Excerpt from "'God' is Really the Lord of Hell and 'the Devil' is Really God?!" a chapter in the volume titled, To Be or Not To Be... brahman or Abrahman / The World Turned Upside-Down.
“God” is Really the Lord of Hell and “the Devil” is Really God?!
To simply state the gist of the theory to be presented in the following, the Hebrews were originally “Hindus,” or at least Abraham’s tribe was before Abraham’s break with the religion of his forefathers, before Abraham's tribe left the place and religion of their ancestors and traveled west to Palestine, as was touted by Aristotle and many other ancient and recent historians and thinkers and a theory many yet espouse outside of the official Western religio-historical establishment. The Hebrew god “Yahweh,” with whom Abraham made a covenant upon breaking ties with his ancestral religion, bears many similarities to and is likely derived from/is the same being as Deva Yama, the Hindu/Buddhist/Asian Lord of Death and Hell and Judge of the Dead (more or less as was known in Europe as “Hades,” among other appellations), in concert with Yama’s priest Deva Agni, the god of fire, who is called “yahva” in the Rig Veda, the most ancient scriptures in the world. Abrahman means “unfaithful one” or “without brahman [‘God’]” in Sanskrit, and according to Hinduism, Lord Yama is in charge of those who do not know brahman, of those who are Abrahman.
In the Rig Veda, the God of Fire Lord Agni is praised as “yahva” twenty-one times. According to Hinduism, “Yama is closely associated with Agni in the Rigveda. Agni is both Yama's friend and priest...” The Sanskrit word agni, by the way, is whence the English word “ignition” is derived. Yahweh of the Hebrew religion is thus not unlikely something of a multiform expression of both Lord Yama, Lord of Death and Hell and Judge of the Dead, and Yama’s Priest, the God of Fire Lord Agni, called yahva in the Sanskrit of the Rig Veda, very much like how El and Yahweh were originally separate deities that later became one in the Hebrew tradition. El in the Semitic languages means “might, strength or power,” not unlikely derived from the Tamil El, “1. lustre, splendour, light; 2. sun; 3. sunshine; 4. day time; 5. day of 24 hours; 6. vehemence; strength.” From the Cologne Digital Sanskrit Lexicon and the online Wisdom Library, yahva is defined as:
yahva restless, swift, active (applied to Agni, Indra and Soma) RV.; continually moving or flowing . . . m. . . . a sacrificer . . . f. du. heaven and earth RV. ; pl. the flowing waters . . . the seven great rivers . . .
Yahva (यह्व).—a. Ved. 1) Great, powerful. 2) Active, restless, continually moving. -m. An employer of priests for sacrifices
Yahva (यह्व).—m. (-hvaḥ) A sacrificer, an institutor of sacrifices.
As noted in chapter 1, the Hebrews might be understood as “Fire Worshippers” in terms of their devotion to “Yahweh,” a name almost certainly derived from the Sanskrit yahva, an appellation or adjective never applied to Yama, but is in fact most often applied to Yama’s priest and friend Agni in the Rig Veda. The name Agni is also found in any number of words for “fire” nigh globally, and many fire gods as well as words for fire worldwide are likewise directly related to the Sanskrit word/name agni. else to other Sanskrit terms for fire or “fire god.”
