Rig Veda 10-71-4 refers to a language which can be “seen”, meaning that it must have been in written script. If there was no written script at the time, surely they would have used the verb ‘to pronounce or say’ rather than ‘to inscribe/write’? The only plausible reason for choosing to use these words, was because a written form of language existed during that time.
The art of writing was prevalent even during the Mahabharat era as the verb 'lekhi' or ‘writing’ in all its forms like ‘lekhako, lekhani’ and others, appears numerous times in the Mahabharat text (Aadi 1.77/78). Their arrows were inscribed with the names of specific persons to whom they belonged. Distinction was made between “to write” and “to read” in Harivansha texts, indicating to us that ‘what was written, was also being read’.
How could a text with over 100,000 verses be composed, preserved and transmitted through memory alone? I say it's impossible. You may believe otherwise. But while such an incredible feat may have been performed by a few, it does not suggest that the art of writing was not developed.
The Atharvasheersha from the Upanishads scriptures symbolises Shree Ganesh as an ‘omkar’which is a combination of ‘g-aakar, m-aakar’. How could a syllable which was transmitted ‘ONLY ORALLY’ have an ‘aakar’or ‘shape’?
In the Mahabharat text from circa 3100 BC there are quotes from Rishi Vasistha of the Ramayanic Era (at least 5500 BC) which include the expressions 'granth' or ‘manuscript’. If writing skills were not acquired at the time, how is it possible that they would discuss the issues surrounding various manuscripts?
The Yujurvedic Taittiriya Samhita and also the Atharvaveda utilize the word “likha” to ‘write’. Although these scriptures are not as ancient as the Rig Veda, it shows that the art of writing was known by ancient Vedic peoples since remote times. R.N. Dandekar remarks, “There is, indeed, considerable circumstantial and inferential character which enables us to perceive the existence of writing even in the very early periods of Indian cultural history. It is true that the Veda has been handed down from generation to generation through oral tradition. It must not, however, be supposed that on that account, as is often erroneously done, that the art of writing was unknown in the early Vedic age. The practice of oral transmission of Veda was adopted, not because written copies of these texts were not available, but presumably because it was believed that oral transmission alone was more conducive to the preservation of the magic-religious potency and the formal protection of those arts.”
Let's take a look at some examples of the Vedic Hymns/Poems to see what possible connections there may have been between the ancient Indus civilisation and the Anunnaki gods of Sumer. In this first example, which is the Samaveda Decade 1 Agni, we deal with so many of the same issues that the Sumerian tablets have captured, it is truly uncanny. We read about visible deities among men, dwelling places in the sky, gods of violence and gods of material reward. This could have been a poem recited by a Sumerian faithful:
Samaveda - DECADE I Agni:
“Come, Agni, praised with song, to feast and sacrificial offering: sit
As Hotar on the holy grass!
O Agni, thou hast been ordained Hotar of every sacrifice,
By Gods, among the race of men.
Agni we choose as envoy, skilled performer of this holy rite,
Hotar, possessor of all wealth.
Served with oblation, kindled, bright, through love of song may Agni, bent
On riches, smite the Vritras dead!
I laud your most beloved guest like a dear friend, O Agni, him
Who, like a chariot, wins us wealth.
Do thou, O Agni, with great might guard us from all malignity,
Yea, from the hate of mortal man!
O Agni, come; far other songs of praise will I sing forth to thee.
Wax mighty with these Soma-drops!
May Vatsa draw thy mind away even from thy loftiest dwelling place!
Agni, I yearn for thee with song.
Agni, Atharvan brought thee forth by rubbing from the sky, the head Of all who offer sacrifice.
O Agni, bring us radiant light to be our mighty succour, for Thou art our visible deity!”
Because there are 1,028 of these poems and every single one carries some sort of link to our Sumerian ancestry and the gods who flew around in their chariots, brandishing their weapons, I will only quote the appropriate few lines from a small number of Vedic poems to demonstrate my point.
Samaveda - DECADE VAgni:
(Weapons with flames, travel to the sky, material wealth, blessing from the sky.)
