BACK TO VEDAS
All true seekers of God will desire for truth
and welcome truth that leads them to the Living, Loving, Almighty and the
All-powerful Creator. It is not just about religions, or sects, or faiths, nor
is it a mere collection of some facts, but it is the driving force behind all
sincere seekers to the ultimate hope of experiencing God.
It is in this
pursuit that men for ages have been looking towards nature, ancestors, heroes
and even to unknown spirits for help. In the course of time, they started
worshiping them as well. It is this longing that resulted in the birth of
Vedas.
VEDAS:
Veda means, sacred
spiritual knowledge. This knowledge was obtained through dedication, devotion
and meditation, by several hundred Sages for years. It was orally handed down
from generation to generation and compiled to book form over a period of time.
These scriptures are divided into two parts. One is Shruti (which is revealed) and the other one is Smruti (which is believed). Shruti contains Vedas (which gives light or
knowledge); Smruti contains Ithihasas (parables like Maha Bharat, Ramayan and Bhagavat Gita) and Puranas (fairy tales like stories which were written
to help the common people to understand the Vedas).
There are four classes of Vedas. 1. The Samhitaas or Mantras. These are collection of hymns, prayers,
charms, litanies and sacrificial formulas. 2. The Aagamas- commandments. 3. The Bhramanas. These are massive prose of text which contains
the meanings of the hymns. It gives precepts for their application, relates
stories of their origin in connection with that of social rites, and explains
the secret meanings of the later. 4. The Aranyakas and Upanishads. They embody philosophical meditations of
the hermits and ascetics on soul, god, world and man.
Again the Samhitaas are of four different types. The first one is the Rig
Veda Samhitaa (which is a collection
of Hymns). The second one is the Yazur Veda Samhitaa (The white Yazur Veda contains hymns of prayer and sacrificial
formulas. The Black Yazur Veda consists of texts that were to be recited by the
Atharva priests in connection with the more important sacrifices). The third
one is the Sama Veda Samhitaa (These are mostly melodies and are responsible for the
development of Indian music). The fourth one is the Atharva Veda Samhitaa (It deals mostly with charms, magics and
spells which are believed to be used to overcome enemies, win over friends and
gain worldly success).
There are many other holy writings such as Vedangas, and Upa Vedas. These are necessary for reading and
understanding the Vedas for the purpose of offering sacrifices. There are six
subjects in Vedanga Sutras: They are namely Siksha (pronunciation), Chandas (metier), Vyakarana (grammar), Nirukta (explanation of words), Jyothisha (astronomy) and Kalpa (ceremonial).
The first two are for reading and the second two, for
understanding and the last two, for employing it during sacrifices. Upa
Vedas are equivalent to Vedangas. It deals with Yazur Veda (medical science), Dhanur Veda (military science), Gandharva Veda (Music and art), architecture and various other subjects.
GODS IN VEDA:
Vedas begin with the worship of gods of
nature, namely;
1) The terrestrial gods- Prithvi (earth), Agni (fire), Bruhaspati 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, Vishnu (all associated with the sun).
As we have already seen, these gods were the result of
man’s search for the truth, which finally culminated in the Purusha Prajapathi (Praja=people and pathi=Lord), the Creator. The Katha Upanishad 3:11 says, avvyakthath
purusha parah purushanna param kinchith sa kastha sa paragathi, which means that there is none superior to
this Purusha and He is the paragathi (Only way to moksha). The Purusha in the Purusha Shuktam of the Rig Veda is
called the Param Purusha that means the one and the only Supreme Being and He is the
Lord of immortality.
The 10th mandala of Rig Veda chapter 121 verse 10 says, Prajapathi Lord of life, Lord of Creatures and Lord of Creations. This understanding of the
Creator, made man to cry unto Him, as it is written in Bhruhat Aranyaka Upanishad
(1.3.28) saying, “Asatoma sat gamaya, Tamasoma
Jyothir gamaya, Mruthyoma amrutham gamaya” which means, from untruth lead me to truth, from darkness lead
me to light, from death lead me to eternal life.
Deliverance from untruth, darkness and death is the 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 well that they
were mortals and the 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.
