Hindu and Norse Mythological Parallels That Will Surprise You

Introduction

Imagine a Vedic sage and a Norse skald seated by a sacred fire, trading tales across time. One chants hymns of Purusha, the cosmic being sacrificed to forge the universe; the other speaks of Ymir, the frost giant whose body became the world. Though oceans and centuries apart, these stories reveal profound Hindu and Norse mythological parallels — striking echoes that bridge distant cultures through shared visions of creation, destruction, and cosmic balance.

From thunder gods battling serpents to world trees linking realms, from cycles of apocalypse to heroic codes of duty, Hindu and Norse mythological parallels explore timeless questions: What forces shaped existence? What sustains it? And what destiny awaits it? This post dives deep into these uncanny similarities, showing how two epic traditions — the Vedas and the Eddas — reflect a common mythic heartbeat. Prepare to see Asgard and Swarga through the same mythic lens.

Table of Contents:

Introduction
Primordial Sacrifice: A Giant Becomes the World
The Cosmic Tree Connecting Heaven and Earth
Thunder Gods and Serpent Slayers
Cycles of Time, Endings, and Renewals
Fate, Duty, and Heroic Destiny
Conclusion
FAQ
Further Reading

Primordial Sacrifice: A Giant Becomes the World

Illustration of the Vedic cosmic man Purusha being sacrificed and the Norse giant Ymir’s body used to form the world. — Both Hindu and Norse creation myths begin with a primordial giant (Purusha in the Rig Veda, Ymir in Norse lore) whose body is sacrificed to build the world – a startling parallel across cultures.

One of the most striking Hindu and Norse mythological parallels appears in their cosmic creation stories. In Hindu tradition, the Purusha Sukta (Rig Veda 10.90) speaks of Purusha, the primordial cosmic being. The gods ritually sacrifice this divine giant, and from his dismembered body the universe is formed. “The Moon was born from his mind and the Sun from his eye; Indra and Agni emerged from his mouth, and the Earth from his feet,” the hymn proclaims. Every aspect of the cosmos emerges from a part of Purusha — his breath becomes the wind, his skull the heavens, his flesh the earth. It is a sacred act of divine order born through sacrifice.

Astonishingly, this motif is echoed in Norse myth. According to the Prose Edda, the world begins with Ymir, a frost giant born from the primal void of Ginnungagap. Odin and his brothers slay Ymir, shaping the cosmos from his body: the oceans from his blood, mountains from his bones, the sky from his skull, and clouds from his brains. Humanity dwells in Midgard, built from Ymir’s flesh and protected by his eyebrows.

These tales — separated by geography but united in symbolism — demonstrate how Hindu and Norse mythological parallels reflect a shared vision: that the world is born through divine sacrifice. From the cosmic man to the frost giant, creation emerges from a primal being’s body, affirming the timeless mythic truth that life often arises from destruction.

It’s unlikely to be mere coincidence. Scholars of comparative mythology note that the idea of a “cosmic giant” whose body becomes the world appears in several Indo-European cultures. For example, Zoroastrian lore has a primordial being (Gayomart or a cosmic bull) whose parts generate creation, and even some Celtic and Chinese myths have echoes of this theme. These recurring patterns hint at an ancient shared heritage of ideas. (See our post on the Vedic Purusha and creation myths for more details.) But even without scholarly theories, it’s goosebump-inducing to realize that a Viking skald in medieval Scandinavia and a Vedic rishi in ancient India were telling strikingly similar creation stories.Bold insight: Despite oceans and ages apart, both Norse and Hindu cosmologies begin with a primal sacrifice – a giant’s body broken to build the world, symbolizing that great order is born from great sacrifice.

The Cosmic Tree Connecting Heaven and Earth

Split-screen image showing Norse Yggdrasil tree connecting the Nine Worlds, and a sacred Ashvattha fig tree symbolizing the cosmic tree in Hindu thought. — A cosmic tree connecting heaven, earth, and underworld appears in both mythologies – Norse Yggdrasil (left) and the Hindu Ashvattha or cosmic fig tree (right) each serve as the Axis Mundi of the universe.

