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Earth Awareness / The Rig Veda / Mandala 10 / Hymn 78

« Last post by Yeshu on Today at 09:00:50 AM »

1. Ye by your hymns are like high-thoughted singers, skillful, inviting Gods with sacrifices;
Fair to behold, like Kings, with bright adornment, like spotless gallants, leaders of the people:
2. Like fire with flashing flame, breast-bound with chains of gold, like tempest-blasts, self-moving, swift to lend your aid;
As best of all foreknowers, excellent to guide, like Somas, good to guard the man who follows Law.
3. Shakers of all, like gales of wind they travel, like tongues of burning fires in their effulgence.
Mighty are they as warriors clad in armour, and, like the Fathers' prayers, Most Bounteous Givers.
4. Like spokes of car-wheels in one nave united, ever victorious like heavenly Heroes,
Shedding their precious balm like youthful suitors, they raise their voice and chant their psalm as singers.
5. They who are fleet to travel like the noblest steeds, long to obtain the prize like bounteous charioteers,
Like waters speeding on with their precipitous floods, like omniform Angirases with Sama-hymns.
6. Born from the stream, like press-stones are the Princes, for ever like the stones that crush in pieces;
Sons of a beauteous Dame, like playful children, like a great host upon the march with splendour.
7. Like rays of Dawn, the visitors of sacrifice, they shine with ornaments as eager to be bright.
Like rivers hasting on, glittering with their spears, from far away they measure out the distances.
8. Gods, send us happiness and make us wealthy, letting us singers prosper, O ye Maruts.
Bethink you of our praise and of our friendship: ye from of old have riches to vouchsafe us.

Earth Awareness / Vayu-Vata

« Last post by Yeshu on Today at 08:59:13 AM »

Both the words Vāta and Vāyu have almost identical meanings in Sanskrit or Vedic traditions. Although there is no god representing Vata, there is the god Vayu representing air. The word Vata is still used today in many Indian languages to denote atmosphere. Atmosphere in Hindi, Marathi etc., is called Vatavaran (वातावरण). which is made of two words Vata meaning Air, Avaran (आवरण) meaning layer.

Vāyu-Vāta or Vāta-Vāyu is the Avestan language name of a dual-natured Zoroastrian divinity of the wind (Vayu) and of the atmosphere (Vata). The names are also used independently of one another, with 'Vayu' occurring more frequently than 'Vata', but even when used independently still representing the other aspect.

The entity is simultaneously angelic and demonic, that is, depending on the circumstances, either yazata - "worthy of worship" - or daeva, which in Zoroastrian tradition is a demon. Scripture frequently applies the epithet "good" when speaking of one or the other in a positive context.

In Zurvanism (Zurvanite Zoroastrianism, a now-extinct form of Zoroastrianism), Vata-Vayu represented two facets of the quaternary Zurvan. In this arrangement, Vata-Vayu represented "space" while the other two facets represent "time."

Vayu-Vata has Indo-Iranian roots, and has the same name in historical Vedic religion.

Wisdom / Rama and Vayu - before Hanuman

« Last post by Yeshu on Today at 08:57:41 AM »

