THE DEVATAS
From the aforementioned study, it is evident that there are so many names by which Devi Fatima is known that it is impossible to narrate all of them together. The most interesting conclusion that we have derived from this study is that scholars erroneously understood the same person for several persons when they were unable to find any common link between two of the names present in the scriptures.
We have shown to you how nearly 150 names existed for Fatima in India alone, who is also referred to as the earth, among what are considered the 5 elements. Likewise, some of the names by which Siva is known are Rudra, Dharma, Manu Swayambhuva, Kasyapa, Brhaspati, Vrihaspati, Brahmanaspati, Aditya, Atri, Marut, Kuvera, Bhava, Prachinabarhis, Marut, perhaps Vivaswat and of course, Ali. We have seen in our study of the Vedas in Book-III that Ali is also referred to as the Vayu, among the 5 elements.
Likewise, IndraDeva is referred by the names Himavat, Indra, Prajapati, Bhrigu, Khyati, Dyaus and Daksha and is the Sky or Akash of what has been interpreted as the 5 elements. And he is the later day Mohammad.
In the same manner, Husain is also the Kama-Deva, Agastya, Karttikeya, Subrahmanya, Vaiswanara, Vibhandaka, Chandra, Indu, Sasi, Nisakara, Nakshatra-natha, Sitamarichi, Sitansu, Mriganka, Siva-sekhara, Kumuda-pati, Sweta-vaji, Mangala, Mars, Angaraka, Bhauma, Bhumi-putra, Mahisuta, Siva-gharmaja, Gaganolmuka, Lohita, Navarchi, Chara, Rinantaka, Skanda, Agni-bhu, Ganga-ja, Maha-sena, Sena-pati, Siddha-sena, Yudha-ranga, Kumara, Guha, Sakti-dhara, Gangaputra, Sara-bhu, Taraka-jit, Dwadasa-kara, Dwadasaksha, Rijukaya and Soma. Other than this, there is no doubt whatsoever that Husain is also the Agni or Fire of what are believed to be the 5 elements.
And Hasan is Ananda-Dundhubi, VasuDeva, and perhaps Varuna. He is one of the two Aswins along with Agni. Aswins together are also called Abdhijau, Pushkara-srajau and Badaveyau. Dasras and Nasatyas, Gadagadau and Swar-vaidyau too are their names; or one was Dasra and the other Nasatya. Hasan, in all likelihood, is water of what are the 5 elements.
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Mohammad, Ali, Hasan, Husain
One of the names of Mohammad is Daksha. Dowson has described as “able, competent and intelligent”. Dowson further writes: “this name generally carries with it the idea of a creative power. Daksha is a son of Brahma; he is one of the Prajapatis and is sometimes regarded as their chiefs. In the Satapatha Brahmana, Daksha is identified with Prajapati, the creator. He is also reckoned among the VishvaDevas.”
Daksha had, according to various statements, twenty-four, fifty, or sixty daughters. [See how various names of one Devi are seen as different daughters]. The Ramayana and Mahabharata agree in the large number; and according to Manu and the Mahabharata he gave ten of his daughters to Dharma and thirteen to Kasyapa, who became the mother of gods (Devas) and demons, men, birds, serpents, and all living things. [If you have noted from our study earlier, Kasyapa and Dharma are both names of Ali; and Ali is attributed with the creation of the world.] Not several but only one daughter of Daksha, who is remembered with several names, became the mother of Devas and demons, men, birds, serpents, and all living things, because of her being the Devi from whom all female energies emanated; she being the Sakti or the highest creative power.
As per various descriptions available, twenty-seven daughters of Daksha were given in marriage to Soma, the moon, and these became the twenty-seven Nakshatras or lunar mansions [We have shown earlier that Soma too has been wrongly understood as Ali. There is no character in the Vedas by the name Soma and the word has been used to describe the sacrifice of life.] Further, Dowson says: “one of the daughters [of Daksha], named Sati, married Siva [also used for Ali], and killed herself in consequence of a quarrel between her husband and father. The Kasi Khanda represents that she became a sati and burnt herself.” She actually died as a consequence of the burning door falling on her ribs and killing her child in the womb. Not knowing this truly, the story of Devi burning herself up in fire emanated.