“Hence have these men gone up on high and mounted to the heights of heaven:
On! conquer on the path by which Angirasas travelled to the skies!
That thou mayst send us ample wealth,
Shoot forth, O Agni, with thy flame: demolish them on every side!
Break down the Yatudhana's strength, the vigour of the Rakshasa!
Worship the Vasus, Agni! here, the Rudras and Adityas, all
Who know fair sacrifices, sprung from Man, scattering blessings down!”
Samaveda - DECADE IV Indra:
(Black drop in the heart resembles the story of Mohammed at birth. This had something to do with immortality or reviving someone from the dead. Sumerian tablets are also filled with similar content of resurrection by the flying gods.)
“The black drop sank in Ansumati's bosom, advancing with ten thousand round about it.
Indra with might longed for it as it panted: the hero-hearted King laid down his weapons.
Flying in terror from the snort of Vritra all deities who were thy friends forsook thee.
So, Indra, with the Maruts be thy friendship: in all these battles thou shalt be the victor.
The old hath waked the young Moon from his slumber who runs his circling course with many round him.
Behold the God's high wisdom in its greatness: he who died yesterday to-day is living…”
III Indra - Brihaspati:
(The following Samavedas are filled with references to war, flames, heavenly hosts, violence, anger and more.)
“Indra, pitiless hero with unbounded anger,
Victor in fight, unshaken and resistless-may he protect our armies in our battles!
And let the banded Maruts march in forefront of heavenly hosts that conquer and demolish!
Ours be the potent host of mighty Indra, King Varuna the Maruts, and Adityas!
Uplifted is the shout of Gods who conquer, heightened Gods who cause the worlds to tremble.”
IV Indra - Maruts:
“Bristle thou up, O Maghavan, our weapons: excite the spirits, of my warring heroes!
Urge on the strong steed's might, O Vyitra-slayer, and let the din of conquering cars go Upward…”
VIII Soma - Varuna:
(This sounds similar to the ‘angels’ who came to destroy Sodom and Gomorrah. They struck the aggressors down with blindness first.)
“With immortality King Soma clothe thee!
Blind, O my foemen, shall ye be, even as headless serpents are
May Indra slay each best of you when Agni's flame hath struck you down!”
Hymn LXXXV - Maruts:
(Gods delight in offerings of food; fly to the heavens; Tvastar makes a weapon for Indra)
“The Maruts have made heaven and Earth increase and grow: in sacrifices they delight, the strong and wild.
The Rudras have established their abode in heaven… they shine in bright attire, and on their fair limbs lay their golden ornaments,
They drive away each adversary from their path,
When ye have harnessed to your cars the spotted deer, urging the thunderbolt,
Let your swift-gliding coursers bear you hitherward with their fleet pinions.
Come ye forward with your arms.
Sit on the grass; a wide seat hath been made for you: delight yourselves,
O Maruts, in the pleasant food.
Before the Maruts every crea
ture is afraid: the men are like to Kings, terrible to behold.
When Tvastar deft of hand had turned the thunderbolt, golden, with thousand edges, fashioned more skilfully, Indra received it to perform heroic deeds.”
Hymn XIV - Visvedevas:
(Rocket ships with flaming red rockets of fire?)
“Let the swift steeds who carry thee, thought-yoked and dropping holy oil,
Bring the Gods to the Soma draught.
With all the Gods, with Indra, with Vayu, and Mitra's splendours, drink,
Agni, the pleasant Soma juice.
Harness the Red Mares to thy car, the Bays, O God, the flaming ones: With those bring hitherward the Gods.”
Hymn XXI - Indra-Agni:
(Could ‘spacious view’ be referring to the heaven in the sky above?)
“Watch ye, through this your truthfulness, there in the place of spacious view Indra and Agni, send us bliss.”
Hymn LXXXVIII - Maruts:
“COME hither, Maruts, on your lightning laden cars, sounding with sweet songs, armed with lances, winged with steeds.
Fly unto us with noblest food, like birds, O ye of mighty power.
