Indo-Greco-Coptic Nexus (Part 1 of 3), by Vrndavan Parker

The historic connections between India and Greece are many. Recognition of this reality is of great import and value. Properly identifying the many commonalities between not only India and Greece but those of ancient Egyptian or the Coptic civilization as well will do much towards the development of an accurate understanding of the entire history of human civilization.

Ancient India and ancient Greece share many incredible commonalities so much so that it is as if India, with its languages, customs, religion, politics, science and culture had been transplanted to Greece. This may seem startling to the casual observer yet many evidences seem to confirm that in ancient times India and Greece were intimately connected.

Initially it is helpful to cite those evidences that clearly prove ancient contacts between the two cultures. Though both of these instances below are dated relatively late, 200 BC to 500 AD, they give a clear impression of the interconnectivity between the Mediterranean world and India.

According to the Buddhist work the Mahavamsha, the chronicle of Ceylon, (modern Sri Lanka) Alexandria was known as Alasanda. During the inauguration of the Mahathupa, built by King Dutthagamini in the 2nd century BC, the monks from the entire Buddhist world came to attend the function. The Mahavamsha states, “And from the city of the Greeks, Alasanda, the Greek Maha Dhammarakkita who was an elder came bringing with him 3000 Buddhist monks (bhikkhus).” (XXIX, 39) The Thupavamsha calls the Budddhist monastery in Alexandria, Alasanda-Vihara.

We also have the report about an Indian sage named by the Greeks as Zarmanochegas from Bharukaccha, modern day Bharuch, Gujarat, India. It is said that he solemnly mounted a funeral pyre in front of the startled eyes of the Athenians.

Another ancient writer Photius, while reviewing the works in his library, analyzed a work of Damaskios called the Life of Isidore (Bios Isidorou) In this work a man named Severius is mentioned. “Now the Brahmins who were in Alexandria came to Severius and the latter received them with due respect. And these Brahmins living in this country lived in all purity, without using the public baths or exposing themselves to the people of the town. They avoided all obligations of going out and lived on dates and rice and simple water as their drink. These people were neither the Brahmins who lived in the mountains nor those who lived in the towns but they actually lived these two sorts of life making themselves the middlemen between the Brahmins of the mountains and those of the cities according to the necessity of their service. On the subject of the Brahmins of the mountains they repeated what the writers have narrated, that they produce by their prayers rain and drought, remove famine, pests and other kinds of disease as far as the destiny yields the remedy.” This statement clearly highlights that the Vedic Brahmins of Alexandria, Egypt were treated with great respect, honor and dignity. The Severius mentioned here was formerly the Consul of Rome in the year 470 AD. His treatment of the Brahmins speaks of a long term recognition of their worth and integrity in the eyes of the Roman leadership.1.

Many scholars promote the theory that the invasion of Alexander the Great into India was the beginning of the Indo-Greek interplay. However this theory does not stand up to the evidence. First, Panini who predated Alexander by centuries was familiar with their language and called it Yavananai. Second, Greek captives of the Persian Emperors Darius Hystaspes and Xerxes were forcibly relocated to Bactriana and Sogdiana, (modern Afghanistan and N. Pakistan regions.)

In his book, Gates of India, Holdich remarks,” The captive Greeks who were transported in the 6th century BC by Darius Hystaspes from the Libyan Barke to Bactrian territory were still occupying a village called Barke in the time of Herodotus. A century later again during the Macedonian campaign of Alexander, Kyrenes existed in that region according to Arrian, and it is difficult to account for them in that part of Asia unless they were the descendants of those same exiles from Libya, a colony of Kyrene whom Darius originally transported to Bactria. They were in possession of the strategic Kaoshan pass too. Another body of Greek colonists are recorded to have been settled in this same part of Bactria by Xerxes after his flight from Greece, namely the Brankhidai, whose original settlement appears to have been in Andarab (modern Afghanistan). We have seen that from the very earliest, prior to the Greek invasion of India, this was probably the region of western settlements in Bactria. It is about here that we find the greatest number of indications of Greek colonization.” 2

H.C.Seth writes “The Greek colonies (in Bactria) seem to have been quite extensive. It was amongst these that Alexander massacred ‘a harmless community’ of exiles from Branchidae for their ancestors supposed treachery towards Apollo.” 3

So obviously there had been long term contact between Greeks and Indians for hundreds of years before the arrival of Alexander. One can truly wonder if perhaps some of these Greeks were actually native to the region. Perhaps these ‘colonies’ were made up of a combination of Mediterranean exiles and ‘Indian’ Greeks. It would be similar to British-Americans settling back in England or Irish Americans relocating back to Ireland.