Dowson quotes from Wilson in describing Dharma as “an ancient sage, sometimes classed among the Prajapatis. He married thirteen (or ten) of the daughters of Daksha (Mohammad), and had a numerous progeny; but all his children “are manifestly allegorical, being personifications of intelligences and virtues and religious rites, and being therefore appropriately wedded to the probable authors of the Hindu code of religion and morals, or the equally allegorical representation of that code, Dharma, moral and religious duty.” [The children of Daksha or the 11 Imams are described as wedded to the probable authors of the Hindu code of religion and morals, or the equally allegorical representation of that code, Dharma, moral and religious duty. They are described as personifications of intelligences, virtues and religious rites. Is there any dissimilarity from truth? Why won’t they be, since they were all equal in virtues, all being created from the one Self or One Noor created by God. If Yudhishthira is called Dharma-putra, that was not because of any direct relationship to the Dharma mentioned above. We have described the reason for this elsewhere in this BOOK.]
Fact is that the commentators have also taken Soma as an appellation of Ali, who is called the chief of the sacrificers by a section of Muslims. It so happened that since there were so many names of the Devi (Fatima) and even much more appellations of Ali, just as there are several names of Mohammad, the writers of later age got confused. They counted each name as a distinct individual. Therefore, 13 daughters of Daksha were believed to be given in marriage to Kasyapa, because of 13 different names mentioned at various places. Likewise, 27 to Soma and 10 to Dharma were believed to be given in marriage because of 27 and 10 names respectively that were mentioned. And since the Devas born out of their progeny too had various names like Budha, Agni, Vasu, and even Daksha, etc., there is bound to be great confusion.
To give an example, Uma – the mountain-goddess – is described by Dowson as the wife of Siva. It is said that Uma was a second birth of Sati, daughter of Daksha. But if we look in the list of various names of Parvati in The Matsya Purana, UmaDevi is one of the names of Sati or Parvati. This proves our point further. Also, it is said that this Devi was the daughter of Himavat, which goes on to show that Himavat is another of the appellations of Daksha.
Legends also tell Siva as the son-in-law of Daksha, which has been missed in the earlier account. Parvati is definitely Fatima in the Rig-veda, and since Daksha is Mohammad, Siva is one of the appellations of Ali. Another proof of this is Siva’s association with phallus and the Noor of Ali being the father of all the rest of Adityas or Imams and also the father of the entire creation, due to the virtue of being the first of all those created, along with the Noor of Mohammad.
How people’s imagination leads to creation of myths and legends can be understood from the stories associated with Siva’s association with phallus. We have said earlier that these Devas were not only introduced among the Vedic-Aryans but all over the world. That people the world over were unable to recognize their true worth can be understood from a myth prevalent in ancient Egypt that described a deity with a large-sized phallus held in hand. Not only this, there is an ancient Egyptian picture of a female deity, with 2 children in her arms and the rest peeping from inside the womb.
Writing further, Dowson says: “In the Hari-vansa Daksha appears in another variety of his character. According to his authority, Vishnu himself became Daksha, and formed numerous creatures, or, in other words, he became the creator. [We have already described the process of creation in our study of the Upanishads and there remains no doubt that Vishnu became Brahma, the original Noor of Mohammad.] Daksha, the first of males, by virtue of yoga, himself took the form of a beautiful woman, by whom he had many fair daughters, whom he disposed of in marriage in the manner related by Manu and above stated.”
Noor created by the Manifest Self (Vishnu) which divided to create 2 Noors exactly similar to the first Noor from which they divided is described as Vishnu becoming Daksha. While Mohammad said that his was the first Noor and all things have been created because of him, Daksha is said to have formed numerous creatures, or, in other words, he became the creator. Daksha or Mohammad is the first of males, by the aforementioned accounts, which too gels with our description. We have already seen in Brihad-aranyaka Upanishad how the Noor of Fatima emanated from the Noor of Mohammad and she (having more than a hundred appellations) was given in marriage to Siva or Kasyapa or Dharma or Soma or Ali. Dowson talks of the same process when he says that “Daksha, the first of males, by virtue of yoga, himself took the form of a beautiful woman, by whom he had many fair daughters, whom he disposed of in marriage to Manu.” Fact is that there was only one daughter of Mohammad and when the scholars got confounded by multitude of names that have been used, they concluded that they were several daughters. Another ground for confusion is that since the 14 Devatas had 7 names, thereby meaning that the names were repeating among them, and also since each one of them had innumerable appellations, there was bound to be confusion.