Unto Rama Hvastra, unto Vayu who works highly and is more powerful to afflict than all other creatures,
Be propitiation from me, for sacrifice, prayer, propitiation and glorification.
Yatha ahu vairyo: The will of the Lord is the law of holiness....
I
1.
I will sacrifice to the Waters and to Him who divides them. I will sacrifice to Peace, whose breath is friendly, and to Weal, both of them.
To this Vayu do we sacrifice, this Vayu do we invoke, for this house, for the master of this house, and for the man here who is offering libations and giving gifts. To this excellent God do we sacrifice, that he may accept our meat and our prayers, and grant us in return to crush our enemies at one stroke.
2.
To him did the Maker, Ahura Mazda, offer up a sacrifice in the Airyana Vaejah, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
3.
He begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly, that I may smite the creation of Angra Mainyu, and that nobody may smite this creation of the Good Spirit!'
4.
Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.
5.
We sacrifice to the holy Vayu: we sacrifice to Vayu, who works highly.
To this part of thee do we sacrifice, O Vayu! that belongs to Spenta Mainyu.
For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the awful Vayu, who works highly. We offer up a sacrifice unto the awful Vayu, who works highly, with the libations, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, the words, the deeds, the libations, and the well-spoken words.
Yenhe hatam: All those beings of whom Ahura Mazda....
II
6.
I will sacrifice to the Waters and to Him who divides them....
To this Vayu do we sacrifice, this Vayu do we invoke....
7.
To him did Haoshyangha, the Paradhata, offer up a sacrifice on the Taera of the Hara, bound with iron, on a goIden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
8.
He begged of him a boon, saying: 'Grant me, O Vayu! who dost work highly, that I may smite two-thirds of the Daevas of Mazana and of the fiends of Varena.'
9.
Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice worth being heard....
III
10.
I will sacrifice to the Waters and to Him who divides them....
To this Vayu do we sacrifice, this Vayu do we invoke....
11.
To him did Takhma Urupa, the well-armed, offer up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
12.
He begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly, that I may conquer all Daevas and men, all the Yatus and Pairikas, and that I may ride Angra Mainyu, turned into the shape of a horse, all around the earth from one end to the other, for thirty years.'
13.
Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.
'We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice worth being heard....
IV
14.
I will sacrifice to the Waters and to Him who divides them.....
To this Vayu do we sacrifice, this Vayu do we invoke....
15.
Unto him did the bright Yima, the good shepherd, sacrifice from the height Hukairya, the all-shining and golden, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
16.
He begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly, that I may become the most glorious of the men born to behold the sun: that I may make in my reign both animals and men undying, waters and plants undrying, and the food for eating creatures never-failing.'
In the reign of the valiant Yima there was neither cold wind nor hot wind, neither old age nor death, nor envy made by the Daevas.
17.
Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice worth being heard....
V
18.
I will sacrifice to the Waters and to Him who divides them....
To this Vayu do we sacrifice, this Vayu do we invoke....
19.
Unto him did the three-mouthed Azhi Dahaka offer up a sacrifice in his accursed palace of Kvirinta, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
20.
He begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly, that I may make all the seven Karshvares of the earth empty of men.'
21.
In vain did he sacrifice, in vain did he beg, in vain did he invoke, in vain did he give gifts, in vain did he bring libations; Vayu did not grant him that boon.
For his brightness and glory, I will offer unto him a sacrifice worth being heard....
VI
22.
I will sacrifice to the Waters and to Him who divides them....
To this Vayu do we sacrifice, this Vayu do we invoke....
23.
Unto him did Thraetaona, the heir of the valiant Athwya clan, offer up a sacrifice in the four-cornered Varena, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
24.
He begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly, that I may overcome Azhi Dahaka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Druj, that demon baleful to the world, the strongest Druj that Angra Mainyu created against the material world, to destroy the world of the good principle; and that I may deliver his two wives, Savanghavach and Erena-vach, who are the fairest of body amongst women, and the most wonderful creatures in the world.'
25.
Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory I will offer unto him a sacrifice worth being heard....
VII
26.
I will sacrifice to the Waters and to Him who divides them....
To this Vayu do we sacrifice, this Vayu do we invoke....
27.
To him did the manly-hearted Keresaspa offer up a sacrifice by the Gudha, a channel of the Rangha, made by Mazda, upon a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
28.
He begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly, that I may succeed in avenging my brother Urvakhshaya, that I may smite Hitaspa and yoke him to my chariot.'
The Gandarewa, who lives beneath the waters, is the son of Ahura in the deep, he is the only master of the deep.
29.
Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice worth being heard....
VIII
30.
I will sacrifice to the Waters and to Him who divides them....
To this Vayu do we sacrifice, this Vayu do we invoke....
31.
To him did Aurvasara, the lord of the country, offer up a sacrifice, towards the White Forest, by the White Forest, on the border of the White Forest, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
32.
He begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly, that the gallant Husravah, he who unites the Aryan nations into one kingdom, may not smite us; that I may flee from king Husravah;....
'That king Husravah and all the Aryans in the forest may smite him.'
33.
Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice
Worth being heard....
IX
34.
I will sacrifice to the Waters and to Him who divides them....
To this Vayu do we sacrifice, this Vayu do we invoke....
35.
To him did Hutaosa, she of the many brothers, of the Naotara house, offer up a sacrifice, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of boiling milk.
36.
She begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly, that I may be dear and loved and well-received in the house of King Vishtaspa.'
37.
Vayu, who works highly, granted her that boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice worth being heard....
38.
I will sacrifice to the Waters and to Him who divides them....
To this Vayu do we sacrifice, this Vayu do we invoke....
39.
To him did the maids, whom no man had known, offer up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of boiling milk.
40.
They begged of him a boon, saying: 'Grant us this, O Vayu! who dost work highly, that we may find a husband, young and beautifuI of body, who will treat us well, all life long, and give us offspring; a wise, learned, ready-tongued husband.'
41.
Vayu, who works highly, granted them that boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice worth being heard....
42.
I will sacrifice to the Waters and to Him who divides them....
To this Vayu do we sacrifice, this Vayu do we invoke....
We sacrifice to that Vayu that belongs to the Good Spirit, the bright and glorious Vayu.
43.
My name is Vayu, O holy Zarathushtra! My name is Vayu, because I go through (vyemi) the two worlds, the one which the Good Spirit has made and the one which the Evil Spirit has made.
My name is the Overtaker (apaeta), O holy Zarathushtra! My name is the Overtaker, because I can overtake the creatures of both worlds, the one that the Good Spirit has made and the one that the Evil Spirit has made.
44.
My name is the All-smiting, O holy Zarathushtra! My name is the All-smiting, because I can smite the creatures of both worlds, the one that the Good Spirit has made and the one that the Evil Spirit has made.
My name is the Worker of Good, O holy Zarathushtra! My name is the Worker of Good, because I work the good of the Maker, Ahura Mazda and of the Amesha-Spentas.
45.
My name is He that goes forwards.
My name is He that goes backwards.
My name is He that bends backwards.
My name is He that hurls away.
My name is He that hurls down.
My name is He that destroys.
My name is He that takes away.
My name is He that finds out.
My name is He that finds out the Glory (Hvareno).
46.
My name is the Valiant; my name is the Most Valiant.
My name is the Strong; my name is the Strongest.
My name is the Firm; my name is the Firmest.
My name is the Stout; my name is the Stoutest.
My name is He that crosses over easily.
My name is He that goes along hurling away.
My name is He that crushes at one stroke.
My name is (?Ainiva).
My name is He that works against the Daevas.
My name is (?Keredharisha).
47.
My name is He that prevails over malice; my name is He that destroys malice.
My name is He that unites; my name is He that reunites; my name is He that separates.
My name is the Burning; my name is the Quick of intelligence,
My name is Deliverance; my name is Welfare.
My name is the Burrow; my name is He who destroys the burrows; my name is He who spits upon the burrows.
48.
My name is Sharpness of spear; my name is He of the sharp spear.
My name is Length of spear; my name is He of the long spear.
My name is Piercingness of spear; my name is He of the piercing spear.
My name is the Glorious; my name is the Over-glorious.
49.
Invoke these names of mine, O holy Zarathushtra! in the midst of the havocking hordes, in the midst of the columns moving forwards, in the strife of the conflicting nations.
50.
Invoke these names of mine, O holy Zarathushtra! when the all-powerful tyrant of a country falls upon thee, rushes upon thee, deals wounds hpon thee, or hurls his chariot against thee, to rob thee of thy wealth, to rob thee of thy health.
51.
Invoke these names of mine, O holy Zarathushtra! when the unholy Ashemaogha falls upon thee, rushes upon thee, deals wounds upon thee, or hurls his chariot against thee, to rob thee of thy strength, to rob thee of thy health, to rob thee of thy health.
52.
Invoke these names of mine, O holy Zarathushtra! when a man stands in bonds, when a man is being thrown into bonds, or when a man is being dragged in bonds: thus the prisoners flee from the hands of those who carry them, they flee away out of the prison.
53.
O thou Vayu! who strikest fear upon all men and horses, who in all creatures workest against the Daevas, both into the lowest places and into those a thousand times deep dost thou enter with equal power.
54.
'With what manner of sacrifice shall I worship thee? With what manner of sacrifice shall I forward and worship thee? With what manner of sacrifice will be achieved thy adoration, O great Vayu! thou who art high-up g.rded, firm, swift-moving, high-footed, wide-breasted, wide-thighed, with untrembling eyes, as powerful in sovereignty as any absolute sovereign in the world?'
55.
'Take thou a baresma, O holy Zarathushtra! turn it upwards or downwards, according as it is full day or dawning; upwards during the day, downwards at the dawn.
56.
'If thou makest me worshipped with a sacrifice, then I shall say unto thee with my own voice things of health, made by Mazda and full of glory, so that Angra Mainyu may never do harm unto thee, nor the Yatus, nor those addicted to the works of the Yatu, whether Daevas or men.'
57.
We sacrifice unto thee, O great Vayu! we sacrifice unto thee, O strong Vayu!
We sacrifice unto Vayu, the greatest of the great; we sacrifice unto Vayu, the strongest of the strong.
We sacrifice unto Vayu, of the golden helm.
We sacrifice unto Vayu, of the golden crown.
We sacrifice unto Vayu, of the golden necklace.
We sacrifice unto Vayu, of the golden chariot.
We sacrifice unto Vayu, of the golden wheel.
We sacrifice unto Vayu, of the golden weapons.
We sacrifice unto Vayu, of the golden garment.
We sacrifice unto Vayu, of the golden shoe.
We sacrifice unto Vayu, of the golden girdle.
We sacrifice unto the holy Vayu; we sacrifice unto Vayu, who works highly.
To this part of thee do we sacrifice, O Vayu! that belongs to the Good Spirit.
For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the awful Vayu, who works highly....
58.
Yatha ahu vairyo: The will of the Lord is the law of holiness....
I bless the sacrifice and invocation unto, and the strength and vigour of Rama Hvastra, and Vayu, who works highly, more powerful to amict than all the other creatures: this part of thee that belongs to the Good Spirit.
Ashem Vohu: Holiness is the best of all good....
[Give] unto that man brightness and glory, .... give him the bright, all-happy, blissful abode of the holy Ones.

