Monday, March 12, 2007

The Devi is Fatima

We know that Fatima was the daughter of Mohammad, wife of Ali and mother of Hasan and Husain. Through Husain’s progeny, she was also the grandmother of nine other Masooms. Let us see how many accounts available in the Hindu religious books confirm this relationship.
In Chapter XIII of Matsya Purana, the Devi Sati’s various names are mentioned by which the devi was known at different places.
Visalaksi in Kasi; Lingadharini in Naimisaranya; Lalita in Prayaga; Kamaksi in Gandhamadana hills; Kumuda at the Manasa lake; Visvakaya in Ambara; Gomati in Gomanta; Kamacharini at the Mandar Hills; Madoktata in the Chaitraratha forest; Jayanti in Hastinapura; Gauri in Kanyakubja; Rambha on the Mount Malaya; Kirtiwati in Ekambhaka; Visva in Visvesvara; Puruhuta in Puskara; Margadayini in Kedar; Nanda in the Himalayas; Bhadrakarnika in Gokarna; Bhavani in Sthanesvara; Bilvapatrika in Bilval; Madhavi in Srisaila; Bhadra in Bhadresvara; Jaya in Varahaksetra; Kamala in Kamalalaya; Rudrani in Rudrakoti; Kali in Kalanjar hills; Kapila in Mahalinga; Mukutesvari in Markota; Mahadevi on the banks of the Salagrami river; Jalapriya in Sivalinga; Kumari in Mayapuri; Lalita in Santana; Utpalaksi in Sahasraksa; Mahotpala in Kamalaksa; Mangala in Gangatirtha; Vimala in Purushottam; Amoghaksi on the banks of the Vipasa river; Patala in Pundvardhana; Narayani in Suparsva; Bhadrasundari in Vikuta; Vipula in Vipula; Kalyani in Malayachala; Kotavi in Kotitirtha; Sugandha in Madhavavana; Trisandhya in Godasrama; Ratipriya in Gangotri; Sivananda in Sivakunda; Nandini on the banks of the Devika river; Rukmini in Dwarika; Radha in Vrindavana; Devaki in Mathura; Paramesvari in Patala; Sita in Chitrakuta; Vinduvasini in Vindhyachala; Ekavira in Sahyadiri; Chandrika in Harischandra; Ramana in Ramatirtha; Mrigavati on the banks of the river Yamuna; Mahalakshmi in Karavira; Umadevi in Vinayaka; Aroga in Vaidyanathan; Mahesvari in Mahakala; Abhaya in Usnatirtha; Amrita in the caves of Vindhyachala; Mandavi in Mandvaya; Svaha in Mahesvara; Prachanda in Chagalanda; Chandika in Amarakantaka; Vararoha in Somesvara; Pushkaravati in Prabhasa; Devamata on the banks Paravara of the Sarasvati river; Mahabhaga in Mahalaya; Pingalesvari in Payosni; Sinhika in Krita Saucha; Yasaskari in Kartikeya; Lola in Utpalavarta; Subhadra at the confluence of the Ganges and the Sone; Mata in Siddhapura; Laksmirangana in Bharatasrama; Visvmukhi in Jalandhara; Tara in Kiskindha; Pusti in Devadaruvna; Medha in Kashmir; Bhima in Himalaya; Pusti in Visvesvar; Sudhi in Kapalamochana; Mata in Kayavarahana; Dhvani in Sankhodhar; Dhriti in Pindaraka; Kala on the banks of the river Chandrabhag; Sivakarini on the Achodaka tank; Amrita in Vena; Urvasi in Badarinarayana; Ausadhi in Uttarakuru; Kusodka in Kusadvipa; Manmatha in Hemkuta; Satyavadini in Mukuta; Vandaniya in Asvatha; Nidhi in the town of Kuvera; Gayatri in the Vedas; Parvati in Kailasa; Indrani in Devaloka; Saraswati in the mouth of Brahma; Prabha in the disc of the Sun; Vaisnavi in the Matrikshetra; Arundhati among the Pativratas; Tillottama among women; and Brahmakala in the mind; and Sakti in all bodies.
The Chandi-mahatmya, which celebrates the victories of this goddess over the Asuras, speaks of her under the following names:
1. Durga, when she received the messengers of the Asuras. 2. Dasa-bhuja. ‘Ten-armed,’ when she destroyed part of their army. 3. Sinha-vahini. ‘Riding on a lion’, when she fought with the Asura general Rakta-vija. 4. Mahisha-mardini. ‘Destroyer of Mahisha,’ an Asura in the form of a buffalo. 5. jagad-dhatri. ‘Fosterer of the world,’ when she again defeated the Asura army. 6. Kali. ‘The black.’ She killed Rakta-vija. 7. Mukta-kesi. ‘With disheveled hair.’ Again defeats the Asuras. 8. Tara. ‘Star.’ She killed Sumbha. 9. Chhinna-mastaka. ‘Decapitated,’ the headless form in which she killed Nisumbha. 10. Jagadgauri. ‘World’s fair one,’ as lauded by the gods for her triumphs. The names which Devi obtains from her husband are: - Babhravi (Babhru), Bhagavati, Isani, Iswari, Kalanjari, Kapalini, Kausiki, Kirati, Maheswari, Mrida, Mridani, Rudrani, Sarvani, Siva, Tryambaki. From her origin she is called Adri-ja and Giri-ja, ‘mountain-born’ [remember Himavat or Daksha is her father; Him signifying mountain); Ku-ja, ‘earth-born;’ Daksha-ja, ‘sprung from Daksha.’ She is Kanya, ‘the virgin;’ Kanya-kumari, ‘the youthful virgin;’ and Ambika, ‘the mother;’ Avara, ‘the youngest;’ Ananta and Nitya, ‘the everlasting;’ Arya, ‘the revered;’ Vijaya, ‘victorious;’ Riddhi, ‘the rich;’ Sati, ‘virtuous;’ Dakshina, ‘right-handed;’ Pinga, ‘tawny, dark;’ Karburi, ‘spotted;’ Bhramari, ‘the bee;’ Kotari, ‘the naked;’ Karna-moti, ‘pearl-eared;’ Padma-lanchhana, ‘distinguished by a lotus;’ Sarva-mangala, ‘always auspicious;’ Sakam-bhari, ‘nourisher of herbs;’ Siva-duti, ‘Siva’s messenger;’ Sinha-rathi, ‘riding on a lion.’ As addicted to austerities she is Aparna and Katyayani. As Bhuta-nayaki she is chief or leader of the goblins, and as Gana-nayaki, the leader of the Ganas. She is Kamakshi, ‘wanton-eyed;’ and Kamakhya, ‘called by the name of Kama, desire.’ Other names, most of them applicable to her terrible forms, are Bhadrakali, Bhima-devi, Chamunda, Maha-kali, Mahamari, Mahasuri, Matangi, Rajasi, ‘the fierce;’ and Rakta-danti, ‘red or bloody toothed.’
