I have posted quite a few articles on the antiquity and the influence of Sanatana Dharma over world Religions and Culture of great civilizations of Mankind.
Whether it is Maya,Incas,Polynesian,Minoan, Sumerian, Egyptian or Greek, one can find the influence of Hinduism.
Let us see how Hinduism is present in the Greek Religion, Culture,Literature and Philosophy.
I have posted earlier the connection between Poseidon and Varuna and Shiva.
The Aitreya Brahmana speaks of the movement of the Sun to its stating point.
Stesichorus(5) and Mimnermus speak of the Sun's traveling over the ocean in a cup. Mimnermus says: "For a delightful hollow couch bears him over the wave, a couch forged by the hand of Hephaistus, made of precious gold, winged, which bears him sleeping over the water's surface, hurrying him back from the land of the Hesperides to the land of the Ethiopians."
(Fr.10 Diehl, Anthologia Lyrica Graeca (3d ed; Leipzig: 1949). See also Stesichorus Fr. 6 Diehl) In the early Vedic thought, the primary or the first principle has been Water. This thought is reflected in the Iliad XIV 201 and 246. Similarity of Gods. Vedic Dyaus is Zeus, Varuna,Ouranos, Poseidon, Agni becomes Ignis in Latin drawn from Greeks with modification, and Ushas is Eos Asvini Devatas,Dioscur. The Concept of Ra, Law of Nature, Cours of Things is the Dike of the Greeks.
The Hindu conception of .Rta, the law of Nature, or "course of things," has the same scope as the Greek dike,(13) and a saying of Heraclitus,'The sun shall not transgress its bounds,"(14) might have been written with .Rg Veda I.24.8 and I.160.1 in mind.
In the more imaginative view of the Upani.sads,we find that a personal god, Prajaapati ("lord of creatures"), draws forth from himself all existing things, or, in mother passage, (20) divides himself into male and female and producer all creatures by this self-division. One might adduce here the similar Chinese doctrine of yang and yin, the principles of expansion and contraction by which the world is formed from chaos. Empedocles stems to be expressing similar idea or, rather, combining it with the equally ancient doctrine of primordial strife, also found in the Upanishads: In a passage of the Rig Veda, Vac is praised as a divine being. Vac is omnipotent, moves amongst divine beings, and carries the great gods, Mitra, Varuna, Indra and Agni, within itself. The doctrine of Vac teaches that "all gods live from Vac, also all demi-gods, animals and people. Vac is the eternal being, it is the first-born of the eternal law, mother of the Vedas and navel of immortality." Vedic Aryans attached such great importance to the spoken word that one who could not correctly pronounce Sanskrit was called barbar (meaning stammering). Philosophy.
Anyone who studies the Hindu theories of perception and cognition as set forth in the Nyaaya, Vai'se.sika, and Saa^mkhya systems and then turns to the fragments of Empedocles cannot but be struck by the similarity of their theories. Empedocles is keenly conscious of a sort of "fall of man" and affects to remember past births as plant and animal, boy and girl.(28) The way by which the original bliss may be gained, from which he is now an exile,(29) is by asceticism, the Hindu method. He advises meditation, for by this means all truth shall be revealed and even supernormal powers attained.(30) In the end, the soul of the righteous ascetic regains its divinity--a counterpart of the Hindu belief in reincarnation and mok.sa. See, in particular, Empedocles, B.146 (Diels): "At the end they became seers and bards and chiefs and physicians among mortal men, and finally they blossom forth as gods highest in honor." There may even be an echo of the monism of the Upani.sads in Empedocles, which, like many other features of his philosophy, seems to have been mediated through Orphism. In the Maa.n.duukya Upani.sad I.7 we find a list of the qualities of the One, which has resemblances to Fr. B17 (Diels) of Empedocles as quoted above. A distinct tradition of mysticism runs through Orphism, Pythagoras, and Plato which is as unlike anything in Greek thought as it is like the Hindu mysticism of the Upani.sads. There is a distinct break with rationalist humanism and with the healthy unreflecting extraversion of the seventh and sixth centuries. Instead of Homer's "Themselves he made a prey to dogs,"(31) we have a complete shifting of emphasis from the physical to the spiritual, from the temporal to the eternal. Reality is not now what is perceived by the senses but what lies beyond them. The soul lives an in