Tuesday, 17 December 2013


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 Ahlulbayt. Let us see how many accounts available confirm that relationship.

In Chapter XIII of Matsya Purana, the Devi Sati’s various names are mentioned by which she 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 relationship which this devi (who is the only female among the 14) maintains with Indra, Vayu (also Marut, Rudra or Siva) and the two Aswins is the same that existed between Fatima and Mohammad (her father), Ali (her husband) and Hasan and Husain (her sons). Elsewhere we have already proved that Indra or Brahma or Prajapati is Mohammad, Vayu or Rudra or Siva is Ali, Agni or Kumara is Husain and Vasu is 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 Devi is known by various names, the devas 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 viz. Mohammad, but we will continue to regard them as different persons, until we accomplish this exercise and find that their relationship to devi is of father and daughter. As we progress, you will get to know several other names of these devas.

Just imagine, so many names have been given to Devi in India alone. We are of the opinion that these devas 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 international basis?

The fact that she is the same female devi among the fourteen can be known from the very nature of names above. 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. We have seen that Saraswati, Parvati, etc. have been used for Fatima in the Vedas. She is also Rudrani, which confirms her relationship with Rudra or Ali. She is also Devayani, also shows her relationship with Deva. She is Daksha-Ja (sprung from Daksha) and Indrayani (daughter of Indra), which confirms that Indra and Daksha are same, and Indra is undoubtedly Mohammad, as per the description in the Vedas. 

The devi is said to be the mother of eleven devas 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 devas, and hence is called Devaki in Mathura. She was the chief of the creations created by 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 devas 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 [This confirms that Himavat, Daksha, Indra are the same]. 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 or 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. We have already said that our concern is not with these as they are product of an ignorant’s attempt in defining his religion.

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 same as 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.

But it is said that she is daughter of Brahma, which confirms that Brahma is Mohammad and she was married to first Manu Swayambhuva, thus confirming that Manu Swayambhuva is Ali. 

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 devas, which too confirm that she is 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” 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.”

Aditi is also 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 was the chief of the devas or devatas. Deva is described by Dowson as “a divine being or god. The name Devatas includes the gods in general, or, as most frequently used, the whole body of inferior gods.” It is Indra’s heaven, also referred to in the Gita, that is described as the Swarga or the world of the devas.

She is clearly the first of the women’s light ever created, the devi who is responsible for the birth of all women on this earth. In that way, she is the mother of the world. Also, she is the mother of the 11 devas. 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 devas, one of which was this devi. Therefore, 6 names were repeated in the 13 devas. 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 devas (Ahlulbayt) or the 14 guardians of the 14 quarters. It is this devi (Fatima) who 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 devas.

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 (devas) is personified. He is the suppliant, the sacrificer, the priest, who intercedes with gods 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 devas, which is true. 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 which 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.]

It is apparent from the aforementioned description that wherever different names were used for the devi and she was described as wife of Siva, people understood Siva to have several wives when in actuality the devi was known by several names. Siva too had a large number of names and the names of Brahma or Mohammad are not any lesser. Thus, all the confusion!

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 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.

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 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. From being Fatima, she 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.

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. 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 have seen 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 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 (used for Husain) 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 Saraswati’s’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. One thing that is clear is that Buddha is another name for Husain; Soma got introduced because it was Husain’s (Buddha’s) sacrifice that was being discussed.

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.”

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