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Know The Truth and Truth Shall Set You Free
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Jesus in Vedas
All true seekers of god will desire for truth and welcomes truth that leads them to the living loving, Almighty and all-powerful creator. It is not just about religion or sects, or faiths, nor is it a mere collection of facts. But it is the driving force behind all the sincere seekers of the ultimate hope of experiencing god.
Vedas
Veda means, sacred scriptural knowledge. Several hundred sages obtained this knowledge through dedication, devotion, and meditation for years.
These scripture are divided into two parts. One is Shruti (Which is revealed) and the other is Smruti (which is believed).Shruti contains the Vedas (which gives light or knowledge );Smuriti contains (Ithihasas like Bhagavat Gita and Puranas like Maha Bharat and Ramayana etc).These ithihasas and Puranas were written at a latter date to explain the moral of the Vedas.
There are few classes of Vedas. The first one is called the Samjitaas or Mantras, the second one is the (aagamas(Commandments),the third one is Bhramanas (tjis contains the meaning for Samhitaas)and the fourth one is the Aranyakas and Upanishads (which contains philosophies and the meditations).
GODS IN VEDA
Vedas begin with the worship of gods of nature, namely;
1) The terrestrial gods- Prithvi (earth), Agni (fire), Brushaspati and Soma (plants).
2) The atmospheric gods- Indra, Rudra, Maruts, Vayu and Parjanya (storm, thunder and rain).
3) The celestial gods- Dyaus(heaven),Varuna,Ushas,Asvins(twilight morning stars)and Surya Mitra ,Savitri Ka,Vishbu(all associated with the sun).
As we have seen, these gods were the results of mans search for the truth, which finally culminated in Prajapati the creator. The 10th Mandala of the Rig Veda Chapter 121 Verse 10 says Prajapati Lord of life, Lord of creatures and lord of Creation. This understanding of the creator, made man to cry to him, as it is written in Bhruhat Aranyaka Upanishad (1.3.28) saying,
âAsatoma sat gamaya ,tamasoma Jyothir gamaya,Mruthyoma amrutham gamayaâ
which means from untruth lead me to the truth ,from darkness lead me to light from death lead me to eternal life. .
Deliverance from the untruth, darkness and death is a basic need of every person. The sages in the past testify that they were living in the shadow of vanity, darkness and death. They were seeking truth , light and eternal life, Knowing fully that they were mortlas and immortal gifts were beyond their reach , but they were also aware, that the prajapathi or the creator will have to help them to attain their goal.
REALISATION OF SIN
After having reached this stage of knowing the truth, the next step is obviously to follow the truth, which will ultimately help mankind to attain mukti (salvation). It is at this stage that the man comes across a major hurdle, which is very well described in Prartha Snana Mantra.
Papokam, papa kanmokam, papathama papa sambhawa;
Thrahimam pundarikaksha sarva papa hari hareâ¦
which means, âI am born in sin, doer of sin, and a sinful self ;I am the worst of all sinners, Lord save me from all sin.â Why is sin a hurdle? Because it is an offense against God (Rig Veda 7.86.3). Sin has many names in the Vedic scriptures namely pap (sin) aagg (fire) duskrit (evil deeds), thamas (darkness) prakrit (inborn nature), asatya (untruth) etc.
The Brahut Aranyaka Upanishad (4.3.8.) says that the jeeva (soul) acquires evil right at the birth.
âRog Sog Dukh Paritab Bandam Vyasnanicha,Atama Aparatha Vrukshanam Phalarh edhani dehinamâ (Mitralabha 42).
which means âWhat are the fruits of the sinful tree which is our body? Sickness, sorrow, pain, bondage and many other kinds of sins. No man is free from this bondage of sin. The Gita confirms that all created things on earth are under the bondage of sin and death. (Gita 3:27,18:40)
HOW TO GET RID OF THIS BONDAGE?
Man out of his own wisdom and knowledge, invented many ways such as karma marga (way of works) gyana marga (way of knowledge) yog marga (way of concentrating of the mind), bhakti marga (way of devotion), to free himself from the bondage of sin.
The word karma means several things.
It may means the deed or deeds of the individual. These deeds are
1) Satvik-virtuous deeds,
2) Rajasik-prideful deeds,
3) Tamasik-evil deeds.
These three are known as the triguna or the triple nature.
It may mean the cycle of karma karma samsara or karma chakra.
It may also mean deed or deeds done without the desire for rewards, karma yoga or nishkama.
