Chapter Six
Prajapathy
If Krishna is a far cry from the superlative person of Jesus,
there is another person in the Rig Veda who fits the comparison most. As there are 73 books in the Holy Bible,
there are 10 books in the Rigveda. Ten mandalams. First nine mandalams refers
to a God and presents methods of worship as rituals. In the tenth mandalam, besides this Lord Almighty, there is the
mention about a man. The first born and only born son of the God. His name is
‘Prajapathy’. Prajapathy, the son of the God comes to this world at the
appropriate time. After coming to this world he travels around advising
mankind, what is sin and what is not sin; what is to be done and what is not to
be done; what is wrong and what is right. To those human beings, who accept his
advises and obey his orders, he offers prosperity and peace in this worldly
life and salvation at the time of their death. And being the completion of his
venture to redeem mankind from sin, he gets sacrificed at the end his specified
period on earth.
In verse 7 chapter 90 of the 10th book of the Rigveda, the
sacrifice of Prajapathy the Son of God, is well explained.
‘At the time of sacrifice, the son of God will be tightly tied to
a wooden sacrificial post using iron nails by hands and legs, he will bleed to
death and on the third day he will regain his life in a resurrection.” Evidently none of the avatars meets this
description. Nor are they expecting another incarnation, which will fit the
description and attributes. The
attributes of Prajapathy are given in the Rigveda and as in Sathapadha
Brahmana, a supplement to Yajurveda.
The next avatar is Kalki who is simply the destroyer. Let us start from the beginning:
sa paryaghachachukrama virunamsnaviram
shudhhama papavittham kavirmanishi :
paribhur swayambhur yadhatha ityadhorthan viyadhadhacha chiviyaha
samabhyaha”
A self realized person visualizes that supreme personality of God head as
(1) paryagathaha – omnipresent
(2) Shukramaha – omnipotent
(3) akayamaha – having no phenomenal body
(4) avranamaha – in this person there are no imperfections that of gross
physical body
(5) Asnaviramaha – without any vein (his actions do not depend upon the viens
for emulation of blood to the limbs of his body which is perfect on his own
occord, in other words no blood in his veins)
(6) shukthamaha – he is pure, perfect, no impurity
(7) appapavidhham – he is beyond any mundanity as maya never can have any hold
( dark ness can’t enter him) (8) kavihi – he becomes the efficient cause for
the creation and preservation of the universe and therefore he is omniscient
(9) manishihi – he is the first philosopher who destroys the darkness of the
heart of the soul with his spiritual light (10) paribhuhu – controller of
everything
(11) swayambhuhu – self-existent, from the beginning, he is not of the father
and mother by flesh
-isha upanishad
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.In the beginning God was there
and he was a spirit. |
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“Sa eekshatheeme nu loka |
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“Hiranyagarbha:
samavarthaagre |
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“Thasmaad virraada jaayatha |
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“Purusha evedam sarvam |
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“Tham yajnam barhishi
proukshan |
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“Thamevam
Vidwanamruthaiha bhavathy |
http://www.prayergroup.net/menon2.htm
Other identical Christian
teachings are found in the various Upanishads, which are practically alien to
the current Hindu teachings
Christ in the Holy Books of the East: Aravindaksha Menon
http://www.geocities.com/Athens/Olympus/6265/
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1. |
Yagnovy Bhuvanasya Nabhi. |
Sacrifice is the important backbone of the world. |
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2. |
Sarvapapa Pariharo
Rakthaprokshanamavasyam. Thadraktham Paramathmeva Punyadana Baliyagam. |
Blood sprinkling is necessary for cleansing of sins. This
blood is the result of God Himself offering His own blood through a
sacrifice. |
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3. |
Prajapathirdevebhyam Athmanam
Yagnam Kruthva Prayaschittaha. |
God offered Himself as the sacrifice for atonement of sins
of the world. |
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4. |
Prajapathiryagnaha. |
God Himself was the sacrifice. |
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5. |
Yagnovaa
Avathi Thasya Chaya Kriyathe. |
Sacrifices being practiced are the shadow of the Supreme
Sacrifice. |
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6. |
Nakarmana Manushtanairna Danasthapasavya Kaivalyam
Labhathe Marthyah. |
Cleansing of sins is not possible by baths, pilgrimages,
giving dana or by following dharma. |
Jesus is indeed the
“Prajapathirdevebhyam Athmanam Yagnam Kruthwa Prayaschittaha” mentioned in
Vedas.
