It is well-known that mythology from the Vedas and Ramayana-Mahabharata has been employed in support of the Aryan-Dravidian division of languages and cultures. The mythical story of Agastya is a prime example of such employment. Mr Khaire has analysed the story in the light of data from astronomy, botany etc. in the Paper “Tamil-Sanskrit Interaction in the Agastya Myth”. He has shown that Sage Agastya is a myth based on the star and also on the tree of that name; and Vindhya opposing the sun to go northward is the myth based on the Tropic of Cancer being the limit to which sun can proceed.

He has thus opened the way to understanding Indian mythology as opposed to believing the stories as history or interpreting them to draw conclusions suiting to one’s theories. Over the years, he studied different mythological episodes, with special reference to the supernatural in their content. As the texts were loaded with multiple influences, his goal was to find out the original myth of which a story was made and developed over generations.

Celestial origins of characters in Indian Mythology:

• Hanuman is a myth of the Comet – hairy and with long tail, heading toward the sun and flying across the sky and over the ocean. Vishnu (Traverser of three worlds), Keshin (Hairy) and Vrishakapi (Male monkey) in the Veda also turn out to be myths of the Comet. Monkeys are myths of meteors (shooting stars) and wars are generally myths of meteor showers appearing to originate from various constellations.
• Demons (rakshas) are a myth of Clouds.
• Multiple myths can be based on a single physical entity. Thus, pairs of brothers like Rama-Lakshmana, Balarama-Krishna, Pandu-Dhrtarashtra are found based on the brighter and darker parts of the moon.
• Heroines were myths on stars (shooting or stationary): Sita–meteorite, Kunti-Chitra, Gandhari-Dhanishtha are heroine myth–phenomena combinations.

Many more mythical episodes have been investigated to bring out the primeval myths and the physical phenomena on which they may have been based. These myths originated in societies much more ancient than the period of composition of the mythologies in Sanskrit. Mythical stories were created, that became folklore in societies speaking their own languages, and finally they were composed in Sanskrit by members of the class looking after the ritual and spiritual needs of societies. In composing the narratives, the poets employ literary devices like udbhramsha (sanskritisations like Mokshamulara from Max Mueller) of words from popular speech to give new meanings.

]As demonstration of the process of formation of narratives, Mr Khaire composed akhyana’s in the same style in Sanskrit, with Sanskrit commentary and English translations of both. The Marathi book Vedatali Gani (Songs from the Veda) contains fifteen Vedic hymns translated into Marathi verse. They would enable the reader to imagine that the Vedic hymns had a prior folklore form. Ramayanachi Goshta (Story of the Ramayana) explains stories in the Balakanda in imagined discourses by Valmiki to the Ashramites and his adivasi seniors. All these are efforts to apply findings of research in Indian languages to the corpus of mythology.

On the whole, his writings propose that the Sanskrit language and Mythology are constructs, respectively, from popular speeches and folklores. This hypothesis runs counter to the accepted axioms of Indology, in which Sanskrit was formed from Indo-European, brought into India by Aryan aggressors and gave rise to many later languages.