Saturday, June 27, 2009


He revealed himself from everlasting to everslasting . he also revealed to vedic "Rishis"or "poets".

Attributes of God in the
Rig Veda Fulfilment in Jesus Christ in
the Bible

Hiranyagarbha (An entity having
light inhim him)
Jn.14:5, 8:12

Vishvakarma (Maker of the universe)
Prov.8: 23, 10:36

Vak (Word)
Revelation. 19:13

Aksharam (Word)
John 1:1, 1:14

Akshaya (Imperishable)
Hebrews 7:16

Dyuepita (Heavenly Father)
Mt.7:11; 1 John 2:23

Putra (Son)
1 John 20:32

Purusha (Man)
1 Timothy 2:5

Virat (Shining one)
Revelation 1:16

Aham Asmi (I Am I Am)
John 8:58

Aja (Unborn)
John 1:2

Ajasya Roopa (Image or form of unborn
John1:14, Col.1:15

Sat (Truth)
John 14:6

Agni (Fire)
Hebrews 12:29

Ekam (One or United One)
Deut. 6:4, John 6:29

Kavi (Sage or Rishi)

Gopa (Shepherd or protector)
Ps.23:1; John 10:11

Adhyakha (overseer)

Prathamaja (Firstborn)



The first edition was published in the two thousand birth of Lord Jesus Christ. Two thousand bookds were distributed. There was some hury to bring it in time. So there were some typograhical errors. First of all Rigveda came into existence, then in the later period Yajurveda and Sama Veda came and both of these contains some portions of Rigvea. In the early period these three were only recognized as Vedas. Manu says of the three Vedas, calling them trayam-brahma-sanātanam, three children of Brahma or God. The Mahabharata also mentions the division of the Veda into three in Treta Yuga (santiparva 13,088). The Vaayu Purana (section 60) says about the similar division by Vyasa at urging of Brahma. Finally in the later period Atharvan Veda came in to existence. Vishnu Puranam (3.2.18, 3.3.4 etc) says that the original Veda was divided into four parts, and further fragmented into numerous divisions or shakhas, by Lord Vishnu in the form of Vyasa, in the Dvaapara yuga;. There is difference in language and grammar in the poetry for each Veda due to gap of time. Prof. Telang says that Purusha sookta of Rigveda is of later period because its grammar is different from Rigvedic grammar and also states about other three Vedas which were of later period. Thus while compiling some times this happends. After Vedic period, there was a period known as Bramhana literature period. In this period, several Brahmanas such as Aitireya Bramhana, Satapata Bramhana, and Tandiya Brahmanas etc. came in to existence. During the same period Upnishads came into existence, this is known as period of Vedanta. This means learning orally at the feet of the guru. In the upnishads there are old ones and new ones. In this period there was great leap for finding God and his existence. They brought the concept of Brahma, Aatma and some sounds (beejaksharams) which they thought as they would be useful to meditate the Brahma and Aatma. Then afterwards, there was a period of Itihasasas i.e Ramayanam, Mahabharatam, Bhagavatam and they were later called as Puranas. We have taken mostly Vedas and some old Upnishads for our study in this book. Some slokas even from Puranas were also taken. In purnas gods of Veda were mostly abandoned and Vishnu of Rigveda who worked under Indra was exalted by many stories of avatars or incarnations which have no support from Vedas. Vedic gods were projected as less powerful than the Puranic gods such as Rama, Krishna, and Vishnu etc.There were many stories developed with giants or Rakshas and monkey armies (vanarasena) as if they were living at that time. Vedas or Upanishads never mentions about these Rakshasas and monkey armies of cock and bull stories. It has neither proof nor any archeological evidence to prove.

Vedic people worshipped many gods and they also worshipped the only One God who is the creator of gods, heaven and earth. They worshipped and sung many hymns to various gods, goddesses and to the nature gods like sun, soma, water and Agni etc. All the hymns are mostly praises and prayers and some hymns shows their culture, habits, about sacrifices, about Rishis or sages, poets and singers and other situations. They prayed for fresh lands, for greeneries, animals, water, sons, victory over enemies, for forgiveness sins, immortality, etc. All the slokas about gods and about the God the creator were mixed-up. We have to distinguish by the discernment spirit, which sloka is for gods and which one is for God the creator. The people of Nineveh were not Jews, but they knew that there is only one God who created heavens and earth, but they left the God the Father and worshipping all gods till they were warned by the God. This incident clears doubt in our mind that God the heavenly Father is God of all. There was lot of differences among the poets about gods and also about the creator God in Vedas.

‘Veda’ means ‘to know’ or to ‘find out’ the reality or truth and knowledge of God. The root word for Veda is ‘vid’ from which the word ‘vidhya’ has come. It is education or knowledge of learning. The term Veda is mostly used to refer to the Samhitas (collection of mantras, or chants or slokas) of the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda). The language is called as Indo European. This is reconstructed as being derived from the Proto-Indo-European root veid, meaning "see" or "know". (Monier-Williams 2006, p. 1015; Apte 1965, p. 856)

Rishis had unquenchable desire (trishna) to probe the depths of heaven to know the God. The men of knowledge tried to understand the Vedic slokas developed the Vedic grammar. Though grammar is a later invention, but it helps us to some extent to understand the language and also the period of its existence and origin. In their spiritual journey they sacrificed to many gods for help and pacified them. They believed that for their sacrifice their dead fathers, gods and even evil spirits would come. They also worshipped nature gods like water, fire, soma juice, forests, animals, sun, air etc. They thought that the best medium to approach dead ancestors, gods or God or any other spirit is by sacrifice (yagna) only. In Rigveda, Agni and Indra have the large number of slokas and entire ninth chapter is for Soma. Agni is the great God and there are large numbers of hymns to him. There are two Agnis or Fires; one is in supreme heaven who is a person. He was named as a person Agni and another Agni is the fire created at yagna. They thought this Agni is the shadow of another Agni in heaven. Some sages offered to the earthly Agni as one of the gods, and also to other gods through the medium of agni. To find out the real Agni who lives in supreme heaven, we required discerning Spirit. We have to identify which sloka says about the God the creator and which one is for the gods who were created by the creator God. God the creator was called by different names according to his attributes or guna lakshanas.

The language of Rigveda is called as indo-European. It has lot of common words of Latin and other old European languages. It starts with father, mother and brother etc. The noun is from proto-indo- European u̯eidos, cognate to Greek (ϝ) εἶδος "aspect", "form". Not to be confused is the homonymous 1st and 3rd person singular perfect tense véda, cognate to Greek (ϝ) οἶδα (w) oida "I know". Root cognate are Greek ἰδέα, English wit, witness, wisdom, vision (the last from the Latin video, videre), German wissen ("to know", "knowledge"), Danish vide (to know) Norwaign viten ("knowledge"), Swidish veta ("to know"), Russian 'ведать/vedat' ("to know"), 'видеть/videt' ("to see"), Polish wiedza ("knowledge"), Latin video ("I see"), Czech vím ("I know") or vidím ("I see"), Slovak vedieť ("to know") or vidieť ("to see"), and Dutch weten ("to know")( taken from wikipedia).