New Beginnings / Magha V.S. Maga, and the Magi of Media, Persia

« Last post by Yeshu on Today at 08:52:38 AM »

"Maga" in Avesta and "magha" in Sanskrit is derived from "maz/mah" meaning "to be great, magnanimous, liberal, generous." Maga/magha means "greatness, magnanimity, generosity." The adjective is magavan/maghavan, "great, liberal, generous, magnanimous." The Sanskrit adjective is used mostly in honor of Indira, the Rigvedic god of clouds and rains, who was "generous" enough to bring riches to the Vedic Aryans by driving the drought away.

Zarathushtra uses Maga for the "Fellowship" he founded through his existential philosophy and "Magavan" for every member of the "Magnanimity." The two words -- Maga and Magavan -- are mentioned for eight times in the Gathas (Maga: Songs 2:11, 11:14, 16:11, 16:16, 17.7 (twice), and Magavan: 6:7, 16:15). Zarathushtra calls his Maga as "maz, great" in two Gathic stanzas -- Maz Maga, the Great Magnanimity, Great Fellowship (2:11 and 11:14).

The gist of the above stanzas is that the Great Fellowship is based on its smallest unit – family- forming unity in "weal and woe." The units aggregate to include the entire living world. It teaches radiant happiness that reaches all. A person who consults righteousness, uses his/her good mind, and lives a life of progressive peace, qualifies to be a member of the Fellowship.

In the beginning Zarathushtra prays to Ahura Mazda to lead him to expand his newly founded Fellowship. Later, he is joined by King Vishtaspa and his sagacious team, and the work to promote the "Great Fellowship" gains a great momentum. Zarathushtra's "best wishes" come true when he watches the Fellowship grow far and wide.

In the west, the professional priests of Median "nation" were clever enough to retain their caste ("tribe" in the words of Herodotus), and at the same time call themselves Magu, the Median/Old Persian pronunciation of Magava(n). Magu (Magush as nominative singular masculine) was Grecized into Magos with Magi as its plural.

The word "magic" and other cognates, derived from Magu, show how highly learned and advanced were the Magi in their knowledge and crafts. They made non-Iranians wonder and imagine that they were watching "sorcerers" at work. This could happen to any backward people if they see modern scientific implements used by the advanced. We have many stories how people looked first at wireless, telephone, locomotive engine, train, and other inventions and imagined them to be magic and "products of the Devil." Some still do!

With the Magi's name and fame in mind, all the priests of the Babylonian and Assyrian priests of other creeds, all serving within the great Persian Empire for centuries, took the name "Magi" for themselves. It is simple to understand the rest of events, even the Three Wise Men who are said to have visited and paid their respects to the newborn Jesus. Every Magus in what we call Middle East was not Zoroastrian. He was just a "priest."

