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Thread: Hindu Origins of Judeo-Christian Religion

  1. #11
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    Post Re: Hindu Origins of Judeo-Christian Religion

    The 18th Dynasty in Egypt lasted for about 250 years (c. 1550 – 1300 BC), and the 19th Dynasty’s Pharaoh Ramses II (1292 – 1225 BC) commanded that the names of all kings (and queens) implicated in the previous heresy of Aten be removed from the records.

    The exact details of this crucial period are disputed, but the following reconstruction of events may be helpful:
    1550 – 1525 BC ~ Ahmose
    1526 – 1506 BC ~ Amenhotep
    1506 – 1493 BC ~ Thutmose
    1493 – 1479 BC ~ Thutmose II
    1479 – 1428 BC ~ Hatshepsut
    1479 – 1425 BC ~ Thutmose III
    1427 – 1401 BC ~ Amenhotep II
    1401 – 1391 BC ~ Thutmose IV
    1391 – 1353 BC ~ Amenhotep III
    1353 – 1336 BC ~ Amenhotep IV (Akhenaten)
    1336 – 1335 BC ~ Smenkare
    1335 – 1333 BC ~ Neferneferuaten (Meritaten)
    1333 – 1324 BC ~ Tutankhamun
    1323 – 1319 BC ~ Aya
    1319 – 1292 BC ~ Horemheb Meryamun

    Amenhotep III’s consort Tiya (c. 1398 – 1338 BC), along with Amenhotep IV’s consort Nefertiti (c. 1390 – 1335 BC) and daughter Meritaten (died c. 1333 BC ?) were the matriarchs of Akhenaten’s (just born yet professing eternity) Amarna, which flourished for little more than 20 years, until the throne was returned to Thebes in 1332 BC.

    And meanwhile …
    Kekrops I (mythical king of Athens) had three daughters, who were charged by Athena with the responsibility of keeping the secret child of Gaia (named Erichthonius) in a special box. But they opened the box and revealed the child, which led to their own destruction.

    The legendary autochthonous King Erichthonius of Athens, who taught his people how to cultivate the earth with a plough, to yoke horses to pull chariots, and to smelt silver, and whose sign is the serpent, was succeeded by his son Pandion I, during whose reign of 40 years Dionysus arrived in Attika.

    And Pandion I is said to have died in 1397 BC (in the reign of Pharaoh Thutmose IV).

    Tiya (the mother of Akhenaten) was born c. 1398 BC.

    And the mahAbhArata war occurred in 1397 BC.

    From Dr S. Balakrishna:

    The Lunar-Solar eclipse pair from Julian year 1397 BC meets the “thirteen day” period requirement. The season is right. The two retrograde planets Brihaspati and Sani are very near declared positions. This eclipse pair is a good candidate for the Mahabharata war.
    About 36 years later (c. 1361 BC, in the reign of Pharaoh Amenhotep III), the pAshupata lord of saurASTra (and beyond), the best of the yAdavas, shrI kRSNa was killed ~ and the kaliyugam truly began.

    And about 26 years after that (c. 1335 BC, in the reign of Akhenaten’s daughter Meritaten), the story was dictated by vedavyAsa.

    The birth of Tiya, to Yuya and Thuyu (whose names indicate some foreign extraction), prophesied the rise of the solar god Aten and monotheism in Egypt, and around the same the mahAbhArata conflict (yuddha) was prophesied, and quickly settled by shrI kRSNa and the pañca pANDavas.

    At the same time, Pandion I (the ‘pAN-Deva’ who received Dionysos from ‘Meros’, near the Khyber Pass) is said to have begun his reign of 40 years.

    And just as “40 days” or “40 years in the wilderness” is likely to be an ancient euphemism for a journey to India, the mythic recording of a reign (or lifetime) of 40 years is perhaps also indicative of some significant relationship with India.

    Both ‘Pandion’ and kRSNa are supposed to have died as the new city of Amarna was established; and as the three mothers (Tiya, Nefertiti, and Meritaten) all passed away, shrI vyAsa was arranging the ancient veda and dictating the whole story of bhArata (the mahAbhAratam), thus revealing the three mothers of the trayI vidyA ~ mahI, sarasvatI, and iLA.

    Three kings of Punt (Parahu, Irem, and Nemyew) brought their peculiar riches (electrum, myrrh, and frankincense) to the one queen Ati (Adi of “the first fruits”, the big sister atti malhavatI, “the dew-lapped devourer” with a heavy laden ass, so to speak) in an offering to the nIlA mAtRkA.

    The events recorded on the walls of amaraNam provide the basis for the later legend of three eastern kings bringing the same three gifts to Mary the mother of Christ, who (just as Akhenaten before him) became the anointed seed of the one solar lord ~ Aten (Atma).
    From Matthew 2:

    Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

    When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense and myrrh.

    And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

    And the various references are all recalling the transmission of san-Atana dharma to the west.
    Last edited by sarabhanga; 31 May 2008 at 07:30 AM.

  2. #12
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    Post Re: Hindu Origins of Judeo-Christian Religion

    A shakA is “a long-eared animal” (with the “long ears” perhaps indicating wings), and the shakAs represent the Arya shastradharAs who ran down from the himAlaya as sweat from the flanks of gomAtA nandinI (“the cow of plenty”, known as iSTakAmaduh, kAmaduhA, or kAmadhenu) the daughter of rohiNI (“the red cow or red mare”, dwelling among the five stars of Taurus) and favorite of soma’s 27 wives (daksha’s daughters).

    And shAka is “power or might, help or aid”, indicating “a helper or friend” (cf. aryaman ~ “bosom friend”, and especially “a friend who asks a woman in marriage for another”).