REALIZATION 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. It is at this stage, that man comes across
the major hurdle, which is very well described in Prartha Snana Mantra,
Papokam, papa kanmokam,
papathma papa sambhava;
thrahimam pundarikaksha sarva papa hari hare...
which means, I am born
in sin, doer of sin, and a sinful self; I am the worst of all sinners, Lord
save me from all sins. Why sin is a hurdle? Because, it is an offense against
God or society (Rig Veda 7.86.3). Sin is something done against brother,
friend, neighbor or stranger (5.85.7,8). Even sleep does not remove evil doings (7.86.2-7). Even though I am in
the midst of waters, I am thirsty forever. Be kind and grant me rest (7.89.4). Atharva Veda (6.45.1a) says: “O, sin in my
mind why do you give me evil counsel? Get away, I do not desire you”. Sin has
many names in Sanskrit Scriptures namely pap (sin), aagg (fire), dushkrit
(evil deeds), thamas (darkness), prakrit
(inborn nature), asathya (untruth) etc.
The Bruhat Aranyaka Upanishad (4.3.8) says, that the Jeeva (soul) acquires evil,
right at the birth. Rog
Sog Dhuk Paritab Bhandan Vyasnanicha, Aatma aparatha Vrukshanam phalarh edhani
dehinam (Mithralab 42), which means, what are
the fruits of this 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.
Gita confirms that all created beings on earth are under the bondage of sin and
death(Gita 3:27,18:40).
In the Bhagavat
Gita, the disciple Arjun asks his Guru Krishna:
Atha kena prayukto yam papam carati
purusha anichanapi varsaneya baladiva niyojitha
What is that, O scion of the varsni race; how does a man is
prompted and forced to live a sinful life even against his will? Krishna answers him saying:
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), Gnana marga (way of knowledge), Yoga marga (way of concentrating mind) and Bhakti marga (way of devotion), to get themselves freed from this bondage of
sin.
Karma Marga: There is a general belief that sickness,
sorrow, pain, bondages, afflictions and
poverty, are all because of Poorva genma karma (deeds of the past life). When the cause for any of these evils
are not readily understood it is always attributed to karma.
The word karma means several things. (a) It may mean the deed or deeds of the
individual human being. These deeds are (i) Satvik - virtuous, (ii) Rajasik - pride, (iii) Tamasik - evil. These three are
known as Triguna or triple nature. (b) It
may mean the cycle of karma, karma samsara or karma chakra. (c) It may also mean karma yoga or nishkama a deed or deeds done without any desire for reward.
An individual’s
karma can be classified as follows:
a) Sanchit karma - the accumulated deeds of all previous births, which gets
attached
to the soul
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) Prarabdha karma - deeds which decides the destiny of the soul.
The sole purpose of this rebirth cycle is that, each
birth may reap the good or bad of all his or her karma of the past and present.
As per this doctrine, no one can ever know about his or her accumulated deeds,
thereby not having any opportunity to correct his or her past, resulting in a
hopeless uncertainty. In other words, karma is being stamped on the forehead of every
human being, and the destiny of the soul is ceaselessly determined without the
control of the individual. Thus the doctrine of karma becomes the dead end for any soul that
desires liberation from spiritual bondage. This has made Shri Shankaracharya to
lament in Bajagovindam,
Punarapi janana punarapi
marana; Punarapi janani jadarey sayana;
Ih sansarey wah dustarey; Krupya parey
pahi muararey,
which means, repeated birth, repeated death, and repeated lying
in mother’s womb, is a difficult process to go through. Oh destroyer of death,
save me by your grace.
Regarding this
a Poet laments, “How many births have I taken, I do not know, nor do I know how
many more are yet to be taken, but one thing I know for certain is that the
pain and suffering follows all the way”. And rebirth is always an abode of
sorrow (B.G 2.50;5.15).
Gnana Marga: Regarding Gnana marga, the Vedas and Upanishads say, that we have to know the Purusha
(for He is the knowledge-Gurureva paraa vidya). The great Naradha says, “I know the Rig
Veda Sir, and the Yazur and Sama; and along with them I know many other sacred
books as well. I know the mantras, but Sir, I do not know the Self (i.e. God)”
Chandogya Upanishad 7.1.2. There must be an experience of the divine Self or
God not just an understanding.
