There are 60,000 lines on clay tablets in chaste Sumerian ‘emegir’ and
another 60,000 lines in ‘emesal’. "Emegir" is like Sanskrit spoken by kings
and higher strata of the society and emsal is like Prakrit spoken by women
and laymen. In Sanskrit dramas Kings speak Sanskrit, jesters and women
speak Prakrit. This is seen in Hindi and Tamil films even today. Those who
are higher ups in the society use posh language and comedians and country
women use colloquial language. In other words, chaste language and the
spoken language. ( From a leading Blogger).
The story of Garuda (eagle) and Amrita is in Hindu mythology and
Sumerian civilization. My research shows that the entire human race was
divided into two groups at one time. They were Eagle people and Snake
(Nagas) people. We can see this division in Hindu, Egyptian, Mayan
Civilizations and the Middle East. At one time the Middle East was the
melting pot where people of every race and culture came together. Rig Veda
also has hymns praising eagles as Suparna, Syena etc. I give below two
stories from Sumerian and Hindu scriptures. No one needs to explain the
connection because it is self explanatory in the stories.
Sumerian Eagle Story: In the days before there was a king on
earth, when the sceptre, the diadem, the crown and the staff of office were
placed before Anu in the heavens, the great Annunaki, who determined men’s
fate, held counsel on the subject of earth. The gods, especially Ishtar and
Enlil, set about finding a king for men and it seemed, chose Etana. All
went well, until Etana complained that he had no heir. He addressed the sun
god Shamash and said:
O my Lord, by your order let it come forth:
Grant me the herb of birth.
Tell me which is the herb of birth.
Set aside my shame, set for me a name.
Shamsh, to whom Etana’s libations and offerings of wild sheep had been
agreeable, answered him: ‘Take to the road and reach mountain’. Now this
mountain had recently been the scene of a drama enacted by an eagle and
serpent. The two creatures lived side by side with their progeny. One day
the eagle conceived the criminal design of eating the serpent’s little
ones. He accomplished the heinous crime in spite of the wise remonstrance
of one of his little ones, ‘young but very intelligent’, who put into him
the fear of Shamash’s wrath.
And the serpent, in fact, brought his plaint before the god of justice, who
said to him:
‘Take to the road and reach the mountain.
I will keep you a buffalo.
Open the interior and pierce his belly!
Make your habitation in his belly.
Birds of all kinds will descend from the sky.
The eagle will descend with them.
He will seize on the flesh.
When he comes inside the beast, you shall clutch him by the wing
Cut off his wings, his pinions, his claws.
Tear him and throw him into the ditch;
Let him die there from hunger and thirst!
And so it was done. Deceived by the serpent’s stratagem, the eagle fell
into his power and was condemned to perish slowly in the ditch. When Etana
had come to the mountain he found the eagle in the prison and , as Shamash
had counselled him to do, he asked for the herb which would give him a son.
The eagle promised to procure it for him as soon as he had regained his
strength. For eight months Etana brought food until the eagle was at last
able to fly again. He offered to carry Etana up to the very sky of Anu.
Etana’s fear of heights however caused problems and the attempt ended
in failure. Nevertheless back home in Kish, Etana had a dream about
successfully reaching Ishtar’s realm, taken as a sign to make another
attempt. This time the eagle secured him well and the pair reached the gate
of heaven. Here the extant text (on clay tablets) breaks off, but it is
probable that Etana did obtain the plant of birth, since further fragments
and the Sumerian king list mentions a son named Balih. Some cylinder seals
of the Akkadian period and an impression from one of the middle Assyrian
period show a pastoral scene with a man riding on the back of a large
flying bird, thought relate in some way to the legend of Etana, though the
Akkadian seals are two to three hundred years earlier than the oldest texts
of the story known.
Page 65 of New Larousse Encyclopedia of Mythology, Hamlyn, 1989 and
Page 109 of Dictionary of the Ancient Near East, the British Museum ,2000 .
(Etana may be Yatna , a Sanskrit word for perseverance ,effort and his son
Balih ,may be Bali, one of the kings with Sanskrit names. I interpret Etana
as Yatna, because Etana’s assistant was Sumukhan in Sumerian literature. No
one can explain Sumukhan. Actually it is another name of Garudan and
Ganesh. Strangely Garudan has another name Vinayaka. In short both the
names of Garuda and Ganesh are interchangeable!!! I will write about it in
another post. No one knows the etymology of the word ‘sumeru’. In fact, it
is a pure Sanskrit word: Su+ Meru.)
Garuda Story from Hindu Mythology Garuda means ‘the
devourer’. Garuda is the celestial bird which is the mount/Vahana of god
Vishnu. Garuda, often depicted as part human and part eagle, was the
offspring of Kasyapa, one of the seven divine sages. Kashyapa married
Vinata. Garuda was associated with fire and the sun. He was regarded as an
incarnation of Agni. He was the enemy of the Nagas, the race of serpents.