    The dark lunar race had long prevailed on the plains of the sindhu, in matrifocal agricultural communities, descended from iLA. And the fair Arya radiated from the ariSTa-nemi (“secure hub”) of the ara samudra (araloka, the spoked expanse of the wheel-shaped altar of the Aral sea), following the Oxus (ikshus or vakshus), beaming out from the eye (cakshus), as the awn (shUka) from a grain of barley (yava), as an arrow (iSus) from a bow (dhanvan), moving swiftly as an awl (ArA) probing through the araNya (“distant land or wilderness”). The legendary archer (ashva) twinned with his horse (ashva), his composite bow (sharAsa) and quiver (sharadhi) of reed arrows (sharAs), saMskRta language, patriarchy, and solar inheritance, appearing in the sindhu region from c. 1800 BC. And the first king of the solar dynasty (the ikshavas) was ikshvAku.

    shara is a kind of reed or grass used for making both arrows and pens, and it is synonymous with the number five.

    And the twin conception of such divine forces is recalled in the shastram (as sharp tools for wounding and chastising) and the shastram (as graven scripture for instructing and lauding), and in the twin of shastradhara (“bearing arms”, which includes both mortal weapons and immortal wisdom).

    An astram is “a missile weapon”, an aSTrA or ASTrA is “a goad for driving cattle”, ASTram indicates “the ether or sky”, and ASTrI refers to “an extensive forest”.

    And shastram is both “invocation or praise (especially verses recited at the soma libation)”, and “an instrument for cutting or wounding”.

    shAstram is “an order, command, precept, rule, teaching, instruction, direction, advice, or counsel”, as “any instrument of teaching (especially a manual or compendium of rules, a religious or scientific treatise, a sacred book or composition of divine authority)”.

    The term shara is particularly associated with a kind of sugar-cane (Saccharum sara), and since ikshu (ikshusAra or ikshurasa) also refers to molasses or sugar, it is likely that the production of guDa (sugar) ~ especially from yava (barley) or yavanAla (sorghum), as guDabhA or himaja ~ and its fermentation and distillation, was particularly associated with the aikshvAka culture.

    The unified rule of Egypt was disrupted by the Hyksos (“foreign rulers”) ~ presumably the same iSudhara (archer) ikshavas from the ikshus ~ who appeared in the lower nIla region soon after 1800 BC, rising to power around 1670 BC and ruling the northern kingdom for 108 years, until the two lands were reunited by Pharaoh Ahmoses.

    The 18th Dynasty was founded by Ahmoses ~ “born of (descended or released from) the moon”, i.e. somaja ~ and the suffix -moses frequently appears in the names of his descendants ~ e.g. Thutmoses ~ “born of Thoth (the moon god)”. And the same glyphs (ms-s) occur in the later name Ramses (Ra-moses ~ “born of the sun”).

    From about 1500 BC, the Shasu (“wanderer or nomad”) appear in the Egyptian records, but their origins remain obscure. Perhaps various races have been included under this title, but it seems likely that these wandering tribes stem from the same expansion of Arya ikshavas.


    shaS or shas means “to injure, cut down, slaughter or kill”, and shasanam is “slaughtering or killing”

    shAs means “to chastise, correct, censure, punish, restrain, control, rule, govern, administer the laws, direct, bid, order, command, enjoin, decree, teach, instruct, inform, confess, announce, proclaim, predict, foretell, blame, reject, praise, or commend”, indicating “command” or “a ruler”.

    shAsa, shAsus, or shAsaka, is “an order or command”, “a commander, ruler, chastiser, teacher, instructor, or governor”, also indicating “a butcher’s knife”.

    shAsin or shAsana is “punishing, chastising, governing, ruling, teaching or instructing”, indicating “a punisher, chastiser, or instructor”.

    shAsti is “correction, punishment, direction, order, command, governing, or ruling”, indicating “a scepter”.

    shAsanam is “punishment, chastisement, correction, government, dominion, or rule”, indicating “an order, command, edict, enactment, decree, or direction”.

    shAsanA is “a royal edict, grant or charter (usually a grant of land or of particular privileges, and often inscribed on stone or copper), a writing, deed, written contract or agreement, any written book or work of authority, scripture, teaching, instruction, discipline, doctrine, faith, or religion”.

    And shAsanAt signifies “by command of …”

    shasa is “reciting”, and shasti is “praise or a hymn”, indicating “a praiser or singer”.

    shasyam is “recitation”, indicating “good quality or merit”.

    shasya is “to be recited or treated as a shastra, to be praised, celebrated or wished, desirable, or excellent”.

    And shasya is “to be cut down, slaughtered, or killed”, indicating “corn or grain”.

    sAsi is “having a sword”, and sAsahvas is “overcoming or conquering”.

    sasArtha is “with a caravan, containing goods, or laden (as a ship)”.

    sasuta is “having sons” or “with the charioteer”, and sAsu is “having life”.

    sasra or sasrut is “flowing or streaming”, and sasri is “running rapidly or speeding along”.

    sasura is “having liquor” or “along with the gods”.

    sAsava is “having spirituous liquor”.

    And sasoma is “with soma”.

    sashUka is “furnished with awns”, indicating “a believer in the existence of God” or “a blanket”, and sashukra is “together with brightness”.

    SaS is “six” and SaSTi is “sixty”, and SaSTija or SaSTika is “bought with sixty”.

    SaSTikA is “rice that grows quickly, ripening in about 60 days”.

    And SaSTidhA is divided “in sixty ways or parts”.

    shasha is “a hare, rabbit, or antelope”, especially as “the markings on the moon”, also indicating “a meteor” or “a man of mild character”. And shAsha is “belonging to the hare”.

    shashat is “leaping or jumping”, and shashin is “containing a hare”, indicating “the moon” or “the number one”.

    shashAÑka is “hare-marked”, indicating “the moon”, and shashAÑkakulam is “the lunar race”.

    shashipAda is “a moon-beam”, and shashIsha is “lord of the moon”.

    shashija or shashAÑkaja is “the moon’s son”, indicating “mercury”.

    shashAÑkashRÑgam is “a horn or point of the moon’s crescent”.

    shashAÑkashekhara is “moon-crested”.