Yoga Marga: Patanjali has systematized yoga into eight stages, the final
stage being coma stage, which is achieved through different types of strenuous
physical exercises and meditations. But Gita 17:6 says,
karsayantah sarira-stham bhuta-gramam
acetasah mam
chaivantah-sarira-stham thanviddhy
asura-niscayan,
which means, with vain conceited move by powerful passion and
attachments, they perform various terrible mortifications contrary to
scriptural injunctions. Thus do these senseless men torture their own bodies
and Me dwelling in them. Know such persons to be of demoniac resolve. Mind
concentration contains three important steps.
a. Shravana (Hearing about God from the Guru),
b. Manana (Keep thinking about what we have heard),
c. Nididhyaasana (profound and repeated meditation on the word of God and dwelling
in Him).
Yoga simply
means, “to unite with”. Whom to unite with should be obvious. It is the Supreme
Lord or Purusha. Shankara the ancient sage admitted that union with God is
attained by the grace of God (Viveka Chudamani 3).
Also verse 56 says,
Na yogena na sankhyena karmanano na vidhya
Bhrahmathmaikkathva bodhena moksha; sidhyathey nanyatha,
which means, neither by yoga, nor by knowledge, nor by karma,
nor by learning, but by the realization of one’s own identity with God, is
liberation possible.
Bhakti Marga: (way of devotion) according to scholars
means spiritual love. The only God whom
we can love is Purusha. If we can
concentrate on this Purusha, then we will find Him and love Him as well. The Rig Veda says, “whom shall we worship
other than Prajapati (Purusha)”. Svetasvataara Upanishad (3.8) says, “By knowing Purusha, death is
transcended. There is no other way”.
Katha Upanishad 8:6 says, yakjnathva muchyathe jan
thur ammrudhathvamcha kachathi, which means, the one who knows this Purusha
will get liberated and reach mukti.
Mukti
(Deliverance from sin) IS
not by Karma or Dharma:
According to Bhagavat
Gita, God does not accept karma either good or bad as far as redemption of aathma is concerned (B.G 2.50). Viveka Chudamani
verse 147 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”.
Again verse 6 says;
Vadhanthu shastrani yadhanthu devane, Kurvanthu karmani bajanthu
devata,
Aatmaikayodena
vinabpi mukitha, na chityathi bhramma shathanthrashpi.
Let them quote scriptures and sacrifice to gods; let them
observe rituals and worship devatas
(gods); but there is no liberation at all; no, not even in a hundred lifespan
of Brahma put together, until the identity of one’s self with the Divine Self
is realized.
Naham vedair na tapasa na
danena na ejyaya
sakya evamvidho
drstavan asi mam yatha (Gita 11:53),
which means, neither by
Vedic study, nor by austerities, nor by charities, nor by sacrifices can one
behold Me. Nor by any works that you have done.
Atharva Veda(12.1.17) says, Though Dharma is good for the welfare of the society, moksha (Salvation) is not possible through Dharma. Katha Upanishad 3:15 says,
asabtham aspersam
aroobam avvyam dhtha arasam nithyam
ahandha vachya yath
anadiyanandham mahatha
param durvam nitchaya
dhanmruthyu mukthath
pramoochyathe,
which means, one can not
know God who has no beginning and end, either by sound, or by feel, or by eyes,
or by smell, or by taste but by His grace. Avyaktatuparah
purushoyagnatva muchyatae
(Katha Upanishad 65:8)
One who knows Purusha becomes free and attains immortality.
To summarize the whole teachings of Gita, God alone is
the only way to attain mukthi. Moksha is initiated by God (18:66). God calls the sinner to surrender, since
He is the refuge (18:62,72,73). It is His grace that salvation is open to
men and women regardless of their merits and demerits (11:47,18:58,5:18). The easiest way to find refuge in God is by complete
surrender (18:62). A seeker can be liberated in this lifetime
itself (4:21,23,41). Moksha is available even at the dying moments (8:5,18:66).
The Saint
Pattinathar says, “O my Soul! What’s the
use of wearing the holy ash on the body, when you do not know how to be born
again (spiritual rebirth). What have you seen in the seven million mantras,
when you are still in the midst of the river not knowing how to reach the
shore”.
ATONEMENT FOR SINS:
Thertiriya Aranyaka 3rd pradatam says, “Sarvapapa pariharo raktha prokshna mavasyam” which means, that the redemption is through 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 everyone’s sins. Though the
animal’s 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 innocent animal which
is being shed on his behalf. But mankind started practicing it just as a
ritual, and thus came into condemnation.