The one devi was referred to by so many names. We are not concerned much about the legends attributed to her as we have seen that various legends have emanated from people’s inability to understand the true sense that was being conveyed. Our aim is to see whether this devi (who is the only female among the 14) maintains the same relationship with Indra, Vayu (also Marut, Rudra or Siva) and the two Aswins that existed between Fatima and Mohammad (her father), Ali (her husband) and Hasan and Husain (her sons together known as Hasnain). You have already seen us prove that Indra or Brahma or Prajapati has been used for Mohammad, Vayu or Rudra or Siva has been used for Ali, Agni or Kumara has been used for Husain and Vasu has been used for Hasan. This exercise will also facilitate us in identifying the various names by which Mohammad, Ali, Hasan and Husain have been addressed in Vedas and the Upanishads. Just as this sevi is known by various names, the devatas too are referred to by several names, all of whom are not known to us at the moment.
To cite an example, Himavat, Daksha, Dyaus, Visvadeva, Brahma and Indra are the various names of one person only who later took birth as Mohammad, but we will continue to regard them as different persons until we accomplish this exercise and find that the relationship to devi with all these names is that of father and daughter. As we progress, you will get to know several other names of this devata.
Just imagine, so many names have been given to devi in India alone. We are of the opinion that these devatas were introduced around the same time in all the major civilizations of the world. What would be the number of names, if we were to find them on global basis?
The fact that she is the same female devi among the fourteen can be understood from the description of Matsya Purana above which proves that one devi alone was known by so many names. That one of her names is devi itself proves it. Then she is called Mahadevi, which shows her relationship with Mahadeva, which is another name for Siva or Rudra or Vayu, used for Ali. She is also Rudrani, which confirms her relationship with Rudra or Ali. She is also Devayani, also shows her relationship with Devata. She is Daksha-Ja (sprung from Daksha) and Indrayani (daughter of Indra), which confirms that Indra and Daksha are one and the same, and Indra is undoubtedly Mohammad, as you will shortly see in the Vedas.
The devi is said to be the mother of eleven devatas having been married to the first of the Adityas, hence she is called Lingadharini in Naimisaranya. She is one of the fourteen who were responsible for creation of this world; hence she is known as Visvakaya in Ambara. All fame is to her; hence she is called Kirtiwati in Ekambhaka. Her father is known as Visvadeva and she is called Visva in Visvesvara. She is the wife of Rudra and hence is called Rudrani in Rudrakoti. No devi matches her stature so she is known as Mahadevi on the banks of the Salagrami river. It is through her that it is possible to reach God; hence she is referred to as Narayani in Suparsva. She is one Devi among the 13 devatas, and hence is called Devaki in Mathura. She was the chief of the creations created by Parameshwar or God, hence is called Paramesvari in Patala. And that is why she is called Mahesvari in Mahakala. She gave so many sacrifices in life and hence is called Svaha in Mahesvara. She was the mother of eleven devatas or Imams hence is called Devamata on the banks of Paravara of the Saraswati River and Mata in Siddha pura and Kayavardhana. The Sakti that is related to her is evident in all things in the world and hence she is called Visvamukhi in Jalandhara. She is one of the five who constitute Life in our body and hence is called Dhvani in Sankhidhar. It is she who is referred to as Gayatri in the Vedas. Owing to being the daughter of Indra, she is called Indrani in Devaloka and Sakti in all bodies. All other names given to her too confirm one or other of her virtues. She is also known as Fatima by Muslims, daughter of Mohammad.
John Dowson in ‘A Classical Dictionary of Hindu Mythology and Religion, Geography, History and Literature’ writes that Arundhati meaning ‘the morning star’ is described as the wife of Rishi Vasishtha, and a model of conjugal excellence. Bharati too is a name of Arundhati. Dowson lists Bhawani as one of the names of the wife of Siva. The account from Matsya Purana too gives Bhavani as the name of the Devi in Sthanesvara and since Arundhati too is there in the aforementioned list, we are prompted to conclude that Rishi Vasishtha and Siva may be the names of the same person.
Now see how Dowson has described this Devi. “‘The goddess,’ or Maha-devi, ‘the great goddess,’ wife of the god Siva, and daughter of Himavat, i.e. the Himalaya Mountains [Mahadevi is the name of devi from the list of Matsya Purana and Himavat is her father while Rudra or Siva is her husband. The same relationship existed between Ali and Mohammad as Mohammad’s daughter was married to Ali]. She is mentioned in the Mahabharata under a variety of names, and with several of her peculiar characteristics, but she owes her great distinction to the Puranas and later works. As the Sakti or female energy of Siva she has two characters, one mild, the other fierce; and it is under the latter that she is especially worshipped. She has a great variety of names, referable to her various forms, attributes, and actions, but these names are not always used accurately and distinctively. In her milder form she is Uma, ‘light,’ and a type of beauty; Gauri, ‘the yellow or brilliant;’ Parvati, ‘the mountaineer;’ and Haimavati, from her parentage; Jagan-mata, ‘the mother of the world;’ and Bhavani. In her terrible form she is Durga, ‘the inaccessible;’ Kali and Syama, ‘the black;’ Chandi and Chandika, ‘the fierce;’ and Bhairavi, ‘the terrible.’ It is in this character that bloody sacrifices are offered to her, that the barbarities of the Durga-puja and Charak-puja are perpetrated in her honour, and that the indecent orgies of the Tantrikas are held to propitiate her favours and celebrate her powers. She has ten arms, and in most of her hands there are weapons. As Durga she is beautiful yellow woman, riding on a tiger in a fierce and menacing attitude. As Kali or Kalika, ‘the black,’ “she is represented with a black skin, a hideous and terrible countenance, dripping with blood, encircled with snakes, hung round with skulls and human heads, and in all respects resembling a fury rather than a goddess.” As Vindhya-vasini, ‘the dweller in the Vindhyas,’ she is worshipped at a place of that name where the Vindhyas approach the Ganges, near Mirzapur, and it is said that there the blood before her image is never allowed to get dry. As Maha-maya she is the great illusion.”
