The problems of archaeological interpretation are most evident in attempts to reconstruct religious practices. Early archaeologists thought that certain objects which seemed unusual or unfamiliar may have had a religious significance . Harappan religion is made on the assumption that later traditions provide parallels with earlier ones. This is because archaeologists often move from the known to the unknown , that is, from the present to the past. While this is plausible in the case of stone querns and pots , it becomes more speculative when we extend it to “religious” symbols. The “proto-Shiva” seals The earliest religious text , the Rigveda (compiled c. 1500-1000 BCE ) mentions a god named Rudra , which is a name used for Shiva in later Puranic traditions (in the first millennium CE ). However, unlike Shiva, Rudra in the Rigveda is neither depicted as Pashupati ( lord of animals in general and cattle in particular) nor as a yogi . Hence, Statement 1 is correct. In other words, this depiction does not match the description of Rudra in the Rigveda . Hence, Statement 2 is incorrect. Some scholars consider it a Shaman. Hence, Statement 3 is correct. Shamans are men and women who claim magical and healing powers , as well as an ability to communicate with the other world