    And shashasthalI is another name for kushasthalI.

    shashaviSANam is “a hare’s horn (i.e. an impossibility)”.

    shashayu is “pursuing hares”, and shashaya is “ever-flowing, unfailing, or abundant”.

    And mU shasha (cf. Musas or Moses) suggests “hare binding or bounding”.

    shashvat is “perpetual, continual, endless, incessant, frequent, numerous, many (especially as the ever-recurring dawns), or all. And shashvat is “always, ever, truly, certainly, or indeed”.

    shAshvata is “eternal, constant, perpetual, or all”. shAshvatam is “for evermore, incessantly, or eternally”, indicating “the future, continuity, eternity, heaven, or ether”. And shAshvatI is “the earth”.

    sAsnAvat is “having a dewlap” (= malha).

    And the various implications of sAsnAvat and shashvat and sarasvat are closely related in scripture and history.



    Rgveda 10.152 ~ by RSi shAsa bhAradvAja


    shAsa itthA mahAM asyamitrakhAdo’dbhutaH |
    na yasya hanyate sakhA na jIyate kadA cana || 1 ||


    A mighty governor art thou, wondrous, destroyer of the foe,
    Whose friend is never done to death, and never, never overcome.

    svastidA vishaspatirvRtrahA vimRdho vashI |
    vRSendraH pura etu naH somapA abhayaMkaraH || 2 ||


    Lord of the clan, who brings us bliss, strong, warrior, slayer of the fiend,
    May indra, soma-drinker, go before us, bull who gives us peace.

    vi raksho vi mRdho jahi vi vRtrasya hanU ruja |
    vi manyumindra vRtrahannamitrasyAbhidAsataH || 3 ||


    Drive rakshasas and foes away, break thou in pieces vRtra’s jaws:
    O vRtra-slaying indra, quell the foeman’s wrath who threatens us.

    vi na indra mRdho jahi nIcA yacha pRtanyataH |
    yo asmAM abhidAsatyadharaM gamayA tamaH || 4 ||


    O indra, beat our foes away, humble the men who challenge us:
    Send down to nether darkness, him who seeks to do us injury.

    apendra dviSato mano’pa jijyAsato vadham |
    vi manyoH sharma yacha varIyo yavayA vadham || 5 ||


    Baffle the foeman’s plan, ward off his weapon who would conquer us.
    Give shelter from his furious wrath, and keep his murdering dart afar.
    Last edited by sarabhanga; 27 May 2008 at 09:26 AM.

  3. #13
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    Post Re: Hindu Origins of Judeo-Christian Religion

    Rgveda 10.178 ~ by RSi ariSTanemi tArkshya


    tyamUSuvAjinaM devajUtaM sahAvAnaM tarutAraM rathAnAm |
    ariSTanemimpRtanAjamAshuM svastayetArkshyamihAhuvema || 1 ||


    This very mighty one whom gods commission, the conqueror of cars, ever triumphant,
    Swift, fleet to battle, with uninjured fellies, even tArkshya, for our weal, will we call hither.

    indrasyevarAtimAjohuvAnAH svastayenAvamivAruhema |
    urvInapRthvIbahulegabhIremAvAmetaumAparetauriSAma || 2 ||


    As though we offered up our gifts to indra, may we ascend, him as a ship, for safety.
    Like the two wide worlds, broad, deep, far-extended, may we be safe both when he comes and leaves you.

    sadyashcidyaH shavasApañcakRSTIH sUrya ivajyotiSApastatAna |
    sahasrasAH shatasA asyaraMhirnasmAvaranteyuvatiM nasharyAm || 3 ||


    He who with might the five lands hath pervaded, like sUrya with his lustre, and the waters,
    His strength wins hundreds, thousands, none avert it, as the young maid repelleth not her lover.


    kRSTa is “drawn, ploughed, tilled, or lengthened”, and kRSTas or kRSTam is “cultivated ground”.

    kRSTi is “man”, and the kRSTayas represent “mankind or humanity”.

    In particular, the pañca kRSTayas are “the five tribes”, the bhArgava shashAÑkakulam, the pAshupata yatayas, descended from iLA and purUravas, who instituted the three sacrificial fires ~ gArhapatya (iLA), AhavanIya (sarasvatI), and dakshiNa (mahI or bhAratI), as the mAtrika mAtRkA of tryambaka rAjA kRSTInAm (agni).

    kRSTis is “cultivating the earth”, “attracting or drawing”, indicating “a teacher or learned man”. And karma kRSTis indicates “the harvest” or “the consequences”.

    kRSTaja is “grown in cultivated ground, or cultivated”, and kRSTopta is “sown on cultivated ground”.

    kRSTapacya is “ripening in cultivated ground, sown or ripening after ploughing, or cultivated”, kRSTaphalam is “the product of a harvest”, and kRSTarAdhi is “successful in agriculture”.

    kRSTihan is “subduing nations”, kRSTyojas is “overpowering men”, and kRSTiprA is “pervading the human race”.


    The initial descent of the lunar and solar races from manu (cf. Noah) is shown in the following attachment ~ the pañca shashAÑkAs and the ikshvAkavas, together comprising the SaTkulIya satkulam of greater bhAratam.
    Last edited by sarabhanga; 15 July 2008 at 07:08 PM.