See how people’s inability to understand the content of Vedas led to creation of myths. Otherwise, you have seen in the description above that all these are names of one and the same person. Our concern is still not with the myths as they are product of an ignorant’s attempt to understand what was being said.
Jagad-dhatri (dhata) ‘sustainer of the world’ too is an epithet given to both Saraswati and Durga, as per Dowson. What Dowson is unaware is that both Saraswati and Durga are the names of the same person as per the Matsya Purana. Jayanti, who is more commonly known as daughter of Indra and whose other names are Deva-sena and Tavishi too is included in the list of names of Devi in Matsya Purana. [This proves that Indra too is the name of the father of devi. That Indra is Mohammad, we already know]. Sraddha (devi of faith) too seems to be one of her names, who is said to be mother of Kama, married to Dharma (the deva of justice). This proves that Dharma, the Lord of Justice, is another name for Rudra or Ali and Kama is either Hasan or Husain, one of her two sons.
Now we come to the name Savitri. Dowson describes it in the following manner:
“The holy verse of the Veda, commonly called Gayatri. 2. A name of Satarupa, the daughter and wife of Brahma, who is sometimes regarded as a personification of the holy verse.”
And Satarupa is described in the following manner:
“‘The hundred-formed.’ The first woman. According to one account she was the daughter of Brahma, and from their incestuous intercourse the first Manu, named Swayambhuva, was born. Another account makes her the wife, not the mother, of Manu. The account given by Manu is that Brahma divided himself into two parts, male and female, and from them sprang Manu. She is also called Savitri.”
Why she is called wife of Brahma is clear from Dowson’s description of Satarupa and we need not explain it. Owing to people’s inability to understand the process of creation, she has been described as wife of Vishnu as well as Brahma, which is not correct. Since she was the only devi in the list, or wherever her relationship with Vishnu or Brahma was cited, it might have been erroneously taken as a marital relationship. Moreover, you have seen how one noor divided into two identical to the first and the part of one got mingled with the second division of the first noor to create husband and wife. Inability of people to understand this led to confusion.
But it is said that she is daughter of Brahma, which confirms that Brahma is another name Mohammad and she was married to first Manu Swayambhuva, thus confirming that Manu Swayambhuva is another name for Ali. You have already seen how there was just Brahma which went through a division to end up into fourteen noors. You have also seen that Mohammad said that it was his noor that was created prior to all things.
Since we have shown above that Daksha is Mohammad and Aditi is described as daughter of Daksha, we have reasons to believe that Aditi is another name of devi. Most interestingly, just as Satarupa was called daughter and wife of Brahma, Aditi is called the daughter and wife of Daksha, thereby confirming the common origin of the legend. Note in the description her names like ‘Deva-matri’ meaning mother of the devatas, which too confirm that she is another name of Fatima. She is addressed as the supporter of the sky, sustainer of the earth, which confirms her to be the same as the devi in 14. She is the mother of the Adityas, which also confirms her to be Fatima as there are 12 Adityas or Imams and Fatima was mother/grandmother of 11 of them. She is wife of Kasyapa and daughter of Daksha, which shows that Kasyapa too is the name of Ali. She is also compared with heaven and earth.
See the description of Aditi by Dowson: “‘Free, unbounded.’ Infinity; the boundless heaven as compared with the finite earth; or, according to M. Muller, “the visible infinite, visible by the naked eye; the endless expanse beyond the earth, beyond the clouds, beyond the sky.” In the Rig-veda she is frequently implored “for blessings on children and cattle, for protection and for forgiveness.” Aditi is called Deva-matri, ‘mother of the gods,’ and is represented as being the mother of Daksha and the daughter of Daksha. On this statement Yaska remarks in the Nirukta: - “How can this be possible? They may have had the same origin; or, according to the nature of the gods, they may have been born from each other, have derived their substance from one another.” Eight sons were born from the body of Aditi; she approached the gods with seven but cast away the eighth, Marttanda (the sun).” These seven were the Adityas. In the Yajur-veda, Aditi is addressed as “Supporter of the sky, sustainer of the earth, sovereign of this world, wife of Vishnu;” but in the Mahabharata and Ramayana, as well as in the Puranas, Vishnu is called the son of Aditi. In the Vishnu Purana, she is said to be daughter of Daksha and wife of Kasyapa, by whom she was mother of Vishnu, in his dwarf incarnation (wherefore he is sometimes called Aditya), and also of Indra, and she is called “the mother of the gods (read devatas)” and “the mother of the world.” Indra acknowledged her as mother, and Vishnu, after receiving the adoration of Aditi, addressed her in these words: “Mother, goddess, do thou show favour unto me and grant me thy blessing.” According to the Matsya Purana a pair of ear-rings was produced at the churning of the ocean, which Indra gave to Aditi, and several of the Puranas tell a story of these ear-rings being stolen and carried off to the city of Prag-jyotisha by the Aura king Naraka, from whence they were brought back and restored to her by Krishna. Devaki, the mother of Krishna is represented as being a new birth or manifestation of Aditi.”
The Matsya Purana has clearly stated Aditi to be one of the names of devi, along with Parvati, Saraswati, Durga, Lakshmi, Sati, Devi, and others. In fact, we have seen how Matsya Purana goes on to give more than 100 names for this devi. Inability to understand the identity of this devi led to the evolution of several myths around her various names, though the source of all those myths continue to remain in the Vedas or rather people’s wrong interpretation of Vedas, as we will show later. It is clearly stated by Dowson that in the Rig-veda, she “is frequently implored for blessings on children and cattle, for protection and for forgiveness.”