Even the very word "priest," shortened from "presbyteros," literally "elder," was originally applied to "a member of the governing body of an early Christian Church." Today most of the religious orders, including Traditionalist Zoroastrians, have "priests" for themselves. We have a few more examples in Guru, Yogi, and Mogul.

However, in the case of Jesus, it could be the Zoroastrian Magi because by that time the institutionalized Zoroastrianism was awaiting the miraculous birth of the "Saoshyant" from a virgin womb. The early Christians, most likely the gentiles, were finding a way to strengthen their story of the virgin birth by linking it to the "famous" Magi in the east. And who knows, some of the impatiently awaiting Magi did accept Jesus as the savior when they were about his virgin birth!

The Median "Magu" has survived in the Pahlavi writings of the Sassanian days: Magh/mogh and magog (priest), magaah (priesthood), magopat (mobed -- priest), Magopataan magopat (Mobedaan Mobed -- Chief Priest). The word "magopat," literally "magu-master," shows that the priest was the "Head of the Fellowship," a normal evolution of the Fellowship and those who directed it. Arabic "Maja»s" occurs in the Quran. It says: "Lo! Those who believe [Muslims], and those who are Jews, Sabeans, Christians, and the Magians [all four counted placed together as the People of Book], and those who are polytheists -- Lo! Allah will decide between them on the Day of Resurrection (22:17)." The Armenian language has mog, mogpet, and movpet. The Armenians were Zoroastrians before they embraced Christianity during the Sassanian period.

Persian has mogh (Zoroastrian, Zoroastrian priest) and mobed (Zoroastrian priest). The word "Mogh" occupies a high position in Persian poetry, especially in the Divaan of Haafez of Shiraz (cir. 1324-1391 CE). Par-Moghaan, the Zoroastrian Head Priest, is an inspirational guide to the master poet who is said to have the Quran memorized and was therefore called "Hafez." It may be added here that the term also means a "singing poet" in Persian, a term more fitting to what Hafez was with his lyrical ghazals at the royal court. His name was Shams al-Din, "The Sun of the Religion," a name given by his parents to a baby who grew into a lively liberal. His famous couplet:

Az aan be deir-e Moghaanam aziz mi-daarand
Ke aatashi ke namirad hamisheh dar del-e maast.

Translation:( I am held high at the Magian Temple
Because the Fire that never dies is always in my heart.

Although still surviving, the trend shows a fall of "Maga" from the World Fellowship of Zarathushtra 3700+ years ago to a dwindling community during the days of Hafez in 14th century CE. Yet the "Fire" was not out. It was live and livening!

In the #RigVeda #magha is commonly interpreted as 'gift', 'reward', 'wealth' and 'generosity'.

By 'gift' is meant what is bestowed from god(s) to men and by 'reward' what is given to the priest and his assistant from the donator who as the patron or institutor requests the sacrifice to be performed. Fundamentally therefore the 'reward' is the same with the 'gift'.

On the other hand the meaning 'generosity' may be said what is deduced from the meaning 'rich in gifts, generous, liberal' ascribed to #maghavan (as a derivation from magha-).

In the #Avesta the word appears as #maga and #magavan - here may be given all forms, together with their seemingly parallel forms from the Rig Veda in parenthesis, as follows: maga-: magem (Yasna 53:7; magham); magai (Yasna 29:11 [magai.a]; 46:14; 51:11; in the Rig Veda only maghaya, and not *maghai); magahya (Yasna 51:16; 53:7; maghasya) / magavan-: magaono (Yasna 33:7 -cf. p. 15; maghonah); magavabyo (Yasna 51:15 -cf. p. 15; maghavadbhyah).

Introductions / Murukan in the Indus script & the origin of the Vajra

« Last post by Yeshu on January 07, 2024, 08:16:32 AM »

https://murugan.org/research/mahadevan.htm

The two sets of etyma in (c) and (d) taken together indicate that the original name of the deity was something like * mur/mur-V and that his essential traits were those of a fierce god, destroyer or hunter.

3.4 The legends and myths surrounding the deity have become inextricably mixed up and both sets of etyma in groups (a) to (d) apply to him. In short, the deity was both ‘a departed soul or demon' as indicated by his skeletal body and contracted posture, and also ‘a fierce killer or hunter' as indicated by the Dr. etyma. Furthermore, the linguistic data in (e) can be interpreted to mean that the deity was considered to be ‘ancient' even in Harappan times.

Dadhyanca (Dadhica) is mentioned as a divinity in the Rgveda and as a teacher or rshi in the later Vedic literature and the Mahābhārata.19 Two famous myths associated with him are relevant to our study:

(a) Dadhyanca's gift of his own ribs or bones to the gods for making the vajra with which Indra slew ninety-nine Vrtras.

(b) Dadhyanca getting a horse's head by the power of the Asvins. His name and his horse-head connect Dadhyanca with Dadhikra (van), the famous divine steed presented by Mitra-Varuna to the Purus. The etymology of the two names seemingly derived from dadhi ‘curds, buttermilk' has remained inexplicable.

The myths appear to have evolved from the iconography of the Harappan Skeletal Deity remembered as a religious symbol long after its linguistic context was forgotten:

(a) ‘ribs': Dadhyanca's inseperable identification with ‘ribs and bones' suggests that he had a ‘skeletal' body.

(b) ‘horse-head': This myth must have arisen when the symbol of the Harappan Skeletal Deity was later re-interpreted as a ‘horse' with a large ‘head', four ‘legs' (though the actual number varied) and a ‘raised tail'. This interpretation is seemingly plausible when the symbol is viewed in the horizontal position. It is interesting that some modern scholars studying the Indus Script have also interpreted Sign 48 as a ‘horse' (Meriggi: ‘horse'; Misra: ‘Dadhikravan').20 The Soviet scholars have also interpreted the sign as a quadruped, but as the‘buffalo'(presumably because there is no place for the ‘horse' in their theory of the Dravidian origin of the Indus Civilization!)21

(a) A deity conceived to be human in form (as seen in the pictorial representations) is more likely to be depicted by an anthropomorphic ideogram than by syllabic writing.