http://www.karma2grace.org/Testimonies/mnp.htm
Adhyaksha Anubhavananda Kesava Raya Sarma
Mandapaka’s presentation of Who is Jesus? Summarises the
argument. http://www.tehillah3.co.za/engsubj/02722.htm
“All
mankind have sinned, having transgressed the law of God. Therefore, they
devise various ways and means as to how to escape the wrath of God, and
live. In our own country, the Brahmins perform sacrifices, and the
non-Brahmins offer animals in sacrifice
An examination of the Vedas reveals that sacrifice is spoken of
as the only means of salvation. “Prathamani Dharmani”; “Sacrifices are
the foremost of our first duties.”
“Yagnovai Bhuvanasya Nabhih”- “Sacrifice is the mainstay of the
world”.
“Yagne Sarvam Pratishthitam” –
“It is sacrifice that bestows all things”.
“Yagnovai Sutarmanowh”- “Sacrifice is the bark (boat) that
enables one to live well”.
“Yagnena Va Deva
Divangatah” – “Only by means of sacrifice, the gods attained heaven”
“Rutasyanah
Pathanaya Ati Viswani Durita”- “Deliverance through the path of sacrifice”
The above doctrines proclaimed by the
Vedas emphasize that sacrifices should be the foremost of all penances that must
be performed for the atonement of sins.
Let
us also see what the Bhagavad Gita says:
“Sahayagnah Prajasrushtva Purovacha Prajapatih Anena Prasavishyadhwam
Eshavvostvishta Kamadukh” – “In the beginning alone, along with the creation of
man, God instituted the sacrifice, and told them, “May this grant the desires
of your heart”
“Yagnakshapitakalmashah” – “Those whose sins have
been effaced by means of sacrifice”
“Nayam lokostyayagnasvah kutanayah kurusattama” –
“Oh, noble Guru, there is no place in this world for him who does not perform
even a single one of these sacrifices; how then shall he obtain heaven?”
In
this manner, the importance of sacrifice is taught.
Further, in the Mundakopanishad, we see, “Plava hyere adrudhayagnarapah” – “The
timbers of the bark of sacrifice are unsound”.
In
Skanda Puranam Yagna Vaibhava Khandam, 7th chapter, we read: “Plava
eyete sura yagna adrudhasheha na samshayah” – “Ye gods, sacrifices are like the
timbers of a bark; there is no doubt that they are unsound”
Tandya Maha Brahmanam says, Sru: “Yagnota avati tasyachhaya kriyate” – “It is a
sacrifice that saves. What is being performed, is the shadow of
sacrifice”.
In
Rig Veda, we read, Sru: “Atmada baladah yasya chhaya-mrutam yasya mruatyuh” –
“He whose shadow and death become nectar shall, by his shadow and death, confer
the spirit and strength”.
The
above sayings clearly reveal that the sacrifices performed do not themselves
confer salvation but they are the type and the shadow of a great
salvation-giving sacrifice.
Aitareya Brahmanam says, Sru: “Yaja-manah
pashuh yajamanameva suvargam lokam gamayati” – “He who offers the sacrificial
animal; therefore, he who performs sacrifices goes to heaven”
In
the Satpatha Brahmanam, we read, “Prajapatir yagnah” – “God Himself is the
sacrifice”.
