that Mahabharata War took place before the proposed date of the Aryan Migration is doubtful. Also, Gond God Lingo is as you have written is said to be a philosopher also... just like Sri Krishna. But the philosophy of Sri Krishna is known when he is an adult and in Mahabharata War, , but as you have said they don't know about it. And Vaasudeva Krishna also has been said to have died by an arrow in his leg, which is the same with Gond God Lingo which they do know about, but don't know about Mahabharata War which is supposedly the most important part in Sri Krishna's Life.
      Thank You Sir!

    3. "The cult of Vāsudeva was one of the major independent cults, together with the cults of Narayana, Shri and Lakshmi, which later coalesced to form Vishnuism.[1] After the cult of Vāsudeva had been established, the tribe of the Vrishnis fused with the tribe of the Yadavas, who had their own hero-god named Krishna.[7] The early Krishna is known from the Mahabharata, where he is described as the chief of the Yadavas kingdom of Dvārakā (modern Dwarka in Gujarat).[7] The fused cult of Vāsudeva-Krishna became one of the significant traditions of the early history of Krishnaism, becoming a major component of the amalgamated worship of Krishna, the 8th incarnation of Vishnu.[9] According to the Vaishnavite doctrine of the avatars, Vishnu takes various forms to rescue the world, and Vāsudeva-Krishna became understood as one of these forms, and one of the most popular ones.[20] This process lasted from the 4th century BCE when Vāsudeva was an independent deity, to the 4th century CE, when Vishnu became much more prominent as the central deity of an integrated Vaishnavite cult, with Vāsudeva-Krishna now only one of his manifestations.[20]"
      Sir this is the line from Wikipedia, why do they think that krishna is different?

    4. Krishna was the son of Vasudeva, and he was worshiped as Krisha, Vasudeva-Krishna or simply Vasudeva. They are not different, just different names of the same deity. When Krishna was worshiped as Vasudeva, he was still shown with the Garuda bird and holding his chakra. Krishna has many different names in the Indian tradition, and the iconography and other details reveal the commonality of their identity.
      Krishna was mentioned as a sage in the earliest references to him. “Krishna-Devikaputra” appears in the Chandogya Upanishad as a student of Rishi Ghora Angirasa. The Harivamsa contains many words of wisdom of Krishna. It is mistake to think that Krishna's wisdom only manifests in the Mahabharata or Gita, although the Gita is a culmination of his teachings. The cowherds would have known how Krishna had died in Dwaraka, because the Yadavas (and possibly many Abhiras, since the Yadavas and Abhiras were kins) had accompanied him there.
      As regards the questions of Aryan migrations - it was a purely imaginary concoction and no archaeological or genetic evidence in support of this has been found till now. However, some western backed historians keep repeating these outdated lies, for various ulterior motives. As per the Aihole inscription, the Mahabharata War occured in 3102 BCE, although as per my own analysis of the Yuga Cycle, it took place even earlier between 3976 - 3676 BCE. The Harappan civilization emerged after the Bharata War, which is why we find characters from the Mahabharata depicted on the seals and tablets. However, if you hold on to the Aryan migration theories spread by the colonialists then there is bound to be confusion when you read my posts. It is your choice what you want to believe, but I dont want to waste an iota of time discussing baseless Aryan migration theories. Thank you.

  7. thank you sir!!!
    I dont know about Aryan Invasion Theory but Aryan Migration Theory seems to connect more and i have seen people commenting about colonialists and all....but there are many evidences and many indians are also supporting AMT , but thank you sir!!