How India received ‘Prophetic Truths' in its ancient past & what happened to them in later Hinduism?

7/31/2019 How India received Prophetic Truths' in its ancient past & what happened to them in later Hinduism?

1/11

How India received Prophetic Truths in its ancient past & whathappened to them in later Hinduism?

Dr. P.R.Palodhi

Remote antiquity of Indias religious past comes into light when Prophet Mohammad informsabout Adams descent in India (Swarandip); his famous saying: Qala ehbetu Adama be-Dahnaardil Hind - (Tafsir-e-Ibne Kasir). We cannot probe into pre-Flood world of humanitys firstProphet Adam; our discussion is limited in the events of post-Flood world when Abrahamicmonotheism sets out to remove the darkness of old world paganism.

In legendary hubs of pagan gods and goddesses of Indus/Harappa in North and megalithicbuilders of South, for a while Indias religious perspective turned towards monotheism by thearrival of Sivas mission followed by the eastern Zoroastrians; and thereafter chaos ofheterodoxies escalated with the rise of deva centric Vedism, Jainism and Buddhism etc.Scientific investigations have unveiled three waves of Indo-Iranian speakers who entered Indiansub-continent at the end of mature Harappan phase. The first two waves are dated c. 2000-

1800 BC (time of Prophet Abraham) which came through the Murghamu and the Vakhsh-Bishkent cultures, whereas the third one took place around 1400 BC which came with the actualRig Vedic people who were the authors of Swat V cultures and gave rise to Painted Grey Wareculture (PGW). Rajesh Kochhar [1] in his book (p. 194)has elucidated the reasons why the pre-Vedic Murghamu and Vakhsh-Bishkent cultures are more affiliated to Indo-Iranian speakers: (i)they represent a discontinuity from the previous cultures in the region. (ii) They contain parallelsfrom the Bronze age steppe cultures. (iii) They occupy regions which in later times wereoccupied by Iranian speakers. These Indo-Iranian cultures are seen to share a number ofcommon features: the cult of fire; burial of burnt bones and ashes or of the body in a flexedposition; poor pottery, whether handmade or wheel made; and extensive use of handmadepottery. It is noteworthy that the two earthen vessels, Ukka and Mahavira, used in Vedic ritualwere explicitly required to be handmade.

The Indus civilization presided over by iva depicts Neolithic-Chalcholithic character which hasevolved much later than Cretan, Egypt and Mesopotamian civilizations (Biswal, 1988, p. 27) [2].Many archeological findings and research papers worldwide concluded that Saivism was moreancient than Vedic religion, but the date of its origin is yet to be identified accurately. Thefamous Pnini (a follower of Siva) mentioned that iva was outside the pantheon of Vedic gods.Pre-Vedic Saivites neither worshipped the Vedic devas; nor were they accepted cordially by thesettling Vedic Aryans (Rig Veda, 7. 21-5). One of the chief followers of iva, Nandisvaraexpressed: let the enemies of Hara (Siva), whose minds are disturbed by the strong spirituousodour and the excitement of flowery words of the Vedas, become deluded (Bhagabat Purana.iv.2.21ff). After Saivism came Zoroastrians; the Kambojas were Indo-Iranians and in the earlyVedic times they had formed an important section of the Vedic community. Paraskara Grhya-

sutram (v 2.1.2) mentioned the Kambojas, as scholarly people, have been classed with theVasishthas the cultural heroes of ancient India, and have been counted amongst the six greatscholarly houses of Vedic India. The social and religious customs of the Kambojas(Zoroastrians) and Vasishthas (Saivites) are stated to be identical [3]. These combatingnon-Vedic heritages are also corroborated from Mahbhrata (7.12.43-44), Markandeya (58.30-32), Vishnu-Dharmottara (1.9.6), Garuda (1.15. 13) etc Puranas. Before deva centric Vedicreligion took absolute control of Hinduism, India had religious past when Sanatan Dharma(i.e.eternally pre-existing religion) existed with the foundation of Prapatti(surrender to the will ofGod). This we come to know from Alvar Tamils like Nath-muni (who recovered 4000 Alvar


2/11

hymns in 10th century), his successor Ramanuja (1017-1137), and his follower Venkatanatha(b.1268) they all belong to ancient Alvar race (Alvar literally means devoted to God) in SouthIndia. Ramanuja has informed that Sanatan Dharmic Prapatticonstituted of five principles: (i)intention of submitting to God; (ii) the surrender of resistance; (iii) the belief in Gods protection;(iv) the prayer for salvation; (v) and the consciousness that: one is helpless to attain salvationon ones own [4].