We quote further from Dowson. “An important event in the life of Daksha, and very frequently referred to, is “Daksha’s sacrifice,” which was violently interrupted and broken up by Siva. The germ of this story is found in the Taittiriya Sanhita, where it is related that the gods, having excluded Rudra from a sacrifice, he pierced the sacrifice with an arrow, and that Pushan, attempting to eat a portion of the oblation, broke his teeth. This story is found with variations in Ramayana, Mahabharata and Puranas. Since Ramayana, Mahabharata and Puranas – all have merely mentioned the myths in circulation without attempting to find the source of the story, we will have to look at the original source from where this myth evolved.
It is likely that just as all the incidents of the Mohammad’s life, when he took birth on earth, are described in the Vedas, an account of the battle of Ohud too is given somewhere, which has been wrongly interpreted. It so happened that the Muslims had won the battle but due to the mistake of some overzealous Muslims, the enemies attacked from behind and there was a point when nearly all the Muslims, with the exception of Mohammad, Ali and only few others, had fled. Mohammad was hit on the face as a consequence of which two of his front teeth were broken. Somebody announced that Mohammad has been killed (see Daksha’s sacrifice in the aforementioned description, the broken teeth and Siva violently interrupting the sacrifice). Ali, the bravest of the warriors in the battle, started fighting with a rage and killed or dispersed all those who had surrounded Mohammad. From there on, the tide of the battle reversed and the Muslims emerged victorious. Later, when somebody asked Ali the reason for his violent fighting, he said ‘I thought with Mohammad dead, there was no reason for me to live.’
We have seen in our study of Vedas that the sacrifice of life has been interpreted as ritual sacrifices. Also, we have seen in our study of the Vedas how when there is mention of a rope tied in the neck of Ali and he being dragged on the road in Medina, people built a myth that the Deva himself uses rope with the end made in the form of a noose as a weapon and he flings the rope at his enemies, and catching their neck, drags them on ground. There was mention of the name of Deva, mention of rope, of noose, of neck, of enemies and of dragging and it was beyond comprehension to the people of yore to understand that the all powerful Deva could be dragged on the road with a noose tied to his neck, so they made a story that the Deva himself drags his opponents by putting a noose around their neck.
Coming to Dowson’s description, Daksha is described as a lawgiver, and is reckoned among the 18 writers of Dharma-shastras. Also, Dowson writes, “the name of Daksha was borne by several other persons”. We have already shown how the name of Mohammad was repeated 4 times among the 14. The name of the ninth Manu is given as Daksha Savaran, which can be the name of any of the 3 Imams having the name Mohammad.
It is interesting to note that while nothing much is known among the Sanatan believers about Daksha, who gave his daughters in marriage to Siva, Dharma, Soma, Kasyapa (who all are names of one person), law-giver is not Siva but Daksha. Can anyone explain this without subscribing to our analysis.
As regards to the name Indra, he is described as the god of the firmament, the personified atmosphere. In the Vedas he stands in the first rank among the gods, but he is not uncreated, and is represented as having a father and mother. [This is so because Indra is the name given by the Vedas to the life of Mohammad not in the Noor or Deva state, but when he would be living on earth.] Dowson writes: “The soma juice [used for sacrifice] is his especial delight; he takes enormous draughts of it, and, stimulated by its exhilarating qualities, he goes forth to war against his foes, and to perform his other duties. As deity of the atmosphere, he governs the weather and dispenses the rain; he sends forth his lightnings and thunder, and he is continually at war with Vritra or Ahi, the demon of drought and inclement weather, whom he overcomes with his thunderbolts, and compels to pour down the rain. Strabo describes the Indians as worshipping Jupiter Pluvius, no doubt meaning Indra, and he has also been compared to Jupiter Tonans."[There is no doubt that the same 14 Devatas were also introduced in the Greek and Roman civilizations and if similarities are being found, we shouldn’t be surprised. At all places, people’s inability to understand the truth regarding these divinities led to people starting worshipping them and creating myths about their life and origin.]
Indra is frequently represented as destroying the “stone-built cities” of the Asuras or atmospheric demons, and of the Dasyus or aborigines of India. In his warfare he is sometimes represented as escorted by troops of Maruts [Marut is Ali], and attended by his comrade Vishnu [Paramatma or Manifest Self]. More hymns are addressed to Indra than to any other deity in the Vedas, with the exception of Agni [Husain]. For he was reverenced in his beneficent character as the bestower of rain and the cause of fertility, and he was feared as the awful ruler of the storm and director of the lightning and thunder. In many places of the Rig-veda, the highest divine functions and attributes are ascribed to him. All this is true as per our description.