According to the mythology, Vinata was enslaved by his sister/co wife
Kadru, the mother of all snakes. Kadru promised to release her if Garuda
brought the elixir of life ‘Amrita’ from heaven. Garuda stole it from
heaven in order to free his mother from Kadru. Indra discovered the theft
and fought a fierce battle with Garuda. The Amrita was recovered partly,
but Indra was worse in the fight. One of his epithets is Amrtaharana. He
placed the elixir of life on the sharp bladed grass Dharba and the snakes
licked it, splitting their tongues, which have been forked ever since.
Vinata was released.
In the Vedas Garuda is praised as Suparna and Syena.
Soma herb is mythical and reported to be brought by an eagle to the
Vedic people, and even to their gods, from its place of origin: Eagle/
Garuda references: RV- I-80:2; 93-6; RV. III 43-7; IV 18-13, 26-4/7,
27-3/4; V-45-9; VI-20-6; VIIII-82-9; 100-8; IX 68-6, 77-2, 86-24,
87-6;X-11-4; 99-8;144-4/5. The guardians of Soma tried to attack the eagle
and it escaped, according to Rig Veda(RV). Gandharvas also linked with the
Soma plant in many verses. Mandalas of Kasyapa, Angirases and Bhrgus have
more verses on Soma than others. There are ten Mandalas(divisions) in the
Rig Veda. The Rig Veda and Avesta (Yasna Ceremony) agree on many points
regarding the Soma (Haoma plant). SOMA MEANS MANY THINGS; SOMA IS MOON;
SOMA IS APLANT; SOMA IS A LIQUID; SOMA IS THE MIND; ENGLISH WORD
SOMNAMBULISM IS FROM THE WORD SOMA.
*The Serpent and the Eagle Aesop fables *An Eagle swooped
down upon a Serpent and seized it in his talons with the intention of
carrying it off and devouring it. But the Serpent was too quick for him and
had its coils round him in a moment; and then there ensued a life-and-death
struggle between the two. A countryman, who was a witness of the encounter,
came to the assistance of the Eagle, and succeeded in freeing him from the
Serpent and enabling him to escape. In revenge the Serpent spat some of his
poison into the man's drinking-horn. Heated with his exertions, the man was
about to slake his thirst with a draught from the horn, when the Eagle
knocked it out of his hand, and spilled its contents upon the ground.
Patanjali <https://en.wikipedia.org/wiki/Patanjali> as Śeṣa
<https://en.wikipedia.org/wiki/Shesha>. The mythological serpent race
that often takes form as cobras can often be found in Hindu iconography.
The nagas are described as the powerful, splendid, wonderful, and proud
semi-divine race that can assume their physical form either as human, a
partial human-serpent, or as a whole serpent. Their domain is in the
enchanted underworld, the underground realm filled with gems, gold and
other earthly treasures called *Naga-loka* or *Patala-loka*. They are also
often associated with bodies of waters — including rivers, lakes, seas, and
wells — and are guardians of treasure.[7]
<https://en.wikipedia.org/wiki/N%C4%81ga#cite_note-7> Their power and venom
made them potentially dangerous to humans. However, in Hindu mythology
<https://en.wikipedia.org/wiki/Hindu_mythology>, they often take the role
of beneficial protagonists; in the Samudra Manthana
<https://en.wikipedia.org/wiki/Samudra_manthan>, Vasuki
<https://en.wikipedia.org/wiki/Vasuki_(snake)>, a nagaraja
<https://en.wikipedia.org/wiki/Nagaraja> who abides on Shiva
<https://en.wikipedia.org/wiki/Shiva>'s neck, became the churning rope for
churning of the Ocean of Milk
<https://en.wikipedia.org/wiki/Kshira_Sagara>. Their
eternal mortal foe is the Garuḍa <https://en.wikipedia.org/wiki/Garuda>,
the legendary semi-divine bird-like deity.
Vishnu <https://en.wikipedia.org/wiki/Vishnu> is originally portrayed in
the form sheltered by Sheshanāga <https://en.wikipedia.org/wiki/Shesha> or
reclining on Shesha, but the iconography has been extended to other deities
as well. The serpent is a common feature in Ganesha
<https://en.wikipedia.org/wiki/Ganesha> iconography, and appears in many
forms: around the neck,[
<https://en.wikipedia.org/wiki/N%C4%81ga#cite_note-10> use as a sacred
thread <https://en.wikipedia.org/wiki/Upanayana> (Sanskrit:
*yajñyopavīta*) wrapped
around the stomach as a belt, held in a hand, coiled at the ankles, or as a
throne. Shiva is often shown garlanded with a snake. Maehle (2006: p. 297)
states that "Patanjali is thought to be a manifestation of the serpent of
eternity".
