The chapter begins by stating that study of folklore got initiated in the last century,            as a branch of humanities. Although it got established as a discipline later, this inherent relationship continued. As folk lore, in an all – encompassing manner touches all the   walks of life, it was always regarded as an ‘aid’ to the study of humanities and social sciences.

History, Seems to be an exception to this intricate relationship being a ceepred by researchers, according to Dr. Dhere. Barring ‘Itihasacharya’ Rajwade – who despite, regarding folk – sources as corrupt and pseudo – resources, took a good notice of the treasurees folk – Sources offer to historiography. Dr. Dhere also hails ‘Dyana – kosh kar’- Ketkar for portraying ancient Maharashtra on the basis of folk – based resources. However, says Dr. Dhere, with the advent of ‘emotive’ element dominating in studying folk lore. Its prestige as a resource to history (wrong - fully) perished.

Again the author author quotes Rajwade here. He was a historian, who regarded ‘Bakhar’s a negligible resource, as compared to a single authentic document. Dr. Dhere presents an important thought, that in terms of accuracy, the Bakhars may all be wrong in certain aspects – yet, they reflect the perceptions and beliefs of the social minds in those times-how they looked at the valour and abilities of its foremen in those times. He gives an example of the Shivabharath, which clearly indicates that the feats and abilities of Shivaji, were looked upon by people as a fulfillment of Lord Krishna’s saying in Geeta, that ‘In each era, I will reincarnate myself, to abolish the demonic elements in the society.     

The next part of the chapter analyzes stone. He shows a contradiction in the minds of historians and historiographers. Most of them, regard the stone inscriptions, as an ‘linvaluable’ source of history. However they lack the understanding that with who so ever the ‘content’ of the inscription describes a kingship, an ruling administration that particular object is inherently entwined with the socialethos of its times and is never isolated. The only difference in the ‘content’ of other resources and inscriptions being that content of the inscriptions is unchangeable. He augments his point by referring to a Sanskrit – Kannada inscription of the Hoysalgs, situated in the temple at Pandharpur. He amusingly cites, how a mere mention of ‘Pundarik’ in that inscription, led our dear historians to conclude that this must be a living personality. Further in this augmentation, he also mentions yet another inscription at ‘Unhakdev’ - a place near Mahur, and its contents.
He also analyzes the term ‘Hiranyagarbhasambhut’ and its interpretations, along with the true motive of this ritual (described in detail elsewhere in the portal).

Thereafter, to put forth his main thought, that inscriptions do really present selves, as a measured authentic resource to history, he sites a small Marathi inscription, near Solapur – which was revealed to him by his researcher friend – Mr. Anand N. Kumbhar. He hails Mr. Kumbhar for keeping his penchant for research alive, despite odd circumstance and lesser resources.

Dr. Dhere, describes in detail the form and contents of this small inscription in Devnagari script, found in the Sangameshwar temple at Kudal - a place at 25 miles south of Solapur. From these details, he concludes as follows –

Thereafter, Dr. Dhere cites multiple examples from Mahanubhav literature, works of Dr. Gunther Sontheimer, Dr. Dharman and Kosambi, which all mention these ‘Sayyan’ and ‘Maayan’ as generic names. With these mentions, Dr. Dhere presents the readers an extensive canvass of how certain devotions and sacts were widespread, and influential on each other. How, Veershavia sect sages tried to assimilate the pastoral communities of Mahashtra and Karanataka. Most importantly, he elaborates in detail, how this inscription proves to be an invaluable resource in ascertaining the much ancient a nature of Shikhar

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