Dowson says that Aditi is called Dakshayani, because of being daughter of Daksha. If you see the list of appellations of Aditi, you will find that one of them is Indrayani, thereby suggesting that Daksha and Indra are one and the same person. And Indra is the chief of the devatas. She is also described as the Deva-matri or the mother of the gods (read devatas), suggesting thereby that she was one of the first-born, among the devatas. It is said that her sons were the Adityas. This also confirms our view that the devatas (12 of them) are also the Adityas. She is the supporter of the sky, sustainer of the earth and sovereign of this world, as per Yajur-veda. She is described as the wife of Vishnu and also the mother of Vishnu. Also, she is described as the mother of Daksha and also the daughter of Daksha. We have already stated the reason for this ambiguity. Out of the 14 Masooms, 4 each were called Mohammad and Ali. We know for sure that Fatima was the daughter of Mohammad and also the mother of three other Masooms by the name of Mohammad. Likewise, she was the wife of Ali and also the mother of three other Masooms by the name of Ali. This explains why the Devi has been described as the daughter as well as mother of Daksha and wife as well as mother of Vishnu. Doesn’t it prove that Daksha is another name for Mohammad, Vishnu is one of the names used for Ali?
Even Dowson agrees that the gods (devatas) were born from each other and derived their substance from one another. Regarding the myth as regards to the eight sons, of which one was cast away, you will find that the 7 names who were born in Fatima’s progeny were actually her sons, just as Mohammad had called all the sons of Ali including those who were to be born as Imams in the future as his sons. It is evident from this definition that different information lying scattered has been segregated and presented at one place in the name of Aditi. Therefore, there are certain anomalies. Like seven names include the name of Fatima and the fourteen devatas had seven names. And there is one child who was killed while he was in Fatima’s womb; that has been described in words that she ‘cast away the eighth, Marttanda’ (called Mohsin in relation to Fatima).
She is clearly the first of the women’s noor ever created, the Devi who is an important part of creation, hence called mother of the world. Also, owing to the fact that Fatima was the mother of 11 Imams, she has been called mother of the devatas.
Curiously, she is also described by Dowson as the wife of Vishnu, which would mean either that Vishnu is another name given to Ali or this is because of the same confusion which has prompted people to call her the wife of Brahma. However, she is also the mother of Vishnu and Indra. The names of the 12 Adityas are given at various places, which include Indra and Vishnu. Since we have said that 7 names were repeated among the 14 devatas, one of which was this devi. Therefore, 6 names were repeated in the 13 devatas. Of these one was her father, one was her husband, and the remaining 11 were her sons or grandsons. Her father was Indra (or Daksha or Mohammad) but one of the grandsons too has been called Indra. Likewise, another is called Vishnu for the sake of identification. And her husband was Kasyapa (or Vayu or Ali), who was the first of the 12 Adityas (Imams). And 11 of her sons (or grandsons) too were Adityas. These 12 Adityas, Indra and herself, comprise the 14 devatas (Masooms) or the 14 guardians of the 14 quarters. It is this devi (Fatima) who as noor is the “supporter of the sky, sustainer of the earth, sovereign of the world.”
Coming back to the description of Arundhati, we have already seen that she is wife of Rishi Vasishtha, thereby confirming that Rishi Vasishtha too is Ali. She is model of conjugal excellence. Why would she not be seen in this manner, when she is the wife of Mahadeva and mother of 11 devatas.
Further, Tara is described by Dowson as the wife of Brhaspati and since Tara is the name of the devi as per Matsya Purana, we have concluded that Brhaspati or Brahmanaspati, is also the name of Vayu or Ali. Brhaspati is called at one place the ‘father of the gods (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 description by Dowson confirms with that of Ali, who is also the father of 11 Imams or Masooms, which is true and whose role has been cited, though only by a small section of Muslims, in protection of mankind and salvation. This confirms that Brhaspati and Brahmanaspati are Ali’s names.
Durga too is in the aforementioned list from Purana, who is otherwise described as wife of Siva, and hence this also confirms our viewpoint that Siva was the name of Ali [Rudra we have already seen is Ali in the Vedas] but got to be seen as god at some later stage.
Now see description of Eka-Parna, Ekapatala as described by Dowson in his dictionary. He says that they too are perhaps names of Aparna who are called sisters of Aparna. It is said, “these (Eka-parna, Eka-patala), with their sister Aparna were, according to the Hari-vansa, daughters of Himavat and Mena. They performed austerities surpassing the powers of gods and Danavas, and alarmed both worlds. Eka-parna took only one leaf for food, and Eka-patal only one patala (Bigaonia). Aparna took no sustenance at all and lived a-parna, ‘without a leaf.’ [Myth seems to have emanated from certain description of days in Sheb-e-Abu Talib, where Mohammad and his family members had to survive on little food for three years.] Her mother being distressed at her abstinence, exclaimed in her anxiety, “Uma” – “O don’t.” Through this she became manifest as the lovely goddess Uma, the wife of Siva. [Note, Uma and Aparna are both mentioned in the list of names of Devi. Another name being Ganga, who too is called the sister of Uma, and daughter of Himavat and Mena. Uma is described as wife of Siva. It is unlikely that Siva had many wives by different names. Fact is that there was one devi who as wife of Siva was known by various names. Even Siva had a lot many names and devi’s father too was remembered by even greater number of names. Hence the confusion!
However, the aforementioned description again confirms that Uma, Eka-parna, Ekapatala, etc are all names of Fatima or Saraswati or Lakshmi. Mena is Fatima’s mother and Mohammad’s wife, Khadija and Himavat is another name for Mohammad.]
Kumari is another name for Fatima, who is described by Dowson as an epithet of Sita, also of Durga.
Now we come to the name Lakshmi. This word too occurs in Rig-Veda for Fatima (See Part-II). See how Dowson describes Lakshmi:
“The word occurs in the Rig-veda with the sense of good fortune, and in the Atharva-veda the idea has become personified in females both of a lucky and unlucky character. The Taittiriya Sanhita, as explained by the commentator, makes Lakshmi and Sri to be two wives of Aditya, and the Satapatha Brahmana describes Sri as issuing forth from Prajapati.”
This description proves that Prajapati is another name for Mohammad and Aditya is reference to Ali. Both these names, viz. Prajapati and Aditya are often used in Upanishads and Vedas for the same two personalities. She is also called wife of Vishnu in another description of Satarupa that we have given before, which confirms our view, along with the fact that she is the mother of Kama. Earlier, we have seen that Jagad-dhatri (dhata) ‘sustainer of the world’ and devi, two more names of Fatima, were described as mother of Kama. That she is described in legends as springing like Aphrodite from the froth of the ocean shows her relationship with the God Vishnu, who is often represented as vast expanse of water. She is also daughter of Bhrigu and Khyati, which shows that Bhrigu is another name of Mohammad and Khyati another appellation of Fatima’s mother, Khadija.