Jesus is the man of history and changed history. Every thing on the earth is before or after him, therefore, we cannot get away from him. No man can invent him had he been never lived. Many invented characters known as gods, whose message is neither salvation (mukti) oriented nor life (jeevam or amrutam) giving. No one can understand Him until and unless heavenly Father (param pita paramaatma) reveals. Christ was born two thousand years ago as a person with a name as Jesus or Yeshuwa which means Saviour. Before his birth He was in heaven as the Word or vakyaksharam. Thus God Himself projected from invisibility (adrishya) to a visible (drishya) form or roopa and non sound or silence (nishabdam) to the form of sound or word (shabdam or vakhya aksharam). He is a person reavealed Himself in this world as Jesus Christ.

After printing the first edition, I got appreciation and also criticism. Some people asked questions and doubts regarding the gods and the creator God. Some asked to make some corrections and some abused. For some questions, answers were given for which ‘(A)’ has been inserted. This was written to know the God who created heavens, angels, gods, human beings, visible and invisible worlds. As he is the creator, he is known as Father of all and creator Father (pita janita) or heavenly Father (dhyue Pita). God the creator is the God of all and Christ is the Lord of all. Vedic people are very much related to the Jews. Both believed in one God who is the creator of heavens and earth who is the heavenly Father. They were not idol worshippers. Still we call him as Param Pita or Param Pita Parmaatma. Let us see some slokas how the Vedic people were connected with the Jews physically.

Veelu chid drihl pitarena ukthai radrim rujan angiraso khenaa. (Rv1-71-2)
Our forefathers Angirasas with chants or shouts broke even the strong fortifications.

In the above sloka Angirasas were mentioned as fathers. Veda says as they are ‘our most ancient fathers (pitaram parasah Rv 4-2-16), our human fathers (pitaro manushya Rv 4-1-13) and they were also called as ‘first wise beings’ (prathama vedhaso Rv 4-2-15). This incident is clearly stated in the Bible in Joshua 6:20, it says-At the sound of the trumpet when the people gave a loud voice, the walls of the fort collapsed and they took the city. This incident clearly states that jews were called as Angirasas in Rigveda and they were from same family later migrated to the eastern side and mixed with thhis people and adopted their culture. Let us see another sloka-

Prvataah sumaatim bhishamaanaa
vi sindhavaah samayaa sasroor adrim (Rv 1-73-6)
From afar rivers broke out through the midst of the rock while asking for the favour. (Oldenburg)

This incident is also written in the Bible in Numbers 20:11 as- Then Moses lifted up hand and struck the rock with the rod and water came forth abundantly from it and congregation (about 200 thousands) and their beasts drank. At another place it is written as-He brought streams from the rock and caused water to rum down like rivers (Psa. 78:16). This incident and this book also shows how Vedic people are closely connected to the creator God the Father. They called the God with many names which are His attributes (guna lakshanas). Apart from that there is a common Father who is God the creator and the first born or first projection of God exist by whom we can understand the heavenly Father.

Rig Veda or Vedas belong to everyone. It is not the property of anyone. Dr.S. Radhakrishnan stated ‘The other religions also bring us into control with eternal Word of God and are sometimes called a preparation for New Testament. Christian faith is viewed as fulfillment of other religions.’ (Religion and culture P-66). Bible says people are perishing due to lack of knowledge (Hos.4:6). I delight in the knowledge of God rather than the burnt offering (6:6). There is One God who desires that all men should be saved and come to the knowledge of truth (1Tim.2:4). This wisdom or knowledge must be about the creator God and not about the created beings like gods, gurus, angels or creation. When St. Paul visited the Athens, the capital city of Greece, he visited the places of their worship. He was distressed to see various kinds of temples and idols (Acts.17:16). He did not enjoy the beauty of art or carvings of temples or objects of their worship. Paul found an alter for ‘unknown God’ among those temples. Paul approached the Athenians in their own aspiration to the reveal the God of heaven. He said ‘what you worship in ignorance, this I proclaim to you (23). Therefore, many words or expressions have been taken from Veda as long as they are communicating biblical concepts. God is hidden in Veda; therefore, the methodology of Paul was taken to project the truth that the hidden God in Veda is Christ. (A). Vedic people also worshipped the same unknown God and offered sacrifices to him as ‘who is this god we want to offer our oblations’. This ‘unknown’ God was also explained in the first chapter.

The aim of this book is to project beyond the gods. Sometimes Rishis or sages have given these gods a Godly attributes or characters of God, even though they were created later by the God. This book is about the heavenly Father (Param Pita) or Great God Aksharam or Word who lives in heaven (mahad Akshre prama vyoman). But His existence is every where. He is the giver of everlasting life or immortality or amrutam. The way the Rishis or sages attempted to understand God, their views and predictions or prophesy about God, who is going to be born and offer himself as sacrifice is projected in this book.

This book is about ‘Eternal Word’ (Amrutaksharam) and ‘Eternal God’ pointed out by the Veda and fulfilled in the person of Jesus Christ. The Vedic hymns sung by the priests and poets at various occasions mostly at sacrifices and praised the God the creator and created beings by the God. Rishis in their search for the real God were also able to find out some gods, who were created by God the creator. They hoped to find some help from them in their search for God. But these gods did not help them and some Rishis or poets started worshipping these gods for various kinds of helps. Some Rishis came to know that these gods are actually not the via media to find out the real God. These gods were later produced or discarded (arvag deva asya visajanenatha (RV 10-129-6). But they had became prisoners of gods and so they prayed to Agni to release them from the bondage of gods and mortals (Rv 4 -12-5), these gods have been bound by curse (Rv. 7-13-2). They have fallen from heaven in a state of nakedness but covered for some extent, who were created by the voice of seven (sapta vani) (Rv. 3-1-6). Prajapati created gods they were together became evil (Tandiya Brahmanam 2-7-7-1; 3-10-9-1). Later literature (Upanishads) also mentions that gods had fallen into the vast ocean (Ait up 1-2-1). Vishvakarma (maker of the universe) who is the Father created the gods and named them, but He is a great question mark to them or gods (Rv. 10-83-3). But they (the sages) could not leave these gods, as they had already become their prisoners. It is because of this bondage they could not know the real God. Deuteronomy 31:16, 17 says when people worship gods who are created by the God, and then the God will forsake them and hide Himself. Rigveda says that Rishis got some message by visions, mental abilities and by debates in the assemblies or gatherings. The Vaak or Word known to them was less than one fourth only and more than three fourth was hidden. Hence a Rishis said, ‘Let the knowledge come from all directions’ (Rv.1-89-1). Let my mind resolve what is good (Yv. 34-1). On this principle many verses from Bible have been taken to explain about the Truth to know God of Veda.