In
Tandya Maha Brahmanam of Sama Veda, we read, Sru: “Prajapatir devebhyam atmanam
yagnam krutva prayachhat” – “God would offer Himself as a sacraifice and obtain
atonement for sins”
Satapadha Brahmanam says, “Tasya prajapatirardhameva martyamasidardhamrutam” –
God became half mortal and half immortal”.
This means that He united in Himself
the human and the divine.
In
the Purusha Sukta, we read that the God Brahma is sacrificed. What is
evident from the above teachings is that the true and great redeeming sacrifice
would be the one performed by the Sovereign Lord of this world, who putting on
both mortality and immortality and becoming incarnate as God-man, would Himself
be the sacrificial animal and offer Himself as a sacrifice to redeem mankind
from their sins.
This is what the Rig Veda says about
the sacrificial animal
1.
It must be a goat without blemish
2. The “balusu” bush
must be placed round its head;
3. It must
be bound to a sacrificial post.
4. Nails must be
driven into its four legs till they bleed.
5. The cloth
covering the goat should be divided among the four priests.
6. None of its bones
must be broken.
7. The goat should
be given a drink of Soma juice.
8. After it has been
slain, it must be restored to life again.
Its flesh should be eaten
Now these details lead us to conclude that
the sacrificial death of the incarnate God-head must have answered this
description in full.
Thus, it is said that God Himself must become man, and then become a sacrifice
to save sinners. But we do not read any such thing written about the
incarnations of our country nor in the Sastras. There is no God-incarnate
man, who died a sacrificial death to save sinners
Most of these studies can be seen in the following
publications:
Mr. Koshy Abraham: Is Man A sinner By Birth, The Christ Of Aryan Vedanta, The
Christian Philosophy Of Aryan Vedanta, Crucifixion: Which Is Prajapati
Sacrifice.
Dr. Joseph Padinjarekara: From Death Lead Me To Immortality, Christ In Ancient Vedas
Arvindaksha Menon: Divine Harmony.
Global Evangelical Missionary
Society Summarises the Prajapthy concept as follows in a tract:
The Mystery Uncovered in the
Vedas
God
had given to the Jewish prophets the principle of sacrificing spotless animals
as a picture of the perfect sacrifice which was to come, namely Jesus. As other
people groups interacted with the Jews, they were exposed to the practice
of animal sacrifice. Thus, the Aryan philosophers wrote in the Vedas the some
of the teachings of the Jewish prophets concerning salvation through sacrifice.
Therefore, it is not surprising that the main theme in the Rg Veda and the
Upanishads is the nature and purpose of only one supreme sacrifice known as
Purush Prajapati: the Lord of all creation who became Man (Sathpathbrahmana
10.2.2.1-2; Rg Ved Purushasukta 10:19).
+ This Purush is the only way to
eternal life ("... Nanyah pantha vidyate - ayanaya": Yajur Ved
31:18). Note that this Purush is not a generic "self" but rather a
person as described in Sanskrit dictionaries by Sanskrit scholars.
+ Similarly, the Prajapati is not among the
many mythical and even wicked characters found in Hindu traditions, but he is
the Lord of all creation by definition.
+ This Supreme Creator took a perfect human
body (Nishkalanka Purush) and offered it up as a self-sacrifice (Brihad Aranyak
Upanishad 1.2.8). This Purush was symbolized by a lamb which was then the
animal most commonly sacrificed (Maddyandiniya Sathpathbrahmana III).
+ This Purush was above sin, and only in
knowing Him does one obtain immortality (Chandogya Upanishad 1.6:6,7).
+ Acknowledging the Purush-sacrifice imparts
eternal life (Kathopanishad 1, 3.8, 11).
+ After giving Himself as the supreme
sacrifice, this Purush resurrected (not reincarnated) himself (Brihad
Aranyak Upanishad 3.9.28.4-5; Kathopanishad 3:15).
