Last Prophet and Messenger Muhammad PBUH in Hindu Scriptures - Part 1

The Last Prophet and Messenger Muhammad (PBUH) in the Hindu Scriptures
By: A.H. Vidyarthi

Numerous prophecies of the advent of the Holy Prophet are also found in the sacred books of the Hindus.

There are three divisions of these books-

a)    the Vedas,

b)    the Upanishads and

c)     the Puranas.

d)    The Brahmanas Granth, another sacred book, is nothing but a commentary of the Vedas, still it is included in the revealed books (Shurti). 

a)    There are four principal divisions of the Vedas, although according to their number, they amount to 1131¹ out of which only about a dozen are available.

i)              The Rig Veda,

ii)             the Yajur Veda and

iii)            the Sama Veda are considered to be the more ancient books, the Rig Veda being the oldest. The Rig Veda was compiled in three long and different periods of time.² According to Manu, the above- mentioned are the three old Vedas,³ which are also known as 'Trai Viddya', or the Triple Sciences.

iv)            The fourth one, Atharva Veda is of a later date. Opinions greatly differ as to the date of compilation or revelation of the four Vedas. European orientalists, however, are more or less unanimous in their research; but there is an unbridgable gulf of difference between various Hindu sects and scholars. One scholar holds that the Vedas were revealed 1.3 billion years ago,⁴ and according to others they are not more than four thousand years old. ⁵ Similarly, a great difference is found in the various accounts about the places where these books were revealed and the Rishis (prophets) to whom these scriptures were given. Notwithstanding these differences, the Vedas are the most authentic scriptures of the Hindus and the real foundations of the Hindu Dharma.

b)    Next in order of superiority and authenticity to the Vedas are the Upanishads. Some pundits, however, consider the Upanishads to be superior to the Vedas.⁶ The Hindus are proud of these philosophic treatises; and in the Upanishads as well, we find a claim to superiority over the Vedas.⁷

The next authentic books after the Upanishads and the most widely read of all are the Puranas. These books are as easily intelligible and available at every place, as the Vedas are difficult to understand and rarely found. The Hindus show great reverence to these books and read them with much interest and faith. The Puranas comprise of the history of the creation of this universe, the history of the early Aryan tribes, and life stories of the divines and deities of the Hindus. Maha Rishi Vyasa has divided these books into eighteen voluminous parts. The majority of the Hindu people believe that the Vedas too attest the truth of the Puranas, which shows that the Puranas are more authentic and more ancient. In the Atharva Veda we find: "Verses and songs and magic hymns, Purana, sacrificial text-all the celestial Gods Whose home is heaven, sprang from the residue" ⁸ Again we find: " He went away to the great region. Itihasa and Purana and Gathas and Narashansis followed him.?"⁹ Similarly, in the Rig Veda a mention is made of Puranas: "So by this knowledge (of) Puran Yajua our fathers raised up to Rishis."¹⁰ A reference to Puranas is also met with in Chandogya Upanishad. ¹¹

All these references show that the Puranas are also revealed books like the Vedas, and as regards the age of revelation, they were either revealed simultaneously with the Vedas or some time before. In a word, the sanctity and reverence of the Puranas is admitted and recognized in all the authentic books of the Hindus. But in spite of all this, some Pundits have today begun to reject these collections simply because they find in them numerous prophecies and vivid signs of the truth of Prophet Muhammad. Instead of having believed in the Prophet and thus obeying their great and Holy Rishis and realising the truth of their sayings, these Pundits have thought it best to totally refuse credence to what the Puranas contain. But the Vedas have clearly testified to the truth of the Puranas and it is recorded that just as the Vedas were revealed from God, in like manner, the Puranas too were revealed by Him. Sometimes, however, it is pleaded that the present Puranas are not the same collection of which the Vedas speak, the real books having been lost. But this contention is not correct. It is impossible and far from truth that all the Puranas which were so widely read and keenly studied, could have fallen in oblivion and totally wiped out from the surface of the earth, and the Vedas, which only a few could read and understand, remained intact up to this time.

It is further said that these prophecies were added to the Puranas at a later date. But this too is a baseless argument. Such a well-known book, having a vast circulation, and also being read at appointed times in the prayers, ¹² cannot be possibly tampered with. Seeing clear prophecies of the Arabian Prophet in their books, the Pundits began to clamour that the Puranas were corrupted. Moreover, it is nonsensical to think that all the Pundits and the learned divines of the Hindus could have assembled at some place and added these prophecies to the Puranas. There are, at the same time, so many sects among the Brahmans and each sect is strongly opposed to the other, so it was impossible for them to agree to such a change. A copy of a Puran will be found in almost every Brahman's house, and it is really strange that so far the world has not seen any collection without these prophecies. And the most ridiculous thing is that corruption is said to have been made in favour of the Prophet and against their own religion. It was just possible to add something against these prophecies or to change their text, but it is simply absurd to think that the Hindu Pundits added something against their own religion and conviction. Thus, we appeal to our Hindu brethren to give serious consideration to this question. Every word of the Puranas is as genuine and revealed by God as that of the Vedas, reading of which brings salvation and blessings in this world as well as in the next. Let them, therefore, carefully study, in their revealed scriptures, the glory of Prophet Muhammad and let them declare their faith in him.

Maharishi Vyasa's reverence for the Prophet

The Hindus have been very well-known for hero-worship. This trait of their character, as a matter of fact, forms part of their religion. Maharishi Vyasa is greatly esteemed among the Hindus as a great Rishi and learned divine. He was a very pious, God-fearing and pure-hearted man. He was the man who arranged the Vedas 

under various heads. He also wrote a valuable book on mysticism. The Gita and the Mahabharata too were the productions of his masterly pen. But his greatest compilation is the eighteen volumes of Puranas. Chief among the Puranas is a book known as 'Bhavishya Puran', in which the Maharishi makes a wonderful survey of the coming events. It is called Bhavishya Puran because it gives an account of the future events. The Hindus regard it as the Word of God just as the Vedas are. Maharishi Vyasa was just the compiler of the book, the real author being God Himself. The copy of Bhavishya Puran, from which we quote the following prophecies was printed in Shri Venkateshwar Press in Bombay. We find the following prophecy in the Prati Sarg Parv III 3.3.5-8: 

and below we give the English translation of the prophetic words:

A malechha (belonging to a foreign country and speaking foreign language) spiritual teacher will appear with his companions. His name will be Muhammad. Raja (Bhoj) after giving this Maha Dev Arab (of angelic disposition) a bath in the 'Panchgavya' and the Ganges water, (ie., purging him of all sins) offered him the presents of his sincere devotion and showing him all reverence said, 'I make obeisance to thee.' '0 ye! The pride of mankind, the dweller in Arabia, Ye have collected a great force to kill the Devil and you yourself have been protected from the malechha opponents.' '0 Ye! The image of the Most Pious God the biggest Lord, I am a slave to thee, take me as one lying on thy feet' .