This book is not concerned with gods who numbered thirty-three (Rv 1-139-11, 3-9-2), or three hundred thirty nine (Rv.10-52-6) and 3.330 (Rv. 3-9-9). Later literature says, about three crores (30 million) or thirty-three crores (330 million) and unaccountable etc. Some of the gods have names such as Indra, Agni, Soma Mitra, Varuna, Usha, Aditi, Surya, Vayu, Vishnu, Rudra, Pushan Yama etc. Apart from these gods there were some names in groups like vishvadevas (universal gods) Apart from this they also worshipped nature such as forests, sun and its morning rays, air, fire, water, drinks etc. They also worshipped God who created heaven and earth. He was called by his attributes or guna lakshanas. It is said – paroksha vado vedo ayam; Bhagavata 11-25-44; Veda deals with invisible (paroksham invisible not pratyeksham visible). Bible says – God the blessed only Ruler, the Kings of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To Him be honor might forever Amen (1 Timo.6:15,16). Thus the God is invisible and Veda also deals with the same invisible God. Vedic people worshipped many gods, due to this reason God the creator hidden himself for them. They worshipped created things and beings instead of God the creator, therefore, God was hidden to them (Deut. 31:18). Hinduism which has had its roots from Veda for some extent, now worshipping innumerable number of gods and left Vedic God the creator. They could not find or forgot the God who created heavens and earth and things in it. This book reveals the God who is hidden in the Veda. The Arya Samaj which believes in Vedas only and they have discarded Upanishads and also Puranas or epics and the avtars. They believe in One Vedic God. There is another one known as Bramaha Samaj who believes in vedantic philosophy or Upnishads. They believe Vedic god as Brahmha and Atma and some beejaksharas which helps to worship the God.

Then who knows about God the creator? Then which way we are going. Many people are calling themselves as gurus, avatars or gods. Who is the real one? Many are worshipping peers at Muharram (a Muslim festival) as gods. Many people are going to the graves and worshipping them. Many go for pilgrimages to find out the path or gods. Are we able to worship 33 crores (330 milion) gods and pacify them. Actually this whole life is a pilgrimage, wherein we have to find out the Reality or Truth. A philosopher told ‘I am on the way but I do not know my destiny.’

Therefore a Rishis said, - who verily knows? Who can declare here? Whence came this creation? How was it born? The gods are later than the world’s production. Then who knows where it comes from (RV.10-129-6). Rishis want to explore the mind of God. Mind is the wisdom or Word of God. Then who can declare the wisdom of God on this earth? These are important thoughts of these Rishis. Even Yama, who was considered as the god of death, do not know the truth. Therefore he says, ‘who knows the First born? Who can speak of it? Who has seen it? Who can declare it here’? (Rv.10-10-6). This book shows the real declarer of the Word of God as per Veda.

It was a great question for them who can declare here about the Creator who is existing from the beginning. This person who is called as the `First born’ (prathamja) can only explain here because He is from the beginning. Thus the two qualifications a person must fulfill to explain in this world according to Veda. (1) He should exist before the creation and before the creation of gods. (2) He must have been living from the beginning.

Let us see further where the similar type of questions was asked by one of the greatest Rishi of Rigveda Deergatamas in Asyavaameeya sukta. Who has seen the birth of first Being? (Who has) seen the boneless (that) supports the bony? (RV. 1-164-4). The Rishi asks the question because he knows that First-born will bring the Vaak or Word of God into this world (37v). Immature in understanding and undiscerning in mind, I ask for the places hidden to the gods (5th v). Here the rishi knows that gods have limitations. His quest is to know beyond the gods. He knows that gods are lesser beings than man. Again he says `I ask unknowingly as one ignorant for the sake of knowledge to whom this mysterious One or unity in the image or form of unborn (Aja) who established the regions? (6th v). Let him declare the Vama who knows it, who is the mysterious thing like bird who is hidden in secret? (7th v). Who recognizes the Father under or beneath the heaven as above the earth? Who is that sage who declares the mind of God in this world or here where he would be born?’ (18th v). Mostly these types of questions were asked when they wanted to find out about the Supreme Being. This is a deep mystery. Therefore they want to know (Veda). There were several questions in their minds. He the Creator named all gods but himself is a question mark (Rv. 10-82-3). To know the Supreme Being is the highest priority. Hence a rishi said ‘Let the knowledge come from all directions.(RV:1-39-1) (A). Hence the answers were taken for all questions from the Bible.

All the above questions say that gods have been made at a later stage. They want to know the mind of God from the first born, who alone can declare the word or Vaak here. This mysterious person is in the form or image of a person who is not yet born. He is called an ‘ajasya asya roopa’. Thus he was like Christ Jesus who is in the image of invisible God who is the first born and he is wisdom or mind of God (devam manah). Then who is that God whom they want to know? They knew his attributes or qualities or guna lakshanas but God was hidden and concealed in secret (nihita guhayam). Even his name is also not known to them, but his attributes were known to some Rishis. Hence, they called creator God by His character or guna lakshanas.

The creator-God was called by his attributes was known as Hiranya garbha (an entity having light in him), Vishva karma (maker of universe), Prajapati (Lord of all), Vaak or Aksharam (word), akshaya (imperishable), amartya (immortal), dyupita (heavenly father), putra (son), purasha (man), virat (shining one or person sitting on throne), aham asimi (I Am that I Am), Aja (unborn), Agni (fire), sat (truth or being), tat ekam (that One), Vaishvaanara Universal Fire, (please refer to the diagram). All the above qualities were referred to One God who is in supreme heaven and concealed or hidden in secret. Therefore, the Rishis wants to know (Veda) Him. This hidden God is One with different attributable names is projected and it is Christ centered. The slokas or verses were repeated because in one sloka there are different attributes. Therefore, There are thousands of slokas in Vedas, upanishads and in Puranas. Historians say that there are more than three lakhs (200 000) slokas in all these books. It is very difficult to read and understand them. Therefore, in Bhagavatha they asked the Sage to give the essence of the scriptures. That sloka is in this way:

Bhooreeni bhuri karmni shrotabyam bibhagasah atah sadho atra jat sarm samuddhritya manishya bruhi bhadraya bhutaanam yenam atma suprasidati (Bhag 1-11)
There are multifarious verities of scriptures and in all of them there are many many prescribed duties which are to be learnt for many many years, even by the division of this matters, O Sage, please, therefore select the essence of all the scriptures and explain it for the good of all living beings so that they may become fully satisfied.

The Sage in those days could not bring out the essence; therefore, this book brings out the essence of the God who is the Aksharam and sacrifice or yagna in Veda. Vedas are like gold mine we have to dig deep to bring out the soil and filter it for gold by discarding the mud. This mud is gods and the pure gold is the Aksharam or word. I am giving you pure gold from Vedic mine. Several slokas were repeated as they contain several subjects or character of one person who is the center of all. Bhagavatha says that in the Kaliyuga how Brahmins live without god.

Panditha kalatrena svartham…..

are not aware of God and become selfish.

(two slokas missing and needs search for them as I forgot the reference.)