(b) The ideogram will occur with high frequency, and with especially higher relative frequency in dedicatory inscriptions on votive objects found in religious contexts.

(c) The ideogram is likely to occur repetitively as part of fixed formulas possibly representing religious incantations.

1.2 Signs 1-48 in the Indus Script are classified as ‘anthropomorphic' on the basis of their iconography 2. There are two near-identical signs in this group, Nos. 47 and 48 (Fig.1) depicting seated personages reminiscent of very similar representations of deities in the Egyptian hieroglyphic script, in which a seated figure functions as the determinative for ‘god' (Fig.2), and similar ideograms, modified by the addition of distinctive attributes, represent specific deities3. On the basis of this analogy from a contemporary ideographic script, we may assume, as a working hypothesis to begin with, that Sign 47 of the Indus Script is the ideogram for ‘deity' and that Sign 48, its modified form occurring with a much higher frequency, represents a particular ‘Deity'characterised by the distinctive attribute added to the basic sign.4 This identification receives some support from the pairing of these two signs in either order in the texts, probably to be read as ‘the deity X' or ‘X, the deity'.5

The Buddha Vairochana sits at the center of this mandalic diagram of the heavens, framed by the four directional cosmic Buddhas, each with its own distinctive color. The most important of these heavens is the western pure land, at the top, where Amitabha presides and where pious devotees hope to be reborn. The square section takes the form of a multi-tiered palace, inhabited by one thousand bodhisattvas, that encloses the five Buddhas set within circles. Gateways in the form of pronged vajras (lightning bolts) stand at the four directions and, as they cross under the image of Vairochana, mark a point of perfect stability at the center. Along the top register are Buddhist deities, Mahasiddhas (enlightened tantric practitioners), and monastic patriarchs, and along the base is a row of powerful protectors and auspicious gods. At the bottom left, a monk sits before an altar, eternally consecrating the mandala.

According to Asko Parpola, the Sanskrit vajra- (वज्र-) and its Avestan cognate vazra- are possibly ultimately derived from the Proto-Indo-European root *weg'- which means "to be(come) powerful". The related Proto-West-Uralic *vaśara ("axe, mace", (later) "hammer"; whence Ukonvasara, "Ukko's hammer") is an early loanword from the Proto-Indo-Aryan *vaj’ra- but not from Proto-Iranian, state Parpola and Carpelan, because its palatalized sibilant is not consistent with the depalatalization which occurred in Proto-Iranian.[4][5]

Primarily because the Avestan adjective verethragnan ('victorious') had a corresponding #Vedic term vrtrahan where it appeared "preponderantly as a qualification of Indra", both #Zoroastrians and #Hindus accept that in Indo-Iranian times there existed the warrior god Indra and that the Avestan Verethragna might be analogous to that divine figure. The #Sanskrit cognate of #Verethragna is Vritraghna, which is an epithet for Indra in Vedic literature, and he too is the destroyer of "Vritra", an #Asura serpent or dragon whose name literally means "cover, obstacle", in reference of him holding back the waters.

But western scholars oppose this identification: In the Avesta, it is the hero warrior-priest #Fereydun who battles the serpent Aži Dahāka ('Azi' being cognate with Sanskrit 'Ahi', or 'snake', which is therefore also associated with Vedic Vritra). One Western scholar claims that, in the Vedas, the epithet 'hero' (sura) is itself almost exclusively reserved for Indra, while in the #Avesta it is applied to Thraetaona and other non-divine figures. The term "victorious" is not restricted to Verethragna, but is also a property of a number of other figures, both divine and mortal, including Thraetaona. While in the Vedas it is Indra who discovers #Soma - in the Avesta, it is humans who first press Haoma, and #Thraetaona is attributed with being the "inventor of medicine". In the Vedas, #Indra strikes his enemies with the #Vajra - but in the Avesta, the #Vazra is Mithra's weapon.

Earth Awareness / The Mitanni's wedding-gift to Tutankhamun: A "meteoric iron" dagger

« Last post by Yeshu on January 07, 2024, 07:54:49 AM »

https://www.astronomy.com/science/a-new-origin-story-for-king-tuts-meteorite-dagger/

Unlike Egypt, the populations of Anatolia are known to forge iron daggers from octahedral meteorites already from at least around 2300 BC, with the oldest such dagger excavated at Alacahöyük, Turkey. Anatolia’s southeast end formed part of the Empire of Mitanni, whose ongoing diplomatic relations with Egypt of the 18th Dynasty are well-documented through 14 letters between Egyptian and Mitannian royalty, surviving in the Amarna Letters, the diplomatic correspondence archive found in the Palace of Tell el Amarna, where Tutankhamun’s reign probably started. In fact, two of these letters (designated EA 22 and EA 23), both sent from the Mitannian King Tushratta to Tutankhamun’s grandfather, Amenhotep III, contain the description of iron-blade daggers with elements of gold and precious materials. Despite none of these descriptions fit with Tutankhamun’s dagger, the Mitannian King had access to not one but two iron daggers, in an era where iron was a rare material, and Anatolia was part of Mitanni at the time of Amenhotep III and Tushratta. The above elements make researchers suggest that Tutankhamun’s iron dagger might have come as an elite import from Mitanni during his grandfather’s time. “The Ca- bearing gold hilt hints its foreign origin, possibly from Mitanni, Anatolia, as suggested by one of the Amarna letters saying that an iron dagger with gold hilt was gifted from the king of Mitanni to Amenhotep III, the grandfather of Tutankhamen” they state. “At that time in Egypt, iron was considered an element that fell from the sky on rare occasions and was about 80 times more valuable than gold. Tutankhamun probably inherited his grandfather’s iron dagger and it was placed in his tomb when he died at a young age.”, adds team leader Takafumi Matsui, who is also the president of the Chiba Institute of Technology.