Another fascinating parallel is the image of a world tree or cosmic axis that links the heavens, earth, and underworld. In Norse myth, this is the legendary Yggdrasil, the World Tree. Yggdrasil is envisioned as an immense ash tree standing at the center of the cosmos. Its branches stretch into the sky, its roots delve into mystical depths, connecting the Nine Worlds of Norse cosmology. The gods hold their councils at this great tree, and creatures like a wise eagle and the dragon Níðhöggr dwell on its branches and roots. Yggdrasil is the axis mundi – a cosmic pillar holding the worlds together, symbolizing the interconnectedness of all realms (heaven, earth, underworld).

In Hindu tradition, we find a comparable concept in the Ashvattha, or sacred fig tree, and in the cosmic mountain Meru. Ancient Indian scriptures describe an eternal Ashvattha tree with roots in the heavens and branches reaching down to earth. In the Bhagavad Gita (Chapter 15), Krishna speaks of this upside-down holy fig tree as a symbol of creation: its roots are Brahman (the Supreme Reality) above, and its leaves are the Vedic hymns, spreading below in the material world. This image conveys that the divine source nourishes the earthly realm, exactly as Yggdrasil’s roots draw water from hidden wells to sustain life everywhere. Likewise, Hindu cosmology places Mount Meru at the center of the world – a cosmic mountain axis aligning heaven, earth, and hell (Patala). Upon Meru’s peak sits Indra’s celestial city, while its base extends into subterranean realms, much as Yggdrasil’s trunk spans multiple worlds.

Both cultures thus revere a central life-giving pillar of the universe – one envisioned as a giant tree, the other sometimes as a world-mountain or tree. This shared motif emphasizes that the cosmos has an order and structure, with a central connection point between different planes of existence. It’s a poetic way to say “as above, so below”. The World Tree appears in many mythologies (for example, the Iranians had the Haoma tree, the Mesopotamians had the huluppu tree, etc.), but the Norse and Hindu versions are uncannily alike in role and symbolism. Both Yggdrasil and Ashvattha/Meru are sacred, uniting heaven and earth, and both even have associations with divine sacrifices (Odin hung himself on Yggdrasil to gain wisdom; the Hindu Ashvattha is linked to sacrificial worship and rebirth).

(See our article on sacred world trees in mythology for a deeper dive.)

Thunder Gods and Serpent Slayers

Indra hurling lightning at serpent demon Vritra; Thor battling the Midgard Serpent under stormy skies. — Indra and Thor – two thunder gods in two distant cultures – both battle colossal serpents (Vritra in Hindu myth, Jörmungandr in Norse) to protect the cosmic order. This “storm-god slays dragon” motif is a shared Indo-European legend.

Perhaps the most thrilling parallel for lovers of adventure is the tale of the storm god battling a dragon. In Hindu mythology, the king of the gods Indra is famed for his epic fight against Vṛitra, a mighty serpent or dragon. Vṛitra had coiled itself around the life-giving waters of the world, causing drought and chaos. Armed with his thunderbolt (vajra), crafted by the artificer god Tvaṣṭā, Indra wages a ferocious battle and slays Vṛitra, releasing the waters to flow again. The Rig Veda vividly celebrates Indra as “Vṛitrahan” – the slayer of Vṛitra, champion of order who restores rain and sun. This victory is more than just monster-slaying; it represents cosmic order (ṛta) triumphing over the demon of drought and chaos. Every monsoon after a scorching summer was, symbolically, Indra defeating the dragon yet again.

Now, if we shift our gaze to Norse legend, we meet Thor, the thunder-wielding god of the storm. Thor, with his mighty hammer Mjölnir, is the protector of gods and humans against the forces of chaos – namely the giants and monsters. His arch-nemesis is Jörmungandr, the colossal Midgard Serpent. This dragon-like creature encircles the world’s oceans, biting its own tail, and is prophesied to be Thor’s ultimate foe during Ragnarök (the end of the world). In one popular story, Thor goes fishing for Jörmungandr, nearly hauling up the serpent in a titanic struggle before it slips away. Finally, at Ragnarök, Thor and Jörmungandr meet in battle: the thunder god crushes the serpent, but its poisonous venom fatally wounds Thor, who manages to walk nine steps before falling. The imagery is unmistakable – the thunder god versus the dragon of chaos.