If mankind were to be saved from this predicament, as Thertiriya
Aranyaka 3rd pradatam says again,”...thud
raktham Paramatmena punyadana baliyagam” which means, that-blood has to be through the sacrifice of God
himself. The Purusha Sukta says, there is no other way other than the sacrifice
of Purusha Prajapathi. Purushao vava yagna (Chandokya Upanishad 3.16.1), God, the Purusha is
the sacrifice. Sama Veda Dandiya Mahabhramanam says “Prajapathi devapyam aathmanam yagnam kruthva prayachita” which means God will offer himself as a sacrifice for the
redemption of mankind. Sathpatha Bhramanam says “Prajapathi
yagnayaga”.
It is the Prajapathi, the creator of the universe (Rig
Veda 10.121), the great ‘I Am’ (Bruhat aranyaka Upanishad 1.4.1) who willed to become a
sacrificial body (Br. Ar. Up 1.2.7) to be offered by saints as the sacrifice
(Rig Veda 10.121.10).
According to Gita 8:4 “atradehe aham eva purusha adhiyajnam”, which means, I am the Purusha and I am the
sacrifice in this body. Gita 9:16 says, “aham kratur aham yajnah
svadhaham aham ausadham mantro ham evajyam aham agnir aham hutam”, which means, I am the
sacrifice, I am the worship, I am the ancestral offering, I am the medicinal
herb, I am the Vedic hymn, I am the sacrificial ingredient, I am the
sacrificial fire and I am the sacrificial oblation too.
VEDIC REQUIREMENTS FOR THE SACRIFICIAL PURUSHA:
The Rig Veda specifies
ten important requirements for the sacrificial Purusha.
1. SHOULD
BE WITHOUT A
BLEMISH (NISHKALANGA PURUSHA):
Kaatyaayana
Srautasootram describes in chapter six, that water and fire were to be used for
the purification of the animals since blameless animals are not available in
this world. Chantokia Upanishad (1.6-6.7) says, the yagna Purusha is free from all
sins.
2. THE PURUSHA HAS TO BE SEPARATED FROM OTHERS:
While sacrificing the horse, the
sacrificial horse is always separated from other horses. A bush of thorns is usually placed on the
head of the horse to inform the people that this horse is separated for the
sacrifice. Also the head of the horse is considered to represent the Purusha
(Sathapatha Brahmana 13th kanda, 6.2.2).
3. THE PURUSHA HAS TO BE REJECTED BY HIS OWN
PEOPLE:
In Itareya Brahmana it is written that
the sacrificial animal should be rejected by its father, mother, brother,
sister and friends (2.16).
4. THE YAGNA PURUSHA HAS TO SUFFER SILENTLY:
Rig Veda 5.46.1 says, Like a horse I
have yoked myself, well knowing to the pole.
I seek neither release nor turning back”.
5. THE PURUSHA HAS TO BE TIED TO A POST:
In Satapata Brahmana it
is written, never do they immolate an animal without tying it to a pole. “Na varute yapaat pasum
alabhate kadachana (III-7.3.1)”. It
is important to tie the animal to a sacrificial pillar before it is
sacrificed. This pillar is called “Yupastamba (sacrificial pillar)”, which has now become a flag mast.
6. THE BLOOD OF THE SACRIFICIAL PURUSHA SHOULD
BE SHED:
Bruhad Aranyaka Upanishad ( 3.9.28.2) says,”Tvacha
evasya rudhiram, prasyandi tvacha utpatah, Tasmaattadarunnaat praiti, raso
vrukshadi vahataat “. As the sap comes out of the cut tree, blood comes out of the
Purusha who is cut.
7. THE SACRIFICED ANIMAL’S BONES SHOULD NOT BE
BROKEN:
In Itareya Brahmana 2.6 it is stated that the
sacrificer separates the twenty-six ribs of the animal without breaking them.
8. THE SACRIFICED PURUSHA SHOULD RETURN TO LIFE:
The Bruhad Aranyaka Upanishad
says,
“Yad
Vruksho vrukshano rohati, mulannavatharah punah, martyah svinmrutyuna vruknah,
kasmaanmulaat prarohati, Retasa iti maavocata, jivatastat praja yate, dhanaruh
a iva vai crau vruksho, anjasaa pretya sammbhavha”, which means, if the tree is cut, it will
grow again from its root. But after the
man (martyah) was cut off by death, from which root does
he come forth? Do not say that he is from the ratas (seed or semen) because ratas comes from the one who lives. Remember this
man is dead. But this man (Purusha) comes alive, on his own.