In this eulogy of the Holy Prophet, Maharishi Vyasa has enumerated the following points:

1.     The name of the Prophet is clearly stated as Muhammad.

2.     He is said to be belonging to Arabia. The Sanskrit word marusthal used in the prophecy means a sandy tract of land or a desert. 

3.     Special mention is made of the companions of the Prophet. There has hardly been any other prophet in the world who had such a host of companions all resembling him. 

4.     He will be immune from sins, having an angelic disposition. 

5.     The Raja ofIndia will show him his heartfelt reverence. 

6.     The Prophet will be given protection against his enemies. 

7.     He will kill the Devil, root out idol-worship and will do away with all sorts of vices.  

8.     He will be an image of the All-Powerful God. 

9.     The Maharishi claims to be lying at his feet 

10.  He is regarded as the pride of mankind (Parbatis Nath).

This prophecy is as clear as daylight, there being not a shadow of doubt as to its application to Prophet Muhammad. Some people, however, have raised an objection that the Raja of whom this prophecy makes a mention was named as Bhoj who lived in the eleventh century AD and was the descendant in the tenth generation of Raja Shalivahan. Raja Bhoj thus came into the world five hundred years after the advent of the Prophet. But names in prophecies, as we have stated before, do not matter much. Names are also given as a prophecy and often these names have to be given an interpretation. Moreover, there was not only one Raja of the name of Bhoj. Just as the Egyptian monarchs were known as Pharaohs and the Roman kings were called Caesars, similarly, the Indian Rajas were given the epithet of Bhoj. Several Rajas who lived before the above-mentioned Raja Bhoj had the same kingly name. We find a mention of Raja Bhoj made in an old Sanskrit book Aitarya Brahmana-Panchka, VIII:12 and XIV:17. Similarly, Panni Muni, who was a renowned grammarian of Sanskrit and lived long before Islam, also refers to Bhoj, his cities and his offsprings-Adhya, 1:1, 075. Besides, this prophecy gives clearly the name of the prophet as Muhammad which shows that it applies to none other but the Prophet of Islam.

Another point which requires elucidation, is, the Prophet's taking bath in 'Panchgavya' and the water of the Ganges. This did not, of course, actually happen as it was only a vision; so we give it the interpretation that the Prophet will be purged of and made immune from all sorts of sins. These waters are considered to be very holy and sacred and they make people sinless, just as the water of the river Jordon is sacred to the Christians and that of Zamzam to the Muslims.

We have, thus, seen what Brahmaji (God) revealed and what Vyasaji told the world. The Maharishi has regarded the Holy Prophet as absolutely pious and sinless and, showing his true loyalty and reverence to him, has desired to lie at his feet. Should we not appeal, in the light of the above facts, to our Hindu brethren, who believe in these Divine Scriptures and deify their religious leaders, to ponder over what Maharishi Vyasa has said about the Prophet and believe in the Prophet to obey the commandments of Brahma and to fulfil the heartfelt desire of the Maharishi?

Another clear prophecy ofVyasaji

In continuation of the same quotation from Bhavishya Puran that we have given above, we find a still clearer prophecy in Shlokas 10-27.¹³ Maharishi Vyasa has remarked about the Holy Prophet as follows:

The Malechhas have spoiled the well-known land of the Arabs. Arya Dharma is not to be found in that country. Before also there appeared a misguided fiend whom I had killed; he has now again appeared being sent by a powerful enemy. To show these enemies the right path and to give them guidance the well-known Mahamad (Muhammad), who has been given by me the epithet of Brahma, is busy in bringing the 'Pishachas' to the right path. 0 Raja, you need not go to the land of the foolish Pishachas, you will be purified through my kindness even where you are. At night, he of the angelic disposition, the shrewd man, in the guise of a Pishacha, said to Raja Bhoj, '0 Raja! Your Arya Dharma has been made to prevail over all religions, but according to the commandments of Ishwar Parmatma, I shall enforce the strong creed of the meat- eaters. My follower will be a man circumcised, without a tail (on his head), keeping beard, creating a revolution, announcing Adhdn (call for prayer) and will be eating all lawful things. He will eat all sorts of animals except swine. They will not seek purification from the holy shrubs, but will be purified through warfare. On account of their fighting the irreligious nations, they will be known as Muslims. I shall be the originator of this religion ofthe meat-eating nation.'

In this prophecy Vyasaji has enumerated numerous signs of the advent of Muhammad. Prominent among these are the following:

1.     The land of the Arabs has been corrupted by evil-doers.

2.     Arya Dharma is not to be found in that land.

3.     The present enemies will perish just as the former enemies like Abrahah and others had perished. 

4.     In order to guide these opponents of truth, Muhammad has been given by God the epithet of 'Brahma', and he is busy in the construction of his nation. 

5.     The Indian Raja is afraid of going to the land of the Arabs. His purification, however, will take place here in India when the Muslims will arrive here. 

6.     The coming prophet will attest the truth of the Aryan faith and will reform these misguided people. 

7.     The followers of the Prophet will be circumcised, will keep beard, will not keep a tail, and their leader will create a great revolution. 

8.     There will be no secrecy in his religion and the call to prayer will be raised from the minarets of every mosque. 

9.     The flesh of swine will be unlawful for them, the rest of eatable animals being lawful. 

10.  The Hindus use a kind of grass for purification, but these people will be purified by means of sword. 

11.  They will be known as Muslims on account of their fighting the irreligious people. 

12.  This religion ofthe meat-eaters will be a Divine cult.

It is related in this prophecy that the Holy Prophet will verify the truth of the Aryan faith and also that the Arya Dharma will predominate over all other religions. A question arises here that if Arya Dharma was the best of all faiths and was to prevail over the rest, what need there was of giving the world a new faith of Islam? But the reply to this is, that the Aryan religion, when it was revealed, was of course the best for the Aryan people and it did predominate over other religions. But by and by it got corrupted and hence the need for Islam. Maharishi Vyasa himself has described the condition of this religion at the time of the Prophet's appearance. He has given a true picture of the so- called 'malechha dharma' (Islam) and the Aryan faith. Says he:

Corruption and persecution are the order of the day in the seven sacred cities of Kashi, etc. India is inhabited by Rakshas, Shabar, Bhil and other foolish people. In the land of 'malechhas', the followers of the 'malechha dharma' (Islam) are wise and brave people. All good qualities are found in the Muslims and all sorts of vices have accumulated in the land of the Aryas. Islam will rule in India and its islands. Having known these facts, 0 Muni, glorify the name of thy Lord.¹⁴

In the above shlokas the word 'malechha' has been used again and again. Apparently this word is used in a bad sense, but Maharishi Vyasa has used it in quite a different sense. He himself defines this word as: "A man of good actions, sharp intellect, spiritual eminence, showing reverence to the deities, is known as a wise 'malechha' .,,¹⁵

Thus, when the Arya Dharma was reduced to a jumble of vices and was totally corrupted and disconcerted, was it not essential that some Brahma should have appeared in Arabia to reform the Arabs as well as the Aryan people? So did actually happen as Maharishi Vyasa had foretold. Let the Aryan people, therefore, obey their Rishi ¹⁶ and glorify the name of the Lord on the appearance of Prophet Muhammad, the Saviour of the world.