See how Dowson further describes Lakshmi or Sri. “Lakshmi or Sri in later times is the goddess of fortune, wife of Vishnu, and mother of Kama. The origin ascribed to her by the Ramayana is the one commonly believed. According to this legend she sprang, like Aphrodite, from the froth of the ocean, in full beauty with a lotus in her hand, when it was churned by the gods and the Asuras. Another legend represents her as floating on the flower of a lotus at the creation. With reference to this origin, one of her names is Kshirabdhi-tanaya, ‘daughter of the sea of milk.’ From her connection with the lotus she is called Padma. According to the Puranas, she was the daughter of Bhrigu and Khyati. The Vishnu Purana says, “Her first birth was the daughter of Bhrigu by Khyati. It was at a subsequent period that she was produced from the sea at the churning of the ocean.
Again you have to believe in our version as true or else you will find difficulty in describing how so many devis have been described as having an origin prior to the creation of mankind. If Kshirabdhi-tanaya is the ‘daughter of the sea of milk’, this means she was born when there was nothing in this universe but sea. Vishnu is shown as reclining on the lotus with nothing around but sea. But a little earlier you saw Jagad-dhatri (Dhata) too as ‘sustainer of the world’ and springing from he froth of the ocean. Even Lakshmi is called Jaladhija ‘ocean born’ and Indira, another name of the devi, is described as springing from froth. Even Saraswati has been described as watery. There are several other descriptions of devi with other names showing common resemblance. How can so many devis be born under similar situation? How can all these devis born under similar situation also have similar relationship with other devatas with various names and also having similar origin?
Lakshmi is said to have four arms, but she is the type of beauty, and is generally depicted as having only two. In one hand she holds a lotus. “She has no temples, but being goddess of abundance and fortune, she continues to be assiduously courted, and is not likely to fall into neglect.” Other names of Lakshmi are Hira, Indira, Jaladhija, ‘ocean born;’ Chanchala or Lola, ‘the fickle,’ as goddess of fortune; Loka-mata, ‘mother of the world.’”
In Vedas, there is no doubt that she is used for Fatima. Indira is another name for Lakshmi, thus confirming our view that Lakshmi has been used for Fatima and Indra for Mohammad. As per Dowson’s description, she is described as springing from froth (we know that Vishnu is associated with water).
See how Dowson has given names of several energies of the great gods (devatas) while describing the term Matris. He says Matris means ‘Mothers’. The divine mothers. “These appear to have been originally the female energies of the great gods, as Brahmani of Brahma, Maheswari of Siva, Vaishnavi of Vishnu, Indrani or Aindri of Indra, & c. The number of them was seven or eight or sixteen, but in the later mythology they have increased out of number. They are connected with the Tantra worship, and are represented as worshipping Siva and attending upon his son Kartikeya.”
Truth is that they are all names of the one and only female energy. The list of devi in the Matsya Purana cites Indrani and Maheswari as two of her names. Since Maheswari is related to Siva and Indrani is another name of Maheswari, it proves that there must be some relationship between Siva and Indra, which the present day Hindus won’t be able to tell. But through this play of names we can safely say that Siva was son-in-law of Indra (also Himavat, Brahma, Prajapati and lot more). Thus, Siva is her husband and Indra her father. What is important to note is that Kartikeya is her son, thus we can say that Kartikeya is either Hasan or Husain.
Dowson has described Prisni as follows: “In the Vedas and Puranas, the earth, the mother of the Maruts. The name is used in the Vedas also for a cow. There were several females of this name, and one of them is said to have been a new birth of Devaki.” Since Devaki too is mentioned in the aforementioned list, we take Prisni as one her names. As per our understanding, Fatima is definitely the mother of Maruts (there are 12 Maruts or Imams). And once it is proved that Prisni is the devi, there is no denying that the earth in the list of five, considered as five elements by scholars till now, is this devi.
Another name of devi is Riddhi. See how Dowson describes her. Riddhi means “’Prosperity’. The wife of Kuvera, god of wealth. The name is also used for Parvati, the wife of Siva.” It is evident from this that Kuvera – the Lord of wealth and prosperity - is another name of Siva or Ali.
Now see the description of ‘Sandhya’ by Dowson. Word means “‘Twilight’. It is personified as the daughter of Brahma and wife of Siva.” Again the same relationship is being described, Siva or Ali being her husband and Mohammad or Brahma being her father.
Another oft-repeated name of Fatima in Vedas is Saraswati. See Dowson’s description: “‘Watery, elegant.’ In the Vedas, Saraswati is primarily a river, but is celebrated in the hymns both as a river and a deity. [Fact is that Saraswati is not celebrated as river in the Vedas but only as a deity.] The Saraswati River was one boundary of Brahmavartta, the home of the early Aryans, and was to them, in all likelihood, a sacred river, as the Ganges has long been to their descendants. As a river goddess, Saraswati is alluded for the fertilizing and purifying powers of her waters, and as the bestower of fertility, fatness, and wealth. Her position as Vach, the goddess of speech, finds no mention in the Rig-veda, but is recognized by the Brahmanas and the Mahabharata. Dr. Muir endeavours to account for her acquisition of this character. He say, “When once the river has acquired a divine character, it was quite natural that she should be regarded as the patroness of the ceremonies which were celebrated on the margin of her holy waters, and that her direction and blessing should be invoked as essential to their proper performance and success. The connection into which she was thus brought with sacred rites may have led to the further step of imagining her to have an influence on the composition of the hymns which formed so important a part of the proceedings, and of identifying her with Vach, the goddess of speech.” In later times Saraswati is the wife of Brahma, the goddess of speech and learning, inventress of the Sanskrit language and Deva-nagari letters, and patroness of the arts and sciences. “She is represented as of a white colour, without any superfluity of limbs, and not unfrequently of a graceful figure, wearing a slender crescent on her brow and sitting on a lotus.” -Wilson. The same authority states that “the Vaishnavas of Bengal have a popular legend that she was the wife of Vishnu, as were also Lakshmi and Ganga. The ladies disagreed; Saraswati, like the other prototype of learned ladies, Minerva, being something of a termagant, and Vishnu finding that one wife was as much as he could manage, transferred Saraswati to Brahma and Ganga to Siva, and contended himself with Lakshmi alone. (see Vach.) Other names of Saraswati are Bharati, Brahmi, Putkari, Sarada, and Vagiswari. The river is now called Sarsuti. It falls from the Himalayas and is lost in the sands of the desert. In ancient times it flowed on to the sea. A passage in the Rig-veda says of it, “She who goes on pure from the mountains as far as the sea.” –Max Muller, Veda, 45. According to the Mahabharata it was dried up by the curse of the sage Utathya (q.v.). See Sapta-sindhava. [Sapta meaning seven.]”