The *Mahabharata* <https://en.wikipedia.org/wiki/Mahabharata> epi
c is the first text that introduces nagas, describes them in detail and
narrates their stories. The cosmic snake Shesha
<https://en.wikipedia.org/wiki/Shesha>, the nagarajas
<https://en.wikipedia.org/wiki/Nagaraja> (naga kings) Vasuki
<https://en.wikipedia.org/wiki/Vasuki>, Takshaka
<https://en.wikipedia.org/wiki/Takshaka>, Airavata and Karkotaka
<https://en.wikipedia.org/wiki/Karkotaka>, and the princess Ulupi
<https://en.wikipedia.org/wiki/Ulupi>, are all depicted in the Mahabharata.
The Brahma Purana
<https://en.wikipedia.org/wiki/Brahma_Purana> describes
the reign of Adishesha as the king of the serpents in Patala During the
night the light of the moon is not utilised for its coolness but only for
illumination. Since that passes away is not taken notice of by the Nāgas
who enjoy with gaiety the foodstuffs and the edibles they consu e and the
great beverages they drink. Nor are Danujas and others aware of it. O
brahmins, the forests, rivers, lakes, and lotus ponds, the cooing of the
cuckoo and other sweet birds, the pleasing skies, the unguents and the
continuous notes and sounds of musical instruments such as the lute, flute
and Mṛdaṅga drums, O brahmins—all these and other beautiful things are
enjoyed by virtue of their good luck by Dānavas, Daityas and Nāgas residing
in Pātāla. The Tāmasī form of Viṣṇu, named Śeṣa is beneath the lower
regions. Daityas and Dānavas are not capable of recounting his good
qualities. He is honoured by Devas and celestial sages. He is spoken of as
Ananta. He has a thousand hoods and he is clearly bedecked in Svastika
ornaments devoid of impurities. He illuminates all quarters by thousand
jewels on his hoods. — *Brahma Purana*
<https://en.wikipedia.org/wiki/Brahma_Purana>*, Chapter 19*
The Kamba Ramayana
<https://en.wikipedia.org/wiki/Ramavataram> describes
the role of Vasuki in the Samudra Manthana
<https://en.wikipedia.org/wiki/Samudra_Manthana>: The devas and the
asuras decided to get Amṛta (Ambrosia—the celestial honey of immortality)
by churning the sea of milk. The Devas went to bring Mandara-mountain, to
be used as the churning rod. Their attempt was futile. The asuras made a
trial with the same result. The Bhūtagaṇas (Guards) of Śiva also made a
vain attempt. On the instruction of Viṣṇu, Garuḍa went and brought the
mountain as easily as an eagle takes away a frog. Now Vāsuki should be
brought. The Devas and Gandharvas failed in that attempt also. Garuḍa who
was haughty of his strength and speed, went to the city of the nāgas
(serpents) and requested Vāsuki to come to the sea of Milk. Vāsuki replied
that if the matter was so urgent he had no objection for being carried to
that place. He took the middle part of Vāsuki in his beak and flew up
higher and higher and reached beyond the horizon. Still the lower half of
Vāsuki was lying on the ground. So he took Vāsuki in his beak folded in
two. Still the result was the same. Garuḍa became aware of the
impossibility of carrying Vāsuki and returned, ashamed and disappointed.
Viṣṇu rebuked him for his arrogance. After this, Śiva stretched his hand to
Pātāla. Vāsuki became a small bangle on that hand. Thus Vāsuki was brought
to the shore of the sea of Milk. — *Kambar
<https://en.wikipedia.org/wiki/Kambar_(poet)>, **Ramayana*
<https://en.wikipedia.org/wiki/Ramayana>*, Yuddha Kanda*
*Philippines *Bakunawa
<https://en.wikipedia.org/wiki/Bakunawa> hilt
from a Visayan (Panay) *tenegre* sword. The indigenous Bakunawa
<https://en.wikipedia.org/wiki/Bakunawa>, a serpent-like moon-eating
creature in Philippine mythology
<https://en.wikipedia.org/wiki/Philippine_mythology>, was syncretized
<https://en.wikipedia.org/wiki/Syncretism> with the Nāga. It is believed to
be the cause of eclipses <https://en.wikipedia.org/wiki/Eclipses>,
earthquakes <https://en.wikipedia.org/wiki/Earthquake>, rains, and wind The
movements of the *bakunawa* served as a geomantic
<https://en.wikipedia.org/wiki/Geomancy> calendar
<https://en.wikipedia.org/wiki/Calendar> system for ancient Filipinos and
were part of the shamanistic
<https://en.wikipedia.org/wiki/Shamanistic> rituals
of the *babaylan* <https://en.wikipedia.org/wiki/Babaylan>. It is usually
depicted with a characteristically looped tail and was variously believed
to inhabit either the sea, the sky, or the underworld
<https://en.wikipedia.org/wiki/Underworld>. However, the bakunawa may have
also syncretized with the Hindu deities, Rahu
<https://en.wikipedia.org/wiki/Rahu> and Ketu
<https://en.wikipedia.org/wiki/Ketu_(mythology)>, the navagraha
<https://en.wikipedia.org/wiki/Navagraha> of eclipses
<https://en.wikipedia.org/wiki/Eclipses>. KR IRS 13 1 23
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