Prophecies in the Atharva Veda 

Atharva Rishi 's regard for the Prophet

The Atharva Veda holds a prominent position among all the four Vedas for being known as Brahma Veda or Divine Knowledge. It is a collection of all kinds of mantras. It contains Richas (eulogies) of the Rig Vedic type, literary compositions of the Sarna Vedic type and also the details of worship as are found in the Yajur Veda. Thus it comprises all kinds of mantras found in the different Vedas. Besides, it contains mantras giving details of how one can overcome fatal diseases, how victories can be achieved in warfare and the descriptions of heaven and hell. This is why it was particularly described in the Mundak Upanishad, as Brahma Veda or Divine Knowledge.

Modern excavations in Egypt and Babylon have not only proved that the real source of the Bible was the Babylonian Tablets, but have also proved, in accordance with the internal evidence of the Vedas, that the Vedas too have chiefly borrowed their subject-matter from the Babylonian scriptures. Dr Pran Nath, a professor in the Benares Hindu University, contributed a valuable article on the relations of the Bible, the Vedas and Egypt, in the Times of India in July and August, 1935. He had shown in his article that mention is made in the Rig Veda of the Egyptian and Babylonian kings and their warfares. He had also shown that one-fifth of the Rig Veda is derived from the Babylonian scriptures. In the light of these researches, it is difficult, rather wrong, to assert that the Atherva Veda is an exact copy of the Book of the Prophet Abraham, as it is believed to be by some pundits.

The Kuntap Sukt in Atharva Veda

In the twentieth chapter of the Atharva Veda some suktas (chapters) are known as Kuntap Sukt. These are repeated every year in big assemblages where prayers are said and sacrifices are offered. Seventeen big worshipping pundits sit down annually to repeat these mantras with great devotion. This shows that the Hindus are strongly advised to remember these mantras. ¹⁷ According to the exposition of commentators, the first Kuntap Sukt is comprised of four different subjects which are known as Narashansi, Raibhi, Parikshit and Karavya. This division, however, is made only on account of some words that occur therein, otherwise, these are the attributes of one and the same individual, as we shall make clear in the translation of these mantras.

The word Kuntap means 'the consumer of misery and troubles'. A collection of all those mantras in which a mention is made of the redresser of the world's misery is known as Kuntap Sukt. The message of Islam and Prophet Muhammad's teachings are a blessing for humanity and the only remedy of the evils and wretchedness of the world. Kuntap Sukt, thus, can be easily interpreted as 'Islam' or 'the message of peace and safety'.

The Kuntap Sukt are a well-known part of Atharva Veda. The word Kuntap also means the 'hidden glands in the abdomen'. These mantras are given this name, probably because, their true meanings were hidden and were to be revealed in a future age. These hidden meanings are connected with the navel or the middle point of this earth. Makkah is called Umm al-Qurd (the mother of the towns) or the navel of the earth, in many revealed books. The first house of Divine worship where the One God was adored and wherefrom spiritual nourishment was given to the world was only at Makkah; as the Holy Qur'an says: "Surely the first house appointed for men is the one at Bakkah, blessed and a guidance for the nations" (3 :96).

The Qur'an gives two names to Makkah, Bakkah and Makkah. Bakkah means 'breast' and Makkah means 'abdomen'.

A man is nourished by his mother from two places-the belly or umbilicus and the breast. The same thing that feeds a child in the womb, turns into milk and comes to the breast of the mother, when the child is born. As long as that nourishment is in the belly it is just a few hidden glands and a secret to the world, but as soon as it comes to the breast, it becomes "pure milk, easy and agreeable to swallow for those who drink" (Qur'an, 16:66).

Thus, Kuntap (the hidden glands in the belly) stands for Makkah or Bakkah-the place which gave the first nourishment to mankind, and when man passed through the necessary stages of development, the same hidden glands turned into fresh milk in the breast, and now for ever will mankind get its nourishment from the same nutrient, ie., Makkah.

This Kuntap Sukt had for long been a secret and an enigma. We shall, however, try to explain it. Pundit Raja Ram, a professor in the Lahore D.A.V. College, Professor Ralph Griffith, Professor Max Muller, Dr William Dwight Whitney, M. Bloomfield and some other scholars regard these mantras as riddles. A riddle, as long as it is not solved, is of course a riddle. But after the advent of the Holy Prophet Muhammad, this Kuntap is no longer a secret. The world can now easily understand its meanings. These hidden glands have now become pure and agreeable milk for fostering mankind, but only he will taste of this pure milk who recognizes his mother and runs to her breast for receiving his nourishment.

The first mantra of Kuntap Sukt

M. Bloomfield has translated this mantra as follows:

Listen ye folks, to this (a song) in praise of a hero shall be sung! Six thousand and ninety (cows) did we get, when We were with Kaurama among the Rushamas.

In Prof. Griffith's translation we find:

Listen to this, ye men a loud of glorious bounty shall be sung. Thousands sixty and ninety, we, 0 Kaurama, among the Rushamas have received.

The English version of Pundit Raja Ram's translation (in Urdu) is as follows:

Listen to this O people! A praiseworthy shall be praised. O Kaurama we have received among the Rushamas sixty thousand and ninety.

Pundit Khem Karan of Allahabad gives another translation: O people! Listen to this respectfully! The praiseworthy man among the people will be praised. 0 ease-loving king, we find sixty thousand and ninety brave men uprooting their enemies.

In all these translations the following four points are quite ambiguous, and in spite of adding some text their meanings are not clear: (a) who is going to be praised? (b) what are these sixty thousand and ninety things? (c) why should the people listen to it respectfully? (d) who are these Rushamas and Kaurama?

The ancient history of India throws no light on these mantras and they remain obscure as they were. Early Islamic history and the course of events in Arabia, however, throw a flood of light on these obscure mantras and make them as clear as anything: (a) "He will be praised" is the literal translation of the word 'Muhammad"; (b) Sixty thousand or seventy thousand was the population of Makkah, all opposed to the Prophet; (c) As this mantra contained a great prophecy, so the people are told to listen to it respectfully; (d) Rushamas are the Prophet's enemies and Kaurama are the attributes of the Prophet, meaning an 'emigrant' or 'one who promotes peace'.