Santhan taan uthpodena laksham….
Putrasya utpadane daksha
mukthi sadane

They are have become the experts in the production of children

To know the real God, we must have some reality to understand. We have to remove the veil that is on us (Rv.1-164-16). The Vaak or word of God is discussed in first chapter. To understand the ‘para Vaak’, (word from above), we require man from parama vyoma (highest heaven). He is the mind of God (devam manah). How he comes into this world, His birth, life or teachings are discussed. The meaning of the firt born is also discussed. Another chapter is on Param Pita (heavenly Father) and Son (Putra). There is a chapter on Way, Guru, Unifier, Dvija or second birth. There is a chapter on Agni and Soma, which were considered as ritual gods. In the second part Sacrifice has been discussed. There is some information about Ramakrishna who could see the Christ, and his disciple Vivekananda’s opinion about Christ. Even though Vivekananda did not accept him as the Saviour, I have incorporated some writings about Vivekananda, by the help of another brother from Tamil Nadu. I thank this brother shri. Bhakta Vatsalam for his work, which was translated into English by Bro. Karunakaran and some extra had added by the author. In the last chapter, I have given my testimony and some visions I have seen. There is another big chapter on sacrifice and Agni and Soma.

I am not a Sanskrit pundit. I don’t know Sanskrit. I don’t know much about Bible. I know that Jesus Christ is the Saviour of the world, whose birth, work, teachings, sacrifice and death and resurrection and second coming was foretold by many Rishis and prophets but later Rishis forgot to know about him and they completely left Him and adopted gods as their creators. I am very thankful to Holy Spirit of God for His guidance and also to the Brothers Rajkumar, C.B. Samuel, Commander Rajan Samuel, Mr. George Dawson and Rev. M.P. Singh from whose Bible classes, I could learn a lot. My special thanks to Brothers Karunakaran, Meshram for their encouragement. I am very much grateful to Rev. (Late) Thammadi Asheervadam who taught me to see Christ not the Christians. I am also thankful to my brother who gave me several suggestions who could not see this book. I am also thankful to my wife who prayed for me and taken dictations and also helped me in several ways.

Attributes of God in the
Rig Veda
Fulfilment in Jesus Christ in
the Bible

Hiranyagarbha (An entity having
light inhim him)
Jn.14:5, 8:12

Vishvakarma (Maker of the universe)
Prov.8: 23, 10:36

Vak (Word)
Revelation. 19:13

Aksharam (Word)
John 1:1, 1:14

Akshaya (Imperishable)
Hebrews 7:16

Dyuepita (Heavenly Father)
Mt.7:11; 1 John 2:23

Putra (Son)
1 John 20:32

Purusha (Man)
1 Timothy 2:5

Virat (Shining one)
Revelation 1:16

Aham Asmi (I Am I Am)
John 8:58

Aja (Unborn)
John 1:2

Ajasya Roopa (Image or form of unborn
John1:14, Col.1:15

Sat (Truth)
John 14:6

Agni (Fire)
Hebrews 12:29

Ekam (One or United One)
Deut. 6:4, John 6:29

Kavi (Sage or Rishi)

Gopa (Shepherd or protector)
Ps.23:1; John 10:11

Adhyakha (overseer)

Prathamaja (Firstborn)


SEARCH FOR VOICE OF GOD. God wants to reveal Himself throgu His Word or vaakyaaksharam and the real need for the people to know the God through His Word. Vedic people or Rishis in their search for God were divided on many philosophies. They have different opinions on the number of gods existing. We will see in this book how they were divided on their opinions. Therefore, they were eagerly waiting for a person who will declare them correctly about the word of God. Therefore, they said in this way;

ko adda veda ka iha provachad
kuta jaata kuta iyam visrishti
arvag deva asya visarjanenatha
ko veda yat ababhoova (Rv.10-129-6)
Who knows, who declares or preaches here, where he would born, how this creation came, all gods later born, who knows when this happened.

All the above questions were in the minds of sages or Rishis. They were waiting for the birth of a preacher who can declare the word of God. As the gods were born after the creation, hence, they do not know what or who was existing at the beginning. The person who comes must be living before creation. Let us see another sloka by another rishi or poet;

Ko adda veda ka iha provochad
devan accha pathyaka sameti
dadrishraesham amava sadamsi
pareshu ya guheshu vrateshu. (3-55-5)
Who knows who can declare or preach here? If we search a common way to gods, we are seeing only deep places, but He (God) is dwelling in the high heaven in a secret place.

Above verse also says about a declarer who comes here. Till the arrival of that preacher Rishis would like to search for gods, they found that gods are dwelling in the under world or Hades or pathala. Rishis found the address of the declarer who is residing in highest heaven in a secret place which they do not know.

Ko asya veda prathamaja anhah
Ka im dadarsha ka iha provochad (Rv.10-10-6)
Who knows the First born where can he speak? Who has beheld it? Who can declare here?

Above statement is from the Yama who was considered as the knower of death. He was considered as king of dead who laid the path to the ancestors. During the Upanishad periods he was the person who introduced sound ‘om’ and he says that who can declare here about first things happened in the life and who has seen it. Thus Yama was also not aware of the truth. He too depending on a declarer Therefore, we must search for the person who comes from above. Another great rishi Deergatamas says that he is searching for the things which were not known to the gods

Paaka pricchami manasad vijaanam
devanaam nihita padaani (Rv 1-164-5)
Immature in understanding, undiscerning in spirit, I ask for the places hidden to gods.

Deergatamas is considered as the greatest rishi of rigvedic times, but he is confessing that he is not able to understand reality due to lack of discernment in spirit. As the God the creator is concealed in secret in supreme heaven even to the gods. Therefore, he wants to find God of the heaven. Discernment spirit is very essential to know the real God the creator. This knowledge is gives us understanding which is good and bad; who is God and who are the gods created by the God creator. We shall see another sloka in vishwa karma sookata about the gods and their creator;

Yo nah pitaa janitaa yo na vidhaataa
dhaamaani veda bhuvanaani vishvaa
Yodevanaan naamadhaa eka eva
tam saprashnam bhuvanaa yanti anya (Rv 10-82-3)
Father who is our creator and controller of the all the worlds and places, He is One, who has given names to all gods but himself is a question mark (samprashna) to the ends of the world.

Father means heavenly Father who created all things in this world and also in heaven. He created gods and named them, but that Father was a question mark, which means ‘who is that God Father’. Bible says – The God Father …of whom the whole family in heaven and earth is named (Ephe.3:14,15) and 4:6 says- There is One God, Father of all. Hebres12:22 says that there is a city in heaven known as Mount Zion which is called as heavenly Jerusalem, the city of living God where there are thousands upon thousands of angels in joyous assembly. These angels are heavenly family and the people on earth are another family. The declarer who is in heaven should be known first, and then we will find the real preacher.

SAGE OF HEAVEN: - We have seen that Rishis or poets were waiting for the birth of a Sage who is going to come here on this earth from heaven. What he is going to do on this earth and how to identify him on this earth. Rishi also says where he would born. Let us see what he is going to do:

Kaveeyamaanah ka iha provachad
devam manah kuto adhi prajaatam (Rv1-164-18)
Who like a preaching sage declares here the mind of God and where he would born?