But their chemical analyses of the dagger’s blade and gold hilt, combined with historical knowledge of ancient manufacturing techniques, now cast doubt on whether it was crafted in ancient Egypt at all. Instead, Matsui and his colleagues propose that the king of the nearby Mitanni empire gave the dagger to King Tut’s grandfather as a wedding gift.

Like the majority of traditional Tibetan metal instruments, the kīla is often made from brass and iron. 'Thokcha' (Tibetan: ཐོག་ལྕགས) means "sky-iron" in Tibetan and denote tektites and meteorites which are often high in iron content. Meteoric iron was highly prized throughout the Himalaya where it was included in sophisticated polymetallic alloys such as Panchaloha for ritual implements.

Thokcha (Tibetan: ཐོག་ལྕགས, Wylie: thog lcags;[2] also alternatively Tibetan: གནམ་ལྕགས, Wylie: gnam lcags[3]) are tektites and meteorites which serve as amulets.[4] Typically high in iron content, these are traditionally believed to contain a magical, protective power comparable to Tibetan dzi beads.

Meteorite DZI bead "9 eyes" carved from Aletai iron meteorite
The use of meteoric iron has been common throughout the history of ferrous metallurgy. Historically, thokcha were prized for the metallurgical fabrication of weapons, musical instruments, and sacred tools, such as the phurba. Thokcha are an auspicious addition in the metallurgical fabrication of sacred objects cast from panchaloha.

Writer Robert Beer[6] regards meteoric iron as "the supreme substance for forging the physical representation of the vajra or other iron weapons." It was believed that these amulets had been tempered by the celestial gods before falling to Earth. Beer describes the metal falling from space as a metaphor for "the indivisibility of form and emptiness."[7] Many meteorite fragments can be found in Tibet due to its high altitude and open landscape.[7]

the triple-edged blade of the #kila symbolizes the severance of the three root poisons of ignorance, greed and aggression. Its flaming triangular shape and #vajra nature represent the realization of emptiness as the vajra-wrath that burns and cuts through hatred. The blade issues from the open mouth of a #makara in the form of a ‘ferocious striker’. Here the head of the makara symbolizes the ferocious power and tenacity of the #phurba. #naga #serpents descend from the mouth of the makara in each of the recesses of the three blades. These nagas collectively represent the six perfections, the symbolism which is also embodied in the six arms of #vajrakilaya

Earth Awareness / Castration of a Sky God, and the swallowing of a rock in place of a God-child

« Last post by Yeshu on January 07, 2024, 07:23:56 AM »

The worship of Kumarbi is attested from sites located in all areas inhabited by the Hurrians, from Anatolia to the Zagros Mountains, though it has been argued that his importance in the sphere of cult was comparatively minor. The oldest possible reference to him occurs in a royal inscription from Urkesh from either the Akkadian or Ur III period, though the correct reading of the name of the deity meant is a matter of scholarly debate. He is also already referenced in texts from Mari from the early second millennium BCE. Further attestations are available from Ugarit, Alalakh, and from the eastern kingdom of Arrapha, where he was worshiped in Azuḫinnu. Furthermore, he was incorporated into the Hittite pantheon, and as one of its members appears in texts from Hattusa, presumed to reflect the traditions of Kizzuwatna. A depiction of him has been identified among the gods from the Yazılıkaya sanctuary. In the first millennium BCE he continued to be worshiped in Taite, and as one of its deities he is attested in the Assyrian Tākultu rituals. He is also attested in Luwian inscriptions from sites such as Carchemish and Tell Ahmar.

Multiple myths focused on Kumarbi are known. Many of them belong to the so-called Kumarbi Cycle, which describes the struggle for kingship among the gods between him and Teshub. The texts usually agreed to belong to it include the Song of Kumarbi (likely originally known as Song of Emergence), the Song of LAMMA, the Song of Silver, the Song of Ḫedammu and the Song of Ullikummi. Kumarbi is portrayed in them as a scheming deity who raises various challengers to depose or destroy Teshub. His plans are typically successful in the short term, but ultimately the adversaries he creates are defeated by the protagonists. Further texts argued to also be a part of the cycle include the Song of the Sea, the Song of Oil, and other fragmentary narratives. Kumarbi also appears in an adaptation of Atrahsasis, where he plays the role which originally belonged to Enlil. Myths focused on him are often compared to other narratives known from the tradition of other neighboring cultures, such as Mesopotamian Theogony of Dunnu or Ugaritic Baal Cycle. It is also commonly assumed that they were an influence on Theogony, especially on the succession of divine rulers and on the character of Kronos. Further works argued to show similar influences include the Phoenician History of Philo of Byblos and various Orphic theogonies, such as that known from the Derveni papyrus.