The protracted struggles between Vedic Aryans and pre-Vedic Saivites and Zoroastrians arenow bygone past; eventually all began to merge together. Following development of classicalSanskrit, at a comparatively early date all religious imports were brought under Vedic corpus -newer versions of Itihasas, epics, Purans, Upahishads and even Alvar accounts were written byobfuscating the truths of Indias pre-Vedic religion. Thereafter Hinduism turned out to be anepitome of obscurantism via contradiction than conformity, anachronism than chronology andsyncretism than sagacity. Yet it is after this cultural syncretism between non-Vedic and Vedicreligions, several common words of Prophetic religion have been reintroduced in Hinduismfrom legacies of pre-Vedic India. We began to hear a name of the God Ishvara (Ish: Whocommands) who commands; Shruti (shru: to hear) - revelation; Smriti traditionalremembering (smri: to remember); and also Avatar Prophets (prefix: aba down; tri: to

come) recorded first in Saivite Pninis sutra (3.3.120) - not found in the early Vedas. Burwhen non-Vedic religious ideas were reinterpreted in terms of Vedic Hinduism, contradictionsbecame rampant. On one hand the essential elements of Prophetic monotheism e.g. Prapatti(submission to God), Ekam-evadvaitham (God is one without second), and Purusha (Godessentially a masculine gender) etc remained traceable with difficulty; on the other hand, vastvolumes of Hindu commentaries continued to grow fat by directing its followers towardsubmission for innumerable gods, mother-goddesses and even willy-nilly gurus instead ofsubmitting to One Supreme God. As we notice carefully, God is never found to be One withoutsecond in any expert commentaries of Hinduism including the very Chandogya Upanishad thathas imported the word Ekam- evadvaitham? The religious explanations of these words inHinduism are found very opposite to Prophetic teachings . After Vedic Aryans Sanskritbecame the sole vehicle of scriptural writing, champions of Hinduism could freely twist the

meanings of Prophetic imports in order to derive aesthetic pleasure (rasa) by equating theircherished icons/gurus etc with the Supreme God. Thus we find that from Smritiof Indias past,Sankarachrya composing Gitas version by syncretizing Ishvara with sectarian lord Krishna(Shri-madbhagavat: Krishnantu Bhagavan Swayam - Krishna himself is the God). WhileMahbhratas Krishna acknowledges that he has no supernatural power saves righteousness:Aham hitat karishyami param purusakaratah; Daivam tun moya sakyam karmakartumkathanchan (MBh. Udjog Parva, chap 78). Likewise, truths of ivas identity and his religiousstand forasurasin fighting Vedic devas- were obfuscated and even reversed by mystifying himinto Maha-deva (greatest god) for the first time in Brahminical Taittirya Samhita. God-denyingBuddha has been made Avatar who claims: Outside Buddhas dispensation there is no saint(Dhammapada 254); and Buddhism militates against an idea of a personal active God and HisProphets [5]. Pagan myths of Harappan mother goddesses had been reanimated via newer

versions of Shakti cults. This Femininity has no connection to the Creator God or heavenlyaspects; God created females only in this earth primarily for the purpose of multiplying livingbeings with diversity. Creator God is Purusha in all Prophetic religions Who neither begets andnor is begotten. Thus, denying and defiling sacred imports of Indias pre-Vedic past,innumerable post Vedic sages, mystics, bards and philosophers could manage to reach thepeak of worldly glories but their profane manipulations only aggravated religious darkness andled successive Hindu generations more towards irreligion of weird practices and contradictionswithout any conformity with God and His Message.


3/11

HOW PROPHETIC TRUTHS COULD ENTER IN ANCIENT INDIA?

According to Revelation, in every nation God had raised Messenger proclaiming: serve God andshun falsegods (Quran, 16:36); hence India has also received the Prophetic truths. Thisbecomes conceivable when Bible (Gen, 25: 6) tells us: Then Abraham took a wife, and hername was Keturah. And she bares him Zimran, and Jokshan, and Medan, and Midian, and

Ishbak, and Shuah. And Jokshan begat Sheba, and Dedan(Gen, 25:1-3);And Abraham gaveall that he had unto Isaac. But unto the sons of the concubines, which Abraham had,Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward,

unto the east country.