The text of the mantra shows that it is really a great prophecy. Nowhere else in all the four Vedas people are so particularly and emphatically addressed. The Hindus are enjoined upon listening to these words attentively and respectfully. They cannot ignore these words just by taking it as a riddle. The Sanskrit word Astvishyate, used in this mantra, is in 

the future tense meaning 'he will be praised'. This is the first sign of its being a prophecy. The event is to take place at some future date, when the Prophet will be greatly praised. And the most widely praised and respected prophet among all the prophets of the world is Muhammad. All the prophets have eulogized him and have made prophecies of his advent. Both friend and foe have praised him. The Encyclopaedia Britannica regards him as "the most successful of all the prophets and religious personalities".

The blessed name of the Prophet

It was necessary that the name of the promised one should have been given about whom this prophecy was meant. The Vedic Rishi, thus, accordingly, mentions his name, Narashansah astvishyate-Mul).ammad will be praised who is praiseworthy. He will be praised, God has praised him and men will also praise him. The word Narashansah has been translated as Nareshu Ashansah yasya sah Munashyesh 'u Parshansnih, "the praised one among the people", which is the exact translation of the word Muhammad, "He is praised and will always be praised". He is Muhammad both among God and man, and deserves the commendation of both of them.

He is the prince of peace

Another sign of this Muhammad (the praised one) is, that he will be Kaurama¹⁸ or the one who spreads and promotes peace. Of all the prophets of the world the Holy Prophet Muhammad alone possesses this marked characteristic that he attested the truth of all the world-features and thus did away with hostility between different religions. No other prophet is possessed of this distinction. Again, the Holy Prophet was the prince of peace because be preached equality of mankind and human brother- hood. None can claim according to the teachings of the Prophet, superiority over the other on account of caste, colour or creed. "All of you are Adam's sons and Adam was created of dust," said the Prophet. Being created of the same thing, you are all alike. None of you had a life before this life of yours on which one could claim superiority. The idea of transmigration of body and soul, the distinctions of caste and colour, and the marks of blood and nationality were responsible for human strife and discord between man and man. At the same time these ideas were specially preached by the Hindus and formed the special features of Vedic teachings. But the prince of peace broke off these chains of avery and delivered the world. The word Kaurama also means an emigrant, and in this sense too it well applies to the Holy Prophet Muhammad, as the Prophet's emigration (from Makkah to Madinah) is so marked in history that a new era starts with it. This Islamic Hijrah (emigration) was the end of the Prophet's troubles and struggle against his opponents and marked the beginning of his prosperity and success.

He will be safe among his foes

Another sign of this praiseworthy prince of peace and stronghold of safety is, that he will be all alone in the midst of sixty 

thousand cruel and brutish enemies, but none will be able to injure him. He will take part in fierce battles and bloody wars, will always fight in the first row, will not absent himself from any dangerous situation; and yet he will remain safe and sound none being able to kill him. The pronouns in the mantra clearly show that it will be God Himself Who will protect him in the midst of his enemies and will guard him against his opponents: "We shall protect him from the host of enemies." The Lord's protection and presence always gave him the upper hand over his numerous enemies. What a clear sign was given to the people of the Vedas for judging the truth of the promised Narashans (Mu4ammad) and how literally and exactly was this prophecy fulfilled!

The camel-rider Rishi

Of the second mantra of Kuntap Sukt runs as follows:

Prof. Griffith gives the following translation:

Camels twice ten that draw the car, with females by their side, he gave. Fair would the chariots top bow down escaping from the stroke of heaven.

Pundit Khem Karan translates it as:

Whose swift riding beasts are twenty camels with their she-camels. The fools are unregardful of the eminent position of man.

Pandit Raja Ram gives another interpretation to this mantra:

Twenty camels draw his carriage, with him being also his wives. The top of that carriage or chariot bows down escaping from

touching the heaven.

All these translations show that the same person is referred to in this mantra to whom the first mantra was referred. All the 

translations save that of Bloomfield agree in the fact of his being a camel-rider. These translations also show that the chariots top would be as high as the heaven. ¹⁹

This mantra thus, clearly shows that the promised Rishi will be an Arab. An Indian Rishi could not ride a camel. Just as, in the laws of Dharma Shastara, the flesh and milk of a camel is forbidden for an Indian Rishi,20 so it is unlawful for him to ride a camel. The Brahmans also were, in like manner, forbidden from riding a camel. It is written in Manu Samriti: "A Brahman gets polluted by wilfully riding an ass or a camel and by bathing naked. This pollution can be removed only by holding breath for a long time.’’²¹ This prohibition in the Dharma Shastra was due to the very fact that there should not remain any ambiguity in the interpretation of this prophecy, and it should be clearly understood that the promised Rishi did not belong to India but was a camel-rider Rishi of Arabia. No Indian Rishi ever rode a camel but the Arabian prophet was often riding a camel and taking its milk. The land of the Arabs is known all over the world for its camels and the Arabs are renowned camel riders.

The Prophet's wives

The words "vadhu mantah davirdarsh'’ ²² in the mantra have been given two different translations. Firstly, that the camels drag his chariot in which his wives are also with him. And secondly, the camels with their females drag his chariot. According to the first interpretation the promised Rishi is said to have more than one wife which is true of the Holy Prophet, and according to the second, camel-riding is his peculiarity, which is also equally true of the Holy Prophet. Thus both the translations apply to no other Rishi but the Holy Prophet Muhammad.

The Prophet's ascension or Mi'riij

"The top of the chariot bows down escaping front touching the heaven." This is a clear reference to the Holy Prophet's Ascension or Mi'raj. The Holy Qur'an refers to it, saying: "And he is in the highest part of the horizon" (53:7). The Prophet's being in the highest part of the horizon and then his bowing down' a little or descending, illustrates his relations with God Almighty and man respectively. As a matter of fact, it was his bowing down for the love of man, that made him the beloved one of God; secured for him a place in the highest horizon and brought him so near to the Divine Being.

The beloved Rishi's name

M. Bloomfield translates it as:

This one presented the seer with a hundred jewels, ten chaplets, three hundred steeds and ten thousand cattle.

Prof. Griffith's translation is:

A hundred chains of gold ten wreaths upon the Rishi He bestowed. And thrice a hundred mettled steeds, ten times a thousand cows He gave.

Pundit Khem Karan writes:

He gave to that seer a hundred gold coins ten chaplets, three hundred steeds and ten thousand cows.

Pundit Raja Ram translates it as follows:

He gave the Mamah Rishi a hundred gold coins, ten chaplets, three hundred steeds and ten thousand cows.

All these translations agree in the fact that the Rishi whose name will be 'Mamah' will be given a hundred gold coins, ten necklaces or chaplets, three hundred good steeds and ten thousand cows.

