yajvan
15 June 2010, 12:44 PM
hariḥ oṁ
~~~~~~
namasté
I have been thinking a bit about this word god. We use it quite often here on HDF. It's name comes in all different forms - god, gott, goth, guth. These have Middle English and or a Gothic root of gheu.
With some looking around I have seen that this 'gheu' most likely has comes from the saṁskṛt syllable emu. I cannot easily trace this to a logical conclusion, but if I take the word apart I have e + mu and this can yield some insights.
mu - is defined as final emancipation ( mokṣa) ; it is also a name of śiva
e - is quite interesting ( to me). It the eleventh vowel in the saṁskṛt alphabet and sounds like 'e' as in prey , grey. It is a sound-syllable of compassion and it is another name for viṣṇu.
Now i need to go a bit deeper to the 4th derivative to bring out the wealth of this sound. This 'e' is applied to 'eti' and means to come near or approach.
Hence in e + mu we have 'that which ( or He who) when brought near brings compassion and mokṣa' .
And we have the representatives of śiva (mu) + viṣṇu (e). Now for me this is significant - śiva is rooted in (√) śī meaning 'in whom all things lie' - hence the Supreme. but his name also
offers more. Śiva in the masculine gender is the 'all auspicious One' . I see this as 'e' in our word e +mu, and 'e' as compassion.
The connection to viṣṇu resides in śī meaning 'in whom all things lie' and thus must be all pervading as I see it. If we look to viṣṇu His name-sound is rooted in √ viṣ and this is defined as 'all-pervader'. Hence a beautiful root name for all other word names of god which can manifest from e + mu.
Another approach ...
In saṁskṛt we are also led to this word 'god' by the following word huta - one to whom an oblation is offered , sacrificed to. This 'hu' means to be offered or sacrificed as we find it in hāvayati. Hāva is an oblation , burnt offering , sacrifice and is rooted in 'hu'.
Now from within this word we see 'hā' and it is defined as the Supreme. From this 'ha' I also am led to aham ( some write ahaṁ) defined as 'I'.
Going to ahaṃkaraṇa from here takes us from Universal I ( ahaṁ) to individual I (or i) as ahaṃkaraṇa = ahaṃ+karaṇa or I + making or causing. It is the Supreme that is individualized (i) in ahaṃ+karaṇa . This is where multiplicity lives (i) and resides inside of unity (I).
From ha and hu¹ we are led to the seed syllable ( called bījākṣara) hūṃ हूं which is the seed sound of śiva. We arrive back at the
Supreme from hu, ha, hūṃ and e + mu. But where is visnu ? He resides in 'ha' which is a name-sound for Him ( and for sky , heaven).
One of the most obvious words we use is devá . Devá is from div meaning heavenly , divine. Yet we slightly change the accent mark
to déva and we arrive at a deity , god.
There are many others... perhaps you may wish to offer a few that you have knowledge of?
praṇām
words
hu - can also mean to eat hūyáte or áhāvi, to be offered or sacrificed as mentioned as hāvayati or ajūhavat; to cause to sacrifice or to be sacrificed or to be honoured with sacrifice
~~~~~~
namasté
I have been thinking a bit about this word god. We use it quite often here on HDF. It's name comes in all different forms - god, gott, goth, guth. These have Middle English and or a Gothic root of gheu.
With some looking around I have seen that this 'gheu' most likely has comes from the saṁskṛt syllable emu. I cannot easily trace this to a logical conclusion, but if I take the word apart I have e + mu and this can yield some insights.
mu - is defined as final emancipation ( mokṣa) ; it is also a name of śiva
e - is quite interesting ( to me). It the eleventh vowel in the saṁskṛt alphabet and sounds like 'e' as in prey , grey. It is a sound-syllable of compassion and it is another name for viṣṇu.
Now i need to go a bit deeper to the 4th derivative to bring out the wealth of this sound. This 'e' is applied to 'eti' and means to come near or approach.
Hence in e + mu we have 'that which ( or He who) when brought near brings compassion and mokṣa' .
And we have the representatives of śiva (mu) + viṣṇu (e). Now for me this is significant - śiva is rooted in (√) śī meaning 'in whom all things lie' - hence the Supreme. but his name also
offers more. Śiva in the masculine gender is the 'all auspicious One' . I see this as 'e' in our word e +mu, and 'e' as compassion.
The connection to viṣṇu resides in śī meaning 'in whom all things lie' and thus must be all pervading as I see it. If we look to viṣṇu His name-sound is rooted in √ viṣ and this is defined as 'all-pervader'. Hence a beautiful root name for all other word names of god which can manifest from e + mu.
Another approach ...
In saṁskṛt we are also led to this word 'god' by the following word huta - one to whom an oblation is offered , sacrificed to. This 'hu' means to be offered or sacrificed as we find it in hāvayati. Hāva is an oblation , burnt offering , sacrifice and is rooted in 'hu'.
Now from within this word we see 'hā' and it is defined as the Supreme. From this 'ha' I also am led to aham ( some write ahaṁ) defined as 'I'.
Going to ahaṃkaraṇa from here takes us from Universal I ( ahaṁ) to individual I (or i) as ahaṃkaraṇa = ahaṃ+karaṇa or I + making or causing. It is the Supreme that is individualized (i) in ahaṃ+karaṇa . This is where multiplicity lives (i) and resides inside of unity (I).
From ha and hu¹ we are led to the seed syllable ( called bījākṣara) hūṃ हूं which is the seed sound of śiva. We arrive back at the
Supreme from hu, ha, hūṃ and e + mu. But where is visnu ? He resides in 'ha' which is a name-sound for Him ( and for sky , heaven).
One of the most obvious words we use is devá . Devá is from div meaning heavenly , divine. Yet we slightly change the accent mark
to déva and we arrive at a deity , god.
There are many others... perhaps you may wish to offer a few that you have knowledge of?
praṇām
words
hu - can also mean to eat hūyáte or áhāvi, to be offered or sacrificed as mentioned as hāvayati or ajūhavat; to cause to sacrifice or to be sacrificed or to be honoured with sacrifice