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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

.In the beginning God was there and he was a spirit.
(Ithereya Upanishad:1/1/1)

 Kathopanishad says:
Naiva vaacha na manasaa
Praapthum shakyo na chakshusha
Astheethi bruvathonyyathra
Kadam thadupalabhyathe

The Holy Spirit of the God cannot be reached with the eyes, mind or words. Only those who believe that He exists and says so, will be reaching Him.
(Katham 6:12)
Sa eekshatheeme nu loka
Lokaa Paalaanusruja ithi
Sodbhaaya eva purusham
Samudruthya moorchayaayt”

After the creation of the Firmament, Earth and Waters, the Holy Spirit of the God thought like this. “I have created all the Worlds. For them I should create a protector (Savior). With this intention, the Holy Spirit created a Person from His own self.
(Ithareyopanishad 1. 1:3)
 “Hiranyagarbha: samavarthaagre
Bhuuthasya jaatha: pathireka aaseeth
Sadaadhaara Prudhwivim dyaamuthemam
Kasmai devaaya havisha vidhemam.”
In the beginning, God and his supreme spirit alone existed. From the supreme Spirit of the God proceeded Hiranya Garbha, alias Prajapathy, the first born of the God in the form of light. As soon as born, he became the savior of all the worlds.
RgVeda X:121:1
 “Thasmaad virraada jaayatha
viraajo adhi purusha:
Sjaatho athyarichyatha
Paschaad bhoomimadhopura:”
From that male the universe came into being. From that body of the universe came the omnipresent Person. That Person thus became manifest, adopted various forms and character and created the earth and other planets along with the creatures to live in them.
(Rigveda X:90:5)
 “Purusha evedam sarvam
Yadbhutham yachabhavyam
Uthaamruthathwasya esaana
Ya daannenathirohathi”
This man, the first born of the God is all that was, all that is and all that has to be. And he comes to this world to give recompense to everybody as per his deeds.
(Rigveda X:90:2)
 “Tham yajnam barhishi proukshan
Purusham jaathamagratha
Thena deva ayajantha
Sadhya rushayaschaye”
This man, the first born of the God, was tied to a wooden sacrificial post and the gods and the Kings along the seers performed the sacrifice
‘Purushasookta’ Rigveda X:90:7
 “Thamevam Vidwanamruthaiha bhavathy
Nanya pandha ayanaya vidyathe”
This (sacrifice) is the only way for redemption and liberation of mankind. Those meditate and attain this man, believe in heart and chant with the lips, get liberated in this world itself and there is no other way for salvation too
Yajurveda XXXI:18, Rigveda X:90:16.

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/

1.

Yagnovy  Bhuvanasya  Nabhi.

Sacrifice is the important backbone of the world.

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.

3.

Prajapathirdevebhyam  Athmanam  Yagnam  Kruthva  Prayaschittaha.

God offered Himself as the sacrifice for atonement of sins of the world.

4.

Prajapathiryagnaha.

God Himself was the sacrifice.

5.

Yagnovaa Avathi  Thasya Chaya  Kriyathe.

Sacrifices being practiced are the shadow of the Supreme Sacrifice.

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:

http://mywebpages.comcast.net/softport/gemsworld/gemsworld/Resources/Outreach_Tracts/Hindu_Tract/body_hindu_tract.html

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.

This identity is acknowledged in the following article which I quote:

Perspective on the Rg Vedic Purusa Sukta Hymn
http://www.chakra.org/discussions/IntMar27_03.html
by Bhakti Ananda Goswami
Posted March 26, 2003


Hare Krishna ! Jesu ki jaya !

Sri Sri Guru and Gauranga ki jaya !
Dear Devotees,

Please accept my humble obeisances.
Sri Baladeva Purusha as Yupa Dhvaja...Why the Cross is the Symbol of Christ
Understanding the Rig Vedic Purusha Sukta Hymn

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:
http://www.saragrahi.org/columns/one/summary1.htm
Goswami’s thesis is Historical Identity = Theological Identity; The Evidence says Krishna-Balarama-Paramatma is the Judeo-Christian Trinitarian Godhead Father, Son and the Holy Spirit.

 

 

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.