Ognebog/Ogne/Ogni is the Slavic god of fire. Ognyena Maria is the Slavic “Fiery Maria,” an assistant to the Sky-god Perun (one of Hindu sky god Indra’s names is Purandara). The ancient Albanian fire god is Enji, acknowledged by the academy as directly related to the Hindu Agni (often the order of consonants or even entire syllables get switched around as a word is expressed in another tongue). In the Lithuanian tradition, "šventa ugnis" means “holy fire” (Sanskrit svanta/svAnta means n. `\" seat of the Ego \"\', the heart … m. `\" heart-born \"\' , love … mfn. having a heart … mfn. being in the heart … auspicious, fortunate … n. the heart (as the dominion of the self) ) Latin for fire is ignis, and thus the English “ignition,” from Sanskrit agni. The Akkadian and Babylonian god of fire is Girra, close to the Sanskrit gRhya, “m. the house-fire.” The West African Yoruba peoples’ deities Ogun (fire god, god of metalwork) and Aggayu (volcano god) are almost certainly related to the Sanskrit agni. The English name Agnes means “pure,” implying the purification of fire. Etruscan fire/sun god Śuri is not from agni, though is quite obviously related to the Hindu Surya/Sura, Sun god of the Hindu tradition. Similarly, the Norse god of fire, Logi, related to the Middle High German word lohe, though by some slightest chance might be anciently related to the name agni would be more likely related to the Sanskrit word lohitAzva (mfn. having or driving red horses … m. fire … N. of Siva). Logi was a jötunn (Old Norse jǫtunn, Sanskrit jaTin m. an ascetic), a type of being compared to gods, dwarves, elves and giants, who are also called risi (Old Norse for giant; Sanskrit RSi m. holy singer, poet, saint, sage, hermit, a Rishi, Tamil riSi sage, saint ). The Slavic fire and metalworking god Svarog was touted by some to have originally been a sky-god, and thus his name is directly related to a name of Indra, “Svaraj,” to the heaven of Indra, Svarga/Svarga-Loka, and to the Sanskrit root svar generally.
The fire etymology was one of the first to be proposed by the Slovene linguist Franc Miklošič (1875), who explained the theonym Svarog as consisting of the stem svar ('heat', 'light') and the suffix -og. The stem svar itself was derived from an earlier *sur "shining" .
Some researchers, including Aleksander Brückner[9] and Vatroslav Jagić,[10] have suggested that the name stemmed from the word svar meaning "argument, disagreement", or the verb svariti "to quarrel".
Sanskrit svar … the sun, sunshine, light, lustre … bright space or sky, heaven …
svarAj mfn. (nom. %{-rAT}) self-ruling m. a self-ruler … mfn. self-resplendent, self-luminous … m. N. of Brahma1 … of Vishnu-Krishna …of a Manu … of one of the 7 principal rays of the sun
Svārāj (स्वाराज्).—i.e. svar-rāj, m. Indra.
svari mfn. noisy, boisterous RV.
Svarita a. sounded, accented
svaritR mfn. sounding, noisy, loud, boisterous
The Slavic god of the Underworld is known as Viy, Ny, Peklabog, Nija, Nyja, Pekla, Pekelnybog, Pekollo, Pekollos, Pikollos, Peklos, Poklos, Peklo, Pieklo, Pekelle, Pikiello, Patello, Patelo, Patala. “Ny is the god of the underworld who acts as psychopomp, that is to say the guide of the souls into the underworld. He is associated with subterranean fire and water, snakes and earthquakes.” One of Lord Yama’s names is Pavaka, “One who purifies.” The Sanskrit word for the Underworld is Patala. In fact, all of these names of the Slavic Underworld god/psychopomp seem very likely to have been derived from or are otherwise closely related to various Sanskrit words (Sanskrit definitions from Cologne Digital Sanskrit Lexicon ):
Slavic Viy
Sanskrit Vah (वह्).— 1) To carry, lead, bear, convey, transport 2) To bear along, cause to move onward, waft, propel 3) To fetch, bring 4) To bear, support, hold up, sustain 5) To carry off; take away
Slavic Ny