As regard the migration of Abrahams Prophetic heritage, role of north-west Kashmir region hasremained pivotal. In search of Indias early Prophetic imports via east bound descendants of

Abraham - Indus Siva demands special attention. The scholars of Saivism informed that beforeVedic usurpation early Saivism was centered on monotheistic principles of Oneness [6]which was contrary to Vedic polytheism and devaworship. Brahminical account (and also Tamiltexts e.g. Vedapuristhalapurana and Kancippuranam) recorded that iva was on the side ofasura-priest Sukra and was against the deva-priest Brihaspati. ivas religious stand came intolight when iva-Bhagavatas introduced in Upanishads several monotheistic principles: He isOne without a second(Ekamevaditiyam - Ch.U 6:2:1) Quran, 112:1.There is no image of Him (Na tasya pratima asti - Svetasvara.U 4:19) Q, 112:4.Of Him there are neither parents nor any Lord (Na casya kasuj janita na cadhipah -Svetasvara.U 6, 9) Q, 112: 3Since these tenets are part of Abrahamic monotheism, question arises: if Hindus iva, the sonof Brahma (Mahbhrata. XIII, 3.39.64, 67) has any connection to Prophet Abraham whoseidentity has been obfuscated in Hinduism by mystifying him as Brahma? There are strikingsimilarities between Abraham and Brahma; the Jesuit missionaries in India were the first tonotice this. Let us cite only a few from the innumerable other evidences. Brahma is derivedfrom the word root Sanskrit Brh-meaning to grow, increase. So the word Brahma stands forone who spreads forth and gains strength. And the great Rabai, the translator of Tora writes:

Ab means father and raham means multitude. God promised Abraham: I have made you afather of many nations (Gen; 17:5). Brahmins call Brahma as Prajapati, and Christians call

Abraham as Patriarch; both implying father of many nations. Abrahams wife Sarah was verywhite complexioned in Bible. Brahmas (Sarasvati-kantain Brahma-Vaivarta Purana I: 3. 34)wife Sarasvati is Suvraor white. Brahma was alone without issue and desired to have a sonlike him, so prayed to God in right earnest (Gopath Brahman 1.1); and Bible recorded the similarstory of Abraham (Gen; 15:1-4). Both were blessed with Divine favour, whereby both Abrahamand Brahma in two traditions had children born in the old age (Gen; 15: 2-4; Gopath Brahman:1:1). Brahmas meditation, Brahma-shila (MBh. Banparva, chap: 87) circum-ambulation, holywell-water and practice of shaving head have striking similarity to Abrahams great sacrifice,Tawaf of KaBa, water-well of Zam-Zam and rite of shaving head after Haj or Umra at Makka.Puran has narrated that during ivas marriage Brahma acted as Purohita and served as

charioteer during ivas attack of Tripurasura (Rajani Mishra)[7]. There are records that manyiv-Brahmins have paid visits to Mokhsya Iswar Ashram(which is none other than Makka) andother holy sites of Arabia, where Prophet Abraham re-established Gods religion by eradicatingthe flourishing idol worships. Dr. Suniti Chatterji has written at length about Mokeswar Siva inhis book Ashastrya Puran. Hymns of Taittirya Samhita (4.5.7) have mentioned that iva wasfrom Nisadabhumiand had traveled through the Indus region on pilgrimage.


4/11

(i) In search of Sivas identity: There are three possible cognates of Siva in the Bible: ProphetSyuib of Median race, who is but identified with Jethro the father-in-law of Moses. AnotherSheba and Dedan mentioned together in Ezekiel 27 belongs to a different age and of a differentlineage from Raamah (cf. v. 22) the son of Cush. And the third is Sheba (son of Jokshan).Bible informed that Jokshan produced two sons, Sheba and Dedan (Gen. 25:2-3; 1Chr. 1:32).Also Sheba was the name given generations earlier to one of thirteen sons of Jokshan

