Yahvah – The Lord God in Indian Veda

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Yahvah – God in Indian Veda 

YHVH appears 41 times in 33 of the Rgveda’s 1028 hymns ~ in maNDala I (5x), II (2x), III (9x), IV (5x), V (5x), VI (1x), VII (4x), VIII (2x), IX (3x), and X (5x) ~ with forms of the masculine yahva appearing 21 times, and forms of the feminine yahvI appearing 20 times. And there are 16 hymns with yahva, 16 with yahvI, and only one with both (RV 3.1) ~ making 33 hymns altogether. The hymns are for agni, indra, soma, asvina, all signifying that which moves (universal mind-mahat). However, in Veda, that which moves, the universal mind -mahat, has its seat in a firm stable called brahman. 

There are many proper names in the Old Testament affixed with yhv (yeho- or -yahu), and yhvh is the very name of God, which is known from inscriptions dated c. 830 BC. The Hebrew derivation of yhv is unclear, and scholars have suggested that it may have a non-Israelite origin, with some seeking meanings in Aramaic or Arabic or Egyptian. Although Sanskrit sources, where the same term is found with exactly the connotations appropriate to the biblical usage, have rarely been considered. Why did the followers of Abraham and Moses refer to their god as Yahweh? The evidence from Hebrew language seems rather slight. There was inter-marriage between Egyptian and Vedic cultures. 

More importantly, Yahvah, the name of the God in the Judaic tradition, occurs as an epithet for Agni in the Rigveda a total of 21 times (yahva in RV 10.110; yahvah in RV 3.1, 3.5, 4.5, 4.7, 4.58, 5.1, 7.6, 7.8, 9.75, 10.11; yahvam in RV 1.36; 3.3; 4.5; 5.16; 8.13; 10.92; yahvasya in RV 3.2 and 3.28). Indus ideas on writing may thus have, through the agency of the powerful Mitanni kingdom of Syria, been influential in the various Semitic traditions of the second and first millennia BC.  

Meaning of Sanskrit word yahva. 

meanings of “yahva” [1]

a.{a-stem}1. great; 2. active

meanings of “yahva” [2]

m.{a-stem}1. an employer of priests for sacrifices

meanings of “yahva” [3]

f.du.{a-stem}1. an epithet of heaven and earth; 2. of night of day; 3. of morning and evening

Yehovah is undoubtedly the same as the Chaldean Yahve and vedic Yahvah…

The word Yahu, Yahva, Yahvat, and the feminine form Yahvi, Yahvati occur several times in the Rigveda: and Grassmann derives them from the root Yah = to hasten, or to drive quickly. The Nighantu also tells us that the word Yaha means water, or strength; while the adjective Yahva means ‘great’. Yahva in this sense is applied in the Rigveda to Soma, to Agni, and to Indra. Moses may have borrowed it from the Chaldeans, yet the Chaldean tongue, in which various other cognate forms of the word are wanting, cannot claim it to be originally its own. Being invoked thou art to be praised and worshipped. O come united with the Vasus. O great one, thou art the sacrificer of the gods. As such, O excellent sacrificer, do thou sacrifice to them, by us.” (Aitareya BrAhmaNa,ii.1)

The word ‘yahva’ is a synonym of great, i.e. gone (_/ya), and invoked (_/hu). As such, O excellent sacrificer, do thou sacrifice to them, incited by us. Incieted, impelled or implored. Excellent sacrificer, the best sacrificer.

Note: yahva iti mahato nAmadheyam, Yaska: Nirukta 8.8 

There is the correlation between the names Yahweh, Jahve, Jovia, Jove, Jupiter (Iuppiter), Melek, Melech, Molech, etc., El/Bel/Baal Shaddai, Iao, and so on and so forth. Probably every Hindu would agree that the term and god Yahva is of Rig Vedic origin, one of the Rudra oldest name. Jews, Christians and Muslims worship yahva, which is continually moving and also the most high El Elion or El Shaddai, Elohim – Allah. Fire [Agni] worsippers were worshipping yhwh. The Sanskrit meaning of yahva is indeed a word for Mahat, Indra, Agni and Soma in the Vedas. 

Regarding the similarities between Brahmi scripts and early Semitic scripts, it should be noted that Indic kingdoms, in which Sanskrit names were used, were prominent in West Asia in the second millennium BC. Just as in the Vedic system, the Ugaritics, a people closely related to the Phoenicians and the Hebrews, have 33 gods. More importantly, Yahvah, the name of the God in the Judaic tradition, occurs as an epithet for Agni in the Rigveda a total of 21 times (yahva in RV 10.110; yahvah in RV 3.1, 3.5, 4.5, 4.7, 4.58, 5.1, 7.6, 7.8, 9.75, 10.11; yahvam in RV 1.36; 3.3; 4.5; 5.16; 8.13; 10.92; yahvasya in RV 3.2 and 3.28). Indus ideas on writing may thus have, through the agency of the powerful Mitanni kingdom of Syria, been influential in the various Semitic traditions of the second and first millennia BC. 

