Yama Came Disappeared Yamacutah Shrine Georgia US

I had posted quite a few articles on the fact that the Americas were the Patala Loka described in the Hindu Puranas.

That the Incas descended from the Tamils and celebrated Pongal ,Makara Sankaranti.

And the Mas had their roots in Sanatana Dharma.

More evidence has come to light in the form of a Mysterious Ceremonial Shrine , Yamacutah. Georgia, USA.

In Sanskrit ,


I had posted quite a few articles on the fact that the Americas were the Patala Loka described in the Hindu Puranas.

That the Incas descended from the Tamils and celebrated Pongal ,Makara Sankaranti.

And the Mas had their roots in Sanatana Dharma.

More evidence has come to light in the form of a Mysterious Ceremonial Shrine , Yamacutah. Georgia, USA.

In Sanskrit ,

Yamacutah , Georgia.Burial Shrine..jpg
Yamacutah , Georgia.Burial Shrine.

Yama (Sanskrit: यम) or Yamarāja (यमराज) is the god of death, belonging to an early stratum of Vedic mythology. In Sanskrit, his name can be interpreted to mean “twin”.[1] In the Zend-Avesta he is called “Yima”.[2] According to the Vishnu Purana, Yama is the son of the sungodSurya[3] and of Sanjna, the daughter of Visvakarman, sometimes called “Usha”. He is the brother of the current Manu Vaivasvatha and of his older sister Yami, which H. H. Wilson indicates to mean the Yamuna river.[4] According to Harivamsa Purana her name is Daya.[5] In the Vedas, Yama is said to have been the first mortal who died. By virtue of precedence, he became the ruler of the departed,[6] called “Lord of the Pitrs”.[7] There is a one-of-a-kind temple in Srivanchiyam, Tamil Nadu, India, dedicated to Yama.

The Court of Yama, God of Death, circa 1800.jpg
The Court of Yama, God of Death, circa 1800. “The Court of Yama, God of Death, circa 1800” by Gursahai – Indian Drawings from the Paul F. Walter Collectionhttp://collectionsonline.lacma.org/mwebcgi/mweb.exe?request=record;id=38270;type=101. Licensed under Public Domain via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:The_Court_of_Yama,_God_of_Death,_circa_1800.jpg#mediaviewer/File:The_Court_of_Yama,_God_of_Death,_circa_1800.jpg

Distant some twenty yards, a great black bear was perched in the fork of a tree. As he moved his forepaws with the evident intention of descending, a ball from Clark’s deadly rifle crashed through his head. Curious to say, as was afterwards learned, that bear’s life was the first ever known to be taken at or near Yamacutah. After a “delightful supper of broiled bear ham,” as the adventurers described it, they slept by turns, through most of the night, and with the rising sun began a careful examination of their surroundings.

About seventy-five yards from the west end of the natural rock dam they discovered a curious upright statue a little over four feet high. It was made of a soft talcose rock, 13 inches square at the bottom; but the top, from the shoulders up was a fair representation of the human figure. The shoulders were rudimentary, but the head was well formed. The neck was unduly long and slender. The chin and forehead were retreating. The eyes were finely executed, and looked anxiously to the east. It stood at the center of an earth mound (17) seventeen feet in circumference and six feet high. Around it were many other mysteries which will never be fully explained. Only a few of them may be mentioned now.

Four paths, doubtless the ones the Choctaws mentioned, led, with mathematical precision, from the base of the mound to the cardinal points of the compass. Though it seemed that no other part of the forest had been trodden by human feet, these paths were as smooth and clean as a parlor floor. The scrubby cane, which seemed to have been planted by design along their margins, was as neatly trimmed as if the work had been done by a professional gardener. And here, amid those gloomy solitudes the natives believed that our God, their Great Spirit, had walked as a man walks along his homeward pathway.

The statue was found to be the center of an exact circle about one hundred and fifty yards in diameter. Its boundary was plainly marked by holes in the ground three feet apart. The holes to which the paths ran in a straight line from the center were much larger than the intervening ones; and before them, inside the circle, were what seemed to be stone altars of varying dimensions. At the end of the path running to the north was a single triangular stone; at the east were five square stones and four steps; at the west, four stones and three steps; at the south, three stones and two steps. Upon the upper surface of all the stones except that at the north the effect of fire was plainly visible and doubtless had been used for sacrificial purposes.

All the paths terminated at the altars except the one running to the east. At this the trail parted, and, uniting beyond it, continued a short distance and then, much like an ascending column of smoke, disappeared, gradually. The account given by the Choctaws was verified. On the smooth surfaces of the stones were deeply cut both three and five-pointed half moons, whose horns turned in different ways.

A good representation of the rising sun and other curious characters were deeply cut on the eastern altar.’

The basic story about the Yamacutah shrine is so phenomenal that it is probably true. However, there are many discrepancies about the details of the history being told visitors to the region today.

During the 1700s, the American Indians, who lived immediately around the Yamacutah Shrine, were not ethnic Creeks or Cherokees. They were Timucua, who originally spoke a language that originated in South America. In fact, their tribal name, Tamakoa, was the origin of the Spanish ethnic label, Timucua.

French and English speakers called the Tamakoa, the Thamacoa or Thamagua. In 1664 they lived upstream on the Altamaha River from the short-lived French colony of Fort Caroline. They spoke a similar language of several provinces in northeastern Florida, all of whom the Spanish called Timucua.

‘The word, Yamacutah, was probably from the lost Apalache language. It was a Creek dialect, but not quite the same as the four surviving Creek languages. Whatever the case, Yamacutah does not mean “Tumbling Shoals in Creek” as stated by numerous local sources in Jackson County. The words for that phrase are entirely different in the three Creek languages used today: Mvskoke, Kvce, Koasati and Miccosukee.

A hint of the meaning of Yamacutah comes from numerous 18th century maps. They show an ethnic group named the Katvpa (Katawpa ~ Catawba) living in the region immediately west of Yamacutah. Apparently, there were once many more Katvpa living in Georgia than in the branch that gave rise to the Catawba Indians. The Katvpa were Muskogeans. Their name means “Place of the Crown” in Itstate Creek and Itza Maya. Apparently, their vassals were Siouans in South Carolina.

In contemporary Creek languages, “Yama” can mean a tribe that once lived on the Mobile River in Alabama, or the adjective, “gentle.” Yamacutah could be the Anglicization of Yamakvtv, which means either “Gentle Crown” or “Yama Crown.” The site’s name is just one of its many mysteries..

Yama Came and  disappeared.


On the carved stones were the strange letters of an unknown language, plus many abstract symbols. The most prominent symbols were of a sunrise and various combinations of crescent moons. At each cardinal direct were a different combination of carved rectangular stones, covered with writing and symbols.

Creek families living near the shrine told visitors that this place was the most sacred location in all North America. It was here that God had appeared one day. By God the Creek families really meant the sun god, whose description closely matched the invisible Creator, Yaweh (YHWH), of the ancient Hebrews. For a period of time he taught the ancestors of the Creeks mathematics, astronomy, surveying and how to maintain a perfectly accurate calendar.

Then one day, the extraterrestrial visitor disappeared before their eyes. Where he last stood was now a small conical mound, on top of which was a white stone statue of a man looking up to the stars. It was surrounded by a complex shrine that marked the locations of planets and distant galaxies in the sky, plus the days and months of the solar calendar that he introduced. It began on the Summer Solstice, contained leap days and was equally as accurate as the one we use today.




Author: ramanan50

Retired Senior Management Professional. Lectures on Indian Philosophy,Hinduism, Comparative Religions. Researching Philosophy, Religion. Free lance Writer.Blogger

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