This mantra gives the Rishi's name as Mamah. No Rishi in India or any other prophet ever had this name. The root of this word is Mah which means 'to esteem highly, honour, revere, to magnify, to exalt', etc. ²³

Some Sanskrit books give the Prophet's name as Mahamad, ²⁴ but this word, according to the Sanskrit grammar, is also used in a bad sense. Although it is a mistake to apply Sanskrit grammar to an Arabic word, yet to make the prophecy clear, the word Mamah, which has nearly the same pronunciation as the word Muhammad and has the same meanings, is used in the Atharva Veda. Mamah is, thus, synonymous to Muhammad, no matter if the pronunciations are not exactly the same. A good many Muslim names are used in Sanskrit books with a little change. Mahmud of Ghazni, for instance, is spoken of as 'Mamud Gajnavi'.²⁵

The Rishi of Atharva Veda, therefore, made a little change in the Arabic word Muhammad and used. the Sanskrit Mamah, although the sense remained the same. He did it to guide the Hindu pundits to the right and to enable them to depict the true sense of this prophecy, provided they care to do so.

The gold coins

God bestowed upon the 'Mamah Rishi' or Prophet Muhammad hundred gold coins. These gold coins were the believers and the early companions of the Prophet which were given him in the turbulent Makkan life, who bore all sorts of hardships and sufferings and consequently became as pure and precious as pure gold. They were the "foremost, the first" (Qur'an, 9:100), who after a long persecution at the hands of the Makkans, left their homes, their kith and kin and even their beloved Prophet and were constrained to fly to Abyssinia. They forsook all their dear ones and their belongings but did not forsake Islam and thus became the chosen ones of God about whom the Qur'an says:

"God is well pleased with them" (9:100). They were put to hard trials and they came out successful in every test. In the words of the Qur'an: "And We will most certainly try you with some what of fear and hunger and loss of property and lives and fruits" (2:155). Again the Holy Book says: "And We try you by evil and good by way of probation" (21:35). The word evil (/itnah) in this verse is explained as to put gold into the fire to separate the impurities from the real gold. Similarly, the early converts to Islam and the companions of the Prophet were tried with evil, were persecuted and put to the fire of hardship and suffering and they became pure as real gold.

It is stated in Shatpath Brahmana.²⁶ which is considered to be a revealed commentary of the Yajur Veda, that gold is metaphorically used for denoting the spiritual power of a man. The spiritual power in a man that overcomes all difficulties and tests is compared with pure gold. Thus, the companions of the Prophet who faced all sorts of difficulties and bore severe hardships were the coins of pure gold that were granted to the Prophet. One hundred was the number of the companions who emigrated to Abyssinia, fulfilling the prophecy that the 'Mamah Rishi' would be given hundred gold coins.

The ten chaplets

The second gift granted to the Prophet was ten beautiful and valuable necklaces. They were the ten best companions of the Prophet known as al- 'Asharali al-Mubashsharah. They were the most successful of all Muslims in their life's mission, and received the glad news of their exaltation in this world and the next from the Prophet's own lips who named each one of them. They were AbU Bakr, 'Umar, 'Uthman, 'All, Talhah, Zubayr, 'Abd al-Rahman bin 'Awf, Sa'd bin AbI Waqqas, Sa'Id bin Zayd and AbU 'Ubaydah (may God be well-pleased with them). Great and innumerable were the sacrifices that they made for the cause of Islam and equally unparalleled was their reward. They were the distinguished personalities about whom the Vedas speak of as dash asrijah, 'ten bouquets from the Paradise'.

The word asrijah is used in Sanskrit both in the sense of a 'wreath' or a 'bunch of flowers' and a 'chief'. In the Rig Veda²⁷ we find, "O Ye who want a child, may both Ashvani Kumar Dewta grant you children with wreaths of flowers on their heads."

Three hundred good steeds

The third gift referred to in the mantra is that of three hundred good steeds. These horses are described as belonging to the Arab breed. The Sanskrit word arvah means a swift Arab horse particularly used by Asuras (non-Aryans). ²⁸ The ride of Agni and Indara (learned and powerful) is also named as 'Arvah' .²⁹

In the light of the Vedic commentary, therefore, the three hundred good steeds ³⁰ of Muhammad were those companions of the Holy Prophet who fought at Badr and besides being three hundred in number were also learned and powerful. They were, at night time, devout worshippers of their Lord and during the day were great and powerful warriors. No other commander has ever been able to gather such a force as Muhammad did. They were divines as well as soldiers, and in spite of several handicaps with regard to arms and ammunition, etc., overcame a force three times their number.

The ten thousand cows

The last gift bestowed upon the Holy Prophet, according to this mantra, was the host of ten thousand saints who accompanied the Prophet when he conquered Makkah. They are described in the Vedic mantra as 'cows'. The Sanskrit word go is derived from gaw meaning to go to war. A cow is called go because the Aryans made wars particularly to capture the cows of their enemies. This is why an ox is taken to be a symbol of victory. And very often the same word go is used for both an ox and a cow.

A cow or an ox is described in the Vedas both as a symbol of war as well as peace and amity. In the Rig Veda, we find a mighty soldier who overthrows his enemies, described as a bull "Gaw iva shakta".³¹ Similarly, in Shatpath Brohmana ³² and Taitreya. ³³ a cow is described as a symbol of ferocity and destruction. At another place in the Rig Veda, is said, "Gaw iva bhimyoh", he is as ferocious and violent as a COW ³⁴ In the same Rig Veda, however, a cow is also mentioned as a sign of peace and amity.

"Men of varying intellects, seekers of wealth we live (together) like COWS.’’ ³⁵ Similarly, in the Rig Veda, X: 145-6. we find.

"Let your heart turn towards me just as a cow turns towards her calf." Just as a cow bestows her affections on her young one, in like manner, O husband, you should be affectionate towards me. In Shatpath Brahmana, cows are said to be the likes of men. Again, a cow is described as a symbol of worship, fortitude (aditi) and knowledge (saraswati).³⁶

Bearing all these quotations in mind, we again turn towards the mantra and see what is meant by the ten thousand cows of Muhammad. These quotations make two things clear; firstly, that the companions of the Holy Prophet are saintly men, pious and compassionate like a cow, and secondly, they are fierce and strong like Indra. Apparently, these virtues are diametrically opposite to each other, but the Qur'an easily solves this difficulty. Speaking of the Prophet and his companions the Qur'an says:

"Muhammad is the messenger of God, and those with him are firm against the unbelievers, compassionate among themselves; thou wilt see them bowing down, prostrating themselves, seeking grace from God and pleasure" (48:29). Again it says: "Lowly before the believers, mighty against the Unbelievers" (5:54).