It was further pointed out by Professor Delitzch, the well-known Assyriologist, that the word Jehovah, God’s secret name revealed to Moses, was also of Chaldean origin, and that its real pronunciation was Yahve, and not Jehovah; and this derivation is now accepted even by the compilers of the present Biblical dictionaries. But the matter does not really end at this point Jehovah is undoubtedly the same word as the Chaldean Yahve. But we have still to inquire whether the word can or cannot be traced further back. And here we derive great help from the Vedic literature.

The word yahu ( Zend, yazu ), yahva, yahval and the feminine forms yahvi and yahvati occur several times in the Rigveda; and Grassmann derives them from the root yah = to hasten or to drive quickly., The Nighantu also tells us that the word yaha means water (Nig. I. 12) or strength (Nig. II. 9); while the adjective yahva (Nig. III. 3; Nir. VIII, 8); means ‘great’. ‘ Yahva in this sense is applied in the pigveda to Soma (Rv. IX. 75. i ), to Agni (Rv. III. i. 12) and to Indra. (Rv. VIII. 13. 24). It is needless to give further quotations.

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 gods to signify their might, power or strength and Griffith has translated it by the English word for Lord’ in several places. Besides, in the Vedic Sanskrit we have several other words derived from the root yak and so cognate to yahva, viz. yahu, yahvat, yahvi and yahvati. 

Fried Delitzsch can only be right in his contention that Yahwah appears in early Babylonian names if his reading be modified from Yahwe to Yahwa, for a later form can hardly have preceded an early one. From what you say, I should feel inclined to advance the theory, that the Aryan Yahve was adopted by the Babylonians and the Hebrews owing to its likeness to their own (perhaps borrowed) Yahu (Bab. Yau), ‘god’, which appears in the bilingual syllabaries as a synonym of the common word ilu, with the same meaning. 

The Jewish and Christian God is called YHWH in Hebrew and spelt as Yehweh or Yahvah.  The different Semitic gods have cognates in the Vedic pantheon. Yam may be connected to the Vedic Yama who in RV 10.10.4 is seen as being born from the waters, and Mot to the Vedic Mrityu, death. But more to the point, Ila represents Agni as in Yajurveda (VS) 2.3, whereas Ilaa represents Earth, speech, and flow. There is also the Vedic Yahvah. As an epithet it is associated with movement, activity, heaven and earth; it means the sacrificer and Agni, the chief terrestrial god. It is associated with energy like the Yahwah of the Semites. The name Yahvah occurs 21 times in the Rigveda. It may be compared to Shivah, an epithet for auspiciousness in the Rigveda, that later is applied regularly to Rudra. 

Are vedic Ila and Yahvah like semitic El and Yahweh just by coincidence only? Ila and Yahvah are not widly known in India because names in themselves are very sacred to the Indic system of Vedic times. The essence of the Vedas is that God is a category beyond words and one may describes its aspects by a variety of names. It is remarkable that the god lists of the Ugarits also contain 33 names as in old vedic pantheon.  If Yahvah and Yahweh are identical names then the Vedas become the source of the Abrahamic traditions and Christianity than the fulfillment of religions is oin the Vedas. 

Etymology of “yahvah” is: yah = what moves, air (vayu), fame (apte dictionary); hva = roots huu, hvaa, “to call” “invoke” (from sanskrit roots) traditionally, “yahvah” is derived from “yah”. Yahvah appears to tbe Agni or more Rudra, the god of this world. 

The baby girl name Yahvi or Yahvidevi comes from the Indian word which means, “Heaven – Earth.” Sanskrit word which means, “Heaven and Earth Conjoined.” Unknown word which means, in rig veda Yahvi is “the goddess of heaven and earth”. Hindi word which means, “heaven and earth meet that place called Yahvi”. 

Yahvah Invoking Mantram: 

Om Yahva’ya Namah! 