This motif is not only shared between India and Scandinavia, but across many Indo-European cultures. The ancient Greeks told of Zeus defeating the serpent Typhon; in Slavic myth, the thunder-god Perun battles the dragon Veles; in Persian lore, the hero Thraetaona slays a serpent monster. The pattern is so common that scholars believe a proto-Indo-European legend of a storm deity conquering a serpent of drought/chaos underlies all these stories. Indra and Thor are shining examples: both are storm gods who wield thunder, both are protectors of the cosmic order, and both must vanquish a giant serpent that threatens the world. Even their weapons have parallels – Indra’s vajra (lightning bolt) and Thor’s Mjölnir (lightning-charged hammer) strike down the foe with thunderous force.

When Indra unleashes the rains by killing Vṛitra, one is reminded of Thor’s slaying of Jörmungandr which will allow a renewed world to emerge after the flood waters recede at Ragnarök. These tales speak to a shared understanding: storms bring life-giving rain but also battle the forces of chaos (drought or destruction). The dragon represents that primal chaos, and the thunder god is the champion of civilization.

In both mythologies, this victory is never easy – it’s a moment of high drama and heroic sacrifice. Yet it’s deeply reassuring to ancient audiences: the forces of chaos can be tamed by divine courage. So next time you hear thunder, think of both Indra riding his elephant Airāvata in the heavens and Thor riding in his goat-drawn chariot – two thunder gods from opposite ends of the world, fighting the good fight against the serpent in the storm. ( You may also read post on Kurukshetra vs Trojan War: How Two Civilizations Shared One Destiny)

Cycles of Time, Endings, and Renewals

Both Norse and Hindu traditions foresee an end-times cataclysm – Norse Ragnarök (left) and the climax of Hindu Kali Yuga (right) – where the old world is destroyed in chaos and darkness. Yet from the destruction, a renewed world and a Golden Age emerge, reflecting a shared belief in cyclical time and renewal.

Beyond individual myths, Hindu and Norse worldviews share a grand concept: time is cyclical and the universe goes through ages of creation, decline, and rebirth. In Hindu philosophy, time is divided into vast cycles called Yugas. There are four Yugas in one cycle – Satya Yuga (Golden Age of truth and virtue), Treta Yuga, Dvapara Yuga, and Kali Yuga (Dark Age of strife and ignorance). Across these ages, dharma (righteousness) steadily declines, reaching a low point in Kali Yuga. We are believed to be in Kali Yuga right now, an age of conflict and moral decay. But crucially, Kali Yuga is not the end. At its conclusion, it’s prophesied that Lord Vishnu will incarnate as Kalki, a fierce avatar who will destroy the forces of evil and darkness. This cataclysmic purification paves the way for a fresh Satya Yuga, restarting the cycle of ages anew. The universe itself goes through even larger cycles (kalpas) of creation and dissolution (pralaya). In short, Hindu cosmology assures us that after darkness, light will return in an eternal cosmic rhythm.

Norse mythology offers a strikingly similar narrative in the prophecy of Ragnarök – literally “the Fate of the Gods”. Ragnarök is the Norse apocalyptic showdown that marks the end of the current world order. The myths (especially the Poetic Edda’s Völuspá) describe a period of dreadful omens: a brutal winter of three years with no summer (Fimbulwinter), rampant chaos, moral collapse, and battles that spare no one – not even the gods. In the final conflict, the Aesir gods and their giant enemies slay each other: Odin is devoured by the giant wolf Fenrir, Thor defeats Jörmungandr but succumbs to its venom, Tyr and the hound Garmr destroy each other, Loki and Heimdall fall together, and fiery Surtr engulfs the world in flames. The sun and moon are swallowed by wolves, and the world as we know it perishes in fire and flood.

Yet, this is not truly the end. After the cosmic storm, a new earth rises from the sea, green and beautiful. A few gods survive or return – Odin’s sons Vidar and Vali, Thor’s sons Modi and Magni (who even inherit Thor’s hammer), and Balder comes back from the underworld. Two human survivors, Líf and Lífthrasir, emerge from a sacred tree where they hid and will repopulate the renewed world. The sun’s daughter becomes the new sun in the sky. In essence, after Ragnarök’s night comes a new dawn. The Norse seers thus imagined time as at least one great cycle: a golden age, decline, a devastating end, and then a rebirth of hope. This aligns with the Hindu cyclic view, though Hindu thought envisions endless repeating cycles, whereas Norse sources hint at one major cycle (or at least leave it open-ended).