  4. #14
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    Post Re: Hindu Origins of Judeo-Christian Religion

    In the records of amaraNa (el Amarna), six names are listed from the land of the Shasu:
    Se’ir ~ sairA (sa-irA), known as ‘Edom’ (aruNa)

    Laban ~ lavaNa (salt, as the briny sea or saline earth)

    Sam’ath ~ samATA (all-roaming), somATa (going after soma), somAda (eating soma)

    Wrbr ~ varvara or barbara (not Arya), barbarin (curly-haired), barbaram (myrrh, sandalwood, vermilion)

    Yhw ~ the juhU sacrificing to yahva

    Pysps ~ puSpAsava (spirit distilled from flowers)

    The six foreign tribes of nomadic traders and wandering priests, dealing sacred essences from the orient, appear after Hatshepsut’s expedition to Punt (c. 1470 BC), when an alliance was established between the nobility of the two lands, which inspired the solar monotheism of Akhenaten (c. 1340 BC).

    The SaS sAsu (six living), sasri sasura (speeding along with the gods), sAsava sashUka (believers in the existence of god, having spirituous liquors), whose sAsnAvata (dew-lapped) queen shAshvatI (shAshv-atI) is the earth herself.

    ‘Shasu’ is surely derived from Sanskrit, and it is clearly synonymous with ‘Punt’.

    pAnta or pAnIyam is “a drink or beverage”, indicating “water or refreshment” (as iLA, iDA, or irA ~ sarasvatI).

    pAnIya is “to be drunk or drinkable”, and the pAnIya is “to be cherished or protected or preserved”.

    paN means “to honour, praise, barter, purchase, buy, negotiate, or bargain”.

    paNa is “a pact, agreement, or treaty” or “a handful”, indicating “a commodity for sale or its price, a distiller, a dwelling or property”.

    pAnam is “drinking (especially spirituous liquors)”, indicating “a drink, a vessel or cup, a vender of spirituous liquors, or an inn-keeper”, and “protection or defense”.

    pANa is “trade, traffic, or praise”, and pAna is “exhalation or expiration”.

    A paNi is “a bargainer or miser (especially one who is sparing of sacrificial oblations) or a class of envious demons (jealous gods) watching over treasures”, indicating “a market”.

    And a paNi is a mUSaka (plunderer) or mUSA (a mouse or rat, and also a crucible) or hara (seizer) or hAra (carrier) in the guise of a purohita (an agent ~ one holding a charge or commission, and especially a family priest).

    A pANi is “a place of sale, a shop or market”, and the pANi or pANa is pañcan (“the outspread hand”).

    panIyas is “very wonderful”, and paNAyA is “business or transaction”, indicating “a market-place”.

    panth means “to go or move”, and pAntha is “a wanderer or traveler”, indicating “the sun”.

    And a panthAna is “a mantra spoken over weapons”.

    pANTa or phANTa (from phANita) is “obtained by straining or filtering” (as soma), or “made or won by an easy process”, indicating “one who does not exert himself” or “an infusion or decoction”.

    phANTam is “the first particles of butter produced by churning”, and phANita is “the concentrated juice of the sugar cane and other plants”.

    pAnIyapRSThaja is “water-surface-born” ~ as a coracle or water-born crucible (mUSA).

    pAnIyakRSTaja is “marsh-born or born from irrigated land”, and pAnIyakRSTis is “water-ploughing”, as a navigator or ferryman, or a fisherman, cultivating the narAs (both “the waters” and “the people”). And the pAnIyakRSTayas are “water-men” or “spirit-men”.

    And the amaraNArtha is “the prospect of immortality”.
    Last edited by sarabhanga; 31 May 2008 at 07:12 AM.

  5. #15
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    Post Re: Hindu Origins of Judeo-Christian Religion

    The flow of melt-waters from ice retreating after the last glacial period, collected from the north by the Volga (Rha) and from the high ranges to the east and south by the Syr Dharya (Iaxartes) and Amu Dharya (Araxes), filled the Caspian and Aral Seas to capacity and they flooded together over the surrounding plains. The extent of inundation in the Aral region and the paths taken by the Syr and Amu across the plain have varied widely through the course of time, but it seems that the Aral was not separated from the Caspian Sea until after 1000 AD. And for general historical purposes the two seas may be regarded as one.

    kha (neuter) is “a cavity, hollow, cave, cavern, aperture”, particularly “the hole made by an arrow” or “the hole in the nave of a wheel through which the axis runs”, indicating “empty space, air, ether, sky, heaven”, and naming brahma (nara).
    kha (masculine) is “the sun”, naming brahmA (nArAyaNa).
    khA (feminine) is “a fountain or well”, naming brAhmI (sarasvatI).

    sphar means “to expand, open or diffuse widely, bend, or discharge (a bow)”, and sphAra is “extensive, wide, large, great, abundant, violent, strong, or loud”. sphAy means “to grow fat, become bulky, swell, increase, expand, or resound”, and sphAyana is “increasing, expanding, resounding, etc.”. spharaNam or sphuraNam is “trembling, quivering, throbbing, vibration, pulsation, penetration, springing or breaking forth, starting into view, expansion, manifestation, flashing, twinkling, or glittering”. And sphyam is “a sharp instrument used for marking out the sacrificial ground”.

