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( 259 ) : assisted Divodāsa and Sudas, the great Brahmāryan conquerors, in establishing Brahmāryan suzerainty over Bhārata. He actually fought battles against Výtras, Paņis and other Bharātīyan people. He ate and drank with his people. He married or took io concubinage Narmadā, widow of Purukutsa, the Pūru, a leader of Dāsrājna War. But we do not find Indra in Greekāryan History. There we find Zeus, Brahmāryan Dyaus, the Greekāryan tribal leader who feasted together with men and won wars against the native people. He married the beautiful native queen Hera. Zeus and his other colleagues lived on exploitation.30 The material qualities of Zeus and Indra are strikingly similar. Indra did not belong to the age of undivided Aryans hence he did not travel with the Greekāryans. We find Indra in the Asiāryan period as evidenced by the Boghaz-keui inscriptions. It appears that the institution of Indra developed after the separation of the Europāryan brother and during the Asjäryan stage. He assumed greatest importance during the Bralmāryan period. He is the supreme lord of the Ķgvedic Āryans. It appears that some important functions of Dyaus were transferred to Indra, Indra is referred as son of Dyaus. He is like Dyaus with the thunderbolt. Dyaus and Prthvī, progenitors of Indra, trembled at the time of the birth of their son Indra. Dyaus invigorates the manhood of Indra. Dyaus and Pythvī were generated first. Dyaus is father21 Dyaus consumes the Aryan adversaries and is the giver of renown, food, male posterity, riches and property. We, thus, find the human characters, similarly placed, acting the similar drama in Greece and Bhārata in the person of Dyaus in Greece and son of Dyaus in Bhārata. They are morphomortheistic men and not anthropomorphic dejties. The Olympic and the Brahmic anthropomorphic nature
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