9. THE
FLESH OF THE
PURUSHA SHOULD BE
EATEN BY HIS
SAINTS:
In Satpata Brahmana (5.1.1.1,2) we find that Prajapati gave Himself up to them, thus the sacrifice
became theirs, and indeed the sacrifice is the food of the gods (saints).
10. THE SACRIFICE IS FOR
ALL:
Verse 8 in Purusha Sukta explains, Tasmaad
yagnatsarvahutah, pasuntamscakre voayaryaa, naananyaan gramyaasca ye. By that sacrifice, Purusha offered everything he had. All kinds
of animals of the sky, forest and country including sprinkled ghee originated.
This sprinkled ghee which is used for yagna represents the original sacrifice.
Verse 9 of Purusha Sukta says: Tasmaad yagnat sarvahuta,
nucha samaari jagnire, Chandaamsi jagnine, tasmaad yajustas naada jaayatah. Through that sacrifice,
Purusha
offered everything that he had, including the Rig, Sama, Yazur Vedas and
the Chandas (sacred writings).
FULFILLMENT OF THESE VEDIC REQUIREMENTS IN THE BIBLE:
1. JESUS CHRIST WAS WITHOUT ANY BLEMISH:
In the Bible it is written, “Do not bring anything with a
defect, because it will not be accepted on your behalf” (Levi 22:20). “In Him (Jesus Christ) there was no sin I
John 3:5, who did not sin 1Pe 2:22, who knew no sin 2Co 5:21”.
2. JESUS CHRIST WAS SEPARATED FROM THEIRS:
The Bible says, “the soldiers platted a crown of thorns,
and put it on his head, and they put on him a purple robe” John 19:2, thus separating Him
from others.
3. JESUS CHRIST WAS REJECTED BY HIS OWN PEOPLE:
John 1:11Jesus Christ came unto His own, and his own
received Him not. He is despised and rejected of men; a man of sorrows, and
acquainted with grief: and we hid as it were our faces from Him; He was
despised, and we esteemed Him not (Isa53:3).
4. JESUS CHRIST SUFFERED SILENTLY:
Isa 53:7 He was oppressed and afflicted, yet He did
not open his mouth. He was led like a lamb to the slaughter and as a sheep
before the shearers is silent. 1Peter 2:23 when he was reviled, he did not revile in
return; when he suffered, he did not threaten, but continued entrusting himself
to the Father who judges justly. Luke 23:34 and Jesus said,
“Father, forgive them, for they know not what they do.”
5. JESUS CHRIST WAS TIED:
Ps. 118:27 says, Bind the sacrifice with cords, even
unto the horns of the altar. Jesus Christ was tied to the pillar (Yupa stamba)
which is in front of the temple and was lashed with the whip forty times,
before He was crucified.
6. JESUS CHRIST’S BLOOD WAS SHED:
This was fulfilled in Jesus Christ when he was nailed to
the cross, and blood and water came out when He was pierced by spear on the
side after he was lashed forty times with the whip having seven heads embedded
with pieces of bones and lead shots which tore the flesh on His back. Heb 9:12,22, He did not enter by
means of the blood of goats and calves; but entered the most holy place once
for all by His own blood, having obtained eternal redemption. Without shedding
of blood there is no redemption.
7. JESUS CHRIST’S BONES WERE NOT BROKEN:
In the Bible, Exodus 12:46 says that the bones of the animal should not
be broken. Three hours after
crucifixion, “when they (soldiers) came to Jesus, and saw that he was dead
already, they brake not his legs” (John 19:33).
8. JESUS CHRIST ROSE AGAIN FROM THE DEAD:
God raised up Jesus Christ the third day, and shewed him
openly (Acts 10:40). But now is Christ risen from the
dead, and become the firstfruits of them that slept(ICor. 15:20).
9. JESUS CHRIST GAVE HIS BODY TO BE EATEN:
At the last supper Jesus took the bread, gave thanks and
gave it to his disciples saying, “Take and eat; this is my body. Then He took
the cup, gave thanks, and offered it to them, saying, Drink from it, all of
you. This is my blood of the new covenant, which is shed for many, for the
forgiveness of sins” (Mat.26:26-28).
10. JESUS CHRIST WAS GIVEN TO ALL:
“He who did not spare His own son, but gave him up for us
all, how will he not also, along with him graciously give us all things?”