Sanskrit nI, nayati, -te , pp. {nIta3} 1 lead, guide, conduct, direct (l. & [[-,]] f.); carry away, remove; draw near, attract; bring to or into (acc., esp. of an abstr., {prati}, dat., or loc.); M. (A.) lead home … take the lead, head (gen.); w. {daNDam} bear the rod, i.e. inflict punishment; w. an adv. in {sAt} reduce to or change into, e.g. {bhasmasAt}; w. {zUdratAm} make a person (acc.) a €u1dra; {samatAm} make equal; w. {duHkham} make unhappy. pain; w. {pritoSam} gratify; w. {kSayam} destroy (cf. {I} & {gam}). C. {nAyayati} cause a person or thing to be led or carried away by (instr.) to (acc.). D. {ni3nISati, -te} be willing to lead etc., to carry off, to bring into (acc.); to find out or ascertain. I. {nenIya3te} lead away as a captive, have power of (acc.). -- {accha} lead near or towards (acc.). {ati} lead over or beyond (acc.); … {apa} lead or take away, put off, remove. … {abhi} lead near or towards (acc.); fetch, procure; represent, act, perform (d.). {ava} lead down, push or put into … {abhyava} lead down or pour into (acc.). {vyava} pour out singly… {A} lead or bring near, fetch, cause; lead or bring towards or into (acc., w. {kzam} subject, subdue), lead or bring back ({ñpunar}); pour in, mix; offer, sacrifice. … {upA} lead or bring near, draw towards (acc.); get or cause to (gen. of pers. & acc. of th.); lead away, carry off. … {samA} conduct together, gather, collect; lay together (the hands); conduct towards, … lead off ({vadhAMya} to death); … carry off, lead away… lead away… {pra} bring forwards, lead further, promote; convey (r.); conduct or take to (M. to one\'s self), present, offer; bring or reduce to (a state); employ, inflict (punishment); … {saMpra} bring together, collect, raise (taxes); employ, inflict (punishment)
Slavic Nija, Nyja
Sanskrit nijur f. singeing, burning, destroying by fire RV. ii, 29, 6.
nijur f. burning, consuming.
nijUrv P. %{-jUrvati} , to consume by fire RV.
Slavic Peklabog, Pekla, Pekelnybog, Pekollo, Pekollos, Pikollos, Peklos, Poklos, Peklo, Pieklo, Pekelle, Pikiello
Sanskrit pakS cl. 1. and 10. P. (Dha1tup. xvii, 14; xxxii, 17) %{pakSati}, %{-Sayati}, to take, seize
pakva mf(%{A}) n. (considered as p.p. of 2. %{pac}; cf. Pa1n2. 8-2, 52) cooked roasted, baked, boiled, prepared on a fire … baked or burnt (as bricks or earthenware pots) … ripe, mature (lit. and fig.) RV. … accomplished, perfect, fully developed (as the understanding, character &c.) MBh. BhP. ; ripe for decay, near to death, decrepit, perishing, decaying ib. ; digested W. ; n. cooked food , dish RV. AV. S3Br.; ripe corn AV. ; the ashes of a burnt corpse ib.
pakal 1. dividing, separating; 2. middle; 3. middle position, impartiality;
pAkala a. quite black. (Lord Yama is said to be and depicted as black/dark complected)
pAvaka mf(%{A4})n. pure, clear, bright, shining RV. VS. AV. (said of Agni, Surya and other gods, of water, day and night &c.; according to native Comms. it is mostly = %{sodhaka} \"\', cleansing, purifying \"\') ; m. N. of a partic. Agni (in the Puranas said to be a son of Agni Abhimanin and Svaha or of Autardha1na and Sikhandini1) TS. TBr. Ka1tyS3r. Pur.; (ifc. f. %{A}) fire or the god of fire Up. MBh. Ka1v. &c.; N. of the number 3 (like all words for `\" fire \"\', because fire is of three kinds see %{agni}) Suryas.; a kind of Rishi, a saint, a person purified by religious abstraction or one who purified from sin
Slavic Patello, Patelo, Patala
Sanskrit pAtAla n. (rarely m.; ifc. f. %{A}; perhaps fr. 2. %{pAta} as %{antarAla} fr. %{antar}; cf. Un2. i, 116) one of the 7 regions under the earth and the abode of the Nagas or serpents and demons … sometimes used as a general N. for the lower regions or hells; in MBh. also N. of a town in the serpent-world) … an excavation, hole in the earth MBh.; the submarine fire
