Vedic Management Center (VMC) was founded in 2016 by U. Mahesh Prabhu and David Frawley. The organization offers practical and balanced solutions for complex situations in the areas of Leadership, Management, Politics, Finance, Investing, Economics, and Diplomacy. VMC is a self-funded, non-religious, non-partisan organization that aims to bring ethical, innovative, profitable, and sustainable practices to its clients, students, and mentees.
Let us embark on this fascinating linguistic journey by exploring the connections between Arabic and Vedic Sanskrit words. The first word that catches our attention is “Allah” (الله), often considered the supreme deity in Islam. Strikingly, the Vedic Sanskrit word “Adhaara” (आधार) referring to a “foundation” or “support” coupled with “Ila” (इल/इला) or “World” generates a similar meaning, Even in the present-day Indian languages, “Adhaar” (आधार) is used to denote the concept of a foundation. This connection prompts us to reflect on the possibility of a shared origin or influence.
Another intriguing example is the word “Ramallah” (رام الله). By breaking it down, we discover the Vedic Sanskrit word “RAManiya” (रमणीय), meaning “dear to,” and the word “Allah” (الله). The Vedic root word “Ram” (रम) also conveys the notion of attractiveness. Thus, “Ramallah” (رام الله) can be understood as a compound word expressing endearment towards Allah (الله).
In examining the word “Sura” (سورة), we find a striking resemblance to the Vedic Sanskrit word “Sutra” (सूत्र).
The name “Samir” (سمير) in Arabic, which signifies a pleasant or pure air, remarkably aligns with the complete Vedic Sanskrit word conveying the same meaning. This connection hints at a shared understanding of the importance of pure air across ancient cultures.
Turning our attention to the term “Arabi” (عربي), we find it closely related to the Vedic Sanskrit word “Ara” (अर), signifying “desert,” and “BhI” (भी), indicating “those dwelling in the desert.” Thus, “Arabi” (عربي) can be more comprehensively understood as referring to “those dwelling in the desert.”
The expression “Subhanalla” (سبحان الله) in Arabic, denoting “Praise be to Allah,” reflects an interesting connection to the Vedic Sanskrit word “Shuba” (शुभ), meaning “gracious,” and “Allah” (الله). It becomes evident that the praise is always directed towards gracious beings or things.
In a similar vein, the word “Mullah” (ملا) can be dissected into “Mula” (मूल), meaning “essence,” and “Allah” (الله). Interpreted from this perspective, “Mullah” (ملا) can be seen as the person who comprehends the essence of Allah (الله).
Exploring further, we encounter “Ayatollah” (آية الله), a prominent religious figurehead in Shia Iran. Delving into its components, we find the Vedic Sanskrit word “Ayatna” (आयत्न), meaning “representative,” and “Allah” (الله). Thus, “Ayatollah” (آية الله) can be aptly understood as the “Representative of Allah.”
The term “Koran” (القرآن), regarded by Muslims as the “Word of the Creator (Allah),” intriguingly corresponds to the Vedic Sanskrit words “Krita” (कृत), meaning “creators,” and “Vani” (वाणि), meaning “word.” This association hints at a shared understanding of divine creation across linguistic traditions.
Examining the word “Harram” (حرام), we discern a potential connection between the Vedic Sanskrit words “Hara” (हर), implying “against,” and “Rama” (राम), connoting “good.” The merging of these meanings gives rise to the notion of “Harram” (حرام) signifying “against good.”
The word “Halal” (حلال) in Islamic terminology, meaning “good for consumption,” can be further explored by considering the Vedic Sanskrit words “Hya” (ह्य), meaning “this,” and “laa” (ला), denoting “that which is dear or good.” This etymology reveals that “Halal” (حلال) is deemed good for consumption because it is considered intrinsically good.
Delving deeper, we encounter the term “Majid” (مجيد), which combines the Vedic Sanskrit words “MAya” (माय), implying “illusion,” and “IDamya” (इडम्य), meaning “destroyer.” The word “majid” (مجيد) essentially translates to the “destroyer of ignorance” in Vedic Sanskrit. This insight prompts us to ponder the significance of this concept within both linguistic traditions.
The word “Ramdan” (رمضان), well-known as an important festival in the Islamic faith, can be dissected into “Rama” (राम), connoting “benevolent,” and “Dan” (दान), meaning “giving.” Thus, “Ramdan” (رمضان) signifies a day of thanksgiving to Allah (الله) and a time to bestow benevolence upon the less privileged.
The term “Id” (عيد), derived from the Vedic Sanskrit word “Idhi” (ईधि), meaning “celebration,” holds an intriguing parallel to the concept of festivities. Furthermore, “Idhi” (ईधि) serves as the root word for “Vidhi” (विधि), meaning “the written” in Vedic Sanskrit.
Finally, we encounter the Arabic word “Namaz” (نماز), which bears a resemblance to the Vedic Sanskrit word “Namaha” (नमः), denoting “to respect or adore.”
These captivating connections between Arabic and Vedic Sanskrit words effortlessly link Arabic to its potential origin in Vedic Sanskrit, rather than the other way around. They serve as intriguing hints of a shared linguistic heritage, encouraging us to delve further into the profound interconnections between these ancient languages.
Indeed, this brief exploration only scratches the surface of the vast tapestry of linguistic connections that await discovery. To delve into the greater and more intricate connections between Arabic and Vedic Sanskrit, I invite you to join us in The Fundamentals of Vedic Sanskrit Course, where we will embark on a deeper exploration of these fascinating linguistic parallels. Prepare to unravel the mysteries that lie hidden within the tapestry of ancient languages and discover the rich interconnectedness of our diverse linguistic heritage.