At the battle of mud, the Prophet saw in a dream that cows were being slaughtered. He himself gave the interpretation that in that battle a number of his companions would be killed. This also shows, that the Prophet's companions were rightly called cows for their compassion and mutual love. The Vedic mantra, thus, gives a vivid picture of the ten thousand saintly companions of the Prophet who accompanied him at the time of the fall of Makkah.

Speaking of these companions, the Qur'an also says: "That is their description in the Torah and their description in the Gospel" (48:29). The Qur'an, thus, also claims that a description of Prophet Muhammad and his companions will be found and a reference to them will be met in various religious scriptures and in the prophecies of a number of prophets.

This mantra of the Kuntap Sukt, as we have seen, clearly gives the Holy Prophet's name as 'Mamah' which besides conveying the same sense as the word Muhammad, also resembles it in form and pronunciation. The mantra also shows that Muhammad was a great Rishi who was given as a Divine gift to pure companions, who were pure and precious like real gold, and who were so exalted and perfected that they were compared to flowers of Paradise. He was given such companions who were both saintly worshippers of God and brave fighters in the field of battle. History tells us that these signs were fulfilled only in the person of Prophet Muhammad and his companions and in nobody else. The Prophet got these things in the same order in which the mantra describes. First of all he got the hundred gold coins, then the al- 'Asharah al-Mubashsharah, then the three hundred companions who fought in the battle of Badr, and lastly ten thousand saints who accompanied the Prophet at the conquest of Makkah. The history of the world cannot point out any other personality possessing these attributes and fulfilling this description save the blessed Prophet of Arabia.

One may deny the truth through bigotry and obstinacy, but one cannot prove two contradictory facts to be true at one and the same time; for truth cannot be two-faced.

The Prophet's adoration of God

Disport thyself, O chanter, disport thyself as a bird upon a flowering tree, thy tongue glides quickly over the lips as a razor over the strop." (Bloomfield).

Glut thee, O singer, glut thee like a bird on a ripe fruited tree. (Griffith.)

Another translation that Hindu commentators give amounts to the following:

Disseminate the truth, O ye who glorifies (Ahmad), disseminate the truth, just as a bird sings on a ripe fruited tree. Thy lips and tongue move swiftly like the sharp blade of a pair of shears.

The Prophet is asked to propagate his religion and to diffuse the truth. The fruit of the tree being ripe, the success of the Prophet is sure. This mantra calls the Holy Prophet as 'Rebh' which means astute ³⁷ or 'one who praises or extols', and this is the exact translation of the Prophet's Arabic name Ahmad. The Prophet Ahmad, accordingly, preached his religion and the world partook of the ripe fruit that he bore. The Qur'an has, just in accordance with this mantra, set forth a parable of a fruit-bearing tree in these words: "A good word is like a good tree, whose root is firm and whose branches are high, yielding its fruit in every season by the permission of its Lord" (14:24-25). A good word or Islam is, thus, likened to a firm-rooted tree bearing fruits.

At another place the Qur'an says: "Surely We have given you abundance of good, therefore pray to your Lord and make a sacrifice. Surely your enemy is the one cut off (from good)" (108:1-3). In the light of these verses, the meanings of the mantra are quite clear. God has given abundance of good or ripe fruits to the prophet Ahmad. He is therefore asked to praise his Lord and extol Him. He moves his lips in the praise of his Lord, swiftly, as the mantra describes, and his lips and tongue, like a sharp pair of shears, cut off his enemies from good. This is what actually happened and the Prophet's truth was established just as the Vedic Rishi had foretold.

Prayers in the field of battle

The chanters with their pious song hurry on blithely as cows; at home are their children and at home the cows do they attend,

(Bloomfield.)

Quickly and willingly like kine forth come the singers and their hymns: Their little maidens are at home, at home they wait Upon the cows, (Griffith.)

The purport of the translation given by some Hindu commentators is:

The praying ones with their prayers hurry on like powerful bulls.

Only their children are at home, and at home do they wait for the cows.

The army that started from Madinah to invade Makkah, was a host of brave fighters. They were the praying ones who while saying their prayers hurried to the field of battle. At Madinah, only their females and children were left behind. Just as the young ones of cows anxiously wait at home for their mothers, so were the Muslim children waiting at home for the safe return of the praying ones.

The Holy Qur'an says: "Seek (God's) help with patient perseverance and prayer" (2:45). Displaying of force and at the same time humbly praying to their Lord is a characteristic sign found in no other people of the world save the companions of Prophet Muhammad. Addressing the Prophet, says the Qur'an, "And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your year, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms" (4: 102).

Very remarkable indeed is the description of the Muslim warriors given in this mantra. Like powerful bulls, on the one hand, they hurry to the field of battle and fight bravely, and like meek cows, on the other they live peacefully with their own people and they pray to their Lord wherever they are whether in a battlefield or outside it.

Propagation of the book

Bring hither, O chanter thy poem, that which earns cattle and earns good things! Among the Gods place thy voice as a manly archer his arrow. (Bloomfield.)

O singer, bring thou forth the hymn that findeth cattle, findeth wealth. Even as an archer aims his shaft, address this prayer unto the Gods. (Griffith.)

O you who praises (the Lord), hold fast the wisdom, which earns cows and good things. Disseminate this among the divines, just as an archer places his shaft on the right point. (Hindu commentators.) The 'wisdom', spoken of in this mantra, is nothing but the Holy Qur'an. Through the Qur'an, one can earn the good in this world as well as the next. The Prophet is asked to propagate the teachings of this book among the saintly people, ie., his companions, just as an archer aims his shaft. And the Prophet actually did it. He is the only Prophet whose revelation was preserved in the memory of his followers and companions and whose book was written in his very lifetime. He propagated his Book among his saintly followers and they learnt it by heart. No other revealed book was thus written and preserved.

The Qur'an also corroborates this mantra by saying: "O messenger! Deliver what has been revealed to you" (5:67). Again it says: "Nay! Surely it is (a source of) eminence. So let him who pleases mind it. In honoured books. Exalted, purified. In the hands of scribes. Noble, virtuous" (80: 11-16).

 The Prophet as the best of men and a guide for the world

Listen ye to the high praise of the King who rules over all peoples, the God who is above mortals, of Vaish-Vanara Parikshit.

(Bloomfield. )

Listen to Parikshit's eulogy, the sovereign whom all people love, the king who ruleth over all, excelling mortals as a, God. (Griffith.)

Hindu commentators have translated this mantra as follows:

Sing the high praise of the king of the world or the Light of the Universe, who is a god and the best among men. He is a guide to all people and gives shelter to everyone.