What’s truly fascinating are the thematic parallels between Ragnarök and the Kali Yuga climax. Both depict an age of declining morality and rising chaos that triggers divine intervention. In Norse myth it’s fated and led by the gods’ own actions (prophecies they cannot escape), whereas in Hindu myth it’s driven by human adharma (unrighteousness) reaching a tipping point. Both end in a colossal battle between good and evil, involving gods, demons, and heroes. And crucially, both end with renewal – not permanent doom. The concept of a Golden Age returning is explicit in Hinduism (Satya Yuga returns after Kali Yuga), and implicit in Norse (the world is green again, surviving gods establish a new order).

So, whether it’s Kalki on a white horse charging to end Kali Yuga or Odin and Thor making their last stand at Ragnarök, the message is similar: Time moves in cycles. Decline and destruction are part of the cosmic plan, but they make way for regeneration. It’s a profound philosophical common ground – a hopeful answer to the problem of evil and chaos. No matter how bad things get, a rebirth will follow.(For a comparison of Ragnarök with other world-ending myths, see our article on Apocalypses and Avatars. Also, check our explainer on the four Yugas for more on the Hindu ages of time.)

Fate, Duty, and Heroic Destiny

Hindu Kshatriya and Norse Viking warrior side by side, ready for battle.

Mythology isn’t just about cosmic events; it also guides human values. Both Norse and Hindu epics ponder fate, duty, and the nature of heroism, offering parallel insights.

In Norse belief, an overarching fate (Wyrd or ørlög) governs the world. Even the gods are subject to fate – Odin knows his doom is sealed at Ragnarök, yet he marches out to meet it bravely. Norse heroes deeply valued courage, honor, and loyalty, precisely because they believed one cannot escape their destined end. The highest glory was to meet fate with courage intact. This is epitomized in the Viking ideal of dying in battle fearlessly, thereby earning a place in Valhalla, Odin’s hall of heroes. To the Norse, a life of honor and bravery, even in the face of inevitable death, was the ultimate fulfillment of duty. Their sayings, like “Cattle die, kinsmen die, but I know one thing that never dies: the fame of a dead man’s deeds” (from the Hávamál), stress that legacy and honor outlive mortal life.

Hindu tradition, while different in theology, echoes these values through the concept of dharma (sacred duty/righteousness) and the emphasis on acting according to one’s role without fear of death. The great Hindu epic Mahabharata and the teachings of the Bhagavad Gita illustrate this beautifully. On the battlefield of Kurukshetra, the warrior prince Arjuna is paralyzed by doubt, fearing the death and chaos war will bring. Lord Krishna advises him that as a warrior (Kshatriya) it is Arjuna’s svadharma (personal duty) to fight for justice. “Death is certain for the born, and rebirth is certain for the dead,” Krishna reminds him, counseling to neither grieve overly for life’s transience nor shirk one’s righteous duty. A warrior who falls in a just war attains heaven (Svarga), and one who lives wins glory – either way, it’s honorable. This ethos is remarkably similar to the Norse idea that dying in battle for a worthy cause leads to Valhalla. Both cultures see valor and duty in battle as pathways to transcendence, be it spiritual merit or eternal fame.

Even beyond warfare, the general principle is shared: uphold the cosmic order (be it Dharma or the Norse concept of honor) even when fate seems grim. Hinduism teaches that by following one’s dharma selflessly, one aligns with Ṛta (cosmic order) and ensures the balance of the world. Norse sagas teach that by keeping one’s oaths and facing destiny with courage, one upholds the integrity of the world and earns immortal glory. In both, there’s an implicit trust that doing the right thing matters, even if the outcome is preordained or lethal.

Philosophically, we can also compare the Hindu law of karma (where one’s actions determine one’s future circumstances or rebirth) with the Norse idea of fate woven by the Norns. Both imply a web of cause and effect that even gods respect. In myths, we see heroes of both traditions grappling with moral choices, guided by prophecy or duty. For instance, Bhishma in the Mahabharata takes a terrible vow of celibacy and sticks to his dharma unto death, much like a Norse hero steadfastly honoring an oath even at great cost. Such stories underscore that virtue and honor are paramount, tying humans to the cosmic principles larger than themselves.