This narration itself confirms why the same devi, with different names was assigned to various deities. The same devi in her various names has been assigned to Minerva, Brahma and Vishnu. We have already shown the reason for this.
Sati too is a daughter of Daksha (who is Mohammad) and wife of Rudra (Siva or Ali); thereby confirming that Sati too is one of the names of the devi. She is also described as daughter of Himavat and Mena, which we have shown above as the name of Mohammad and Khadija, when we were talking of Uma, Aparna, Eka-parna and Eka-patala. That Bhava married her shows that Bhava is the name of Ali.
Sati is described by Dowson as ”A daughter of Daksha and wife of Rudra, i.e., Siva. The Vishnu Purana states that she “abandoned her body in consequence of the anger of Daksha. She then became the daughter of Himavat and Mena; and the divine Bhava again married Uma, who was identical with his (Siva’s) former spouse.” The authorities generally agree that she died or killed herself in consequence of the quarrel between her husband and father; and the Kasi Khanda, a modern work, represents that she entered the fire and became a Sati.”
Next comes Savaran, we believe that she too is Fatima, as she is described as daughter of the ocean who is the wife of the sun. We know that Ali is known as Aditya that means the sun. She is the wife of Prachinabarhis as well as Vivaswat, thus these too are names of Ali. Surely, she is mother of several Imams, who are referred to as Prachetasas. See Dowson’s description: “Wife of the sun. “The female of like appearance,” whom Saranyu, wife of Vivaswat, substituted for herself when she fled. Manu was the offspring of Savarna. This is the version given in the Nirukta. In the Vishnu Purana, Savarana is daughter of the ocean, wife of Prachinabarhis, and mother of the ten Prachetasas.”
Another name of the devi Fatima is Sinhika who is described as “A daughter of Daksha and wife of Kasyapa; also a daughter of Kasyapa and wife of Viprachitti.” It is understood how she is daughter of Daksha and wife of Kasyapa, but she is also daughter of Kasyapa and wife of Viprachitti. This is perhaps because a daughter of Fatima and Ali was Fatima Sughra (or the younger Fatima), whose name is mentioned at places that describe departure of Husain from Medina (as you read you will see that Vedas have even talked of Husain’s children.
Again Sraddha too seems a name of Fatima. She is described as “Daughter of the sage Daksha, wife of the god Dharma, and reputed mother of Kama-deva, the god of love,” which again proves that the devi was known by several names.
Tara or Taraka too is the name of devi above who is described as “Wife of Brihaspati (confirms that another name of Ali is Brihaspati). According to the Puranas, Soma, the moon, carried her of, which led to a great war between the gods and the Asuras. Brahma put an end to the war and restored Tara, but she was delivered of a child which she declared to be the son of Soma, and it was named Budha.” You will see in the Vedas that Soma is not a person but is used for ‘martyrdom’. Unable to understand this, a full-fledged character named Soma has come into being, along with several myths around the name. The word Soma has been used on countless occasions in Vedas (see Part-II) to describe the death of Ali and Husain; Ali incidentally is also referred to as Yagyapati (the Lord of the sacrificers). This word when used along with the name of devi was interpreted as a personality who carried off the wife of Brahaspati (Ali). This shows how gross errors have been committed in the study of the Vedas. Therefore, there is no truth in the devi being carried off by Soma and Buddha being the son of Soma. These myths, as we have said, are by-products of an ignorant mind that didn’t want to accept his ignorance. It is similar to somebody saying that there were airplanes flying in the sky during the time of Rama, on the basis of Rishi Dayanand’s commentary. We can give countless examples to show the link of various myths with the wrong understanding of Vedas, but are not doing so as this would further elongate the subject.
Since Uma too is a consort of Siva, and is also identified with Vach or speech, she too is the name of Fatima, who “appears as a mediatrix between Brahma and the other gods, and seems to be identified with Vach.” Likewise, Usha too is Fatima as she is not only a devi but also a daughter of sky, Dyaus. Dowson describes her as: “She is the daughter of heaven and sister of the Adityas. This is one of the most beautiful myths of the Vedas, and is enveloped in poetry. Ushas is the friend of men, she smiles like a young wife, she is the daughter of the sky, she goes to every house, she thinks of the dwellings of men, she does not despise the small or the great, she brings wealth; she is always the same, immortal, divine, age cannot touch her; she is the young goddess, but she makes men grow old. “All this,” adds Max Muller, “may be simply allegorical language. But the transition from Devi, ‘the bright’ to Devi, the goddess, is so easy; the daughter of the sky assumes so readily the same personality which is given to the sky, Dyaus, her father, that we can only guess whether, in every passage, the poet is speaking of bright apparition or of a bright goddess, of a natural vision or a visible deity.” She is called Ahana and Dyotana, ‘the illumer.’ [Noor talked about by Mohammad too has similar meaning and deva too we have shown earlier has root in ‘divya’ or something illuminated.] Since this description of Uma calls her consort of Siva and daughter of Dyaus or Sky, it proves that Dyaus is another name for Mohammad. It shows further that Mohammad is also the Sky, in the first of the five creations, seen as five elements by scholars.
Another name of the Devi is Vinata, as she is again the daughter of Daksha and wife of Kasyapa. That she is mother of Garuda shows that Garuda is either Hasan or Husain or both.
The dictionary by Dowson describes Vinata as follows: “A daughter of Daksha, one of the wives of Kasyapa, and mother of Garuda. According to the Bhagavata Purana she was the wife of Tarkshya or Garuda.”