If you have read our translations of the Vedas, you must have seen that Vedas are describing the events which would unfold when the 14 Devatas would take birth as human beings in the desert of Arabia. Interestingly, the myths describe Indra destroying the “stone-built cities” and sometimes represented as escorted by troops of Maruts. If you read Mohammad’s conquests in battles, you will find the war of Khaybar where thousands of enemies had entrenched themselves in a large-sized fort. Ali, the hero of many a battles that Mohammad had to fight in self-defence was given the flag at Khaybar as well, when all others had failed to capture the stone-built fort. Eventually, the fort of Khayber fell to Ali’s bravery. If myths talk of stone-built cities and Marut (Ali), we should try to find where these myths are originally mentioned and attempt retranslation of those hymns.
Indra is not the object of direct worship, but he receives incidental adoration, and there is a festival kept in his honour called Sakra-dhwajotthana, ‘the raising of the standard of Indra.”
It is universally acknowledged by Hindus that Indra is the ‘god of the firmament’. Also, he enjoys the first rank among gods (Devas) in the Vedas, which are the most sacred of Hindu scriptures. It is beyond comprehension why Indra is largely forgotten by those very people who regard Vedas as auspicious, and in which his name abounds.
It is sad that the soma juice that was the drink of martyrdom or the will to die fighting for the right cause has been misinterpreted as an intoxicating drink. Dowson has written that ‘his devotion to soma juice is dilated upon, though nothing debasing is perceived in his sensuality.’ Fact is that there could be nothing debasing, when the person remembers God at all times and is willing to die for Him. It is this will to die that he carries to war against his foes, and to perform his other duties.
More than half of the hymns of the Vedas are dedicated to Agni, Vayu and Indra. It is unfortunate that the believers of the Vedas knew nothing about Agni or Vayu and only a bit about Indra, prior to this BOOK, and yet they regarded Vedas as the most sacred of their scriptures. That means that more than 75% of the Vedas that talk about them were never understood. And the rest too talks about the rest of the Devatas. That they didn’t understand is not their fault, the greatest fault is that there was no serious attempt, of late, as if the people had given up on it.
Mahabharata and Puranas have recorded all those myths where Indra is shown as obsessed with soma-juice, taken to mean an intoxicating drink. Stories that built around this have been recorded and the later period Hindus, who gave a sanctified status to any book that came from the past, including the Mahabharata which was written as a poem, regarded them as true, when soma does not mean intoxicating drink at all. This is proof of the fact that all the stories that seem to degrade Indra’s character are baseless and have been added either wilfully or erroneously into the larger content of the so-called Hindu scriptures. There may even be a chance of a wilful sabotage; we say this on the basis of a statement in the Vishnu Purana that says that Vyasa sat down to write Mahabharata, after he had completed the Puranas, in order to increase their bulk.
In Puranas in particular, many stories are told of Indra, and he appears especially in rivalry with Krishna. This notion must have developed among few because of the war of Mahabharata, which we have proved was between Krishna talking of the need to worship One God, and yet keeping intact the high position of Indra and other deities, versus those who had wrongly begun to worship Indra and other Devatas as gods. It was presumed that Krishna was against Indra, though we will show in our commentary of Gita how Krishna has only elevated the position of Indra and others, than what it was previously believed to be, yet removed them from the position of god; they being the highest manifest forms of God – the Purushottams - who came to earth as Divine Proofs of His teachings and commands.
We have shown how a time had come when people had started conning stories about divine help including receipt of arms, divine intervention and help in order to terrorize the opposing armies. We have also shown from Mahabharata, how stories about Pandavas or Kauravas going to Indra’s city or receiving armament from them were circulated. There is also a story of Draupadi saying that she was being protected by certain superhuman powers, and the king as well as the rest believed it. No doubt, other kings too were using this ploy in their fights. Backed and approved by the high priests, such stories were accepted as true and no doubt ever came to their minds that they could be a product of imagination. When such an army got defeated, it was taken as Indra’s forces being defeated at the hands of the asuras.
Krishna never devalued the status of Indra and others but only asked people to apply their reason, something that even we, in this modern age, fail to exercise in religious matters.