An individualâs karma can be classified as follows:
a) Sanchit Karma âThe accumulated deeds of all previous births, which get attached to the souls automatically at the time of each birth, in the rebirth, cycle.
b) Kriyamana karma-good or bad deeds that the soul may further accumulate.
c) Prarabhdha karma-deeds that decide the destiny of the soul.
The sole purpose of this rebirth cycle is that, at each birth the soul may reap the good or bad of all his or her karma of the past or the present. As per this doctrine no one can know about his or her accumulated deeds, thereby not having any opportunity to correct his or her past, resulting in hopeless uncertainty. In other words karma is being stamped on the fore head of each and every human being, and the destiny of the soul is ceaselessly determined without the control of the individual. This has made Shri Shankaracharya say in Bhajagovindam,
Punarapi janana ,punarapi marana;punarapi janani jadarey sayana;ih sansaray wah dustarey; krupaya pareh pahi muararey,
which means âRepeated births, repeated deaths and repeated lying in the motherâs womb is a difficult process to go through. Oh destroyer of death saves me by your grace.â
Regarding this a poet laments âHow many births have I taken I do not know, nor do I know how many are yet to be taken, but one thing I know for certain is that the pain and suffering follows all the way.â
MUKTI (DELIVERANCE FROM SIN) IS NOT BY KARMA OR DHARMA
According to the Bhagawata Gita, God does not accept karma either good or bad as far as the redemption of the soul is concerned (B.G.2: 50). Viveka Chudamani verse147 says that "Neither weapons nor wind nor fire nor millions of deeds can remove this bondage. Only the wonderful sword of knowledge that comes out of discrimination sharpened by the grace of god can destroy it.â Again verse 6 says:
Vadhanthu shastrani yadhanthu devane,krurvanthu karmani bajanthu devata,
Aathamaikayodena vinapbhi mukitha, na chityathi brahma sasthanthrashpi
meaning âLet them quote scriptures and sacrifice to god, let them observe rituals and worship devetas (gods); but there is no liberation at all, no not at all even in hundred lifespan of Brahma put together, until the identity of ones self with the divine self is realized.â
naham vedair na tapasa na danena ejyaya
Sakya evamvidho drstavan asi mam yatha
(B.G. 11:53)
which means âneither by Vedic studies, nor by austerities, nor by charities nor by sacrifices can one behold Me. Nor by any works you have done.â
Regarding the rebirth cycle the poet Vakkiar has said; âOnce milked the same milk cannot enter onto the breast. Once butter is made out of the milk the same butter cannot mix with the same milk. Neither the flower that falls becomes a flower again. Then how can a man or a woman be born in this world several times?â
Regarding Gyana marga the Vedas and Upanishads say that we have to know the Purusha (for he is the knowledge) who has sacrificed his life for mankind. Gurureva paraa vidya (God himself is knowledge) it is a good verse to know.
Regarding the Yoga marga or the concentration of the mind, there is only one answer in the Vedas and the Upanishads as to whom we should concentrate on. It is Purusha, the almighty again. Mind concentration consists of three important steps;
a) Sharvana- Hearing about God from a guru.
b) Manana- Keep on thinking of what we have heard.
c) Ninidhyaasana Profound and intense meditation on the word of god and dwelling in him.
Yoga simply means, âto unite withâ. Shankara the ancient sage admitted that union with god is attained by the grace of god. (Viveka Chudamani3), also verse 56 says
Na Yogena na sankhyena karmanano na vidhya
Brahmathmaikkatha bodhena moksha; sidhyathey nanyatha,
which means âneither by yoga nor by knowing self, nor by karma nor by learning, but by realization of ones own identity with god, is liberation possible.â
Bhakti marga (way of devotion) according to scholars mean spiritual love if we can concentrate on this Purusha then we will find him and love him as well. The rig Veda saysâ whom shall we worship other than Prajapati âSvetasvataara Upanishad (3:8) Atharva Veda says thatâ though dharma is good for the welfare of the society, Moksha (salvation is not attained by Dharma.â
THE ATONEMENT OF SINS
Thertiriya Aranyaka verse 3 says
"Sarvapapa pariharo rakta prokshna mavasyamâ
which means that the redemption of sins is through the shedding of blood only.
For this purpose God allowed mankind to sacrifice animals, in order to make them realize that there is a penalty for everyoneâs sins. Though the animalsâ blood is not a substitute it was expected that man would repent and turn away from his sinful ways by seeing the blood of the animal, which is being shed on his behalf. But mankind started practicing it as a ritual and thus came to condemnation.