It is apparent from the aforementioned descriptions that wherever different names were used for the devi and she was described as wife of Siva or Kasyapa, people understood Siva or Kasyapa to have several wives when in actuality the devi was known by several names. Siva or Kasyapa too were one and the same and had a large number of names and the names of Brahma or Mohammad are not any lesser. Thus, all the confusion!
Now we come to another observation. We have shown how the devi, who was created along with 13 devatas at the beginning of the creation, was not born as Fatima alone. Since devatas had taken the task of leading the world towards God, they tried their best to do so, even if they had to appear on earth in the form of normal human being or a Messenger of God. There are several reasons why we came to this conclusion. Budha is a Prophet and Buddha is also a name of Husain. Krishna is referred to as Vasu and Hasan too is referred to as Vasu in Vedas. However, more conclusive evidence is Mohammad’s wordings who say that it was his noor that was in Adam, Ibrahim, Ismael and others and then came back to him. Not only has he taken the name of various Prophets but also of some people in the progeny of Ismael.
Moreover, verse 33 of al Ahzab when read with verses 77 to 79 of al Waqi-ah reveal that the creator Lord created a group of His chosen representatives, thoroughly purified them, gave them His wisdom, and then commissioned them to guide mankind, in every age and every clime, till eternity. One after another the prophets of Allah came with divine guidance at every stage of development in the human society; and in the end the last messenger of Allah, the Holy Prophet, came with the final message, after which the office of prophethood was terminated.
We also see that Quran talks of a spirit that entered Isa at the time of his birth.
A passage in Vishnu Purana further substantiates this view:
Goddess Yoganidra, “the great illusory energy of Vishnu, by whom, as utter ignorance, the whole world is beguilded,” was ordered by Vishnu to incarnate her in the eighth conception of Devaki. Then said Vishnu to her: “Kansa shall take you and hold you up to dash you against a stone; but you shall escape from his grasp into the sky, where the hundred eyed Indra shall meet you and do homage to you, through reverence forms, and shall bow before you, and acknowledge you as his sister. Having slain Sumbha, Nisumbha, and numerous other demons, you shall sanctify the earth in many places. Thou art wealth, progeny, fame, patience, heaven and earth, fortitude, modesty, nutrition, dawn, and every other female (form or property). They who address you morning and afternoon with reverence and praise, and all they Arya, Durga, Vedagarbha, Ambika, Bhadra, Bhadrakali, Kshemi or Kshemankari, shall receive from bounty whatever they desire.”
Some of these names are the same as those described in the names of devi in Matsya Purana. This means that the same devi, who was in noor state, continued to move inside several of the illustrious women at various times and finally took birth as Fatima. The fact that her relationship to Indra is described even here, and we know Indra is Mohammad from Rig Veda, shows that not only her, but other devatas too were working ceaselessly to lead the world towards One God. And Indra or Mohammad was surely their leader – the King of the Devatas.
Another argument that can be given is this: Shias believe that the world will be destroyed when the last remnant of the spirit of Allah or the last Imam is no more. Hindus believe the same as regard to Kalki avatar. What does this suggest? Clearly, it shows that since they are those for whom this world was created, once they are no more, there would be no reason for sustenance of the world. From Upanishads we have seen that the devatas form an inherent part of our body, and when the last of this spirit is departed, no being would continue to live.
If the death of the last of these Masooms – the Kalki avatar – would lead to the extinction of this world, this means that the survival of this world is related to the physical presence of the devatas or noors or Masooms (at least one of them) on earth. Otherwise, we all agree that the spirit of the devatas or noors is for eternity and won’t die when the last of the Masooms will be killed. This is just as we believe that the spirit of the 13 Masooms, who have got killed till now, is still alive. If all this is true, where was this noor or spirit when Mohammad had not taken birth on earth in 570 A.D.; how did the world survive without the presence of this noor on the face of this world? Taking cue from Prophet’s Mohammad’s view that his noor was in Adam and it kept moving till it reached back to him, we come to conclusion that all the noors were in Adam at that point and from there, they kept moving in different people till it came back to unite with the bodies of Masooms in exactly the same relationship in which they were created. It was that time about which Jesus had foretold when he talked of the spirit of God coming on earth in future.
We are sure that the Muslims cannot easily digest this. This is just a hypothesis that needs to be verified through various scriptures, before accepting it as true.

Mohammad, Ali, Hasan, Husain
From the aforementioned study, it is evident that there are so many names by which the 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 had 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 or didn’t care to find them.
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 five elements. Likewise, some of the names by which Ali is known are Siva, Rudra, Dharma, Manu Swayambhuva, Kasyapa, Brhaspati, Vrihaspati, Brahmanaspati, Aditya, Atri, Marut, Kuvera, Bhava, Prachinabarhis, Marut and perhaps Vivaswat. Later in Part-II, you will see that in Vedas, Ali is also referred to as the Vayu, one of the five elements.
Likewise, Mohammad is referred by the names Indra, Himavat, Indra, Prajapati, Bhrigu, Khyati, Dyaus and Daksha and is the Sky or Akash of what has been interpreted as the five elements.
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 in the Vedas and of what are believed to be the five 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 five elements.
As the description of devi has already gone into several pages, we give only a few examples to show how the description of various names matches with Mohammad, Ali and Husain. This has confused the scholars so much so that till now they attribute these names to different individuals. So much so that mythologies narrate marriage of several daughters of Daksha to Kasyapa, when in truth the same daughter was being referred to by various names.
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 Viswadevas.”

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 (devatas) 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 Dharma, who is remembered with several names, became the mother of devatas 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 will show in our study of the Vedas that Soma too has been wrongly understood as some intoxicating drink. There is no character in the Vedas by the name Soma and the word has been used to describe the highest form of sacrifice, that of one’s own life.]
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? You have seen a quote from one of the Imams clarifying that they are the authors of code of religion and morals. Even Mohammad spoke in this regard. And they are undoubtedly the highest personifications of intelligences and virtues and religious rites. Why won’t they be, since they were all equal in virtues, all being created from the one Self or noor created by God.]
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 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, thirteen daughters of Daksha were given in marriage to Kasyapa, because of thirteen different names mentioned at various places. Likewise, twenty-seven to Soma and ten to Dharma were given in marriage because of twenty-seven and ten names respectively that were seen mentioned. And since the devatas born out of their progeny too had various names like Budha, Agni, Vasu, and even Daksha, etc., there is a large account of their children.