As for Alexander the Great, what can we learn from him regarding India? For one thing Alexander was not marching towards India blindly. In his words, according to Arrian, as he prepared to march into India, Alexander proclaimed to his men, “that they were now going to enter those famous countries so abundant in riches, that even what they had found and seen in Persia would appear as nothing in comparison to them.”4 So obviously by his use of the word ‘famous’ it can be understood that India was well known to the Greeks.

It can be asked, “If Greece and India were truly inter-related civilizations why do we not see obvious and immediately identifiable evidence of this?

The answer is that in order to understand that ancient Greek and Indian cultures are nearly identical we need to look at modern India as an example. Since religion is and has always been a major focus of both Greek and Indian cultures let us start there.

If one were to visit a Krsna temple in NW India and then travel to Orissa’s Jagannath Puri, an informed person would recognize that they are visiting a Krsna temple in Puri as well. However someone with no knowledge of Hinduism would be quite challenged to recognize that Bal Gopal of Rajasthan and Jagannath of Orissa are the same deity.

Krishna as Bala Gopal, NW India

Krishna as Bala Gopal (NW India)

Krishna as Jagannath East India

Krishna as Jagannath (East India)

Travel all over India and again and again one is confronted by extremely diverse representations of the same deities and personalities. Many times the legends themselves are different and barely recognizable. Thus India’s Hanuman is an eternal Brahmacari or Bachelor whereas in Thailand this same Hanuman is married. Most times names are radically different as well. Both the mood and modes of worship vary greatly. Yet most Hindus will be able to recognize that, regardless of the differences, all these divinities are all a part of the same religious tradition worshipping the same Gods. Modern Hindus can easily sort this out because the texts, spiritual lineages or Sampradayas are intact and most source materials are still available. This, combined with an impressive record of unbroken traditions, allows us to have a complete picture of India’s complex religious diversity. On the other hand, Greece and many other ancient Vedic cultures lost that connectivity that had allowed them to retain an accurate understanding of what was what and who was who. Within their own Greek records they speak of a time of many wars that nearly destroyed early Greek civilization. Research has also revealed that in 2193 BC a severe drought lasting two hundred years impacted the entire globe. This is evidenced by black ice samples found in ice on Mt Kilimanjaro in Africa. This effectively disrupted trade and put an end to any ongoing cultural exchanges. The impact of this drought was so severe that the Nile River failed to flood for 50 years. The famine and chaos that followed effectively brought about the end of Egypt’s Old Kingdom.5

Fourteen hundreds later, by the year 1150 BC the early Greek civilization had collapsed. In conjunction with the Thera volcanic eruption, which occurred between 1627 BC and 1600 BC, ancient Greek society was plunged into a dark age. It is said that the Minoan fleet and ports on the isle of Crete were destroyed by colossal seismic and tidal waves. They never did recover their former grandeur and functionality. In the long term climatic changes affected crops for many years, this in turn led to famine and social breakdown.