With their red-hued or, haply, tawny coursers which speed their chariots on, they come for glory.
Brilliant like gold is he who holds the thunder. Earth have they smitten with the chariot's felly.”
This next poem is an astounding piece, which virtually paraphrases the clay tablets of Sumer, outlining the marriage between gods and mortal humans, creating more civilised humans, who were taught all the skills they needed by the gods to provide the global population with the food they so badly needed. This new breed of humans were also the future kings, priests and pharaohs of Egypt with more power than mere mortals. They were the mouthpieces of the gods, delivering messages to the people. They often thought of themselves as gods.
Hymn CLIX - Heaven and Earth:
“I PRAISE with sacrifices mighty Heaven and Earth at festivals, the wise, the Strengtheners of Law.
Who, having Gods for progeny, conjoined with Gods, through wonderworking wisdom bring forth choicest boons.
With invocations, on the gracious Father's mind, and on the Mother's great inherent power I muse.
Prolific Parents, they have made the world of life, and for their brood all round wide immortality.
These Sons of yours well skilled in work, of wondrous power, brought forth to life the two great Mothers first of all.
To keep the truth of all that stands and all that moves, ye guard the station of your Son who knows no guile.
They with surpassing skill, most wise, have measured out the Twins united in their birth and in their home.
They, the refulgent (brilliant) Sages, weave within the sky, yea, in the depths of sea, a web for ever new.
This is to-day the goodliest gift of Savitar: this thought we have when now the God is furthering us.
On us with loving-kindness Heaven and Earth bestow riches and various wealth and treasure hundredfold!”
Hymn XC - Visvedevas:
(Benevolent gods who reward their faithful; immortal gods.)
“For they are dealers forth of wealth, and, not deluded, with their might Guard evermore the holy laws.
Shelter may they vouchsafe to us, Immortal Gods to mortal men, Chasing our enemies away.
May they mark out our paths to bliss, Indra, the Maruts, Pusan, and Bhaga, the Gods to be adored.
Sweet be our Father Heaven to us.”
Hymn LXXXI - Indra:
(This poem is very reminiscent of the rewards which god promised his chosen people, or individuals like Abraham and Moses, if they went to war and did what was commanded. God would promise great riches and rewards to those who obeyed, but punished those who did not. This was not only restricted as punishment for ‘sin’ but also rewards for actually performing required tasks for god.)
“THE men have lifted Indra up, the Vrtra slayer, to joy and strength:
Him, verily, we invocate in battles whether great or small: be he our aid in deeds of might.
Thou, Hero, art a warrior, thou art giver of abundant spoil.
Strengthening e'en the feeble, thou aidest the sacrificer, thou givest the offerer ample wealth.
When war and battles are on foot, booty is laid before the bold
Whom wilt thou slay and whom enrich? Do thou, O Indra, make us rich.
Mighty through wisdom, as he lists, terrible, he hath waxed in strength.
Lord of Bay Steeds, strong-jawed, sublime, he in joined hands for glory's sake hath grasped his iron thunderbolt.
He filled the Earthly atmosphere and pressed against the lights in heaven.
None like thee ever hath been born, none, Indra, will be born like thee.
Thou hast waxed mighty over all.”
Hymn LXXXIX - Visvedevas:
(There is no doubt that the gods of the Indus Valley were as unpredictable as the gods of Sumer. The people never knew what kind of mood they were in, or what exactly they should do to please them, not invoking their wrath. They even tried to befriend the gods.)
“MAY powers auspicious come to us from every side, never deceived,
unhindered, and victorious,
That the Gods ever may be with us for our gain, our guardians day by day unceasing in their care.
May the auspicious favour of the Gods be ours, on us descend the bounty of the righteous Gods.
The friendship of the Gods have we devoutly sought: so may the Gods extend our life that we may live.”
Hymn XXII - Asvins and Others:
(A clear reference to a chariot which reaches the heaven and we also read that the gods travelled far and wide over the world. There must have been times when the ‘gods’ were not present in India, but rather in the distant ‘seven regions’ of the world as they say. But the ‘gods’ mostly stayed up in the heavens.)