(or Joktan). Various descendants of Keturah always did not speak the early forms of EastAramaic; some spoke the South Semitic languages such as Sabaic (from Sheba), Minaic,Qatabanic and Hadramatic etc (cf. article Arab on Wikipedia). Josephus tells us about a branchof Keturahs descendants settled in India who called themselves as Brahmins after name oftheir ancestral father Abram and those sons of Joktan who settled along the River Cophen(ANTIQUITIES I, VI, 4): "These inhabited from Cophen, an Indian river, and in part of Asiaadjoining to it." The modern name of Cophen is Kabul. It is located in Afghanistan! The sons ofJoktan (Yoktan in Hebrew) were the founders of the recently discovered great Indus Valleycivilization in India. In India one branch of Keturahs childrenform the highest caste andcall themselves Brahminsafter their fathers original name, Abram. As regard the originalBrahmins, Hinduism has a relevant mention of how the Yaksha Brahmwas superior to Vedicdevas (see: Kena-Upanishad: III.1, 2, 11, 12; IV.1) which indicated that the early Brahmins

ensuing from Brahma were entirely a different lot from that the later Vedic Brahmins whoworshipped deva Indra as highest god with one forth citations of Rig Vedic hymns. AmongKeturahs descendants who later went north were the "Letushim" (Gen.25:3). They are alongthe shores of the Baltic Sea in Russia where a number of Keturahs sons are found.

(i) Linguistic science gives deeper insight into Abraham/Brahmas role: As we go back toemerging newer world of 2000 BC in Abrahams time, especially the Semitic (custodians ofProphetic religion) and the miscellaneous Aryan heritages began to spread all over by replacingthe older cultures of more ancient generations. Semitic languages have origin in the Prophetictradition; while Aryans and Dravidians are basically connected to the ancient paganism whichreflects in their languages even when they adopt from the Semites. Hence findings of scientificlinguistics are especially important in identifying the Prophetic trails distinguishable by its clear

Semitic trends.

Indus script died like Egyptian hieroglyph, both of which were not found in later cuneiform. Theearliest preserved undisputed historic script of India isBrhmalthough its exact point oforigin has remained unknown. Linguistic research did not find continuity between Indus scriptand historic script Brhm (except isolated case of weight systems). Brhm-script rather hasstrong connection to Semitic script (10 out of 22 Semitic characters closely resemble Brhmboth in form and sound). It certainly differed from all other Indic scripts in that it retained theSemitic characteristic of being written from right to left. Before advent of Vedic Aryan language,Dravidian language family formed the majority of the greater Indus valley population (AskoParpola, pp. 160-168) [8]. From among antique Dravidian language family an early record in OldTamil is short inscriptions from around the 2nd century BC in caves and on pottery these are

written in a variant of the Brhm script called Tamil Brhm (Mahadevan, pp. 90-95) [9].Among north Dravidian linguistic branches, Brahui speaking people still exists as one of theBaluchi tribes of Afghanistan (>95% Brahuis and Baluchis are now Sunni Muslims, and one-third of their vocabulary consists of Persian and Arabic loanwords). The word Brahui is derivedfrom braho, the local form of Ibrahim who dwelt amongst the Jatts of Awaran in PakistaniMakran (Elfenbein, Studia Iranica 16: 215-33) [10]. Thus the earliest preserved scriptsBrahui and Brhm are named after Abraham. A connection between Abraham/Ibrahim/Brahma and those ancient Indian languages is never out of the context especially after knowingthat Abrahams descendants from Keturah (Gen. 25: 1-3) entered into India with religious gift


5/11


6/11

of India. All these historical findings indicate that Prophetic monotheism could enter into Indiaonly from two successive Semitic sources: first, via Abrahams east bound descendants (Gen.25:6) when language was more pictorial than alphabetic. And second, afterwards from asuriansvia Persian Prophet Zoroaster who condemned Vedic devasand preached the religion of OneGod Ahura (Asura in Vedic tongue).