In standard syllabic cuneiform, the theonym Kumarbi was written as dKu-mar-bi.[4] A byform, Kumurwe, is attested in sources from Nuzi.[1] In Ugaritic texts written in the local alphabetic cuneiform script it was rendered as kmrb (𐎋𐎎𐎗𐎁)[5] or kmrw (𐎋𐎎𐎗𐎆),[6] vocalized respectively as Kumarbi and Kumarwi.[2] A late variant, Kumarma, appears in hieroglyphic Luwian inscriptions, where it is rendered with the signs (DEUS)BONUS, “the good god”.[3] The correct reading has been determined based on a syllabic spelling identified in an inscription from Tell Ahmar, (DEUS.BONUS)ku-mara/i+ra/i-ma-sa5.[7]

Kumarbi’s name has Hurrian origin and can be translated as “he of Kumar”.[8] While no such a toponym is attested in any Hurrian sources,[5] Gernot Wilhelm [de] notes it shows similarities to Hurrian names from the third millennium BCE and on this basis proposes that it might refer to a settlement which existed in the early period of Hurrian history, poorly documented in textual sources.[9] He suggests that its name in turn goes back to the Hurrian root kum,[1] “to pile up”.[10] Examples of other analogously structured Hurrian theonyms include Nabarbi (“she of Nawar”)[11] and possibly Ḫiriḫibi (“he of [the mountain] Ḫiriḫi”).[12] While it has been argued that Aštabi is a further example, his name was originally spelled as Aštabil in Ebla and as such cannot be considered another structurally Kumarbi-like theonym.[13]

Mitanni (/mɪˈtæni/; Hittite: 𒆳𒌷𒈪𒋫𒀭𒉌, romanized: KUR URUMi-ta-an-ni; Mittani or Hittite: 𒈪𒀉𒋫𒉌, romanized: Mi-it-ta-ni), c. 1550–1260 BC, earlier called Ḫabigalbat in old Babylonian texts, c. 1600 BC;[1] Hanigalbat or Hani-Rabbat (Hanikalbat, Khanigalbat, Akkadian: 𒄩𒉌𒃲𒁁, romanized: Ḫa-ni-gal-bat, Ḫa-ni-rab-bat) in Assyrian records, or Naharin in Egyptian texts, was a Hurrian-speaking state with Indo-Aryan linguistic influences in northern Syria and southeast Anatolia (modern-day Turkey). Since no histories, royal annals or chronicles have yet been found in its excavated sites, knowledge about Mitanni is sparse compared to the other powers in the area, and dependent on what its neighbours commented in their texts.

The Hurrians were in the region as of the late 3rd millennium BC.[2] A king of Urkesh with a Hurrian name, Tupkish, was found on a clay sealing dated c. 2300 BC at Tell Mozan.[3][4] The first recorded inscription of their language was of Tish-atal (c. 21st century BC), king of Urkesh.[5] Later on, Hurrians made up the main population of Mitanni, that was firstly known as Ḫabigalbat, at Babylonia, in two texts of the late Old Babylonian period,[1][6] during the reign of Ammi-Saduqa, (c. 1638–1618 BC), in low middle chronology.

The Egyptian official astronomer and clockmaker Amenemhet (Amen-hemet) apparently ordered to write on his tomb that he returned from the "foreign country called Mtn (Mi-ti-ni),"[7][8] but Alexandra von Lieven (2016) and Eva von Dassow (2022) consider that the expedition to Mitanni could have taken place in pharaoh Ahmose I's reign (c. 1550–1525 BC), actually by Amenemhet's father.[9][10] During the reign of pharaoh Thutmose I (1506–1493 BC), the names Mitanni and Naharin are among the reminiscences of several of the pharaoh's officers. One of them, Ahmose si-Abina, wrote: "...His Majesty arrived at Naharin..." Another one, Ahmose pa-Nekhbit, recorded: "...when I captured for him in the land of Naharin..."[11]

After the Battle of Megiddo, an officer of pharaoh Thutmose III (1479–1425 BC), in the pharaoh's 22 regnal year, reported: "That [wretched] enemy of Kadesh has come and has entered into Megiddo. He is [there] at this moment. He has gathered to him the princes of [every] foreign country [which had been] loyal to Egypt, as well as (those) as far as Naharin and M[itanni], them of Hurru, them of Kode, their horses, their armies."[12] In several later military campaigns the Annals of Thutmose III mention Naharin, in particular those of his regnal years 33, 35, and 42.[13] After that time, records become more available from local sources until the empire's end in the mid-13th century BC.[14]

Earth Awareness / Song of Kumarbi - original source for Hesiod's Theogeny (Olympians vs Titans)

« Last post by Yeshu on January 07, 2024, 07:18:42 AM »

Kumarbi, also known as Kumurwe,[1] Kumarwi[2] and Kumarma,[3] was a Hurrian god. He held a senior position in the Hurrian pantheon, and was described as the "father of gods". He was portrayed as an old, deposed king of the gods, though this most likely did not reflect factual loss of the position of the head of the pantheon in Hurrian religion, but only a mythological narrative. It is often assumed that he was an agricultural deity, though this view is not universally accepted and the evidence is limited. He was also associated with prosperity. It was believed that he resided in the underworld.

Multiple Hurrian deities were regarded as Kumarbi's children, including Teshub, who he conceived after biting off the genitals of Anu. They were regarded as enemies. In myths dealing with the conflict between them Kumarbi fathers various enemies meant to supplant the weather god, such as the stone giant Ullikummi. Kumarbi was also closely associated with other deities who were regarded as the "fathers of gods" in their respective pantheons. As early as in the eighteenth century BCE, he came to be linked with Dagan, the head god of the pantheon of inland Syria in the Bronze Age. Both of them were associated with the goddess Shalash, and with the Mesopotamian god Enlil. From the sixteenth century BCE onward, and possibly also earlier, Kumarbi and Enlil were viewed as equivalents, though they were not necessarily conflated with each other, and could appear as two distinct figures in the same myths. A trilingual version of the Weidner god list from Ugarit presents both Kumarbi and Enlil as the equivalents of the local god El. A tentative restoration of a bilingual version from Emar might also indicate he could be associated with Ištaran.

The Hittites referred to their own "thousand gods", of whom a staggering number appear in inscriptions but remain nothing more than names today.[14][15] This multiplicity has been ascribed to a Hittite resistance to syncretization: Beckman (1989)[1] observes "many Hittite towns maintained individual storm-gods, declining to identify the local deities as manifestations of a single national figure."[1]: 99 The multiplicity is doubtless an artifact of a level of social-political localization within the Hittite "empire" not easily reconstructed.