    Thus, the khAsphyam marks the sacred font, and the khAsphAyana or khAspharaNam is the well of expansion or manifestation, the glittering oasis, the renowned fountainhead of increase. And the khasphyam marks the royal path of the sun, and the khasphAyana indicates solar resonance, and khaspharaNam is the throbbing heart of the cave of heaven, the hole in the nave of the pANaya’s eternal cakram.

    kashojUs (accusative kashojuvam) is “hastening to the water” (from kashas, as “motion and water” ~ i.e. flow or flood) or “impelling with the whip” (from kasha or kaSA, as “a whip, rein or bridle”).

    kAsha is “the becoming visible” or “the appearance”, indicating the grass Saccharum spontaneum (“wild sugar-cane”, used for making arrows, pens, matting, roofing, etc.). And the vigorous kAsha grass of indra’s kAshasthalI is the emblem of rAjanya or kshatriya. While the kusha grass is Desmostachya bipinnata (= Poa cynosuroides), used only for ritual purposes by the brAhmaNa. And the two grasses (kusha and kAsha) are the twin attendants of yama ~ the whole earth being kushakAshamaya.

    kusha is connected with the kutapAs (indicating “grain” or “the twice-born”) and kutapas (“a blanket made from the hair of the mountain goat”) and kuthas (“a variegated cloth housing an elephant”). And kusha is associated with the pavitram (“means of purification” as “a filter or strainer”, especially for clarifying the rasa of soma, and obtaining amRtam), with the pavitrau (“pair of kusha leaves”, as the winged ashvinau of the kRSNa’s kushasthalI, and comprising the brahmasUtram and the sUtrAtman), and the pavitradhAnyam (“the pure grain”) of yava (“barley”), indicating fortune in the hand and in the eye (as a double convex lens). And with the vahni (“the flowing or streaming one”, especially as agni or the three sacrificial fires) who conveys oblations to the gods and returns soma from the gods.

    And kAsha is recalled as the ashvavAla (“hair from the tail of a horse”) or cAmaravAla (“hair from the tail of a yak”), the amarapuSpa (“immortal flower”) comprising the AshvavAra (“made of kAsha”) abode of the ashvavAra (“horseman”). And the kAsha (ikshukANDa or kANDakANDaka) is connected with ikshurasa (“sugar syrup”) and the iSIkA (“reed arrow”) or khaDgaTa (khaDga-Ta ~ from khaDga, as “ a sword or scythe”, “a sacrificial knife”, or “a rhinoceros”, and khaDgam, as “iron”) and, as the reed from which both pens and arrows are made, with lekhana (“scratching, scraping, scarifying, lancing, exciting, or stimulating”) and lekhanam (“writing or transcribing”).

    And, while the humble kusha covers the hills as an ageless kutapa kambala, the noble kAsha is nAdeya or nAdIja (“coming from the river”), rapidly spreading on the fertile plains after inundation and effectively marking the extent of the flood.

    kAshyapi is a name of tArkshya (ariSTanemi, “the felly of whose wheel remains unhurt”), and the kashyapAs (as the twelve kAshyapeya AdityAs) regulate the course of the sun ~ and the kAshyapAs arose from the Caspian (khAsphAyana or kAshyapAyana) Sea.


    kAsha = sharva = rAjanyam (“kingship”) & iSvAyudham (“bow and arrow”) & Ashva (“horse related”) & khaDga & lekhana & ikshurasa & svadhA

    kusha = bhava = brAhmaNyam (“priesthood”) & yAveyam (“field of barley”) & aiDa (“sheep related”) & pavitram & vAkyam & somarasa & svAhA
    Last edited by sarabhanga; 15 July 2008 at 07:08 PM.

  6. #16
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    Post Re: Hindu Origins of Judeo-Christian Religion

    Paths radiate in all directions from the crucible of the Caspian Sea, from the all-seeing khAsphAyaNa cakshus at the principle crossroad of the ancient world.

    The tributaries of the Volga (Rha) extend northwards as a tree from Astrakhan to the Baltic Sea and the Arctic, with a broad (rather bulbous and occasionally constricted) root running westwards (via the Black Sea to the Aegean and Mediterranean) to the Atlantic Ocean.

    And the Syr Dharya sends fine tendrils eastwards, to Tashkent (takshakANDa) and cutting through (by way of the Naryn or nArAyaNa) along the silk route and (with luck) attaining the Pacific; with the Amu Dharya passing through the land of Khiva (shiva) to Samarkand (the immortal sAmarakANDa) and Balkh (bAhlika, famed for its horses and as the birthplace of Zoroaster) and penetrating the Paropamisus (pArApAram or parApam-iSus; the Hindu Kush, sindhukoSa, hiNDukoSa, indukoSa) mountains through high passes leading both eastwards to Yarkand (yAvakANDa) and Kashgar (kAshagA or kAshaghAra) and southwards via the upper branches of the Indus all the way to the Arabian Sea.

    The northern vAlaka is the way of the rudrAs, and the chain of seas to the west mark the way of varuNa, and the sairA marks the eastern way of the AdityAs, together with the amU, which also marks way of yama to the south.

    vala (vRtra’s brother) or valaka refers to “an enclosure, cave, cavern, cloud, beam or pole”, and a valagam is “a secret charm or spell (especially hidden in a pit or cavern)”. vAlI is “a pit or cavern”, from medha, as “the essence or marrow”, especially of a sacrificial victim, indicating “the sacrificial animal or any oblation”. And vAlI is “a pillar or post”, as the methi or medhi binding the oxen in the middle of a threshing floor, or as the methI, medhI, or meDhi, supporting the carriage shafts. And a vAlikA is “a seal-ring”.

    vAla or vAlaka is “the hair of an animal’s tail (especially of a horse)” or “a hair-sieve”, also indicating the grass Vetiveria zizanioides (Sorghum zizanioides, Andropogon muricatus) which is also known as kAsha and which is prized for its roots. And vAlaja is “hairy or consisting of hair”. And the vAlA is a shiphA, as “a fibrous or flexible root” or “a lash or stroke with a whip or rod”, also indicating “a branch, a river, a mother, and a tuft of hair on the crown of the head”.

    And Rha derives from ra (the connotations of which have been noted), and especially raha or rahas, as “swiftness or speed” or “a deserted place, solitude, privacy, secrecy, or retirement”, indicating “a secret, mystery, or mystical truth”.

    aSTrA is “a goad for driving cattle (the mark of the agriculturist)”; astra is “a missile weapon”, as “a bolt, arrow or bow” or “that which throws out rays of light”, and astrakAra is “a maker of weapons”; AstrI is “an extensive forest”, and ASTram is “the ether or sky”.