(ii) ivas role in scriptural context: This suggestive in several contexts of Puranas and Tamiltexts; the Matsya Purana (47th section) says: Asuras priestSukra in order to win the battlebetween asuras and devas clans, went to Mahadeva (Siva) and asked for the Texts more

powerful that those possessed by devas priest Brihaspati. This again reminds us Abrahamsreligious gifts for the east-bound Keturahs descendants. Persian scripture Dasatir(Namah-i-Sasan) mentioned that Sankara Kash and Vyas after many discussions among thembegan to preach religion in India (Vidyarthy, p.26) [11]. Mahabharatas Adi-Parva introduces uswith a laconic but very significant statement that Brahma advising Vyas to write the huge textsthrough Ganesha; and obviously this happened long before the advent of Vedic heritage in Indiaand formation of its Sanskrit language. If Brahma is mythical abstraction of Abraham, he is thegreat grandfather of Ganesha. Both iva and Ganesha were adversaries of Vedic yajnas, thus

famous Vedic rishi Jagyobalka at first tried to vilify Ganesha as Spoiler (Siddhi-nasakdemon)but they had to reverse their stand and accept Ganesha as Provider (Siddhi-dataGanesh)because of his matchless popularity [12]. From allusions in Bible, Persian Dasatir, Puran andMahabharata we have reasons to posit that among the east bound descendants of Prophet

Abraham,iva (the preacher of monotheism in India), his son Ganesha (the translator),Vyas (the scripture bearer) and Abrahams erudite first wife Sarah (Sara-svati) playedthe vital most roles in introducing into India the immensely vast scriptural contents (onlypossible in pictorial symbols) of both pre and post Flood worlds. Mahbhrata(Bhandarkar Oriental Res. Inst) begins by offering prayer to Sarasvati (Brahma is Sarasvati-kanta i.e. consort of Sarasvati in the Brahma-Vaivarta Purana I: 3.34) and mentions amysterious scripture Jaya (Jaya Grantha) comprised of Puranas, Ramayana, Mahabharata,Vishnu-dharma, and Siva-dharma but does not include Vedas.Only in late Sanskrit theseSanatan Dharmicimports (traceable sporadically amidst Puranas and epics beside Manu-Smriti,Brahma Sutra, Siva Dharma and Vishnu Dharma etc) gradually could come to light but afterthorough transmutation in Brhaminical fold. Absurdity of Brahminical claim to associateVyas with arrangement of the Vedas and Puranas has been shown by Rajesh Kochhar(p.21), Wilsons Vishnu Puran (see Preface) and Muirs OST (Vol.3, pp. 43 -55) [13].

B. FATE OF PROPHETIC IMPORTS IN UPDATED HINDUISM

Scientific linguistics dated Rig Vedic language 1200-1000 BC. Then came late Vedic (1000-800BC) when other three Vedas were written. In this context one must be aware that the origins ofSaivism and Vaisnavism lay outside the systems of Vedic religion where devotional Tamilpoems of Alvars and Nayanmars remained an authority equivant to what Vedas were toBrahmins. The early Tamil saints compositions were devotional and not philosophicalabstractions (e.g. ancient Tamil Sitthar padalgal), who were non-Brahmins, used ordinary Tamilwords without technical meaning, though Sanskrit ideas eventually crept in because Tamilreceived double dose of Sanskrit words from north and south. Gradual stages by which Sanskritbecame powerful in the South is best described by Dr. Filliozat (See: Nair. B. N. The DynamicBrahmin, pp. 77-78). The post Vedic/early Sanskrit (800-300 BC) came after cultural syncretismbetween Vedic & non-Vedic, where a sign of religious rectification (towards God andmonotheism) is noticed primarily due to the iva-Bhagavatas. After Panini (500 BC) introduced


7/11


8/11


9/11

terms of Vedic reckoning these are not of divine origin; and in fact the purports of Smrtisindicate that these have not come from Vedic devas. The literature which comprises the Smrtiwas composed in classical Sanskrit (after 500 BC) after the cultural syncretism between Vedismand Saivism/Vaishnavism - for example, commentaries such as Laws of Manu, and the sixVedangas, the Ithihasas: the Mahabharata and the Ramayana, as well as, the Puranas (Lingat,Ch. 1, pp. 910) [17]. Smriti is still only considered a second authority after Sruti and