+ Clearly, the purpose of this sacrifice is to
provide the only way to Heaven and the only way of escape from Hell (Rg Ved
9:113.7-11; Rg Ved 4.5.5; 7.104.3).
+ He is the one supreme Guru who destroys
darkness because he is Light (Gurugeet 1:44,79).
+ Advayatarakopanishad 17,18 declares him the
Supreme God (Param Brahma), the Supreme Way (Paragati), and the Supreme Wealth (Param Dhanam).
These are some of the many titles given to the Supreme Truth
(Paravidya ), but there is only one Supreme Truth, and there is only one
Supreme Way to it as the Vedas teach. Not comprehending these strange ideas,
the Vedic philosophers proceeded to add their own philosophies and
rituals which to this day obscure this glimmer of Divine truth. These teachings
concerning Purush Prajapati become meaningful only when viewed through the life
of the Lord Jesus which portrayed the mystery of salvation which God had
conceived before He even created the universe ( Vedas and Bible).
What do the Vedas and Upanishads teach about the four paths (maarg)
to mukti as taught by Hindu pundits?
They do not teach four paths but rather four aspects of only one
Supreme Way (Paragati) .
The Svetasvataropanishad 3:8 states: "I know the (one)
supreme Purush ... Only in knowing Him does one pass over death. There is no
other path leading to eternal life". Yajurved 31:18 concludes the same in
the Purushasukta: "... No other way is known for eternal life. (Nanyah
pantha vidyate-ayanaya"). What are
taught as four paths to salvation are really four necessary aspects of a
disciple's relationship with the Purush Prajapati according to the Vedas.
They are:
(1) accepting the sacrificial work (karmamaarg) of transferring one's
sins to the supreme sacrifice;
(2) knowing ((Gyanmaarg) the Purush-Paravidya (the supreme knowledge who
liberates);
(3) meditating upon Him ((Yogamaarg);); and
(4) devoting one's life to the Purush ((bhaktimaarg) in gratitude for
the sacrificial substitution.
The resurrected Purush-Prajapati is returning to earth once more: according to
the Vedas, this is the last Avataar (human incarnation)
The presence of such teachings
right in the midst of the Hindu Scriptures have been interpreted errorneously
as prophetic utterances of the ancient sages. Such an approach may be
acceptable to the Hindu public who claim origins of the Vedas and Upanishads
beyong human history. The fact is that
these were of recent origin. That alone
can explain these passages.
Christianity came in India through the ministry of St.Thomas around the
second half of the first centuary AD.
These passages corroborates the tremendous influence it had on the
Indian ethos. In the early chrsitian
era, evidently there existed an Indian Christian Church in the midst of the
Vedic and Dravidic and Rural religions of the period. Their impact was so great that no scripture or revelation that came
after that period in India could ignore the Purusha Prajapathy presented by
Thomas.
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This identity is acknowledged in
the following article which I quote: Perspective on the
Rg Vedic Purusa Sukta Hymn Sri Sri Guru and Gauranga ki jaya ! Please accept my humble obeisances. At the beginning of every cosmic manifestation,
the Second Person of the Godhead, Lord Baladeva, the Servitor Lord, Original
Spiritual Master and Savior of all devotees, sacrifices Himself as the cosmic
Purusha, for the creation, maintenance and redemption of the entire universe.
The Rishis (compare Hebrew Roeh 'Seers') assist Him at His Self sacrifice.