    And kANDa indicates “a single joint of the stem of a reed”, “a branch or the part of the trunk of a tree whence the branches proceed”, “a cluster or multitude”, or “an arrow or long bone”.

    Vulcan’s earthly forge was in astrakANDa, at the vAlaga’s ford, kept securely in a fiery cavern (the vAlI of agni) where the valagam was revealed. And the Gorgon’s head (gargara or gharghara ~ “a whirlpool or churning post”) surrendered to Athena was the cyclopean realm of the khAsphAyana sea.
    Last edited by sarabhanga; 15 July 2008 at 07:08 PM.

  7. #17
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    Post Re: Hindu Origins of Judeo-Christian Religion

    dara is “cleaving”, as “a conch-shell or a stream”; dAra is “tearing up or rending”, indicating “a cleft or hole”; darI is “a cave or hole in the ground”; darum or dharam is “a poison”; and a dAra is “a wife”.

    dhara or dhAra is “bearing, supporting, holding, carrying, wearing, possessing, having, keeping sustaining, preserving, or observing”; and a dharA is “a bearer or supporter”, as “the earth, the uterus or womb, the marrow, a vein or vessel, a mass of gold or heap of valuables, or the earth”.

    dhAra is “a stream or gush”, “coming down in a stream or as rain”, and dhArA indicates “a stream or current of water”, “a flood, gush, or jet”, “a drop of liquid”, “a shower of rain, arrows, flowers, etc.”, “a family line”, “a margin, edge, blade or rim”, “the highest point or summit”, “glory or excellence”.

    The Oxus is known as the Amu Darya (amU dhAryau) ~ “that (twin) to be borne or carried, to be kept or remembered, to be upheld or maintained, to be observed or followed, or to be kept back or restrained”. And the noted couple includes both the Amu (Gihon, Oxus, vakshus) and the Syr (Sihon, Jaxartes, yakshArthas).


    Regarding the name of Syr:

    sirA or shirA refers to “water”, especially as “a stream”, and thus “a tubular vessel or vein-like channel”, “a nerve, artery, tendon, etc.”, or “lines crossing each other like veins”. And sIra is “a plough” or “ draught-ox”, also indicating “the sun”, and saira is “belonging to the plough”.

    sairAvat is “having plenty of provisions (said of a ship)”; from sa-irA ~ “together with, having, or containing” irA (iDA or iLA), as “a drinkable fluid or draught (especially of milk), food, refreshment, comfort, or enjoyment”, equated with vAc or sarasvatI, and remembered as dharA (the wife of kashyapa, and the mother of migratory water-birds).

    sharas is “the cream” and shiras is “the upper or foremost part”, “the leader or chief”, and especially “the head or skull”; and shirodA means “to give up one’s head”, shirodharA (“head-supporting”) indicates “the neck”, and shirodhArya is “to be borne on the head” or “to be greatly honored”.


    And Jaxartes or Iaxartes:

    A yaksha is “a living supernatural being, spiritual apparition, ghost, or spirit”, and the benign yakshAs are sons of kashyapa, in the service of kubera. And kubera (“the three-legged lord of riches and treasure, regent of the northern quarter”) is iDaviDAja ~ iDaviDA-ja, “born from iDaviDA”; or iDaviDA-Aja, “the iDaviDA goat”; or iDaviDA-aja, “the unborn or eternal iDaviDA”.

    iDa is “agni, who is to be invoked with the stream of praise” (i.e. invoking iLA). viDa refers to “black salt”, and vida is “knowledge or discovery”, and the aja iDa-vidyA is the eternal yajña (“knowing ya”) of the ancient yaksha.

    arthas or artham is “aim, purpose, cause, motive, or reason”, “advantage or utility”, indicating “the object, substance, meaning, or manner”, “the liÑga”, “prosperity or price”. And Artha is “significant” or “based on the possession of something”.

    ATa is “going or going after”, aTA is “the habit of roaming or wandering about (especially as a religious mendicant)”, and AtA is “the frame of a door”, indicating “a quarter of the sky”.

    Rti is “going or motion” as “a path or way”, indicating “prosperity, protection, felicity, or remembrance”, but also “assault, attack, envy, emulation, reproach, abuse, aversion, misery, or pain”. And Rtis is “a god to be worshipped by human sacrifice”.

    And the Iaxartes is the yaksharti or yakshAthas (“the way of the yaksha”), framing the yakshATA (“the habitual wandering of the yaksha”).

    The yaksharti is the way of yama or yamana ~ “restraining, governing, managing” ~ and of yAman ~ “coming or going”, “motion, course, flight, or expedition”, and especially “approaching the gods, invocation, prayer, sacrifice, etc.”.

    yama is “a rein or bridle”, “a driver or charioteer”, “restraint, self-control, or forbearance”, as “a rule or duty”, and yAma indicates “motion, course, going, or progress”, as “a road, way, path, carriage, or chariot”.

    yama is “twin-born or forming a pair”, and the yamau are the ashvinau.

    yama was the first born man, descended from the sun by the fleet saraNyU, herself wrought by the supANi (“dexterous handed”) tvaSTR (“the carpenter or maker of carriages”, “the heavenly builder”, “the creator of living beings”, “the maker of divine implements, especially of indra’s vajra”, and “the guru of the Rbhus”).

    yama was the first to realize eternity through his sacrifice; praised as “the gatherer of men”, he rules over the pitaras in heaven. And yama is described as being “dressed in blood-red garments, with a glittering form, a crown on his head, and glowing eyes, and holding a noose, with which he binds the spirit after drawing it from the body (in size about the measure of a man’s thumb)”.