Coming back to the subject, we find that Mahendra and Makhavat too are the names by which Indra (Mohammad) has been addressed. Even Fidak, the grazing ground belonging to Mohammad, that was confiscated by the first Caliph upon the death of Mohammad, finds mention. It is referred to as Nandana, “the grove of Indra, lying to the north of Meru.” However, another description by Dowson names Vaibhraja as “the celestial grove, the grove of the gods [Devas] on Mount Suparswa, west of Meru.” As per our view, Meru seems to be the name of Merwah, the mountain situated at Makkah. But while Merwah is a small hill, Meru in mythology appears to be a very high mountain.
Nishtigri has been used in the Rig-veda for the mother of Indra. From this it seems that it is the name of Aamina, Mohammad’s mother. Likewise, Prasuti is a daughter of Manu and wife of Daksha. This is unclear as no wife of Mohammad was daughter of Manu. Perhaps it is reference to one of the later Imams by the name of Mohammad.
Pushan too seems to be a name of Ali. Dowson describes Pushan as follows: “A deity frequently mentioned in the Vedas, but he is not of a distinctly defined character. Many hymns are addressed to him. The word comes from the root push, and the primary idea is that of “nourisher” or Providence. So the Taittiriya Brahmana says, “When Prajapati formed living creatures Pushan nourished them.” The account given in Bohthink and Roth’s Dictionary, and adopted by Dr. Muir, is as follows: - “Pushan is a protector and multiplier of cattle and of human possessions in general. As a cowherd he carries an ox-goad, and he is drawn by goats. In the character of a solar deity, he beholds the entire universe, and is a guide on roads and journeys and to the other world. He is called the lover of his sister Surya. He aids in the revolution of day and night, and shares with Soma the guardianship of living creatures. [That is why the revolution was altered twice to make the sun come back to shine, when it was already close to sunset.] He is invoked along with the most various deities, but most frequently with Indra and Bhaga.” He is a patron of conjurors, especially of those who discover stolen goods, and he is connected with the marriage ceremonial, being besought to take the bride’s hand and bless her. (See Muri’s Texts, V.171) In the Nirukta, and in works of later date, Pushan is identified with the sun. He is also called the brother of Indra, and is enumerated among the 12 Adityas. Pushan is called Aghrini, ‘splendid;’ Sasra, Dasma, and Dasma-varchas, ‘of wonderful appearance or power,’ and Kapardin (q.v.).”
Brother of Indra, enumerated among the 12 Adityas, of wonderful appearance or power – all confirm our view. It is unfortunate that inability to understand what was being said led to creation of several myths here as well.
See some of the points in the aforementioned description that matches with ours. When Prajapati (the Noor of Mohammad) formed living creatures, Pushan nourished them. It is said that Pushan is the protector. He is also the multiplier of cattle and thus his role in procreation is discussed. Even the Devi was described earlier as protector of cattle. Devi is his wife. As regards to him being called the lover of his sister Surya, this confusion arose because there was one Noor which divided into two and then a portion of one got married to the second of the two Noors. This confused many scholars to whom it appeared that the two were brother and sister. We have also seen that when description of One Noor becoming two and part of one of the two mingling with the other of the two was described, several people concluded it was an incestuous relationship as the uncle is like a father. They forgot that the description being given was of Noor and not of humans. They will have to see the marriage of Fatima with Ali to understand this further.
Pushan’s role has also been cited in the revolution of day and night and he is connected with the marriage ceremonial, being besought to take the bride’s hand and bless her. If you recall, the 7 pheras are conducted in remembrance of Siva and Parvati. What we are proving here is that Pushan is another name for Siva. How then could Pushan not be associated with marriage ceremonies? He is called the brother of Indra, which too is true as not only Ali was a cousin-brother of Mohammad, but when migration to Medina took place and the Prophet named one of the migrants as brother to one of the original inhabitants (Ansars) of Medina, he did not do the same in his own case and instead preferred to call Ali as his brother. That Pushan is enumerated among the 12 Adityas too is true and he was of wonderful appearance or power too perfectly matches with Ali’s personality.
Manu Swayambhu has been used for Brahma - the creator - or Noor of Mohammad prior to his birth as Indra or Mohammad. Sata-Kratu meaning the ‘Deva of a hundred rites’ too is an epithet of Mohammad. Two other names by which Indra is referred to are Sakra and Sahasraksha meaning the ‘thousand-eyed’.