All the attributes expressed in this mantra particularly apply to Prophet Muhammad. He was the first and the last prophet who was a guide to all nations of the world. Similarly he was the prophet who was described as the best of men. None among the Vedic Rishis could acquire such an exalted position, nay, even their names are not known to the world. The followers of the Vedas themselves differ as to the superiority of one Rishi over the other. Every word of this mantra, therefore, applies to Prophet Muhammad: 'Sovereign of the world', 'Light of the Universe', 'the best of men', 'a guide to the entire mankind' and 'a shelter for all peoples'-what a becoming praise of the Holy Prophet sung by the Vedic Rishi!

Gives peace to the world

Pariksrit³⁸ has procured for us a secure dwelling, when he the most excellent one, went to his seat. (Thus) the husband in Kuru-land when he founds his household, converses with his wife. (Bloomfield.)

Mounting his throne, Parikshit best of all hath given us peace and rest, saith a Kauravya to his wife as he is ordering his house. (Griffith.)

He, who affords shelter to everybody, gave peace to the world, as soon as he mounted the throne. Men in Kuru-land are talking of his peace-making at the time of the building of the house. (Hindu commentators. )

At the time of the reconstruction of Ka'bah (the House of God), the Arab tribes were just at the point of cutting each other's throats, when the matter was referred to the Prophet, and he settled the dispute in such a beautiful way that all the tribes were satisfied without a drop of blood having been shed. The Prophet thus gave peace to the world and protected the House of God from human blood being shed in it. Similarly, at the time of the conquest of Makkah, when the Prophet's rule was established, he gave peace and shelter even to his bitterest foes and let them go just by saying:

"There shall be no reproof against you this day" (12:92).

The word Kauravya used in this mantra requires some comment. The battle between the Pandvas and the Kurus is well- known in the religious literature of the Hindus, a mention of which is also made in the Mahabharata. The field where this battle was fought is known till today as 'Kurukshetra'. The Kurus were a very ancient people, whom the Rig Veda called Puru. Originally these people belonged to Babylon and they came to India some time after the emigration of the Aryan people from that land. The Bible also makes a mention of a nation known as Kora who had a dispute with the children of Aaron in connection with their offerings at the Holy Temple at Jerusalem. A man belonging to this nation is, thus, known as Kauravya. This word has also been translated as a 'workman', and this is just in accordance with the sense in which this word is used in this mantra, ie., a 'mason' or a house-builder. In Hebrew, the word Kuru means 'one who protects a house', kore meaning a house, in Hebrew and also in Pashto. It is also possible that this word may be another form of the word Quraysh.

Peaceful Realm

What may I bring to thee, curds, stirred drink, or liquor? (Thus) the wife asks her husband in the kingdom of king Parikshit. (Bloomfield.)

Which shall I set before thee, curds, gruel of milk, or barley brew? Thus the wife asks her husband in the realm which King Parikshit rules. (Griffith.)

In the realm of the King, who gives peace and protection to all, a wife asks her husband whether she should set before him curd or some other liquor. (Hindu commentators.)

This mantra also refers to the peaceful realm which the Promised One, the Parikshit, was to bring about. It is narrated as a prophecy in the early Traditions of the Prophet that a time will come in Arabia when a woman will be able to travel alone from Madinah to Makkah without fearing anything on the way. And the world has seen how after the advent of the Prophet peace and security spread all over Arabia, where before the appearance of Islam neither a woman's chastity was safe nor was there security of life and property. During the peaceful rule of the Prophet women could easily travel alone and go about in a market to buy and sell things.

The signs of a true religion

Like light the ripe barley runs over beyond the mouth (of the vessels). The people thrive merrily in the kingdom of King Parikshit. (Bloomfield.)

"Up as it were to heavenly light springs the ripe com above the cleft. Happily thrive the people in the king where King Parikshit reigns. (Griffith.)

The ripe barley springs up from the cleft and rises towards heavens. The people prosper in the reign of the king who gives protection to all. (Hindu commentators.)

One of the chief signs of a true religion and the Kingdom of God is that people thrive happily and prosper under its rule, just as com springs up in a good field. Before the advent of the Prophet, the Arabs were sunk in all sorts of vices and had fallen deep in degradation. But with the spiritual force of the Prophet and the blessings of his religion, the same people rose to the height of glory and eminence. The Torah, the Gospel, the Vedas and other Divine books also bear witness to this fact, as the Qur'an says: "That is their description in the Torah and their description in the Gospel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem" (48:29).

The Vedic words abhivsvah prajihite yavah (the barley springs forth and rises up) convey the same idea as expressed in the above-quoted verse from the Qur'an. The Holy Book again says at another places, "Hast thou not considered how God sets forth a parable of a good word (being) like a good tree, whose root is firm and whose branches are in heaven, yielding its fruit in every season by the permission of its Lord? And God sets forth parables for men that they may be mindful" (14:24-25).

Both the Veda and the Qur'an have set forth this parable as the parable of a true religion. The Qur' an calls it a good tree and the Veda calls itbhadram, meaning goodness and affluence. According to the Qur' an the roots of the good tree are firm in the ground, and according to the Veda the roots of yavah (or tree of barley) are deep in a cleft. The Qur'an says that its branches are in the heaven, and the Veda also states that it rises towards heaven. The Qur'an then says: "God confirms those who believe with the sure word in this world's life and in the hearafter"(14:27). The Veda, in like manner, states that man prospers and thrives happily under the rule of a true religion. The Qur'an describes it as a ripe tree "yielding its fruit in every season" (14:25), and the Veda also describes it as a ripe tree.

The Qur'an has given this parable in support of Prophet Muhammad's truth, and we have seen how the Vedic mantra corroborates it word by word. In the words of the Qur'an: "God sets forth parables for men that they may be mindful"; let the followers of the Vedas, therefore, ponder over these facts and just as the Qur'an corroborates the Vedic mantras, they too should believe in, and testify to, the truth of Prophet Muhammad in whose support these verses and mantras speak.

___________________________________________________________________________________________________

1.See PPS Sastri, Mahabhasya of Patanjali, Pradipoddyotana of Annamhhatta, 1949. [Ed.]

2. Avinash Chandra Datta, Rigvedic India. 3. Tryam Brahm Sanatanam.

4. Swami Daya Nand, founder of the Arya Samaj, a Hindu reform movement in India foundation in 1875. [Ed.] 5. Lokman Bal Gangadhar Tilak, The Arctic Home in the Vedas, Messrs Tilak Bros, 1925. 6. Lectures of Raja Ram Mohan Roy

7. Mandak Upanishad Mandak, I:I.4-6; Chhandogya, VII:1.2; Shatpath, X:3.5-12.

8. Atharva Veda, XI:7.24

9. Ibid., XV:6.12.

10. Rig Veda, X:130.6.

11. VII: 1-2. The Chandogya Upanishad is the Upanishad that hehlll).',s to tile followers of the Sarna Veda. [Ed.]

12. It is recorded in Shatpath Brahmana, an old and very authentic commentary ofYajur Veda, that Puranas should be read on the ninth day of Yaggayah. The Vayu Puran (one of the eighteen Puranas) is particularly recommended.