    Rgveda 10.184 ~ by RSi tvaSTA garbhapati


    viSNuryoniM kalpayatu tvaSTA rUpANi piMshatu |
    A siñcatu prajApatirdhAtA garbhaM dadhAtu te || 1 ||


    May viSNu form and mould the womb, may tvaSTA duly shape the forms,
    prajApati infuse the stream, and dhAtA lay the germ for thee.

    garbhaM dhehi sinIvAli garbhaM dhehi sarasvati |
    garbhaM te ashvinau devAvA dhattAmpuSkarasrajA || 2 ||


    O sinIvAli, set the germ, set thou the germ, sarasvati:
    May the twain gods bestow the germ, the ashvinau crowned with lotuses.

    hiraNyayI araNI yaM nirmanthato ashvinA |
    taM te garbhaM havAmahe dashame mAsi sUtave || 3 ||


    That which the ashvinau rub forth with the attrition-sticks of gold,
    That germ of thine we invocate, that in the tenth month thou mayst bear.


    The khAsphAyana lands of the kAshyapa clans, ruled by yama and the wandering yakshAs, where the marutas (sons of rudra) roamed with the winds, where indra’s vajra was later forged from the ancient bones of RSi dadhIca (who fathered sArasvata by sarasvatI), the immortal realm of yava and yahva, may be identified with the “Yamna” (yamana) culture that seems to have established the foundations (c. 4000 BC) of “Indo-European” language (and other paNAyya traditions), which spread far and wide with their peregrinations.
    Last edited by sarabhanga; 23 June 2008 at 05:31 AM.

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    Post Re: Hindu Origins of Judeo-Christian Religion

    Regarding the dhArA of amU:

    amu is the root of adas (“that”), and adas is “thus or there”. The masculine and feminine nominative singular is asau, and the accusative case is amum (masculine) or amUm (feminine). And the amUdhAra is “bearing that (couple)”

    ambu is “water”, so that ambudhAra is “water-bearing” or “the gushing stream”, and ambudhArA is “the flood of water”, etc.

    abhU is “unborn”, so that abhUdhAra is “the unborn stream” or “bearing the unborn”, and ambhUdhArA is “unborn excellence”, etc.

    ambuda is “giving water”, especially as “a cloud”, so that ambudAra (ambuda-ara) is “swift water giving” or “moving cloud”, and ambudArA (ambuda-ArA) is “an awl that pierces the clouds”, etc.

    ambhas is “water”, especially “the celestial waters”, indicating “power or fruitfulness”, and ambhodhara is “a cloud”.

    And likewise abbhra is “the water-bearer”, and abhram indicates “a cloud (especially a thunder-cloud), the sky or atmosphere”, also referring to “a cipher, dust, gold, camphor, or reeds”. And ambhaHpati is “the lord of the waters”, while ambhaHsAra is “a pearl”.


    On the Oxus or Vakshus:

    uksh means “to sprinkle or scatter in small drops”, “to moisten or wet”, “to emit, throw out, or scatter (as sparks or seed)”, or “to be strong”; and oksh (A-uksh) means “to sprinkle over or upon”.

    uksh is “dropping, pouring, or becoming strong”; ukshaNam is “sprinkling or consecrating”; and ukshita is “sprinkled, moistened, strong, or fully grown”.

    ukshA is “an ox or bull (as impregnating the flock or drawing the chariot of uSA, the dawn)”, “soma or agni (as sprinkling or scattering small drops or sparks)”, also known as RSabha. auksha is “coming from or belonging to a bull”, and auksham is “a multitude of bulls”.

    vakshus indicates “an ox or bullock” or “the breast, bosom, or chest”; while vakshi is “a flame”, and vAksha is vAc.

    vakshaNa is “strengthening, refreshing, invigorating, or rushing along”; vakshaNam is “refreshment or invigoration”; and vakshaNA is “the nourisher”, indicating “the stomach, abdomen, udder, or yoni”, “refreshment or oblation”, and “the bed of a river”.


    And recalling “that couple” (amU = yava):

    amUm = sIra = saira = sairA = shirodharA = ambhaHsAra = Sarai = sArasvatI = yAksha = ya =
    amum = vakshus = auksha = abhram = ambhodhara = ambhaHpati = Abram = sArasvata = vAksha = va =

  9. #19
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    Post Re: Hindu Origins of Judeo-Christian Religion

    The pronoun ya (nominative singular yaH, and locative plural yeSu) indicates “who, which, that, etc.”, and ya is “a goer or mover, wind or carriage, joining or restraining, abandoning, fame, barley, or light”. And yA is “going or moving, restraining or attaining”, indicating “a carriage, religious meditation, or the yonI”.

    yava is “barley”, yAva is “prepared from barley”, and yAva also refers to “shellac or cochineal”, while yavAnnam is “barley-food or boiled barley”.

    yAvan is “going, driving, or riding”, indicating “a rider, horseman, invader, aggressor, or foe”; yavana or yavAna is “quick or swift”, indicating “a swift horse”; yavana is “keeping away or averting”, yAvanam is “keeping off or removing”, and yavanam or yAvanam is “uniting, joining, mixing, or mingling (especially with water)”; and yavanam is “salt from saline soil”.

    yAvanAlI is “sugar extracted from yavanAla”, and yavanAnI is “the writing of the yavanAs”; and the term yavana refers to gandhAra or kamboja.

    gandhAra is “red lead or vermilion”, known as sindUra or rakta-shAsanam; and gandharasa is “odour and flavour”, indicating “perfumes and spices”, especially “myrrh”.