Twashtri too is another name of Indra (Mohammad) “whose daughter Saranyu [who has been identified with the Greek Erinnys] was married to Vivaswat [Ali]. Saranyu [Fatima] bore the two Aswins [used for Hasan and Husain in the Rig Veda], and when she had done so, she deserted the twins.” [Deserted has been taken as running off and an entire myth has been built around that. Fact is that after giving birth to the two Aswins, she deserted them because of her untimely death.] Yama and Yami are said to be the sons of Saranyu viz. Hasan and Husain. This reveals that Yama too is the name of Husain. Who else but Husain should be called the Lord of Death!
If you recall, earlier Aditi was described as mother of ‘Aswins’. It is unfortunate that if child mother relationship of Aswins is cited with Aditi at one place and Saranyu at other, we did not conclude that Aditi and Saranyu could be the names of one Devi.
Panj-tan or ‘the five bodies’ seem to have been referred to as Vaikayanti, described in dictionary as ‘the necklace of Vishnu, composed of five precious gems, pearls, ruby, emerald, sapphire and diamond; it “is the aggregate of the five elemental rudiments.” [That the 5 elements are none but Mohammad, Ali, Fatima, Hasan and Husain has already been proved.]
Even Siva, who later came to be known as Rudra or Ali, seems to be the name of 5 together. This is due to his epithet Panchanana meaning ‘five-faced’. Only our viewpoint gives a logical explanation to the name ‘five-faced’. Ali is also referred to as Vrihaspati and Brihaspati in the scriptures.
Pasupati or ‘Lord of creatures’ is defined by Dowson as “a name of Rudra or of one of his manifestations” seems to have been used for Ali, as we know that Rudra has been used for Ali. Pavana meaning ‘wind’ or Vayu are also his epithets.
See this description from Svetasvatara Upanishad:
III.1
The one who spreads the net, who rules with his ruling powers, who rules all the worlds with his ruling powers, who remains one, while arise and continue to exist, they who know that become immortal.
III.2
Truly Rudra is one, there is no place for a second, who rules all these worlds with his ruling powers. He stands opposite creatures. He, the protector after creating all worlds, withdraws them at the end of time.
III.4
He who is the source and origin of the gods (word used is Devanam, meaning my Devas), the ruler of all, Rudra, the great seer, who of old gave birth to the golden germ, may He endow us with clear understanding.
No doubt remains that Rudra is not used for god but for a great seer. Since creation and sustenance of the world too was attributed to Rudra, he was regarded as god. What we didn’t know was that God had bestowed even the powers of creation and sustenance on some of his creations. It was Rudra or Ali, who married Fatima, to give birth to Hasan and Husain. Consequently, 9 Devas were born successively from Husain. He is the protector after creating all worlds, and will withdraw them at the end of time. It is he who rules all these worlds with his ruling powers.
In the succeeding verses, this Rudra is further described in detail. It is even stated that he is standing in the battlefield and the writer of the Upanishad is invoking God to help.
III.5
Rudra, your body which is auspicious, unterrifying, showing no evil – with that most benign body, O dweller in the high places, look upon us.
III.6
O Dweller among the highest, make auspicious the arrow which thou holdest in thy hand to throw. O Protector of the Highest, injure not man or beast.
Dyaus too, we have shown earlier, is the name of Mohammad. Dowson writes: “(It means) the sky, heaven. In the Vedas he is a masculine deity, and is called occasionally Dyaus-pitri, ‘heavenly father.’ The earth [Fatima] being regarded as mother. He is father of Ushas, the dawn [also used for Fatima]. Cf. Zeus, Jovis, Ju-piter. Dyava-prithivi, ‘heaven and earth,’ are represented as the universal parents, not only of men but of gods (Devas); but in other places they are spoken of as having been themselves created; and then, again, there are speculations to their origin and priority. In one hymn it is asked, “Which of these two was the first and which the last? How have they been produced? Who knows?” The Satapatha Brahmana declares in favour of the earth, saying, “This earth is the first of created beings.”” Can the material earth be the first of the created beings?
It is clear from this account that it is talking about Mohammad, the heavenly father of Hasan and Husain through his daughter Fatima and consequently the father of 11 Imams. That is why he is described as the father, not only of men but of the Devas. The female energy created out of Brahma or Mohammad or Dyaus was responsible for the creation of the world; likewise the male energy too was created out of division of Brahma into two. Thus both were thought of to be the universal parents. People speculated over their birth and even said that there were some who maintained that they were themselves created. Speculations to their origin and priority were there on two accounts: 1. Nobody knew the details about their creation, as it was prior to all creation; and secondly, it was a matter of speculation when and where would they take birth on the earth. Is there any difference to what we have already proved?