(Romans 8:32).
GOD’S PLAN FOR MOKSHA (ETERNAL LIFE):
Man has always been
treating sin as a misfortune, not a crime; as disease, not guilt; as a case for
the physician, not for the judge. Herein lays the essential differences of all
religions or theologies. They have to acknowledge the judicial aspect of the
question, and that man’s many elaborate solutions to the problem which has
perplexed the race since evil entered have all been unsatisfactory.
The
preference which man has always shown for his own theories, a poor discernment
of the evil forces with which he professes to battle; a very vague perception
of what law and righteousness are; a sorrowful ignorance of that Divine Being
and His eternal Holiness and Justice; have brought about complete spiritual blindness
on the entire human race.
God is the Father; but He is no less a Judge. God loves
the sinner; but He hates the sin. God has sworn that He has no pleasure in the
death of a sinner (Ezek 33:11); yet He has also sworn that the soul that
sinneth, it shall die (Ezek 18:4). Which of the two oaths shall He keep?
Shall the one give way to the other? Can both be kept inviolate? Can a
contradiction, apparently so direct, be reconciled? Which is more unchangeable
and irreversible, the vow of pity or the oath of justice?
Law and love must be reconciled; else the great question
as to a sinner’s relationship with the Holy God must remain unanswered. The one
cannot give way to the other, both must stand. The reconciliation, man has
often tried have always been in the direction of making law succumb to love.
But both law and love have triumphed in the
reconciliation, God has accomplished. The one has not given way to the other.
Each has kept its ground; nay, each has come from the conflict honored and
glorified. Never has there been love like this love of God; so large, so lofty,
so intense, so self-sacrificing. Never has law been so pure, so broad, so
glorious and so inexorable.
John 3:16 For God so loved the world that He gave His
only begotten son, that whosoever believes in him should not perish, but have
everlasting life. Rig Veda also says, “Santhakaram purakasayanam,
pathmanabam suresham, vishwakaram mekavarnam lakshikanthan yogikirtham vandal
bishnumbam, survalokayika” which means that, God so loved the world that he gave his only
begotten Son, that whosoever believes in Him will have everlasting life. 1 John
4:10 Herein is love, not that we loved God, but that he loved us, and sent His
Son to be the propitiation for our sins.
Law and love have both had their full scope. They have
been satisfied to the full; the one in all its severity, the other in all its
tenderness on the cross, for God has
made Jesus to be sin for us, who knew no sin; that we might be made the righteousness
of God in him 2Corinthians 5:21. Love has never been more truly love, and
law has never been more truly law, than in this conjunction of the two. God’s
honor has been maintained, yet man’s interests have not been sacrificed. God
has done it all; and He has done it effectually and irreversibly.
It is this judicial settlement of the case that is God’s
one and final answer to man’s long unanswered question; “wherewith shall I come
before the Lord, and bow myself before the high God? Shall I come before him
with burnt offerings, with calves of a year old? Will the Lord be pleased with
thousands of rams, or with ten thousands of rivers of oil? Shall I give my
firstborn for my transgression, the fruit of my body for the sin of my soul?”
(Mic 6:6-7).
Not only this reconciliation between law and love is
provided by a legal process, but also the verdict is given in favor of the
accused, and he is clean absolved - justified from all things. As a father
shows compassion to his children, so the Lord shows compassion to those who
fear him. Isaiah 45:6 that people may know, from the rising of the
sun, and from the west, that there is none besides me; I am the Lord, and there
is no other.
The consent of parties to the acceptance of this basis is
required in court. The law consents; the Lawgiver consents; Father, Son, and
Spirit consent; and man, the chief party interested, is asked for his consent.
If he consents, the whole matter is settled. The verdict is issued in his
favor; and henceforth he can triumphantly say, “It is God that justifieth; who
is he that condemneth?”
ACCEPT JESUS CHRIST AND BE SAVED:
Romans 3:23 declares that all have sinned, and come short of the glory of
God; Romans 6:23 the wages of sin is
death; Hebrews 9:22 and according to the law almost all things are purged with the
blood, and without shedding of blood there is no remission. Romans 5:8 But God commended his
love toward us, in that, while we were yet sinners, Christ died for us.
Leviticus 17:11 for the life of the
flesh is in the blood, and I have given it for you on the altar to make
atonement for your souls, for it is the blood that makes atonement by the life.