YAHVAH – Hindu Origins of Judeo, Christian and even Islam Religion

In hymns to agni:

RSi kaNva ghaura

pra vaH yahvam purUNAm vishAm devayatInAm |

agnim sUktebhiH vacobhiH Imahe yam sIm it anye ILate || 1.36.1 ||

RSi nodhA gautama

bRhatI iva sUnave rodasI giraH hotA manuSyaH na dakshaH |

svarvate satyashuSmAya pUrvIH vaishvAnarAya nRtamAya yahvIH || 1.59.4 ||

RSi parAshara shAktya

agnim vishvAH abhi pRkshaH sacante samudram na sravataH sapta yahvIH |

na jAmibhiH vi cikite vayaH naH vidAH deveSu pramatim cikitvAn || 1.71.7 ||

svAdhyaH divaH A sapta yahvIH rAyaH duraH vi RtajñAH ajAnan |

vidat gavyam saramA dRLham Urvam yena nu kam mAnuSI bhojate viT || 1.72.8 ||

RSi vishvAmitra

avardhayan subhagam sapta yahvIH shvetam jajñAnam aruSam mahitvA |

shishum na jAtam abhi AruH ashvAH devAsaH agnim janiman vapuSyan || 3.1.4 ||

vavrAja sIm anadatIH adabdhAH divaH yahvIH avasAnAH anagnAH |

sanAH atra yuvatayaH sayonIH ekam garbham dadhire sapta vANIH || 3.1.6 ||

pituH cit Udhar januSA viveda vi asya dhArAH asRjat vi dhenAH |

guhA carantam sakhibhiH shivebhiH divaH yahvIbhiH na guhA babhUva || 3.1.9 ||

akraH na babhriH samithe mahInAm didRksheyaH sUnave bhARjIkaH |

ut usriyAH janitA yaH jajAna apAm garbhaH nRtamaH yahvaH agniH || 3.1.12 ||

RSi vishvAmitra gAthina

tisraH yahvasya samidhaH parijmanaH agneH apunan ushijaH amRtyavaH |

tAsAm ekAm adadhuH martye bhujam ulokam u dve upa jAmim IyatuH || 3.2.9 ||

vishpatim yahvam atithim naraH sadA yantAram dhInAm ushijam ca vAghatAm |

adhvarANAm cetanam jAtavedasam pra shaMsanti namasA jUtibhiH vRdhe || 3.3.8 ||

pAti priyam ripaH agram padam veH pAti yahvaH caraNam sUryasya |

pAti nAbhA saptashIrSANam agniH pAti devAnAm upamAdam RSvaH || 3.5.5 ||

ut u stutaH samidhA yahvaH adyaut varSman divaH adhi nAbhA pRthivyAH |

mitraH agniH IDyaH mAtarishvA A dUtaH vakshat yajathAya devAn || 3.5.9 ||

mAdhyaMdine savane jAtavedaH puroLAsham iha kave juSasva |

agne yahvasya tava bhAgadheyam na pra minanti vidatheSu dhIrAH || 3.28.4 ||

RSi vAmadeva gautama

mA nindata yaH imAm mahyam rAtim devaH dadau martyAya svadhAvAn |

pAkAya gRtsaH amRtaH vicetAH vaishvAnaraH nRtamaH yahvaH agniH || 4.5.2 ||

idam me agne kiyate pAvaka aminate gurum bhAram na manma |

bRhat dadhAtha dhRSatA gabhIram yahvam pRSTham prayasA saptadhAtu || 4.5.6 ||

tRSu yat annA tRSuNA vavaksha tRSum dUtam kRNute yahvaH agniH |

vAtasya meLim sacate nijUrvan Ashum na vAjayate hinve arvA || 4.7.11 ||

yam sIm akRNvan tamase vipRce dhruvakshemAH anavasyantaH artham |

tam sUryam haritaH sapta yahvIH spasham vishvasya jagataH vahanti || 4.13.3 ||

sindhoH iva prAdhvane shUghanAsaH vAtapramiyaH patayanti yahvAH |

ghRtasya dhArAH aruSaH na vAjI kASThAH bhindanUrmibhiH pinvamAnaH || 4.58.7 ||

RSi budha Atreya

abodhi agniH samidhA janAnAm prati dhenum iva AyatIm uSAsamyahvAH |

iva pra vayAm ujjihAnAH pra bhAnavaH sisrate nAkam acha || 5.1.1 ||

RSi pUru Atreya

adha hi agne eSAm suvIryasya maMhanA |

tam it yahvam na rodasI pari shravaH babhUvatuH || 5.16.4 ||

RSi vasiSTha maitrAvaruNi

yaH dehyaH anamayat vadhasnaiH yaH aryapatnIH uSasaH cakAra |

sa nirudhya nahuSaH yahvaH agniH vishaH cakre balihRtaH sahobhiH || 7.6.5 ||

ayam u sya sumahAn avedi hotA mandraH manuSaH yahvaH agniH |

vi bhAH akar sasRjAnaH pRthivyAm kRSNapaviH oSadhIbhiH vavakshe || 7.8.2 ||

RSi havirdhAna AÑgi

vRSA vRSNe duduhe dahasA divaH payAMsi yahvaH aditeH adAbhyaH |

vishvam sa veda varuNaH yathA dhiyA sa yajñiyaH yajatu yajñiyAn RtUn || 10.11.1 ||