The remnants of His sacrifice become the food of all beings. Commemoration of
His sacrifice becomes the central rite / act of worship in the whole
universe. His consecrated Body / Remnants / Sesha or PURUSHA-IDA / Prasadam
are the 'remnants of His sacrifice' sacramental food of the twice born. All
of the Devas are born from His sacrifice. From His head the brahmanas are
manifest, from His arms the kshatriyas, from His belly the vaishas and from
His legs the sudras are manifest. Thus the varnashrama dharma sacramental
'Mystical Social Body' of Purusha is the primal cause of theocentric human
civilization and all sacramental social life. The Vedic sacrifices all began with this cosmic
Self-sacrifice of Purusha Yupa Dhavja, and ultimately commemorated His
'once-and-all-sufficient' Self- offering. Thus Purusha or Yagna Purusha as
'Self Sacrifice Personified' was called Yupa Dhvaja ('Stake-flagged') because
the instrument of His cosmic sacrifice was the sacred Axis Mundi Yupa Stake,
Cross or Post to which He was fixed in the primal Purusha Sukta Hymn, for His
cosmic sacrifice. Thus in the Vedic Sacrificial system, sacrificial victims
were fixed to a post, pole or cross called a Yupa, in memory of Purusha's
cosmic sacrifice. Since He was sacrificed on the cosmic Yupa Axis Mundi or
'Cross of all Creation', He was called Yupa Dhvaja....or the One Whose eternal
emblem or symbol (or 'heraldic devise' for His Flag / Dhvaja ) was the
instrument (Yupa Post) of His cosmic sacrifice. All the Vedic sacrifices related to the Purusha
Sukta were intercessory or ATONING in nature. Thus Vedic kings and brahmanas,
JUST LIKE THE JEWS would perform great Vedic sacrifices to atone for the sins
of the nation. This was still going on in India when Shakya Muni Buddha
promoted His ahimsa doctrine to stop it. In fact a 'SCAPE GOAT' type of Vedic
Rite was recently performed in Nepal, to cleanse the Nation of its bad karma
for the assassination of its royal family. The Apostolic Catholic and related Christian
worship of Jesus Christ as the Second Person of the Godhead Self-offered for
the salvation of the whole universe, is the worship of Baladeva, the original
Spiritual Master as Yupa Dhvaja, Who "takes away the sins of the
world". Thus the sacramental social body of Christ in Catholicism is
related to the mystical social body of Purusha Yupa Dhvaja or Yagna Purusha,
and the Eucharist is Lord Jesus Purusha's Maha Prasadam. As the Second Person
of the Godhead, He is the Original Spiritual Master and the Savior of all
universes. None come to the Father but through, with, in and by Him. So, please don't blaspheme Lord Baladeva as Purusha
Yupa Dhvaja, and don't ridicule His Christian devotees for worshiping Him in
His Sign of the Yupa or Cross, according to the ancient Vedic Tradition...as
Yupa Dhvaja. He is the cosmic Redeemer Form of the Original Spiritual Master,
Who has taken away the sins of the entire cosmic manifestation ! To really
behold His Cross / Yupa is to see the FINAL END of all the universe's sins,
as the central fact or Axis Mundi of all creation. In the Cross / Yupa of
Lord Baladeva as Jesus Purusha, all things past and future, human and Divine,
are finally reconciled IN HIS SELF-SACRIFICING LOVE. An aspiring servant of the servants of Lord
Baladeva as Yupa Dhvaja, Bhakti Ananda Goswami
For a detailed view of Ananda Goswami’s outlook
on Purusha see: |
While identification of Prajapathi
as Christ in evident, later mythical development around it has to be also
understood in the same spirit. We
should remember that there were several opposing sects in the Indian religion
which were out to mock at each other.
Such derogatory stories abound in all six sections of the modern
hinduism. Vaishnavites have made
stories that laugh at Siva and Sivites have made stories that laugh at
Vaishanavites and so on. Then someone
else would come along and make a compromise and make a myth of synthesis. Such vilification process also came in along
with the lofty Purusha Prajapathy concept to undermine the supremacy of
Purusha.
Prajapati according to Hindu scriptures, committed incest with his
own daughter (Rohini) and received punishment from other gods by way of
dismemberment of his body into four parts.
http://www.interlog.com/~mathewa/napt1.htm
These only show that the development
and assimilation of of the concept was a process and that other religious forces were in the foray.