1John 1:7 The blood of Jesus
Christ, His Son cleanses us from all sin. John 14:6 I
am the way,
the truth and
life; no one
comes to the Father
except through me.
Romans 10:9 That if you shall confess with your mouth
the Lord Jesus, and shall believe in your heart that God has raised him from
the dead, you will be saved. Acts 4:12 Neither is there salvation in any other: for
there is none other name under heaven given among men, whereby we must be
saved. Mark 8:36 For what
shall it profit
a man, if
he shall gain
the whole world,
and lose his own soul? People in Hell right now, would give
anything for the chance that you have at this moment to get saved.
SAHASRANAMAVALI
ACKNOWLEDGES JESUS CHRIST:
1.Ohm Shri Brahmaputraya namaha: Oh Lord, The
Son of God, we praise you.
2.Ohm Shri Umathyaya namaha: Oh Lord who is
born of the Spirit, we praise you.
3.Ohm Shri kanni sudhaya namaha: Oh Lord who is
born of a virgin, we praise you.
4.Ohm Shri tharithra narayanaya namaha: Oh Lord who
became poor for our sake,
we praise you.
5.Ohm
Shri vidhiristaya namaha: Oh Lord who is circumcised, we praise you.
6.Ohm Shri panchagayaya namaha: Oh Lord who bore five wounds on your body, we
praise you.
7.Ohm Shri vruksha shul aruthaya
namaha: Oh Lord who offered yourself as a
sacrifice on a trishool-like tree (three headed spear), we
praise you.
8.Ohm Shri mruthyam jaya namaha: Oh Lord who
got victory over death, we
praise you.
9.Ohm Shri shibilistaya namaha: Oh Lord who
willingly offered your flesh to be
eaten by your saints, we praise
you.
10.Ohm Shri thatchina moorthyaya namaha: Oh Lord who is seated by the side of
the Father, we praise you.
11.Ohm Shri maha devayaya namaha: Oh Lord who is
Lord of lords, we praise you.
VIVEKANANDAR PRAISES JESUS CHRIST IN GNANADEEPAM:
All of us should worship
the Lord Jesus Christ as our God who took the form of a human being. We must have a close relationship with Him to
reach Moksha (Heaven). Because He is the only God who is above all gods (sudar7, page270). He forgave those who
crucified Him. He bore all our sins. He says
“Come unto me,
all you that
labour and are
heavy laden, I
will give you rest”. He gives
peace to all (sudar2, page372). If a person accepts Jesus Christ as his Lord, his soul is
changed. He will become like Jesus Christ, and his life becomes holy (sudar 4, page600).
PURUSHA
SUHKTA AND THE SACRIFICE OF LORD JESUS:
Yagnene
yagna majyanta devah-h Taani dharmani
pardamaani assan
Tcha naakam mahimaana-h sachandae Yatra poorvae saadhya-h sandhi evah.
Those who worship the Lord who was sacrificed
in heaven and submit themselves to Him as a living sacrifice will enter heaven
and live forever.
CULTURAL AND THEOLOGICAL IDENTITY:
The festival of Shivarathri is celebrated by keeping a vigil throughout that night to thank
god who had saved a hunter, who lost his way in the jungle. The Bible says that
the Lord kept a vigil on the day of Passover and delivered the people of Israel from Egypt
On this day, God instructed Moses to mark the main doors
of their houses and the top and two side posts with the blood of the lamb,
which was sacrificed by each family, as a mark of identification for the
purpose of protection. These same markings with the red powder can be seen in
every Indian house, even today.
Another practice of the Hindus is to have a red powder dot mark
or a long mark on their foreheads in between their eyes. In festival days they always tie a red thread
on the forehand. This they call Raksha Bhandan (Covenant of Salvation). The Bible says, It shall be as a mark
on your hand or frontlets between your eyes, for by a strong hand the Lord
brought us out of Egypt Exodus 13:16.
The ritual of dipping in holy rivers by devote Hindus
during Kumba Melas in our country is done with the hope of cleansing oneself from
his or her sins. This has been the practice in the bible and it is known as
water baptism. Mat 3:6 And they were baptized by John the Baptist in the river Jordan
While on a journey, Jacob slept for the night by keeping
a stone as a pillow and dreamt, seeing angels of God ascending and descending
on a ladder set between earth and heaven, and the Lord stood above it and
blessed him. Next morning he took the stone, and set it up as a pillar, and
poured oil over it, and he named that place as Bethel India
In the Bible, God told Moses to bring a red heifer
without spot and kill it as a sacrifice for the Lord. Her skin, her flesh,
blood and dung shall be burnt. This ash will be mixed with water and will be
sprinkled on the body of the people, for the purpose of purification from their
sins (Num. 19:1-9).