If mankind were to be saved from this predicament, as Thertiriya Aranyaka 3rd verse says again
ââ¦Thad raktham paramatmena punyadana baliyagamâ
which means that blood has to be through the sacrifice of God himself the Purusha Sukta. There is no other way other than the sacrifice of Purusha Prajapati.
Purushao vava yagna (Chandokya Upanishad3.16.1) God the Purusha is the sacrifice. Sama Veda Dandiya Mahabrahmana says,
" Prajapathi devapiyamathmanam yagnam kruthva prayaschitaâ
which means that God will offer himself as a sacrifice for mankind.
VEDIC REQUIREMENTS FOR THE SACRIFICIAL PURUSHA AND FULFILMENTOF THESE VEDIC REQUIREMENTS IN THE BIBLE
The Rig Veda specifies ten requirements for the sacrificial Purusha:
He should be without a blemish nishkalanka Purusha-Chantokiya Upanishad (1.6-67), says that the yagna Purusha is free from all sins.
Jesus Christ was without any blemish-It is written in the bible âDo not bring anything with defect, because it will not be accepted on your behalfâ(Levi 22:20.âIn him Jesus Christ there was no sinâ1John3: 5,âwho did not sinâ1st peter 2:22,who knew no sin 2corin 5:21.
The Purusha has to be separated from others âWhile sacrificing a horse the sacrificial horse is always separated from the others .A bush of thorns is usually placed on the head of the horse to inform the people that this horse is separated for sacrifice. Also the head of the horse is considered to represent the Purusha. (Sathapatha brahmana13th Kanda, 6.2.2.)
Jesus Christ was separated from others-The bible says that the soldiers platted a crown of thorns and put it on his head, and they put on him a purple robeâ John 19:2,thus separating him from others.
The Purusha has to be rejected by his own people-In Itareya Brahmana it is written that the sacrificial animal has to be rejected by its father, mother, brothers, sisters and friends (2.16)
Jesus Christ was rejected by his own people-âHe came onto his own and his own received him not.âJohn1: 11.âHe is despised and rejected of men, a man of sorrows, and acquainted with grief; and we hid as it our faces from him; He was despised and we esteemed him not.â Isa 53:7
The Yagna Purusha has to suffer silently-Rig Veda 5.46.1.says âLike a horse I have yoked myself well knowing to the pole. I seek neither release nor turning back.â
Jesus Christ suffered silently-âHe was oppressed and afflicted yet, he did not open his mouth. He was lead like a lamp to the slaughter and a sheep before the shearers is silentâ. Isa53: 7
In Sapta Brahmana it is written never do they immolate an animal without tying it to a pole. âNa varute yapaat pasum alabhate kadachanaâ(3rd-7.3.1.) It is important to tie an animal to a sacrificial pole before it is sacrificed. The pillar is called yupa stampa(sacrificial pillar),which has now become a flag mast.
Jesus Christ was tied-Psalm 188:27 âBind the sacrifice with cords, even to the horns of the alter.â
The blood of the sacrificial Purusha should be shed-Bruhad Aranyaka Upanishad (3.9.28.2.)
"Tvacha evasya rudhiram ,praayanda tvacha utpatah, Tasmaattadarunnaat praiti,raso vrukshadi vahataatâ;
which means that as the sap comes out of the cut tree, blood comes out of the Purusha who is cut.
Jesus Christâs blood was shed-This was fulfilled in Jesus when he was nailed to the
cross. âHe did not enter by means of blood of goats and calves; but entered the most holy place once and for all by his own blood, having obtained eternal redemption. Without shedding of blood there is no redemptionâHebrews9: 12:22
The sacrificed animalâs bones should not be broken-In Itareya Brahmana2.6 it is stated that the one who sacrifices separates the 26 ribs of the sacrifice without breaking them.
Jesus Christâs bones were not broken-In the bible Exodus12: 46 say that the bone of the animal to be sacrificed should not be broken. Three hours after crucifixion âthey (soldiers) came to Jesus, and saw that he was dead already and brake not his legsâ John 19:33
The sacrificed Purusha should return to life-The Bruhad Aranyaka Upanishad says
âYad Vruksho vrukshano rohati,mulannavatharah punah,martyah svinmurtyuna vrukhna , kasmanmulaaat prarohati,retasa iti maavocata , jivatastat praja yate,dhanaruh a iva vai crau vruksho,anjasaapretya sambhavha.â
which means that if a tree is cut it grows on its own, but after the man (martyah) was cut off by death, from which roots will he come forth? Do not say that he is from the ratas (seed or semen) because ratas come from the one who lives. Remember this man is dead but this man comes alive on his own.