And to apAMnapAt:

RSi gRtsamada bhArgava (originally AÑgirasa) shaunaka

apAm napAt A hi asthAt upastham jihmAnAm UrdhvaH vidyutam vasAnaH |

tasya jyeSTham mahimAnam vahantIH hiraNyavarNAH pari yanti yahvIH || 2.35.9 ||

asmin pade parame tasthivAMsam adhvasmabhiH vishvahA dIdivAMsam |

ApaH naptre ghRtam annam vahantIH svayam atkaiH pari dIyanti yahvIH || 2.35.14 ||

In hymns to indra:

RSi gaurivIti shAktya

anu yat Im marutaH mandasAnam Arcan indram papivAMsam sutasya |

A adatta vajram abhi yat ahim han apaH yahvIH asRjat sartavai u || 5.29.2 ||

RSi bharadvAja bArhaspatya

paprAtha kshAm mahi daMsaH vi urvIm upa dyAm RSvaH bRhAt indra stabhAyaH |

adhArayaH rodasI devaputre pratne mAtarA yahvI Rtasya || 6.17.7 ||

RSi nArada kANva

tat it rudrasya cetati yahvam pratneSu dhAmasu |

manaH yatra vi tat dadhuH vicetasaH || 8.13.20 ||

tam Imahe puruSTutam yahvam pratnAbhiH UtibhiH |

ni barhiSi priye sadat adha dvitA || 8.13.24 ||

RSi vamra vaikhAnasa

sa yahvyaH avanIH goSu arvA A juhoti pradhanyAsu sasriH |

apAdaH yatra yujyAsaH arathAH droNyashvAsaH Irate ghRtam vAr || 10.99.4 ||

In hymns to soma:

RSi trita Aptya

abhi brahmIH anUSata yahvIH Rtasya mAtaraH |

marmRjyante divaH shishum || 9.33.5 ||

RSi kavi bhArgava

abhi priyANi pavate canohitaH nAmAni yahvaH adhi yeSu vardhate |

A sUryasya bRhataH bRhan adhi ratham viSvañcam aruhat vicakshaNaH || 9.75.1 ||

RSi kashyapa mArIca

tava tye soma pavamAna niNye vishve devAH trayaH ekAdashAsaH |

dasha svadhAbhiH adhi sAno avye mRjanti tvA nadyaH sapta yahvIH || 9.92.4 ||

In hymns to the vishvedevA:

RSi atri bhauma

upa vaH eSe vandyebhiH shUSaiH pra yahvI divaH citayadbhiH arkaiH |

uSAsAnaktA viduSI iva vishvam A ha vahataH martyAya yajñam || 5.41.7 ||

RSi shAryAta mAnava

imam añjaspAm ubhaye akRNvata dharmANam agnim vidathasya sAdhanam |

aktum na yahvam uSasaH purohitam tanUnapAtam aruSasya niMsate || 10.92.2 ||

RSi tAnva pArtha

mahi dyAvApRthivI bhUtam urvI nArI yahvI na rodasI sadam naH |

tebhiH naH pAtam sahyasaH ebhiH naH pAtam shUSaNi || 10.93.1 ||

To the marudgaNa:

RSi vasiSTha maitrAvaruNi

sam yat hananta manyubhiH janAsaH shUrAH yahvISu oSadhISu vikshu |

adha sma naH marutaH rudriyAsaH trAtAraH bhUta pRtanAsu aryaH || 7.56.22 ||

To ashvinIkumAra:

RSi vasiSTha maitrAvaruNi

yAni sthAnAni ashvinA dadhAthe divaH yahvISu oSadhISu vikshu |

ni parvatasya mUrdhani sadantA iSam janAya dAshuSe vahantA || 7.70.3 ||

And in three AprI hymns:

RSi dIrghatamA aucathya

A bhandamAne upAke naktoSAsA supeshasA |

yahvI Rtasya mAtarA sIdatAm barhiH A sumat || 1.142.7 ||

RSi vasushruta Atreya

supratIke vayovRdhA yahvI Rtasya mAtarA |

doSAm uSAsam Imahe || 5.5.6 ||

RSi jamadagni bhArgava (rAma jAmadagnya)

AjuhvAnaH IDyaH vandyaH ca A yAhi agne vasubhiH sajoSAH |

tvam devAnAm asi yahva hotA saH enAn yakshi iSitaH yajIyAn || 10.110.3 ||



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