    The gandharvAs dwell in the sky, guarding the soma, knowing and revealing the secrets of heaven. And gandharva was the father of yama and yamI (the first human pair).

    pANini and the pANinIyAs hail from gandhAra, and gAndharvI is vAc (given to the gandharva in return for soma).

    kambojAH kambala bhojAH” ~ from the yAskaniruktam (2.2)

    The kambojAs are “the bhojAs with the mantle of wool”, as “the enjoyers of the kambala (woolen blanket or dew-lap)”. And bhoja is “leading a life of enjoyment”, indicating “a king with uncommon qualities”.

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    Post Re: Hindu Origins of Judeo-Christian Religion

    yu (nominative singular yuH, dual yU, and plural yavaH) is “going or moving”, and yu means “to separate, drive away, ward off, exclude, protect, keep aloof , to be or remain separated”. And yava is “warding off or averting”. And the imperative yUyai promises “I will separate”, “I will drive away”, “I will exclude”, “I will protect”, “I will be separated” or “I will remain separated”.

    And yu means “to unite, attach, harness, yoke, bind, fasten, draw towards one’s self, take hold, seize, gain possession, procure, confer, bestow, worship, or honor” (with the absolutive suffix –yUya). And the desiderative yuyUSati indicates “he/she wishes to unite or hold fast”.

    hu means “to sacrifice (especially pouring ghI into fire), offer or present an oblation, worship or honour” ~ with the present juhve (“I sacrifice”), imperative juhudhi (“you will sacrifice”), future hotA (“he/she having sacrificed”), infinitive hotum (“to sacrifice”), desiderative juhUSati (“he/she wishes to sacrifice”), and intensive johoti or johavIti (“he/she offers oblations repeatedly or abundantly”).

    huta is “offered in fire, poured out (as ghI), burnt (as an oblation), or sacrificed”, indicating “one to whom an oblation is offered”, and huti or hutam is “an oblation, offering, or sacrifice”.

    hve means “to call on, invoke, etc.” ~ with the perfect first person juhava (“I have sacrificed”), and the absolutive suffix –hUya (“to call, summon, challenge, invoke, or emulate”).

    hU is “calling or invoking”, hUta is “called, summoned, or invited”, and hUti or hUtam is “the act of calling or invocation”.

    hava is “an oblation, burnt offering, or sacrifice”, indicating agni (“fire”); hava is “calling”, as “an invocation, direction, order, or command”; hAva is “calling or alluring”, as “a dalliance or blandishment”; havana is agni or rudra, as “fire or the fire-receptacle”; havanI is “the sacrificial ladle” or “a hole made in the ground for the sacrificial fire which is to receive a burnt-oblation”; and havanam is “the act of offering an oblation with fire, a sacrifice or a sacrificial ladle” or “a calling, invocation, summons, or challenge to battle”.

    yahu is “restless or swift” or “mighty or strong” (synonymous with mahat); also indicating “an offspring or child”, as an equivalent of putra ~ e.g. sahasoyahuH = sahasoputraH (“son of strength”), both used in reference to agni.

    yahva is “restless, swift, active (as agni, indra, soma), or continually moving or flowing (as the waters)”, also synonymous with mahat, and indicating “the sacrificer” (yajamAna).

    mahat is “great (in space, time, quantity, or degree)”, indicating “greatness, power, might, dominion, or abundance”, or “sacred knowledge”; and mahi or mahat refers to “intellect”, as “the great principle” (mahattattvam).

    ya (“who, which, that”) + hvA (“name”) = yahvA (the implied name of “that” unnamable one). And a cognate term is derived from tad (“he, she, it, that”) + tvam (“the being or abode of”) = tattvam (“truth or essence”, “the being of that”, “his being or abode”, etc.).

    yahvat or yavatI is “the ever-flowing (waters)”, the (sapta) yahvyas are “the (seven) great streams”.

    And the perpetual yahvyau is “heaven and earth”.
    iLA = mahatI = yahvI = rodasI
    ILa = mahAn = yahva = rudra


    From the Rgveda (1.1):

    agnim ILe purohitaM yajñasya devam Rtvijam |
    hotAraM ratnadhAtamam | 1 |


    I laud agni, the chosen priest, god, minister of sacrifice,
    The hotA, most lavish of wealth.

    agniH pUrvebhir RSibhir IDyo nUtanair uta |
    sa devAM eha vakshati | 2 |


    Worthy is agni to be praised by living as by ancient seers.
    He shall bring hitherward the gods.


    And from yAska’s niruktam (8.8):

    ILa (agni) is derived from (the root) ID, meaning to praise, or from indh (to kindle).
    The following stanza (Rgveda 10.110.3) is addressed to him.

    AjuhvAna IDyovandyashcAyAhyagnevasubhiH sajoSAH |
    tvaM devAnAmasiyahvahotA sa enAnyakshISitoyajIyAn |


    Invoked, deserving prayer and adoration, O agni, come accordant with the vasavas.
    O yahva, thou art the gods’ invoker, so, best of sacrificers, bring them quickly.

    AhUyamAna ILitavyo vanditavyash ca A yAhy agne vasubhiH saha joSaNas tvaM devAnAm asi yahva hotA |

    Being invoked, thou art to be praised and worshipped. O agni, come associated together with the vasavas.
    O great one (yahva), thou art the sacrificer of the gods’.

    yahva iti mahato nAmadheyam |
    yAtash ca hUtash ca bhavati |


    The word yahva is a synonym of mahat ~ i.e. gone (ya) and invoked (hu).

    sa enAn yakshi iSito yajIyAn |
    iSitaH preSita iti vA adhISTa iti vA |
    yajIyAn yaSTRtaraH |


    As such, O excellent sacrificer, do thou sacrifice to them, incited (by us).
    Incited, impelled, or implored. Excellent sacrificer, the best sacrificer.
    Last edited by sarabhanga; 27 June 2008 at 12:11 AM.

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