“We call the Asvins Twain, the Gods borne in a noble car, the best Of charioteers, who reach the heavens.
The Gods be gracious unto us even from the place whence Visnu strode
Through the seven regions of the Earth!
Through all this world strode Visnu; thrice his foot he planted, and the whole
Was gathered in his footstep's dust.
The princes evermore behold that loftiest place where Visnu is,
Laid as it were an eye in heaven.”
Hymn CLXXXVI - Visvedevas:
(God's chariots with missiles and mighty weapons; humans wanted to stay among the gods, in their areas; but humans were still slaves of the gods and toiling for them in many ways.)
“As on a fair bright day the arrow flieth o'er all the barren soil their missiles sparkle.
…For power and might have they, their own possession. This is my reverent thought of you, ye Holy; may it inspire you, make you dwell among us,
…Toiling for the Gods and seeking treasure. May we find strengthening food in full abundance.”
Hymn XXIII - Brahmanaspati:
(No harm will come to those who bring gifts to the gods and worship them.)
“The awful car, Brhaspati, that quells the foe, slays demons, cleaves the stall of kine, and finds the light.
Thou leadest with good guidance and preservest men; distress o'ertakes not him who offers gifts to thee.
Him who hates prayer thou punishest, Brhaspati, quelling his wrath: herein is thy great mightiness.
Brhaspati hath overthrown like cars of war all wicked enemies who fain would injure us.
Burn up the demons with thy fiercest flaming brand, those who have scorned thee in thy manifested might.
Show forth that power that shall deserve the hymn of praise: destroy the evil speakers, O Brhaspati.”
Hymn LXXV - Dawn:
(Just as in the Sumerian tablets, here we discover that there were mortals who did have sex with goddesses, or the other way around. ‘When the sons of the gods saw the daughters of man and had sex and children with them.’ But the Indian cultu
re was driven by Inanna/Ishtar, goddess of love and war. It is evident from the poems that she was highly sexed and ready to fight at the drop of a hat. She wanted things to be done her way in the lands that were given to her by god Enlil.)
“BORN in the heavens the Dawn hath flushed, and showing her majesty is come as Law ordaineth.
She hath uncovered fiends and hateful darkness; best of Angirases, hath waked the pathways.
Rouse us this day to high and happy fortune: to great felicity…
Vouchsafe us manifold and splendid riches, famed among mortals, man-befriending Goddess!
She yokes her chariot far away, and swiftly visits the lands where the Five Tribes are settled,
Looking upon the works and ways of mortals, Daughter of Heaven, the world's Imperial Lady.
On her all-lovely car she comes, the Fair One, and brings rich treasure for her faithful servant.
True with the True and Mighty with the Mighty, with Gods a Goddess, Holy with the Holy,”
Rig Vedas - Vayu & Others:
(We often hear of thunder when the gods come down from the skies. That would not be surprising since their ‘rocket ships’ would make a lot of noise. It is also described when they go to battle and the gods are with them, slaying their foes with their mighty space ships.)
“Fierce comes the Maruts' thundering voice, like that of conquerors, when ye go forward to victory, O Men.
Born of the laughing lightning… may the Maruts guard us everywhere May they be gracious unto Us.”
Hymn C - Visnu:
(Immortality among the gods was greatly admired by humans, who all desired it. In the Sumerian tablets we also read about the large homes or dwellings in places which were out of bounds to humans, which the gods built for themselves, often admired by humans. Sometimes the gods would go away into the sky, other times to their splendid dwellings on Earth.)
“Foremost be Visnu, stronger than the strongest: for glorious is his name who lives for ever.
Over this Earth with mighty step strode Visnu, ready to give it for a home to Manu.
In him the humble people trust for safety: he, nobly born, hath made them spacious dwellings.
Yea, I the poor and weak praise thee the Mighty who dwellest in the realm beyond this region. May these my songs of eulogy exalt thee. Preserve us evermore, ye Gods, with blessings.”
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