Heroism, then, is a common currency. Whether it’s Rama from the Ramayana bravely keeping his word and battling evil, or Sigurd (Siegfried) from the Volsunga saga slaying a dragon and staying true to his path, the narrative is one of character over chaos. Both mythologies celebrate self-sacrifice, loyalty to family/tribe, generosity, and truthfulness. There’s even a curious parallel in the concept of sacred speech: Vedic tradition honors vak (sacred utterance) and truth as divine, while Norse lore values oaths and the spoken word (runes, the magically charged letters Odin discovered).

In sum, Hindu and Norse myths both serve as moral compasses, pointing followers toward a life of purpose and principle. Destiny may be written in the stars or karma, but how one meets it – with honor or disgrace – is up to the individual. This shared wisdom transcends culture. It’s no wonder that modern readers find the heroic ethos in these tales inspiring even today – the call to “do your duty, fear not, and let the results go” is a message as relevant in a corporate office or on a personal quest as it was on ancient battlefields.(Related: Read our post on Lessons in Dharma from the Mahabharata and another on Norse Virtues and Viking Honor Code for more on heroic values.)

Conclusion

Hindu and Norse mythologies, at first glance, seem worlds apart – one flourished in the verdant plains of India, the other in the icy fjords of Scandinavia. Yet as we’ve journeyed through their stories, common themes have emerged like old friends. These parallels are more than mere coincidences; they remind us of the shared human imagination and connected cultural roots. Both traditions speak to a universal narrative: the cosmos arises from sacrifice, a great Tree or pillar holds up the worlds, thunderous gods guard us by defeating chaos, time moves in cycles of light and dark, and heroes must uphold honor against all odds.

Why do these similarities matter? On one level, they highlight the possible ancient Indo-European heritage linking the Vedic peoples and the Norse – a time when proto-ancestors told the first versions of these stories around flickering campfires. But on a deeper level, it’s profoundly inspiring to realize that human wisdom converges. Separated by geography and millennia, people still arrived at strikingly similar answers to life’s biggest mysteries. We all wonder about creation, we all fear destruction, we all admire the brave and the good. Mythology is where our species archives its deepest truths in story form.

For a site like VedicWars, dedicated to the legends of valor, strategy, and wisdom, these cross-cultural connections are a treasure. They show that valor isn’t just an Indian ideal or a Norse ideal – it’s a human ideal. The order vs. chaos battle that Indra and Thor fight is the same struggle between light and darkness that each of us experiences in life’s challenges. The cycles of Yugas and Ragnarök encourage us to persevere through hard times, knowing a new dawn will come. The cosmic tree tells us that all realms of existence are connected, just as all people are in the grand scheme.In closing, Hindu and Norse myths together weave a richer tapestry than either alone. By studying these parallels, we gain a greater appreciation of our collective heritage and the timeless lessons it carries. As the old Norse saying goes, “Wisdom is welcome wherever it comes from.” Likewise, the Vedas proclaim, “Let noble thoughts come to us from all directions.” Both cultures invite us to learn from one another. May the tales of Purusha and Ymir, Indra and Thor, Yggdrasil and Ashvattha, continue to awe and guide new generations – reminding us that, no matter our background, we all share the same stars, the same stories, and the same quest for meaning.

FAQ

Q1: Did the Vikings and ancient Indians have any direct contact or influence on each other’s myths?
A: There is no historical evidence that Viking-age Norse people and ancient Indians directly met or exchanged stories. The parallels in their myths are more likely due to ancient Proto-Indo-European roots or coincidental development of similar themes. Both cultures descended from Indo-European speaking peoples who lived thousands of years earlier, so some core myth motifs (like the storm god vs. dragon) may derive from a shared origin. However, by the time of the Norse and the classical Hindu civilizations, they were separated by vast distance and time. Thus, any similarities in myth are due to common ancestral themes or universal human imagination, not direct contact between Vikings and Vedic Indians.

Q2: Are the gods in Norse and Hindu mythology related or analogous (e.g. is Odin like Shiva, Thor like Indra)?
A: Not exactly – each mythology developed its own unique pantheon. However, we can draw some analogies in role or attributes. For example, Thor and Indra both are thunder gods who protect humanity and wield a thunder weapon (hammer and vajra). Odin, as a wisdom-seeking All-Father, shares traits with gods like Brahma (as patriarch) or Shiva (who also wanders and seeks mystical knowledge), but their stories differ greatly. Tyr, the one-handed Norse god of law and war, has echoes of Dharma-devata (the personification of cosmic law) or even Yama (who in Vedas had a position associated with law/order). These are loose comparisons. The Norse Freya, a goddess of love and war, might be paralleled to Durga or Kali in her warrior aspect and maybe Lakshmi in her love/fertility aspect – again, only in certain functions. It’s important to note that while we can find functional similarities (like sun gods, war gods, mother goddesses in both cultures), the deities are part of very different religious frameworks. They are not considered the same gods, but comparative mythology loves to explore such thematic resemblances.