The meaning of the verse is clear that the sage who is going to come is going to declare the mind of God. Mind of the God is the wisdom of God. The most important question was where he would born in this world. In Rigveda 10-129-6 which is known as nasadeeya sookta, we see about his place of birth as-who will declare here and where he would born. Another sloka says in this way:

Kavih kavitva divi roopam asja (Rv 10-124-7)-The sage preacher fixed his form by wisdom is in heaven. - This verse says that the sage is still in heaven. He has to come down for preaching and declare the mind of the God.

‘You are a Sage with deepest knowledge’. The creator God was called by different names. There are two ritual gods in Veda, one is Agni (Fire) and other is Soma which is a drink. In fact, these two are not worldly fire and drink. They live in heaven, they are sages and no one knows their names, they are concealed in secret. There are separate chapters on these two ritual gods. They have heavenly birth and earthly birth and two mothers, one is heaven and other is earth, Only one being with different names. Regarding the Soma of heaven it is said as:

Parin priyaa divah kavir vayansi naptyoh
hitah suvano yati kavi krithuh (Rv 9-9-1)
The sage of heaven whose heart is wise when laid between both stones and pressed, send us delightful powers of life.

Sa sunur matara shuchir jato jate
arochyat mahan mahi ritar vidha (Rv-9 –9-3)
He the (sage) is the bright son when born illumed his mothers( As per Rigveda, mothers means one is heaven and another is on earth i.e he has heavenly birth and earthly birth) who had spring to life great son and great strengthener of heavenly law (rita).

These two verses says about the sage of heaven will be crushed in sacrifice to give his life. Sage soma lives in heaven who is the giver of eternal life. As a symbolism at sacrifices yagnas rishis used prepare Soma Rasa (juce) and drink it and thought that they will live for ever. But the real Soma will come and offer his body as a sacrifice to give his life so that people who believe in him will have his life. He is also called as the Son and strengthener of our spiritual life. Thus Soma was the shadow of Christ who offered himself as sacrifice. Thus the sage is also known as God’s son. This has been again confirmed by Rishi Deergatamas. .

Kavirya putrah sa ima chikete
yasta vijanat sa pitush pitasat (RV.1-164-16).
The Son is the sage comprehends
this; he is the wisdom and father of father and truth (sat).

One of the greatest truths of God is that there is a Son, he is the Sage, he is wisdom, truth, and father of father or eternal father. Isaiah 9:6 says that Christ is the Son and eternal Father. He is the Wisdom of God (1Cori.1:24). This Son is the projection of invisible God who is hidden or invisible. Later we will see how this Sonship came and how this title was given to him. The truth is that Christ is the image of invisible God. Christ is Son of God. On this principle or on foundation only or on this rock only the Christianity or Church (not building) is existing. Christ said- I am the Truth. Therefore he is Sat or Being(nama roopa vaakya sthiti)). Whereas God who is not known, without form, name and sound (Asat) (later explained). Therefore, some said God has no shape (niraakaaram), where as Christ has name, form, voice and from the beginning existing. Thus Christ is eternal Father and the Son and fixed His form as God’s wisdom, glory, strength, power, face, righteousness, right hand, Holy One, Holy One of Israel and every thing. One thousand years before the Christ, King David prayed in this way: Make me know thy ways o Lord, teach me thy paths. Lead me thy truth and teach me. For Thou art the God of my salvation. Good and upright is the Lord. Therefore, He instructs and declares sinners in his way and He teaches the humble His ways (Ps.25:4, 5, and 8). It is again said- Wisdom of God only speaks in this world and he would be a declarer (Proverbs 8:4). Listen to me, be silent and I will teach you wisdom says the Lord (Exo. 44:33). In Isaiah God said- I am the declarer, saviour and maker of understanding of the God (Isa. 43:12). All these verses show that before the birth of Jesus in this world, He was existing in heaven as Christ and all the qualities of Sage are fulfilled in Jesus Christ only.

God through His divine power has granyted to us all that we need for life and goodliness to the truly knowledge of Him received by us through Christ Jesus (2 Peter.1:3, 4; Jn.17:3). We are inspired bythe word to become friends of God (15:14,15). As we grow in the knowledge of Godthrough His word, the love of god grows in usto serve people in love selflessly (Heb. 6:10; Phill.2:20, 21). If you hold on towhich is eternal (Word of God) and cannot be taken away (Luke.10:43).If you hold god, and then god will hold you permanently.

Vedic people or some Rishis came to know that they will get the word of God from the preacher who was at the time in heaven. He was existing before all gods and named them, but He was unknown God. Still people are worshipping the gods who were later created by the God. These gods donot know the God. Therefore, people at that time and now, not able to find real God. Therefore a verse in Vishwakarma sookta says in this way:

Natam vidaatha ya ima jajaanaanyan
yashmaakam antaram babhoova
niharena pravarta jalpaya chaa
sutrva uteshaan charanti (10-82-7)
You cannot find the creator, some thing different thing entered into your hearts. People are beclouded with worldly thoughts or wisdom is simply moving their lips to say the slokas or verses.
We can also see in the Manu Code (dharmashastra) In 1-3, he says - “O Lord (you) alone know the purport (who coveys to the mind or giver of meaning) of rites, and meaning of the soul. In this whole rules or vidhis of Self-existent (svayambhu) who is unknowable and unfathomable”. Thus no one knows about the God who is Self-existent. Even the authors of Manu Code added many things to get the divine seal on caste and other systems even though he donot know the God.

This is true to this day. Many worldly thoughts entered in the minds of the people. People are filled their minds with arishad gunas or six sinful characters or thoughts known as kama krodha lobha moha madhu matsras ( desires of all types, anger, greed, lust, extreme arrogance for lustful desire, or and envy or inpatient of another man’s success or prosperity) and even our gods have the same gunas or character. We will see in another topic how these gods destroys the light of the people by entering in to the minds by indriyas. Bible says- These people come to me with their mouths and honor me with their lips, but their hearts are far away from me. Their worship of me is made up only of rules taught by men (Isa 29:13). Again it is said- For the time has come when the people will not endure to sound doctrine, but after their own lusts, they shall heap themselves to teachers of their choice, they have itching ears to listen to hear to the word of God. They turn their ears away from the truth and turn to listen to the myths or concocted stories never happened in history (11.Timothy.4:3,4). Nowadays non-believers are singing the Christian songs and even the singers from cinema field are singing. Their songs are like the moving their lips whose heart is far away from god. God doesn’t want beautiful tune or ragam. A worshipper must worship from his heart. Our meditation should come from deep hearts and listener of the Christian songs must also sing or meditate on these songs. So Christians should not play these cassettes or cds. Rishis wants to find the God, but God is far away from them, because they were after gods who were not creators. God said to Moses that if people leave me and worship strange gods, I will hide my face and forsake them(Deut.31:16,17). One rishi said that he and his fellow Rishis who depended on their investigations formed many slokas, but his work was waste and never given any fruit and he says:

Na noonam asti svaha
kastad veda yad adbutam,
anyasya chittam abhi sancharenyam
utadheetam vi nasyati (RV 1-170-1).
There is no hope (for us) today or tomorrow, who knows the mystery. We are depending on others thought. We lost the hope we formed on our thought.