Jesus rose again from the deadâHim (Jesus Christ) God raised up the third day and shewed him openlyâActs10: 40.âBut now risen from the dead and become the first fruit of them that slept.â1Cor15: 20.
The flesh of the Purusha has to be eaten by his saints-In Satpata Brahmana (5.1.1.1,2) we find that the Prajapati gave himself unto them, thus the sacrifice became theirs, and indeed the sacrifice is the food of the gods (saints).
Jesus gave his body to be eaten-At the last supper Jesus took the bread, gave thanks and gave it to the disciples saying âTake and eat, this is my body. Then he took up the cup, gave thanks and offered it to them saying. Drink from it all of you, this is the blood of the new covenant, which is shed for many, for the forgiveness of sins.âMat2: 6,26:27.
The sacrifice is for all-Verse 8 in Purusha Sukta explains that all kinds of sacrifice originated from this sacrifice: sprinkled ghee etc. The significance of sprinkled ghee represents the original sacrifice
Jesus Christ was given for all ââHe who did not spare his own son, but gave him up for us all, how will he not along with him give us all things?âRomans8: 32.
GODâS PLAN FOR MOKSHA (ETERNAL LIFE)
For all have sinned, and come short off the glory of God; Romans3: 23
All we like sheep have gone astray; we have returned every one of his own ways; and the Lord has laid on him the iniquity of us all. Isa53: 6
For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord.Romans6: 23
And according to the law almost all things are purged with the blood, and without shedding of blood there is no remission. Hebrews9: 22
But God commended his love towards us, in that, while we were yet sinners, Christ died for us. Romans5: 8
For He has made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.2nd Cor 5:21
The blood of Jesus Christ his son, cleanses us from all sin.1John 1:7
For God so loved the world that He gave His only begotten son that whosoever may believe in him shall not perish but have everlasting life. John 3:16
Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins.1John 4:10
That if you confess with your mouth the lord Jesus, and believe in your heart that God has raised him from the dead, you shall be saved. Romans 10:9
Or do you underestimate the wealth of kindness and tolerance and enduring patience, unmindful that Godâs kindness is meant to lead you towards repentance? But in line with your obstinacy and impenitence of heart you are treasuring up for yourself anger for the day of anger and the revealing of the righteous judgment of God .for there is no partiality with god. Romans2: 4-11.
People in hell right now would give anything for the chance that you have at this moment to get saved. So today if you hear his voice, harden not your heart, but come boldly into the throne room of grace, that you may obtain mercy pardon and eternal life (moksha) through Jesus Christ .For he is just and faithful to fulfill what he has promised.
Neither is there salvation in any other: for there is non other name under heaven among men, whereby we must be saved. Acts 4: 12
But to those who received Jesus Christ, he granted them authority to become their children. John1: 12
JESUS CHRIST INVITES EVERYONE INTO HIS KINGDOM
Come unto me, all ye that are heavy laden, and I will give you rest. Matthew11: 28
Behold I stand at the door and knock, if any man hear my voice, and open the door, I will come into him and sup with him, and he with me. Rev 3: 20
I am the way, the truth and the life; no one comes to the father except through me. John14: 6
Verily, verily I say unto you, he that hears my word and believes in Him that sent me, has everlasting life, and shall not come into condemnation; but is passed from death unto life. John5; 24
SAHASRANAMAVALI ACKNOWLEDGES JESUS CHRIST:
Ohm Shri Brahmaputraya namaha:Oh lord the Son of God, we praise you.
Ohm Shri umathyyaya namaha: oh lord who is born of the spirit, we praise you.
Ohm Shri kanni sudhaya namaha: oh lord who is born of a virgin, we praise you.
Ohm Shri tharithra narayana namaha: oh lord who became poor for our sake, we praise you.
Ohm Shri vidhiristaya namaha: oh lord who is circumcised, we praise you.
Ohm Shri panchagayaya namaha: oh lord, who bore five wounds on his body, we praise you.
Ohm Shri vruksha shul arythaya namaha: oh lord who offered yourself as a sacrifice on a trishool like tree, we praise you.
Ohm Shri mruthyam jaya namaha: oh lord who got victory over death, we praise you.
Ohm Shri shibilistaya namaha: oh lord who willingly offered your flesh to be eaten by your saints, we praise you.
Ohm Shri thatchina moorthyaya namaha: oh lord whom the side of the father seats, we praise you.
Ohm Shri maha devayaya namaha: oh lord who is the Lord of lords, we praise you.