13. ie., verses. A shloka is a form of Hindu prayer or hymn of praise .

14. Bhavishya Puran Parv, III:I, 4, verses 21-23.

15. Bhavishya Puran Parv, pp. 256-257.

16. In Hindusim, a Rishi is a sage who heard the hymns of the Vedas from the Supreme Being while in deep meditation. A Rishi can also be a combination of a patriarch, a priest, a sage, an ascetic, a prophet and hermit into a single person.

17. Aitareya Brahmanam, VI:32

18. In the above three translations, this word is taken as a proper noun as if it were the name of some king or ruling authority. About this, Prof. Griffith writes, "A hymn in praise of the liberality and good government of Kaurama, king of the Rushamas, a neighbouring people." Kaurama, thus was the King of a non-Aryan race. Rushamas were the people of North Arabia who along with the Babylonians had attacked Jerusalem (Cyclopaedia Biblica). It is generally seen in books of history that a country gets a particular name from a nation that is inhabited therein.

19. The Sanskrit word rath is used for every kind of carriage and conveyance. In the Rig Veda, it is said that the sun travels on a golden rath, 1:35.2.

20. Manu, V:8.18.

21. Manu, XI:201.

22. Some copies of the Atharva Veda contain the word davirdarsh meaning two beautiful camels or she-camels, but in others we find the word davirdarsh means twenty camels with she-camels. We examined both the copies in the Deccan College, Poona, and have preferred the reading of davirdarsh which means two beautiful she-camels. At the time of his flight to Madinah the Prophet had two she-camels, one under him and the other under Abu Bakr. The Prophet had two she-camels well-known as Qaswa and' Asba.

23. Monier Monier-Williams, Sanskrit-English Dictionary, 1851.

24. Allo-Upanishad and Bhavishya Purana.

25. Kshitiz, Vanshavali Charit.

26. XIII:9.l.4.

 27. Rig Veda, X:84.2-Atharva Veda, 1:14.1.

28. Ibid., V:54.14.

29. Ibid., VIII:40.2; VIII:62.3.

30. The exact number of the companions who took part in the battle of Badr was 313, but a fraction after a hundred is generally omitted.

31. Rig Veda, X:30.6.

32,. V:2.4.13.

33. II:2.5.2.

34. V:56.3.

35. X: 112.3,

36. Shatpath, XII:9.1.7.

37. Nighantu, III: 16.

38. The Sanskrit Bhashya of Khem Karan gives two meaning of the word Parikshit, 'Sarvat Aishvary Yuktasya' (possessing all sorts of attributes and power), and secondly, 'one who gives a complete shelter to people'. The Holy Qur'an also speaks of the Holy Prophet as "Lower thy wing to the faithful" (15:88).

Continued here.........  http://neurotherapy-of-christian-brain.blogspot.com/2012/09/the-prophet-in-hindu-scriptures-part-2.html  

Watch this video http://www.youtube.com/watch?v=ya8UbhsNxQE in the following context

Note the Jew rabbi in the above video is referring to the following names connected to the east.

The descendants of the third wife (Keturah) of Prophet Abraham (pbuh) also lived in Arabia. Always under the rule of Prophet Ishmael's children.

Gen 25: 1-4

1 And Abraham took another wife, and her name was Keturah.

2 And she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

3 And Jokshan begot Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.

4 And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah . ............

6 ......... Abraham gave gifts while he was still living, and sent them away from his son Isaac eastward, to the land of the east.

Bear in mind there is well known cultural fusion of languages the names spoken and written slightly differs in different cultures but in essence you can understand they are talking about the same personalities.

Moses (pbuh) married Zipporah, the daughter of a preacher of Median, Exodus 4:25 who was a descendant of the fourth son of Keturah named Median, after whom the area was named. All the maps clearly show the area of Median and it is still called Median (presently near Gulf of Al-Aqabah western side, Saudi Arabia & close area near south of Jordan). Median was the place from which the prophet Shuaib rose.  

Although Jews are well known for their texual corruption in God's words however even if we assume that the above (in red) mentioned sons of Abraham were sent to the east then note that Brahmans or Hindus have lost the main essense of the teachings of Abraham (PBUH). Since all prophets of God were muslims including Abraham (PBUH) which clearly implies that initially all Hindus were muslims i.e. 
Children of Abraham (PBUH) from Keturah but later Brahma putr (later descendents of Abraham) became idolators. This is exactly similar to what happened to the children of Abraham from Hagar when later descendents of Abraham from Hagar adopted idolatory until the time of the Last Prophet and Messenger for All Mankind i.e. Muhammad (PBUH) which is mentioned in almost all hindu's most sacred scriptures like Vedas puranas etc..http://guidancefor1buddhist2hindus3idolators.blogspot.com/2012/10/muhammad-pb... . 
We note a satanic act of Jews that they elevated their own status by making corruption in Genesis and other places in the bible old testament undermining the other sons of Abraham (PBUH) from other two wives and similarly such an act can be found when Brahmans elevated themselves above the other three castes (kashtari, wesh and Shudars) and made the texual corruption to turn the original religion Islam (Peace) into idolatory practically seen in India as of today. This is Racism in both Jews and Brahmans case very clear. In fact There is no racism in the Original religion of Abraham (PBUH) as testified by Jew Rabbi Ben Abraham who confirms in his article " Islam in the Bible" http://www.facebook.com/notes/ben-abrahamson/qurban-shelamim-islam-in-the-bible/202642339761814 In the New Testament it is written "Blessed are the peacemakers..." (Matthew 5:9). The greek word is eirhnopoioi, which is usually translated "those who make peace", but could be be translated as "Muslims". The Peshitta has תוביהון לעבדי שלמא and עבדי שלמא looks very much like Onkelos' שלמאי
The above expression in Matthew 5:9 is comparable to that in the Psalms: Blessed is the man who fears the Lord, who finds great delight in his commands. (Psalms 112:1) Blessed are all who fear the Lord, who walk in his ways (Psalms 128:1). These "God fearers" are referred to as yireh shamayim, bnai noah, or ger toshav in hebrew, theosebea in greek, and salamai or Muslamai in aramaic. 

One can see that the name 'Islam' was not given by Muslims themselves, nor by Arabs, nor by other people, nor by Prophet Mohammed (pbuh). Neither has the name itself acquired the usage in the course of time. The names 'Islam' and 'Muslim' are given by Allah SWT Himself.
Quran Surah Aal-Imran 3:67 Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to God's (Which is Islam), and he joined not gods (idols) with God.   
http://www.neurotherapy-of-christian-brain.blogspot.com/2012/05/religion-before-allah-is-islam.html