becomes relevant only when Srutiprovides no answer. The present general understandingof smrti consists of non-Vedic literatures that portray the rules of dharma; for example, theDharmasastra, Itihasa, and Purana. There are two important sides ofSmriti: Smriti as Traditionand Smriti as Texts. Scholars but argue about Smriti in terms of its meaning specifically inBrahminical tradition (Brick, David. pp. 295) [18]. This is understood by passages introducingthe word smriti; scholars find evidence for a switch in the meaning and understanding of theterm from the context in which the word is used. Let us look at passages where originally theword smritiappears. The most notable commentators like Sankara, Ramanuja, Madhava, andVallabha etc unanimously agreed that: bythe term Smriti(mentionedfirst in Brahma Sutra) infact Gita is referred to by the early authors of Brahma Sutra (Upadhyaya, p. 22-23) [19]. Theyshowed that: mentioned smrtesca, smartyateetc in Brahma Sutra (I. 2.6, I. 3.23; II. 1.36; III.2.17; III. 3.31; IV.1.10, and IV.2.21) as specifically referring to Gita verses XVIII.61; XV.6; XV.3;

XV.7; XIII.12; VIII.26; VI.11, and VIII.23 respectively.

Bhagabat-Gita (compiled earlier from obscured source by the anonymous rishis or rishi) holdsthe maximum degree of God-centric Essence because ancient people used to remember Gitatraditionally by heart as the utterance from God Himself. But present version of Gita is not exactreplica of ancient source, rather comes from Sankaracharya a prolific Vedic theologian;naturally his written Gita version in Sanskrit cannot come without syncretism of Vedic theology.Hence Brahminical interpolations are clearly evidenced in Sankaracharyas Gita version; it ishard to reconcile GitasIsvarawith Sankaracharyas Advaita Vedanta that stresses theistic Godas ultimately unreal, and Nirguna Brahma (quality-less Brahman) alone is regarded as onlyreal? This Brahma concept in Gita is an import from the leads of Brahminical Upanishads;whereby it goes to refer Brahma orPrajapatias the personal creator and preserver of the world,

as also the deliverer of sacrificial injunctions of the Vedas (BG, III. 10). It also adds that Brahmahas come out of the Imperishable or the Supreme Reality Brahmana(Brahmaksarasamudbhavam, BG, III.15). It is pointed by Upadhyaya (p. 401-402, op.cit) that:Gita does not regard Brahma or Brahman as the Supreme God (B.G; XI. 37: gariyaseBrahmanopy adikartre); where it says: why should they not bow down to the Greatest of thegreat, the Creator of Brahma himself?

Gitas God is Isvara, Who commands transcendentally (B.G: IX.9: udasinavad asino asaktamtesu karmasu; XV.17: yo lokotrayambishya bivartyabyaIsvarah); it is the Nature that operates(B.G: V.14; IV.14; V.15) but God is the source of all, from Me do all proceed (B.G: X.8:Aham sarvasya prabhavo mattah sarvam pravartate). Gita especially condemns desiresand teaches submission to the Almighty God through self-denial. In contrast Brhaminical

Upanishad writes: Those who die having found the soul and their true desires, for them there isfreedom to journey in all the worlds (Ch. U 8.1.6). In Vedas and most of the pantheisticUpanishads (e.g. BAU: Brhadaranyaka Up) there has always been some ulterior purposebehind their search for real and specify the fruit of knowledge He who knows the truth aboutthe nature of the fearless Brahman, himself becomes fearless Brahman (BAU 4.4.25). He whoknows the truth about the Arka sacrificial fire and the horse sacrifice, wards off the repetitions ofdeath (BAU 1.2.7). He who knows the creation of the world from the unitary soul obtains thewhole world (BAU 1.4.17). While Gita (BG. VII: 20) teaches: rather it is yoga (the way of union)for submission to the Supreme God (Ishvar). Of all yogins he who, with all his inner self


10/11

given upto Me, for Me has love and faith, him I hold to be the most united with Me in yoga the way of union. (BG, VI: 47).

Concluding remark: From history of Indias religious proceedings it will not be too wild tospeculate that although the ancient languages of India died out, religious legacies of Abrahamsdescendants could survive via various native dialects. If India had Sanatan Dharma, which

literally means eternally pre-existing religion this should be religion of God (that came fromProphet Abrahams gift) rather than claims of synthetic Hinduism that neither obey God, nor hasuniversal religious guidance. Behind sudden upsurge of vast volumes of late Hindu scriptures,undoubtedly there had been significant role of some arcane scriptural matters (basic corpus ofSanatan Dharmic imports) that remained dormant in pre-Vedic India before formation ofSanskrit language. After a gap of more than thousand years when Vedic Aryans Sanskrit wasmatured enough, these were transmuted into Vedic fold. Apparently many Sanatan Dharmicimports turned into rabid, raw and Rabelaisian lores and myths in Puranas and epics etc; andalso have been used to invent pagan aesthetic pleasures (rasa). But truth shall come out infuture and surely we shall come to know what the Prophet Abrahams gifts are. In Bible, Godrevealed that He shall recover the remnants of past generations: And it shall come to pass inthat day, that the Lord shall set His hands again the second time to recover the remnants