Sometimes people say that we are praying but there is no successes, no riches, no happiness, husbands are drunkards and children are disobedient. Similarly a rishi is discouraged by his thought or philosophy. There is no hope until we get the hope from the hope giver. Our thought should be according to the will of God. Many people form their thought according to their will and put it on the God. If I worship something who is not creator God, then I will not get salvation (mukti). All gods, planets, suns and everything in it were created by God. If we worship creation instead of creator, then we will not get any result from God. When we are in wrong path, we have to think which path we have to go or we have to depend on someone who knows the path.

tanme manah shivasankalpamastu. (Y.V.34-1);
May my mind resolve what is good

a no badraha kratavo yanthu vishvathah (Rv.1:84-1).
Let knowledge come from all directions.

As per the above slokas we have to get knowledge from all directions of the world which is relevant to the subject. Vedic literature and its contemporary literature is Avesthan literature. Many of the gods and rituals were similar and both of them worshipped Asuras and most of the Vedic gods are Asuras. But later literature i.e. Puranas depicted Asuras as demons or Rakshas. The God of the Avesthan people is called as Ahura later they called him as Ahura Mazda. Again Avestha was connected to its west side with Old Testament people, who believed in only One God who was called as Jehovah and Avesthan people called him as Yahu. Vedic Rita was equal to Asha in Avestha was equal to Holy Spirit or Spirit of God in Old Testament. ‘Avesthans’ means people of ancient Persians religion. When the question of One God or ekam or Father Principle, first born, sacrifices, word, creator and the names of God as titles or attributes comes, then the Bible is closer to Vedas. Therefore, Bible has been taken to explain the truths, otherwise Veda will be incomplete as the God or Aksharam (word) is hidden and concealed in secret. Rishis were anxiously waiting for the word of God, therefore a rishi prayed to Agni (fire) in this way:

Naaham devasya marthyeshu chikataa
agnir angaa vichita sapra cheetah (Rv. 10-79-4).
As a mortal I don’t have wisdom or knowledge of God but Agni (fire) knows.

Fire (agni) break not our ancestral friendship, you are the sage endowed with knowledge.- There is one agni which is made by man and there is another Fire (Agni) in heaven. The Fire which lives in highest heaven, regarding this one rishi said in this way:-

Sa jayamaanah parame vyoman
yavir agnir abavan maatareeshvane (Rv. 1-143-2)
Mataareeshvan first saw the Fire (Agni) in supreme heaven; He is ready to born in this world.

Many Rishis worshipped Agni to give them wisdom in front of earthly agni, which cannot give them anything. But there is a Agni who lives in parama vyoma or highest heaven who will born in this world and himself gives knowledge of God. No one knows when this Agni would born in this world and give them messages. Therefore it is said – Agni has a supreme name in secret (10-45-2); Agni lies in secret (3-5-10); Agni is in secret place even in the Rita’s place or heaven (4-5-9); He is dwelling in the secret place (5-8-3); He has a mysterious name (5-1-4). How can they get the knowledge when he is in secret and his name is not known, it is difficult to recognize him when he comes to this world. But, it is stated that he is the god of sacrifice and messenger of peace, and real priest. We will discuss about him in another topic Agni the First born.

After the Vedic period, there was a period known as Vedanta period which is known as Upanishad period. In this period Braahamanic literature developed and afterwards the period of Itihasas came. In this period number Puranas were developed. In this period also they could not find the real God . Let us see som slokas about this.

Shabda bramha sudoor bodham
praano indriyam no mayam
ananta paraaram gabheeram
durvigaayam samudravatam (Bhagavatam 11-21-36)
It is very difficult to understand the Word or Sound Bramhan (shabda Bramhan) It is connected with life, senses (indriyam), mind, it is endless, deep and unfathomable ocean.

Shabda bramhani dashpaare charanta uru vistare
Mantralingarvacchinna bajanto na viduh paramam ( Bhagavatam. 4-29-5)
The Word or Sound Brahma is spread out to vast expanses. It is covered by symbolic mantras. Even devoted learned do not know the Supreme One.

Karma akarma vikarma iti vedavaadona loukikah
Vedasya cha ishvara aatmatva tatra muhyanti surayah (Bhag. 11-25-43)
The proper, improper and distorted actions or works decided by Veda and not by worldly actions. The soul of Veda is the Supreme Being, even the great thinkers confused about this.

All the above slokas shows that even during the period of Itihasasa or Puranas they could not find God who is the Vaak or God or Supreme Being. The word ‘Brahma’ means God here in Puranas and in Upanishads. In itihasa period the Vedic gods have benn polluted and they made many false stories on them. Therefore, this book leads every one to the real Truth (Sat). There is a nishabda Brahma (silent Brahma) who can be known through shabda Brahma ( Word or sound Brahma), but they could not find Shabda or Nishabda Brahma. At that time they thought that ‘Word’ means some sounds said by mouth. But in the Puranas some of them realized that word is not some sound but he is God himself. As they could not found Him, they started worshipping gods who are not creators and started worshipping creation and many gods which were developed by the learned. They could not find the truth, light and eternal life (amritam) or immortality. They wrote number of false stories about ‘amritam’ or ‘immortality’. Therefore a sage Yagnavalka prayed in this way-

Asatoma sadgamaya tmah soma jyorthirgamaya mrityorma amritangamaya
(O God) lead me from untruth to truth, from darkness to light and from death to immortality,

Thus the sage was in great confusion because he was in untruth, darkness and in death. Still people are praying the same prayer. People are praying to many gods addressing this prayer, God who is Truth and truthful, having light and life in him and who is immortal who proved his immortality by rising from death only can give answers to this prayer. The truth, light and immortality have already come in to this world. To know more about it please read topic on ‘Prayer of a Rishi.’ The Truth, light and immortality has already been given by God.

Bible says in Psalms 24:4:9, written one thousand years before Christ as- Show me your ways, O Lord, teach me your paths, guide me in your truth and teach me, for you are God my saviour, and my hope is in you all day long. Remember O Lord, your great mercy and love, for they are from old. Remember not the sins of my youth and my rebellious ways; according to your love, remember me, for your good, O Lord; therefore he instructs sinners in his ways. He guides the humble in what is right and teaches them his way. Again in 73:21-24, it says – When my heart was grieved and my Spirit embittered, I was senseless and ignorant; I was a brute beast before you. Yet I am always with you; you hold me with your right hand. You guide me with your counsel. Again in 140:10 it says – Teach me to do your will, for you are my God. For all these prayers God said – I will instruct you and teach you in the way you should go; I will counsel you and watch over you (Psl. 32:8). This is what the Lord says- Your redeemer, the Holy One of Israel: ‘I am the Lord your God, who teaches you what is best for you, who directs you in the way you should go (Isaiah 48:17). As per these promises by God, Jesus Christ came to teach His ways and counsel and guide the people as per Rigveda 6-9-2, explained in second chapter. God never hides himself but God said to Moses I will certainly hide my place because of all their wickedness in turning to other gods (Det.31:18). We will not find the God the creator by worshipping gods who were created by God and who are not creators (Det.31:16).