Obviously the Greeks were affected as well. As the centuries went on the Greeks were left with mere scattered legends and broken traditions. They basically lost many and most of their active links to India. However their culture and religion was still a Vedic based tradition despite the fact that the Greeks themselves no longer retained an accurate memory of their own history and culture. Thus the deities and temples continued to carry out Vedic rituals etc but they lost the ‘why’ and as time went on they lost the ‘how’ in regards to the authentic Vedic traditions. If this same trauma had been experienced by the Hindus in India perhaps the same situation would have arisen. Scholars could easily speculate as to the proper identity of Jagannath and Krsna.  They would obviously be seen as completely separate Gods. Most likely the bogey of competing and conflicting religions would be hoisted upon the Hindus as well as has been done to the ancients of Europe, Africa, the Americas and West Asia. Kali and Durga may have become two competing deities, and Rama and Krsna separate Gods.  Shiva as the Linga and Shiva in human form would not be recognized as the same God. Without the background information how would anyone recognize that the human form of Shiva and the Linga rock are the same being? How could anyone ascertain that the Shalagram rock form of Vishnu and the four armed human-like form of Vishnu are the one? It would be impossible to ascertain that all of Vishnu’s 10 Avatars are recognized as the same Divinity? Now by superimposing this formula on the ancient Greeks we can begin to understand how ancient Western religion has been so misconstrued. With this understanding it becomes easier to identify the Vedic basis of Greek religion and culture. The various Greek Gods are the same Vedic Gods. However we can not rely on mere visual overviews to correctly identify the Vedic identity of the Greek Gods. This can only be done by careful research that takes into account the iconography, symbolism, names, legends and relationships of these Gods to other Gods. Thus we see that the Greek God and Goddess Kouros and Rhoda may indeed be a Greek version of Krsna and Radha. Not only are the names similar but the names mean the same thing and these two beings have the same relationship as Radha Krsna within the Indian tradition. Evidence shows that the original form of Helios (Hari) was worshipped on the Greek Isle of Rhodes as Kouros. The original form of Fortuna was named Rhoda. It was on this isle of Rhodes where the great Colossus of Rhodes was built. More accurately this colossus was a gigantic deity of Helios or Hari. The isle of Rhodes was the center of the Helios tradition. Games were held annually on Rhodes in honor of Helios and the Eagle was His companion.6

From left to right: Kouros, Kore (Rhoda), Kouros, Kore (Rhoda)

From left to right: Ancient Bengali Bronze Radha, Ancient Greek Rhoda

From left to right: Ancient Bengali Bronze Radha, Ancient Greek Rhoda

From left to right: Modern Indian Radha Krsna, Ancient Greek Rhoda

From left to right: Modern Indian Radha Krsna, Ancient Greek Rhoda

From left to right: Ancient Greek Kouros, Ancient Rajput Krishna, Christ as Helios from the Vatican

The Christ as Helios Mosaic is from the 2nd century AD and is located on the Vatican grottoes under St. Peter’s Basilica. The two left horses were destroyed when the hole was made to enter the tomb. This is evidence that early Christians recognized Helios as the Christ. Due to the inference that the ancient Jews appear to have recognized Helios as God combined with the fact that early Christians identified Christ as Helios we can deduce that the Greek Helios was much more than a mere solar deity.

Helios was frequently symbolized as a discus or a corona. When we apply this information to Egypt, this becomes a clue towards correctly identifying the nature of Akhnaten’s religion. Rather than an animistic solar religion, Akhnaten was worshipping Helios symbolized by the sun. One of Egypt’s three main Ancient cities was Heliopolis and it was built by the son of Helios and Rhoda.7 It was an astronomical centre and a literary hub, where intellectuals, including Greek philosophers, studied. Akhnaten worshipped this same Helios as Aten. He built a beautiful temple in Heliopolis in honor of the God. This same Divinity is the very same Ra-Harakhty who is also named Heru. We know the names from the many inscriptions left by the ancient Egyptians. When see names like Heru, Horus, Harakhty, Aten, Amun we can only be sure of the consonants and merely guess at the pronunciation of the vowels. Thus HR in Heru may just as well be Hari or Hara. Since modern scholars are only speculating that it is Horus or Heru, surely the well known names of Hari or Hara of the ancient, vibrant and ongoing Vedic-Hindu tradition can be reasonably applied.  On the right we see HR with the Eagle or Falcon (Garuda), the Serpent over His head and as a resting place for the Disc (Anantasesh), the Disc (Sudarshan Chakra) and the Lion (Nrsimha) the Sphinx. We know the Sphinx is HR because He came to Akhnaten’s Grandfather, Tuthmose IV, as Ra-Harakhty in a dream. In this dream He promised Tuthmose IV the throne if he would clear the sand away from His form as the Sphinx. Also called Amon-Ra, Sobk-Ra He was honored as the father of the Gods; it was from Him that all the Gods and Goddesses were created. He is also known by three aspects. Hari is also known in three aspects Bhagavan, the localized personal feature, Paramatma, the Lord in the heart s of all and in every atom and Brahman, the non-personal transcendent reality and effulgent light. The Aten tradition of Akhnaten was the didactic form of the HR, Helios, Hari tradition. This means that it was the instructive, interactive aspect of the religion. In other words, it perfectly correlates with the Vedic Bhakti traditions of India. Thus the same thread of devotion to Helios connects the religious traditions of the Greeks, Romans, Egyptians, Jews, Christians and the Vedic civilization of India.