of His people (Isa, 11: 11)).[Republished from my publication - http://www.articlesbase.com/religion-articles/how-india-received-

prophetic-truths-in-its-ancient-past-what-happened-to-them-in-later-hinduism-6088820.html.]

References1). Rajesh Kochhar. The Vedic People: their history and geography, p. 194, (Orient Longman)2). Biswal, Bansidhar. 1988. Cult of Siva, Punthi Pustak, Calcutta.3). See: Paraskara Gryya-sutramVerse 2.1.2; Commentary: Pt Harihar.4). Encyclopedia of World Religionsby Merriam Webster, (1999). p. 8655). Dhammapada, 14:182, trans. Juan Mascaro., Harmondsworth, Penguin Books, 1973.

6). Bhattacharya. B. 1993. Saivism and the phallic world, Vol. 1, p. 94, (Munisram MonoharlalPub. India)7). Rajani Mishra. 1989. Brahma worship: Tradition and Iconography. (Kanishka PublishingHouse, Delhi)8). Asko Parpola. 1997. Deciphering the Indus Script, Cambridge Univ. Press. ISBN 0 52143079 8.9). Mahadevan, Iravatham (2003). Early Tamil Epigraphy from the Earliest Times to the SixthCentury A.D., Cambridge, Harvard University Press. ISBN 0-674-01227-510). Elfenbein, J.H, 1987.A periplous of the Brahui problem, (Studia Iranica), 16: 215-33.11). Vidyarthy A.H. 1990. Muhammad in world scriptures, (Adam Publisher, Delhi)12). (See: articles by Atul Sur, Pre-Aryan elements in Indian Culture. Calcutta review, 1931-32;Indian historical quarterly, 1934)

13). Muir, John, 1872-4. Original Sanskrit Texts on the origin and history of the people of India,their religion and institution, collected, translated and illustrated, vols I-V, 2nd and 3rd edns.London.14). Flood, Gavin (Editor) (2003), The Blackwell Companion to Hinduism. Malden,Massachusetts: Blackwell Publishing Ltd.. ISBN 1-4051-3251-5.15). Pargiter, F.E. (1913, reprint 1972). The Purana texts of the Dynasties of the Kali age,Motilal Banarasidass.
http://www.articlesbase.com/religion-articles/how-india-received-prophetic-truths-in-its-ancient-past-what-happened-to-them-in-later-hinduism-6088820.htmlhttp://www.articlesbase.com/religion-articles/how-india-received-prophetic-truths-in-its-ancient-past-what-happened-to-them-in-later-hinduism-6088820.htmlhttp://www.articlesbase.com/religion-articles/how-india-received-prophetic-truths-in-its-ancient-past-what-happened-to-them-in-later-hinduism-6088820.htmlhttp://www.articlesbase.com/religion-articles/how-india-received-prophetic-truths-in-its-ancient-past-what-happened-to-them-in-later-hinduism-6088820.htmlhttp://www.articlesbase.com/religion-articles/how-india-received-prophetic-truths-in-its-ancient-past-what-happened-to-them-in-later-hinduism-6088820.html


11/11

16). Clooney, Francis X. Why the Veda Has No Author: Language as Ritual in Early Mmsand Post-Modern Theology, Journal of the American Academy of Religion, Vol. 55, No. 4(Winter, 1987).17). Lingat, Robert. (1973). The Classical Law of India. Trans. J. Duncan M. Derrett. Berkeley:University of California Press.18).Brick, David. Transforming Tradition into Texts: The Early Development of Smrti. Journal

of Indian Philosophy 34. 3 (2006)19). Upadhyaya, Kashi Nath. 1998. Early Buddhism and Bhagavadgita. (Motilal BanarasidasPub. Ltd, India).

Documents

How India received ‘Prophetic Truths' in its ancient past & what happened to them in later Hinduism?