The Vedic language in some slokas speaks of symbolism or figurative language. The Rishis, sages or poets singers played an important role in trying to know about the mysteries of God, who is the creator of heavens and earth. By studying the Vedas we can understand that Rishis got their message by visions, from the impulses of the heart or mind and also through their own imaginations.

The Divine Being was identified as Aksharam or Word or Logos, which comes from the word Akshya. Aksharam is the divine Vaak or Logos from Akshaya, the immortal. ‘Akshra’ means ‘Word’ but also imperishable (Tandiya.Br 8-6-14). It is the mind of God (devam manah). Vaak is supposedly the mind of God, which created the universe. Rishi Dirgatamas further say that Vaak from above was like a thousand vibrational sounds or a sound like thunder. Thus, Prof. Agarwala says it can be counted as an innumerable flow of sounds called as sahasrakshra (thousand sounds) which is from parama vyoma, i.e. the supreme or highest heaven (Rv.1-164-41). For human beings Vaak can be perceived by the senses or mind, but cannot be seen. That the doctrine of the Logos or Vaak transcendent and infinite as the thousand syllables (sahasrakshara) and infinite as speech in the form of uttered syllables. It includes within its fold the elaborate doctrine of the cosmos (universe) as the thought or mind of the creator, and is the same as the statement that the creation is the thought construct of its maker (the thousand-syllable speech, P.VIII). The Rishis used to hear the Vaak from above. But they could not see him. Therefore a sage says:

Aatma devanaam bhuvanasya garbo
yathavasham charati deva esha
ghosha idasya shruniver na roopam
tasmai vaataya havisha videma (Rv10-168-2)
He is the creator of the earth, cause of all gods. He travels as he like. We can hear his great roaring sound. To this air like person we offer our oblations.

Antarikshe patibirya maano
na ni vishate katu vaache naaham
apam sakha prathamaaja rutaa vaa
ka svijaatah kuta ababhoova (Rv10-168-3)
Traveling in space, he never sleeps. He is the friend of waters and the First born of heavenly law (Rita). Where he would born? From which place he comes?

Above two slokas says that the first born of heavenly law is traveling as he like in the space. He is the friend of waters. He is the creator of this earth and cause for the birth of all gods. He is like air never appearing but his sound is like roaring of sea weaves. Rishi wants offer his oblations. These verses clearly indicate that God is existing or present from the beginning. Bible says- God neither sleeps nor slumbers (Psa.121:3), There are celestial waters in the highest heaven which praises God (Psa.148:4). All the gods worship the God the creator (Psa. 97:7). He is the first-born. He the Christ is the first-born of all creation and image of invisible God (Col.1:15). Rishi also says that the first-born would born in this world but he got a question in his mind as where he would born. We have already seen above in 10-129-6 the same question as where would he will born and preach or declare the word of God.

The meaning of vata is air or wind. They could not see the wind, but could feel its presence. The meaning of vata is given in another verse in this way.

Uta vata pitasi na utabhratot nah sakha (Rv1-186-2) - O vata you are our Father you are our Brother and Friend.

Thus the Word of God says that Christ is the Father Deut. 32:6; Rom. 4:11 ,16), Brother (Mk.3:35) and Friend (Jn.15:15). They could hear His voice but could not see Him, before his physical birth. Sages know less than one fourth word or Vaak only.

Division of the Vaak or Word

In R.V.I-165-45, Vaak was divided into four parts. The hymn is in this way:

Chatvari vaak parimita paadani
tani vidurbrahmanaaye manishinah
guha trini nihita nengeyanti
turiyam vaacho manushya vadanti
The word (Vaak) is measured in four quartersor parts; Priests who are wise know them. The three (quarters) concealed in secret and do not move. The fourth (quarter part) of Vaak men speak.

The Rishis in their effort to find the Vaak or word of God were successful only to some extent. Another verse from Atharvana Veda speaks differently by a different sage or poet or singer.

Shivasta eka ashivasta eka
sarva vibhaarshi sumanya manah
tistro vaacho nihitam antaarsiman
thasmeka vipapaataan gosham (Av.7-43-1)
Something is auspicious (good); something is inauspicious (not good), happily take them all; three fourths of Vaak is concealed inside and one fourth appears in audible sound or form.

All the above verses indicate that Vedic people struggled to receive the Vaak or Word of God. But they got only one fourth (turiyam). Atharvana verse says that in that one fourth, half of the word they got was auspicious and the rest of the half is inauspicious. But the poet asks us to receive all the word happily. Three fourth Vaak is concealed and one fourth is in audible sounds. Among the one fourth of Vaak we have to take what is good and leave the rest. Therefore, a sage prayed in this way.

Tvam dehi sahasrinam rayim no adroghena vachasa satyam agne. (Rv. 3-14-6).
O Agni, grant us riches and Vaak (Word) that has no falsehood, real to be told in thousands

Ashvinaaparghanaa maa madhunaanga shubhspati
yathaa bhargasya theem vachamaavadaani janaam anu (Av6-69-2)
O Ashvinees fill us with sweet honey; by this I will declare the sweet word or Vaak to the people.

They prayed to Agni or fire and Ashvinees to know and get the word of God, but the Word was hidden and it will be declared by the First-born who is living before the all gods. Bible confirms that word of God is honey and it says- How sweet are your words to my taste, sweeter than honey to my mouth. I gain understanding from your precepts; therefore, I hate every wrong path (Psl.119:103,104). Word of God is precious than gold, they are sweeter than honey from the comb (Psl. 12:10). Apart from this rishi also says that he wants true word of God because there are many false preachers who declare a false path, word and God. Only true God can declare the truth, peace, forgiveness of sins, real sacrifice or yagna, way to paradise or moksha and reveals the true God.

Pravachyam Vachasah Kim me asya
guha hitam upa ninig vadanti; (R.V.4-5-8)
What shall I utter? The ancient Rishis say that the Word or Vaak hidden in secret.

Another poet says that the ancient rishis taught them that entire word of God or Vaak is hidden. That means they are ignorant about the word of God and whatever he knows is not directly came from heaven. One rishi said only one fourth is known and another rishi said in that one fourth half is truth and other half is untruth. Another rishi says no one knows the word of God and it is hidden in secret.

Later literature on the division of the Word

As per later literature according to Mallinatha the four divisions of the Vaak are - Vaikhari manifests the words, `Madhyama’ is seen through the mind, throws light on the idea; the subtle voice is (identical with) the undifferentiated casual `Pasyanti’ immensity (commentary on Kumarasambhava of Kalidasa 2.17).