As a sidenote, there is an archaeological site in Peru called Patallacta, very possibly indicating that thereabouts was the Hindu “Underworld” realm known as Patala/Patala Loka/Patal Loka. According to the generally accepted name origin of Patallacta: “Patallacta (possibly from Quechua pata elevated place / above, at the top / edge, bank (of a river), shore, llaqta place (village, town, city, country, nation).” As noted in the definition above, there was/is a town in the “serpent-world” known as Patala. If Patallacta happened to be a placename of Sanskrit origin, it would correspond rather succinctly to the Sanskrit/Hindu placename Patala-Loka (Patala “one of the 7 regions under the earth and the abode of the Nagas or serpents … a general N. for the lower regions … also N. of a town in the serpent-world”); loka (free or open space, room, place, scope, free motion … a tract, region, district, country, province. Loka is root to the English location, local, etc.). Though the Quechua “pata” translates as “above, at the top,” the Sanskrit pata generally indicates downward (pAta m. flying, flight; fall, downfall), as Patala is “the Underworld” to Bharat/India, further “down” than Naraka-Loka (“Hell”). In Tamil paTa is “a particle of comparison.” From the perspective of someone in Patala, up and down are inverted in relation to the perspective of someone on the opposite side of the globe. The direction that is “down” to someone in Eurasia is “up” to someone on the other side of the globe in the Americas/Patala, thus pata and Patala are down to someone in India, whereas pata and the land called Patala are “up” or “above” the ground, and above Naraka-Loka, “Hell,” to someone in a land once called Patala that existed in Peru, the Americas generally and thereabout, the “Underworld” to Eurasia and Africa. Recall the quote in chapter 1 from the Yoga Vasisthana,
All these bodies that move about in the world by their lack of freedom are thought to be up and down relative to our position on earth. So when there are ants on an earthen ball, all its sides are reckoned below that are under their feet, and those as above which are over their backs.
To return to the discussion of Yahva Agni and fire, traces of Sanskrit and Tamil words for fire are rife in Native American Indian words for fire. Quechua word for fire nina might correspond to the Sanskrit nidah (nidah P. … to burn down, consume by fire ). Lakota word for fire pȟéta is phonetically close to the Sanskrit vidah (P. %{-dahati}, to burn up, scorch, consume or destroy by fire ), else is perhaps more likely related to pAtha (m. = %{patha} g. %{jvalA7di} ; fire L. ; the sun L ). Shoshone ku', kukki, kukkwe, kuna", kuna-I, kottooppeh, and any number of other Shoshone words for or related to fire beginning with ku or ko, would possibly correspond to the Sanskrit ka, kaNa, kuNDa, kukkuTa, etc., and Tamil kanal, kuTai-tal, kutapa, etc., and any number of other Sanskrit and Tamil words related to fire beginning with ka, ko and ku. The Cahuilla word for fire is kú-t. The Paiute words for fire are ku'su or ko'so, quite close to Sanskrit kuSAku. The Lenape word for fire is tentey, and the Huichol tatewari is the fire god of shamans, both Native American words for fire that are very possibly derived from Tamil words related to fire such as taNal, taNTilam, taTTai, tImaTu-ttal, etc. Hopi words for fire are uuwingwa, likely from Agni, and qööhi, göahi or qööhi, phonetically close to Tamil words for fire kocci or koLLi. Iroquois katsista is rather close to the Sanskrit kuSAku and Tamil kataz-tal, kaTaiyanal final deluge of fire, kATAkkini 1. great fire, conflagration; 2. a strong fire, kaTTazal “raging fire,” kASTAkkini, kuTai-tal, and other Tamil words for fire beginning with kat. The Mapuche (Chile and Argentina) word for fire is petrehue, quite similar to and likely derived from/related to a number of Sanskrit and Tamil words :
Sanskrit pAtha m. = %{patha} g. %{jvalA7di} ; fire L. ; the sun L. ; n. water L.