During the Vedic period, three different kinds of
sacrifices were in practice. 1. Nara
In most of the Hindu temples, there is a pillar big or
small in front of the temple, which is called “Yupa stamba” which was meant for tying the sacrificial animal, and there is
an altar on which the sacrificed animal will be burnt to ashes. The three
headed fork which is now called as “trishool” was used to position as well as to turn the animal’s body on
the altar because the altar should not be trampled by anyone. Now since the
sacrifices have been stopped by Government order this trishool has been kept standing in front of the
temple and the yupa stamba in some places have become the flag mast and the stone image of
the sacrificial animal is also kept by the side of the altar.
In addition, to collect and store these ashes, several
types of vessels were used. In the Bible the Lord told, “you shall make its
pans to receive its ashes, and its shovels and its basins and its forks and its
fire pans; you shall make all its utensils of bronze” (Ex. 27:3). Similarly in the
Indian temples also, all these vessels are made out of bronze.
In the Bible, the priest, should be wearing the robe with
golden bells so that, its sound shall be heard as he enters the holy place to
minister the Lord and comes out of it. In the Indian temples also, when the
priest goes inside the holy of the holiest place for prayer, he makes the sound
of the bell and comes out with the sound of the bell.
He should have his undergarments from the waist to the
knee while offering sacrifices to the Lord. The priest should mention the name
of the family and then sacrifice. He
should wear an engraved plate on his turban saying, ”Holy to the Lord” (Ex 28:31-43). Similarly the Indian
priest also wears a piece of cloth from his hip to the knee over his
clothing. When the people bring their
offerings to God, he always asks them on whose name should it be offered?
Because of the commandment that every food offering shall
be seasoned with salt (lev2:13), it has become a practice to keep salt
first at the time of feast. As it is required by the Bible that a lamp shall
burn continually before the Lord (Leviticus 24:2,4), we see in the Indian temples also a lamp
kept burning all the time.
As the Bible says, that “God is a Spirit, and they that
worship him must worship him in spirit and in truth (John 4:24)”, the Yazur Veda also
says, “Nathasya
prathima asityasya nammahastha (32.3)”, God has no image and His name is Holy. Also Mythreyi upanishad
2:26 says, “Pashanalogamani
moonmayavigrahashi pooja punarjanana bohahari mumusho tasmatati: swahdayarja
nameva kuyarta hayacharam parihareta punarbhavaya”, all those who desire to have salvation
without taking several births, should worship God in spirit and truth.
The Bruhat Aranyaka Upanishad says, Vagyo vai Brahma”, the word is Brahma (creator). Brahmavindu Upanishad says, ”Shabdo vai Brahma”, the voice is Brahma and “Shabdaksharam Param Brahma”, the voice and word became absolute God. The Yazur Veda 32:45,46 says, Poorvam
Purusham Jatam, which means in the beginning Purusha was there. The Bible says,
“In the beginning was the Word, and the Word was with God, and the Word was
God... and the Word was made flesh (Jesus)”.
The sages believed in the trinity by saying God is sat, chith and ananda which is Sachidananda. Sat means truth, chith means knowledge and anand is joy.
When a person comes to know the truth by Godly (spiritual) knowledge, he
enters into eternal joy. In the Bible God is portrayed as Father, Son and the
Holy Spirit. By knowing the truth (God) and accepting His Son Jesus Christ as
our Savior, we can have the quickening of our spirit through His Holy Spirit
and live for ever with the Father in joy and peace.
We have seen the requirement of self realization in the
Vedas i.e. the realization of the self (Purusha) who is the life (Jeeva) for the soul (aathma) is in us or part of us. To attain this
stage, yoga, meditation and raising the kundalini etc. are being tried. According to Gnan Vidhi teachings, for self realization, a living enlightened medium in the form of an Avatar (Gnani Purusha) is required. Jesus Christ is that avatar and only through his
sacrificial blood, our soul can realize this self, be justified and reconciled with the Holy
and Just God, and attain Mukti (salvation).
You shall know the truth and the truth will
set you free.
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