In the 13th century BC some explicit efforts toward syncretism appear in inscriptions. The queen and priestess Puduhepa worked on organizing and rationalizing her people's religion.[16] In an inscription she invokes:

Sun goddess of Arinna, my lady, you are the queen of all lands! In the land of Hatti you have assumed the name of Sun-Goddess of Arinna, but in respect to the land which you made of cedars, you have assumed the name Hebat.

Historians and archeologists know of the Hittites' mythology through a variety of means. Cuneiform tablets feature texts covering these deities, and other artifacts such as statuettes are also revelatory. Furthermore, archaeological sites such as temples and shrines reveal much about religious practices and beliefs. While much is lost to time, it is likely true that not all of the more than 1000 Hittite gods were actually worshipped; a large number were deified kings who were overturned in rapid succession. Many were also local deities worshipped by singular towns.

The capital of the Hittites - Hattusa - was surrounded by massive fortifications when the Hittite civilization had a status of the Near East superpower. The walls were erected using the natural shape of the terrain or completely changing it, depending on the architectural and strategic needs. At least six gates let people enter the interior of the city. The Lion Gate is the first one that can be seen when following the official sightseeing route around Hattusa.

According to the discovered Hittite texts, the city gates were guarded by the representatives of the city administration, controlling the movement of people to and from the capital. At night, the gates were closed, and the seal was attached, and in the morning the seal was broken in the presence of the relevant authorities.

The Lion Gate, built in the early 14th century BCE, is located in the south-western part of the fortifications. It is flanked by two towers and the upper parts between the towers have been destroyed. The gate consists of two access openings of parabolic shape: an internal one and an external one. Once they were mounted with wooden doors that opened inwards. Most probably, the exterior doors were sheathed in bronze to increase their resistance.

The statues of the front halves of two lions that gave the gate its customary name, were carved in huge blocks of rock on both sides of the external doors. The silhouettes of these wild animals with open jaws and wide open eyes probably played a protective function - they were to scare away evil spirits from the city. This explanation has been deduced by the researchers on the basis of the similarity of the lion theme to other such representations, known from Hittite and Mesopotamian architecture.

The eye sockets of the lions were in the past lined with various decorative materials. It is worth to take a careful look at how skilfully these sculptures were carved. Particularly in the case of the right lion that has been completely preserved, it is possible to see its beautiful mane, the fur on its chest and its head. The lion on the left has been preserved survived in much worse condition as it has lost almost the entire head. It has recently been restored, so that the visitors to Hattusa could admire it in all its glory. Above and to the left of the damaged head of the left lion, a few barely visible Luvian hieroglyphic characters can be spotted. The upper blocks of the left tower facade are not smoothed, which testifies to the fact that the gate was never completed.

Earth Awareness / The Hittites

« Last post by Yeshu on January 06, 2024, 08:38:33 AM »

https://www.youtube.com/watch?v=amcowif39mI&t=11s

Vedic uṣás is derived from the word uṣá which means "dawn". This word comes from Proto-Indo-Iranian *Hušā́s ("ušā" in Avestan), which in turn is from Proto-Indo-European *h₂éusōs ("dawn"), and is related to "ēṓs" in Greek and "aušrà" in Lithuanian. It is also the basis for the word "east" in Indo-European traditions, state Mallory and Adams.

The earliest recorded form of the name of this state is Maitanni, composed of a Hurrian suffix -nni added to the Indo-Aryan stem maita-, meaning "to unite" and comparable with the Sanskrit verb mith (मिथ्; lit. 'to unite, pair, couple, meet'). The name Maitanni thus meant the "united kingdom."[17]

Paralleling the evolution of Proto-Indo-Aryan máytʰati lit. 'he unites' into Sanskrit méthati (मेथति), the name Maitanni evolved into the later form Mitanni, where the stem maita- had given way to mita-.[17]

The earliest form of Sanskrit is that used in the Rig Veda (called Old Indic or Rigvedic Sanskrit). Amazingly, Rigvedic Sanskrit was first recorded in inscriptions found not on the plains of India but in in what is now northern Syria.

Between 1500 and 1350 BC, a dynasty called the Mitanni ruled over the upper Euphrates-Tigris basin, land that corresponds to what are now the countries of Syria, Iraq, and Turkey. The Mitannis spoke a language called Hurrian, unrelated to Sanskrit. However, each and every Mitanni king had a Sanskrit name and so did many of the local elites. Names include Purusa (meaning “man”), Tusratta (“having an attacking chariot”), Suvardata (“given by the heavens”), Indrota (“helped by Indra”) and Subandhu, a name that exists till today in India.

https://scroll.in/article/737715/fact-check-india-wasnt-the-first-place-sanskrit-was-recorded-it-was-syria#:~:text=Amazingly%2C%20Rigvedic%20Sanskrit%20was%20first,Syria%2C%20Iraq%2C%20and%20Turkey.

Poems / Re: From the Rig Veda

« Last post by Yeshu on January 06, 2024, 08:18:51 AM »

8. And this heroic deed of might thou, Indra, also hast achieved,
That thou didst smite to death the Dame, Heaven's Daughter, meditating ill.
9. Thou, Indra, Mighty One, didst crush Usas, though Daughter of the Sky.
When lifting up herself in pride.
10. Then from her chariot Usas fled, affrighted, from her ruined car.
When the strong God had shattered it.
11. So there this car of Usas lay, broken to pieces, in Vipas,
And she herself fled far away.
12. Thou, Indra, didst. with magic power resist the overflowing stream
Who spread her waters o'er the land.

https://en.wikipedia.org/wiki/Ushas

https://en.wikipedia.org/wiki/Ishara