pAtraTira (?) m. (only L.) an ex-minister (W. `\" an able or competent minister \"\') ; a metal vessel; mucus running from the nose; rust of iron ; fire
pItu m. who drinks or dries up \"\' , the sun or fire
Tamil piramam 01 1. the supreme being; 2. Brahma1; 3. Vis2n2u; 4. Siva; 5. sun; 6. moon; 7. fire
pAtha m. = %{patha} g. %{jvalAdi} ; fire L. ; the sun L. ; n. water L
pItan 1. sun; 2. fire
pItu 1. sun; 2. fire; 3. chief elephant in a herd
In Australian aboriginal languages, there are more than a few likely Sanskrit or Tamil related words for fire, such as Nyoongar language karla, karlak, kalla or kaarl and Warumungu karrarlarla (Tamil kAlavam fire; karka mf(%{I4})n. … good, excellent … m. a white horse … fire; kaRkam 02 1. water jar; 2. white horse; 3. Fire; karugkal 1. boulder of black rock, large granite stone; 2. flint for striking fire; karuku-tal 1. to be scorched, scarred; to blacken by fire or the sun; koLLi 1. fire), Luritja waru and Warlpiri warlu (Sanskrit vArUDhA f. (only L.) fire; Tamil vaRu-ttal 1. to dry, grill, fry, parch, toast [-ttal indicates the preceding word is a verbal noun]), Guugu Yimidhirr yugu (yajJa m. worship, devotion, prayer, praise; act of worship or devotion, offering, oblation, sacrifice … a worshipper, sacrificer … fire), Wiradjuri wiiny (Sanskrit vahni m. … the conveyer or bearer of oblations to the gods (esp. said of Agni, `\" fire \"\', or of the three sacrificial fires see … partic. fire … fire in general or `\" the god of fire \"\'; vani f. wish, desire AV. m. fire; vinirdah P. %{-dahati}, to burn completely, consume by fire), Bundjalung bidi (vidah P. %{-dahati}, to burn up, scorch, consume or destroy by fire, vidheya mfn. … to be kindled (as fire)), Arabana maka (Tamil makAvIram 2. sacrificial fire; makAvIran 1. fire-god; makAccuvAlam a sacrificial fire; makAkkini sacrificial fire; makAnalam sacrificial fire), etc. Australia has certainly had contact with India and Southeast Asia for thousands of years, and the above examples of Sanskrit and Tamil related words in Aboriginal languages are not particularly exceptional.
Suffice it to say, Deva Agni, the “Hindu” god of fire, as well as other Sanskrit and Tamil words for fire, are echoed in words for fire and the names of fire gods and goddesses globally. Agni, called “Yahva” in the Rig Veda, the most ancient scripture in the world, was known in many places by many peoples globally, and as Yahva Agni is friend and priest to Lord Yama, he is very likely a significant part of the origins of the construction of the Hebrew god “Yahweh.”
That the Hebrews were very much into fire sacrifices before their temple was finally destroyed, “burnt offerings” and such, further indicates more than a resonance with the Sanskrit term yahva, as one of the meanings of yahva is “a sacrificer,” and Deva “yahva” Agni is the God of Fire, priest of Lord Yama. The Rig Veda even uses Yahva as a name for Agni in at least one case, and not merely as an adjective.
I may only mention that yahva in one instance (Rv. X. no. 3) is used in the vocative case, and Agni is there addressed as "O Yahva ! you are the sacrificer of the gods." This, clearly shows that the word was not only familiar to the Vedic sages, but that it was applied by them to their [demi]gods to signify their might, power or strength and Griffith has translated it by the English word for ‘Lord’ in several places.
Thus, to the ancientmost religion of the world, “Yahva” is a name of Deva Agni, the Lord of Fire, and by proxy and definition (“restless, swift, active … continually moving or flowing (applied to the waters) … a sacrificer … heaven and earth”) was likely contingently applied to his friend Lord Yama, Lord of Death and Hell and Judge of the Dead, him who Yahva Agni serves as priest. Some have noted that the plans for the Temple of Solomon match the general design for Hindu temples, as both are built analogous to the human form reclined, thus figuring the temple as a body, as well as the body as a temple, via analogous tropes in both traditions. Nothing about this interpretation doesn’t make sense.
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