The concluding part of this paper extends the concepts presented in Part One and
provides a century by century view of how the transformation of Harappan India to Post-
Harappan India took place with maps so that readers can evaluate for themselves how different
aspects of Indian culture got formed. Everything in this paper is presented using a figure-it-outfor-
yourself approach, and naturally, anyone who refutes one part of this hypothesis, would
contradict himself elsewhere. That would eliminate all pseudo-scientific approaches quickly and
easily. We also revisit age-old controversies about the relationship between Sanskrit and the
Prakrits after taking into account the views of some other scholars and examine how this can be
explained from our model. Our assessment: current theories explaining the origin of IA
languages are gross over-simplifications and need a rethink. We therefore, propose a completely
new model as a replacement for the classical theory explaining the origin of IA languages. We
propose that IA languages were derivatives of the languages spoken in the Indus and were only
heavily transformed by Sanskrit. Thus, this issue is studied as an evolving interplay between two
language groups: Sanskrit spread in a part of India, died out as a spoken language, and became
a liturgical language, and popular as a lingua franca of the elite. The speakers of IE languages
then took on the languages of the descendants of the Indus for everyday speech because of the
transfer of populations to the Ganga-Yamuna doab. Sanskrit then re-influenced the languages of
the region, in a process that continues to this day even after disappeared as a spoken language.
Much more importantly, this paper argues that progress in Indology can come not from the
decipherment of the Indus script, though small groups of scholars may still study this script if
required, but from India-specific research strategies. This would be the cornerstone of all
meaningful progress. This model shows how easy it is to derive and even partly reconstruct the
languages spoken in the Indus from this model, thus opening a window to the long-forgotten
world of the Harappans, and readers must use their own judgement as usual. Much more
importantly, we try to create a new, via media third school of Indological thought for the Twentyfirst
century.