Q3: What is the significance of the world tree in these myths?
A: The world tree is a powerful symbol of the interconnected cosmos. In Norse myth, the significance of Yggdrasil is that it literally holds together all of creation – it’s a meeting place of gods, a ladder between realms, and its health reflects the fate of the world. The Norns (fates) even water it with sacred waters, suggesting that time and destiny themselves nourish the cosmos. In Hindu thought, the Ashvattha (sacred fig) or cosmic tree likewise signifies that the material and spiritual worlds are one continuum. Its roots in heaven and branches on earth show that divine reality sustains worldly life. In both cultures, the world tree can also be seen as a symbol of life and wisdom – Odin hung on Yggdrasil to gain knowledge of runes, and the Buddha (in a later Indian context) attained enlightenment meditating under a Bodhi tree (fig tree). So, whether as myth or metaphor, the world tree teaches that all levels of existence are interdependent, and to harm one part (like the dragon Níðhöggr gnawing Yggdrasil’s roots) is to threaten the whole. It’s a reminder of ecological and spiritual balance.

Q4: Do Hindu and Norse myths share themes of good vs. evil or order vs. chaos?
A: Absolutely, this is one of their strongest common themes. Both mythologies frame the cosmos as a balance between order and chaos, often personified by gods vs. demons/giants. In Hindu lore, the devas (gods) led by Indra or Vishnu uphold ṛta (cosmic order and virtue), while the asuras/rakshasas (demons) often embody chaos, ego, and unrighteousness. The battles in texts like the Devi Mahatmya or Ramayana (Rama vs. Ravana) are essentially order triumphing over chaos. Similarly, Norse myth casts the Aesir gods (Odin, Thor, etc.) as maintainers of cosmic order, constantly defending against the Jötnar (giants) and monsters who represent primordial chaos and destruction. The ultimate example is Ragnarök, which, while destroying the old order, also wipes out the forces of chaos like Loki, Fenrir, and the giants – allowing the cosmos to be reborn pure. Both traditions recognize that some chaos is cyclically necessary (Kali Yuga or Ragnarök) but ultimately, cosmos (order) prevails over chaos for life to continue. This duality of dharma vs. adharma, or innangard (orderly world) vs. utangard (chaotic outer world) in Norse terms, is a fundamental philosophical idea in both cultures.

Q5: What are some other cultures that have myths similar to these Indo-Norse parallels?
A: Many cultures share surprisingly similar myth motifs, which often astonishes researchers. For instance:

Greek mythology: has a storm god vs. serpent story (Zeus vs. Typhon) and a sequence of Ages of Man (Gold, Silver, Bronze, Iron) comparable to Yugas. While Greeks lacked a world-creating giant, they had Titans vs. Olympians and a sense of cosmic order (Zeus’s rule) after chaos.
Persian (Zoroastrian) mythology: closely related to Vedic Hindu, features a primordial man Gayomart and a primordial bull whose sacrifices help form creation and whose seed gives rise to human and animal life. It also has a final savior (Saoshyant) who will defeat evil at the end of time, akin to Kalki, and a dragon-slaying hero (Thraetaona slaying Zahhak).
Celtic mythology: The Irish tale of the second battle of Mag Tuired has the god Lugh slay the giant Balor (a chaos figure) – similar to David vs Goliath or Thor vs giants themes. Celtic lore also has a sacred tree for each province and hints of a world tree concept.
Mesopotamian mythology: Enuma Elish (Babylonian creation) involves the god Marduk cutting up the chaos dragon Tiamat to form heaven and earth – reminiscent of dismemberment creation themes.
Chinese mythology: Pan-gu, a giant, forms the world as he dies, and a cosmic tree connects heaven and earth in some tales.
The recurring pattern shows that certain mythic archetypes recur worldwide. However, the direct parallels between Hindu and Norse myths are particularly noticeable because of their Indo-European lineage. It’s a fascinating reminder that human cultures, though diverse, often rhyme with each other in storytelling.