Likewise, Rishi Vasishtha has been used for Ali. We concluded on this because Arundhati, established as Fatima in our previous account, is said to be his wife. Further, Tara is the wife of Brhaspati and since Tara is also the name of the same Devi, we concluded that Brhaspati and Rishi Vasishtha are the same. If you recall, Gita too has talked of the 7 rishis (sages), and with Vasishtha as Ali, this confirms that the Gita was talking of the 7 names of the 14 Devatas as rishis (sages).
Brhaspati and Brahmanaspait are one and the same. Brhaspati is described at a place as ‘father of the Devas’, which can only be understood through our explanation.
John Dowson has this to say about Brihaspati: In the Rig Veda the names Brhaspati and Brahmanaspati alternate, and are equivalent to each other. They are names “of a deity in whom the action of the worshipper upon the gods (Devatas) is personified. He is the suppliant, the sacrificer, the priest, who intercedes with gods (Devatas) on behalf of men and protects mankind against the wicked. Hence he appears as the prototype of the priests and priestly order; and is also designated as the Purohita (family priest) of the divine community. He is called in one place ‘the father of the gods,’ and a widely extended creative power is ascribed to him. He is also designated as ‘the shining’ and ‘the gold-coloured,’ and as ‘having the thunder for his voice.”
The entire description, including that of having the thunder for his voice, matches with that of what we have shown earlier of VayuDeva or Ali in the BOOK. He is the suppliant, the sacrificer, the priest, who intercedes with the Devas on behalf of men and protects mankind against the wicked. That he was being worshipped as family priest too has been shown by us. Saying that he was ‘the father of the gods’ too is true and if widely extended creative powers are ascribed to him, there is a truth in it as well.
Dowson writes further: “In later times he is a Rishi (when Noor descended in human body). He is also regent of the planet Jupiter, and the name is commonly used for the planet itself. In this character his car is called Niti-ghosha and is drawn by eight pale horses. He was son of the Rishi Angiras, and he bears the patronymic Angirasa. As preceptor of gods (Devas) he is called Animishacharya, Chakshas, Ijya, and Indrejya. His wife, Tara, was carried off by the moon (soma), and this gave rise to war called the Taraka-maya.” We have already explained why this myth arose.
We have already seen that Kasyapa and Dharma as well as Siva are all names of Ali. Hara is another of his names. Amareshwara too seems to be another epithet for Ali. Meaning ‘Lord of the immortals’, it is described by Dowson as, ‘a title of Vishnu, Siva, and Indra. Name of one of the 12 great lingas [12 great lingas, we have already proved, represent the 12 Adityas]. Kedaresa or Kedara-natha is also a name of Siva and is the name of one of the 12 great lingas. It is a shapeless mass of stone at Kadara-natha in the Himalayas.”
Another oft-used name for Ali is Atri. See how Dowson describes this term: “‘An eater.’ A Rishi, and author of many Vedic hymns. “A Maharishi or great saint, who in the Vedas occurs especially in the hymns composed for the praise of Agni, Indra, the Aswins, and the Viswa-Devas. In the epic period he is considered as one of the ten Prajapatis or Lords of Creation engendered by Manu for the purpose of creating the universe; at a later period he appears as a mind-born son of Brahma, and as one of the 7 Rishis who preside over the reign of Swayambhuva, the first Manu, or, according to others, of Swarochisha, the second, or of Vaivaswata, the seventh. He married Anasuya, daughter of Daksha, and their son was Durvasas. [Goldstucker]. In the Ramayana an account is given of the visit paid by Rama and Sita to Atri and Anasuya in their hermitage south of Chitrakuta. In the Puranas he was also father of Soma, the moon, and the ascetic Dattatreya by his wife Anasuya. As a Rishi he is one of the stars of the Great Bear.”
Marichi is the chief of the Maruts, no doubt Ali. Dowson describes it as follows: “Chief of the Maruts. Name of one of the Prajapatis. He is sometimes represented as springing direct from Brahma. He was father of Kashyapa, and one of the seven great Rishis.”
Hope this is now clear from our explanation so far!
The term Marut too has been used for the 12 Imams. We have seen how the Devatas were described as 7 and 7 in the Upanishads. Due to wrong translation, some commentators have multiplied 7 with 7 instead of adding the two numbers and concluded that there are 49 Maruts.