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 Imams and also the father of the entire creation, due to the virtue of being the first of all those created, next only to 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 devatas 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 holding a large-sized phallus in hand. Not only this, there is an ancient Egyptian picture of a female deity, with few 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.”
God creating the noor of Mohammad 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. Can somebody explain, without adhering to our version, how Daksha, Brahma, Prajapati, Vishnu – all are creators, with no relationship between each one of them.
We have already seen in Brhad-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 devas had seven names, thereby meaning that the names were as it is repeating among them, and 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 few others, had fled. Mohammad was hit on the face as a consequence of which some 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. At a later stage, somebody asked Ali the reason for his violent fighting, and 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.
This apart, Daksha is described as a lawgiver, and is reckoned among the eighteen 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 four times among the fourteen. The name of the ninth Manu is given as Daksha Savaran, which can be the name of the 9th Imam, Imam Mohammad (al-Taqi).
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 devata 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.
He 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 [God]. 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.
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 (devatas) in the Vedas, that is the most sacred of Hindu scriptures. It is beyond comprehension why Indra is largely forgotten by those very people who regard Vedas as auspicious, 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. The stone-idols that Mohammad destroyed from Kaaba upon the conquest of Makkah were understood as destroying the stone built cities of the Asuras. Even these descriptions relate Indra with Maruts (Imams), who escorts the troops, and cites Vishnu on his side, who is none but the God.
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 Purana 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 scripture that talked of the past, including the Mahabharata 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 willfully or erroneously into the larger content of the so-called Hindu scriptures. There may even be a chance of a willful 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 worship of 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, 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 removed the status of Indra and others but only asked these 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 Fadak, 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 [devatas] on Mount Suparswa, west of Meru.” As per our view, Meru seems to be the name of Merwah, the mountain situated at Makkah.
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 form 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 twelve Adityas. Pushan is called Aghrini, ‘splendid;’ Sasra, Dasma, and Dasma-varchas, ‘of wonderful appearance or power,’ and Kapardin (q.v.).”
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. 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. 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 seven 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 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 twelve 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 two twins.” [Deserted has been taken as running off and an entire myth as 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.
Panjetans 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 five 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 five 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’ 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:
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), 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 could bestow 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.
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 (devatas); 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.””
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 devatas. 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 they were some who maintained that they were themselves created. Speculations to their origin and priority were there on two accounts: One, 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 he 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 seven rishis (sages), and with Vasishtha as Ali, this confirms that the Gita was talking of the seven names of the fourteen devatas as sages.
Brhaspati and Brahmanaspati 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 Vayu deva or Ali. He is the suppliant, the sacrificer, the priest, who intercedes with the devatas 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.
Dowson writes further: “In later times he is a Rishi. 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 twelve 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 twelve 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 seven 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.”
The term Marut too has been used for the 12 Imams. We have seen how the devatas were described as seven and seven in the Upanishads. Even descriptions of Marut like ‘springing direct from Brahma’ and ‘name of the Prajapatis’ can be understood only through our interpretation. Due to wrong translation, commentators have multiplied seven with seven 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. Moreover, Dowson’s account itself confirms that a relationship exists between Maruts, Rudras, devatas like Indra and vayu, Prajapatis, the seven rishis and even Brahma. Is it possible to tell this relationship without our interpretation?
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 five 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 fourteen. Like other devatas, he is called, Aja, ‘unborn’, or Ananyaja, ‘born of no other.’
He is said to have a daughter Trisha, 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.

Understanding the Upanishads in the light of this view
Let us now replace the name of the devatas, wherever the five elements have been mentioned and see whether some ofthe absurdity has been removed. The five elements sky, air, earth, water and fire are Mohammad, Ali, Fatima, Hasan and Husain.
We have shown how Adhyaya II of the Paingala Upanishad mentions the presiding deities of the organs in the following order:
Dik (the quarters), Vayu, Arka (the sun), Varuna, Aswini Devas (they are actually two, one of them being Agni), Indra, Upendra, Mrtyu (the God of death), Prajapati, the Moon, Vishnu, the four-faced Brahma and Sambhu (Siva).
The names that appear in the aforementioned narration (Khanda V of Subala Upanishad) too are 14, though it is not mentioned here that they are devatas. The names are as follows: Sun, dik (the quarters), earth, Varuna, Vayu, Vak (speech), Agni, Indra, Vishnu (or Upendra), Mrtyu, Prajapati, Moon, Brahma, Rudra (name of Siva). Isn’t it clear that the presiding deities of the organs are fourteen which include names like Varuna (water), Agni, Earth and Vayu, thereby proving that these are not the names of elements. If Agni, Vayu, etc. are elements, then Vishnu, Brahma, Rudra, Sambhu, Indra, Prajapati, etc. too should be elements. Commentators are mostly quiet on this subject.
As you have seen from the aforementioned names of 14 Masooms, 4 of them are named Mohammad, 4 are named Ali, 2 are named Hasan, and one each is Jafar, Musa, Husain and Fatima. In all, there are seven names. It is this nomenclature and attempt to describe it that has often confused the scholars.
To give you an example, Indra, Upendra, Brahma and Vishnu may have been used for each of the 4 Mohammads. Vayu, Sambhu or Rudra could be references to several Alis in the chain. Likewise, Earth is Fatima; Husain is Agni, and so on. However, we admit that more research need to be done to assign the names of all the fourteen devas with the names of each of the fourteen Masooms.
What is certain though is that the Vedas and Upanishads have used terms like Indra, Akash (Space), Brahma, etc. for Mohammad and Rudra, Vayu, Marut, Aditya etc. for Ali. Upanishads have described Maruts and Adityas to be12 and there are 12 Imams of Shia Muslims. Rudra is the chief Aditya or Marut and Ali is the chief of all Imams. Agni is undoubtedly Husain and Earth is surely Fatima.
That is why verse II.I.8 of the Mandukya Upanishad of the Atharva-Veda states:
From him come forth the seven life-breaths (seven pranas or names of 14 devas), the seven flames, their fuel, the seven oblations, these seven worlds in which move the life-breaths, seven and seven (comprising fourteen) which dwell in the secret place (secret place being the desert of Arabia).

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