Helios is Kouros as well. Kourus was recognized as the youthful form of Helios. Kouros was actually considered as the origin of all the Greek gods. He is described as a beautiful youth tending His sacred white cows with His elder brother and friends. He plays a flute and leads the boys in dance as they clash their cymbals. He dances with Rhoda and Her expansions in a circle dance named after Him called the Chorus Dance. As the Lord of the Dance He is called Choreagos from which is derived the modern word ‘Choreographer’. The Eagle is sacred to Helios and to Krishna. The peacock feather was the pre-eminent symbol of both Helios and Kouros and famously of Lord Krsna as well.8 We can reach these conclusions, not merely based on similarities, but rather upon the facts. The Vedic and the Greek Gods and Goddesses mentioned here are exact mirror images of each other. Just as Jagannath can be identified as Krishna based on the information available to us, the identity of the Greek Gods can similarly be ascertained. Amazingly, the authoritative descriptions preserved in the Vedic literatures are the key to understanding ancient Greek religion and culture. Clearly without the correct background information we can never properly identify the Greek Gods. Just as early European visitors to India could not recognize Jagannath of Orissa and Bala Gopal of NW India as the same God it is impossible to instantly recognize the Vedic identities of the Greek Gods. Only through solid research that is grounded in an accurate knowledge of the Vedic culture and traditions can we begin to decipher the mysteries of the ancient world.

From left to right: Moschophoros Kouros the Calf Bearer, Gopala Krishna Protector of Cows

From left to right: Moschophoros Kouros the Calf Bearer, Gopala Krishna Protector of Cows

In order to gain an accurate understanding of the Greek religion, we are required to abandon the faulty information and misrepresentations of Greek religion that we are familiar with. Most of our sources come from Homer’s works. It is very important to recognize that leading Greek scholars like Plato rejected Homer’s works as blasphemy.

It was as if a novel about Radha Krsna, Sita Rama, Shiva Durga, Ganesh etc had been written ignoring the accepted and authoritative views of these Divinities. In the same way Homer, the author of the Iliad etc twisted the Greek Divinities into jealous, violent, greedy and murderous beings in order to fit into his misconceptions and story line. Without any attempt to represent the Greek Gods within their traditional characters, Homer re-worked their personalities into horrific portraits of inhumanity. The famous Greek writer and philosopher Plato was greatly disturbed by Homer’s misinterpretations of the Greek Sacred traditions. In fact, he spent considerable energy towards having Homer’s works banned. Yet to this day, Homer’s views are presented as a key to understanding the authentic Greek religion and traditions.

As long as we base our understanding of Greek religion and history on Homer’s works we will never be able to recognize the truth regarding ancient Greece’s Vedic Past. The chart below reveals Homer’s views of the Greek Divinities. Contrary to Homer’s myopic outlook, Plato’s perspective reveals Greek Gods that are more in sync with the Vedic view on the Nature of the Divine. Specifically when we look at Plato’s views on the psychologies and conduct of the Greek Gods we see Divinities we can relate to as Vedic. While there are obvious truths to both views, Plato’s view is much more reflective of the Goodness and Grace that is the foundation of any true Divinity.

Difference Between Homer’s Gods and Plato’s Gods

A. Psychological

B. Conduct

Vrndavan Parker is currently working full time for the Dharmic cause. He is a founding member of WAVES, the owner and founder of Vedic Empire Productions, a founding member and former Vice-President of the Vedic Friends Association, and a former executive board member of Community Television of Lane County, Oregon.

Email This Post Email This Post

 

17 Responses to “Indo-Greco-Coptic Nexus (Part 1 of 3), by Vrndavan Parker”

Leave a Reply