Dowson says that Maruts “hold a very prominent place in the Vedas, and are represented as friends and allies of Indra. Various origins are assigned to them. They are sons of Rudra, sons and brothers of Indra, sons of the heaven, sons of earth.” Isn’t it another proof that earth, vayu, etc. are not elements? It is said that they are said to have obtained their name from the words ma rodih, ‘weep not,’ which Indra addressed to them.
The second meaning of the term Marut ‘god of the wind, and the regent of the north-west quarter’ is attributed to Ali and we have seen in the Vedas that through this Ali is meant. The fact that Rudra and Indra too are mentioned in the above description shows their relationship. Marut are “sons of Rudra, sons and brothers of Indra.” Since Ali and the rest of the Imams are Maruts, and we have also seen that Rudra too is the name of Ali, who was a brother of Mohammad (Indra), Dowson’s comment that ‘they are sons of Rudra, sons and brothers of Indra’ is correct. Being born from the Vishnu, who is said to be reclining on water, and also born at a time when there was nothing but water, they are called ‘sons of the ocean’. Since we have also proved that Fatima is also called earth, Maruts are the sons of earth as well.
Rudra is also Siva and he is Ali as per the Vedas while Parvati, we have shown, is none but the name of Fatima. It so happened that when Hasan and Husain were born, who in all accounts were of ‘like form, like age, and similarly accoutered’, Mohammad (Indra) cried. When asked the reason, he told that these sons of Ali (Rudra, Marut, Vayu) and Fatima (Parvati, earth) would be killed, one through poison and the other through swords. This description is very much present in the Vedas and the people’s inability to understand it, has led to the growth of legends. As Dowson says: “All these legends have manifestly been invented to explain those passages of the Vedas which make the Maruts the sons of Rudra.” This also explains why so many legends came to be built around these personalities. With little or nearly no information other than the content of the Vedas, people created the legends to understand the meanings.
In the same manner, Kama-Deva seems to have been used for Husain. Dowson and others have compared the account and description of this Deva with Eros. He is described as the son of Dharma - the god of justice - with Sraddha - the goddess of faith being the mother; but according to Harivansa he is son of Lakshmi. Lakshmi and Sraddha, we have already shown, is Fatima and Dharma is Ali.
Another account represents Kama-Deva as springing from the heart of Brahma. A fourth view is that he was born from water, wherefore he is called Ira-ja, ‘the water-born’. Fact is that all the descriptions match that of Husain, who was one of the first 5 creations, created from Vishnu - who is shown as reclining on the water. Another account describes him as ‘self-existent’, which too matches with our description of Husain’s Noor as one of the 7 spirits created in the beginning. Like other Devatas, he is called, Aja, ‘unborn’, or Ananyaja, ‘born of no other.’
He is said to have a daughter Trishna, meaning thirst. This is another perfect example how Vedic scholars have committed gross errors. This also shows why all these myths need to be discarded unless a proper study is done in light of our discovery. Husain was killed after water had been barred to reach his camp for several days. For three consecutive days, everybody in Husain’s camp, including the young children, had to live without water. By the morning of 10th Moharram, cries of ‘Thirst! Thirst!’ could be heard from children in Husain’s camp. That account of thirst or trishna too has been inferred wrongly and a daughter called Trishna is assigned to him, along with a narration about her.
Don’t you agree that each and every scripture of ours need to be re-translated? He [Kama or Husain] is described as “lord of the Apsaras or heavenly nymphs. He is armed with a bow and arrows: the bow is of sugar-cane, the bowstring a line of bees, and each arrow is tipped with a distinct flower. [All these will bear different meanings once fresh studies are undertaken]. He is usually represented as a handsome youth riding on a parrot and attended by nymphs, one of whom bears his banner displaying the Makara, or a fish on a red ground. [Fish on red ground symbolizes the condition of the fish that dies without water; red symbolizes the blood that was spilled.]”
Another name of Kama, described as ‘god of love’, is Manmatha. Likewise Riddhi meaning ‘prosperity’ is the wife of Kuvera, ‘god of wealth’, already shown to be Ali. Dowson says the name is also used for Parvati, the wife of Siva. We have already shown from Vedas that Parvati is Fatima; also Siva is Ali as per our view.
We can go on and on like this, but it is time to put an end to this description now. What is clear is that a fresh study of Vedas and Upanishads and a critical analysis of Puranas and poems like Ramayana and Mahabharata are sure to shed a great deal of light on the true relationship between these characters.
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