Later literature names these four forms of Vak as Para, Pasyanti, Madhyama and Vaikhari. Paravaak is same as `sahasrakshara’ which exists in Parama Vyoman i.e. “Svayambhu”. Pasyanti in the next stage is the Vaak of paramesti. The third foot of Vaak is Madhyama, which is intermediate between pasyanti and vaikhari. The fourth Vaak is the manifested word (in its audible form), uttered by speech and experienced by the ear. In the later times or in later literature commentators have given many opinions about the Vaak which is baseless and not connected to the God’s word or truth or Aksharam. At the time of Puranas and later period commentators said that there are three kinds of three-fold (trayi) in the karikas of Vakyapadiga (I-142-144). They are Pasyanti, Madhyama and Vaikhari. In another school, Paravaak is placed above Pasyanti and it is regarded as eternal speech or Vaak or Word of God. Vaak was not at all divided, it is the sages who were not able to understand the word of God or they donot know the real vaakhyaksharam or Word. When a person donot know the word, he will give his opnion according to his will. It is not God’s mind but the poets opnion.

Vaak symbolizes all the five elements or gross matter because akasa (sky) is the subtlest of them and shabda or Vaak as its attribute stands for all (SB 3-3-1-1).

In Puranas Vaak or Logos was identified with Shabda Brahman and para Brahma. There were many sounds uttered by human beings, which were considered as part of Shabda Brahma. We shall discuss in the another topic, Brahma the First-born.

Above discussion says that the word of God or Vaak received was lesser than one fourth and in that one fourth half is good and other half is not good. The rest of the three fourth was in heaven. But the Rishis or poet always tried to get the Vaak completely. Hence they tried to give their own interpretations. They tried to cover with other words according to their own opinions, dreams, visions, mental imaginations and words such as ‘om; or ‘aum’ and many other syllables. etc. Let us see how that one fourth Vaak was interpreted by the Rishis or men.

Vaak can be called as Word or Logos of God to the human beings. It can be heard by anyone who is longing for it or even unexpectedly also. Christ and Logos were the names of Jesus before his physical birth. Christ means anointed One and Logos or Word means Vaak or ‘vaakyaaksharam’. Word of God is always the same for everyone. Once a man declared that he got a message from God stating that men can marry many wives because he was living in adultery. There are dooms-day prophets, who speak about the destruction of the world or part of the world or some parts of the country. They say that they received it from God. These false prophets claiming themselves as seers or gods, gurus, etc preach according to their wish and will. They want to establish their own religion or faith or cults even by blending the established or written Word of God. They stamp their teaching with divine seal as the voice was received by them or revealed from heaven or angels. Jesus said ‘we can judge or know them by their fruit. (Mt.7:16).’ Judge any person who says as he is a prophet or saint by his life style. Whether he is living a holy life or sinful life is the mark or fruit to know him. Devil also quotes the word of God and uses some particular verses for its use to deceive the people.

The Vedic sages got the message or Vaak from visions, impulses of their heart, by interpretation of wise poets and by the old poetswho tought to new poets. Vaak is an important voice or message of Vedic sages who believed it as the mind of God. There were many concepts developed about of Vaak. The Vaak they received, known as the syllables (beeja aksharas) whether they are part of the Vaak is discussed below:

Vaak or speech or word we utter is very powerful. If we talk, it may travel twenty meters. A shout can go to a distance of one kilometer or a half mile or mile. Due to modern techniques, we can receive messages from a long distance if a transmitter is kept at one place and a receiver at another place. But speech (vaak) uttered by human beings is very powerful. Every word we utter (or even our thought) is perfectly recorded by God’s recorder which we cannot see. The human beings, seers, Rishis, poets, singers and chanters utter different types of words, syllables and other speeches which are so powerful they can shake the heavenly realms or deepest place if it is the Word of God. Hence we must be careful in uttering any word of God or any word or sentences.

Therefore, Lord Jesus Christ said, “For out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him and the evil man brings evil things out of the evil stored up in him. But I will tell you that men will have to give account on the Day of Judgment for every careless word they have spoken. For by your words you will be acquitted and by your words you will be condemned” (Mt.12-34 to 37). Some people thought that some slokas or words as the word of god in the later period. Word of helps us to the God and liberates from sinand gives us salvation or mukti.

Gayatri mantra: - In Vedas there are many types of meters known as chandassu. The rhythmical arrangement of words in to verses or in poetry is known as chandassu. Later literature says that word `Aum’ or `Om’ and Gayatri mantra is the word from above and addressed to the sun. But men speak these verses only. Gayatra is the triple hymn that applies to Vedic meter of three times eight i.e. twenty-four syllables. There are hundreds of gayatra mantras in the Vedas. But there is a particular mantra, which was considered par excellence. The verse is in this way,

Aum! bhur bhurvah svaha
tat savitar varenyam
bhargo de vasya dhimahi
dhiyo yonah prachodayat (R.V.3-62-10)
There are several translations for this hymn. The first line ‘Aum bhur bhurvah svaha’ is not in Rigveda, but later added to this verse in Yajur Vedic period. Another word `Aum’ or `Om’ was added during the Itihasa or purnanic age or later period. Meaning of this is as under:-

O terrestrial sphere! O sphere of space! O celestial sphere! Let none contemplate the splendor of the Sun. May this god guide our minds or intellect.

Other translations:

Let us adore the supremacy of that divine sun, the godhead, which illuminates all, who recreates all, and to whom we must return, whom we invoke to direct our understandings right in our progress. (Sir William Jones).

Colebrooke’s translation of the Gayatri is in this order, “Earth, sky, heaven. Let us meditate on these and on the most excellent light and power of that generous, sportive and resplendent sun, (praying that) it may guide our intellects”.

Wilson’s version, in his translation of the Rigveda says: “We meditate on that desirable light of the divine (Sun) Savitri who influences our pious rites”.

As per the Vishnu Purana “We meditate on that excellent light of the divine sun: may he illuminate our minds”. (Many agree this translation)

A later version by Benfey is, “May we receive the glorious brightness of this, the generator, of the god who shall prosper our works”.

This is considered as the most important mantra. Every twice born should recite it during the three meditations of the morning, mid-day and sunset. It should not be uttered by women or by men of low birth. It has twice twelve syllables; hence it is a solar mantra. Rigveda 4-53-1, says that Savitar or sun is the sapient Asura. As per the Puranas, Asura means evil force. This mantra is not a Para Vaak or Vaak or ‘word’ from above. It is prayer to Sun god to guide them. Because there is another immortal gayatra in heaven. This gayatra is mortal, hence decaying. No one will get any salvation or mukti by repeating this verse because it is prayer to Sun which is created by the God the creator.

yad gaayatra adhi gaayatram ahitam
traishtubhad va traishtubham nirataksata
yad va jagaj jagaty ahiam padm
ya it tad vidus te amritatvam anashuh (R.V.1-164-23).
This gayatra is depending on another gayatra, Traithubham on another traisthubham, jagati also depending another jagati which is not known. Who ever knows it will get immortality.

Thus this gayatra is dependent on another one which is not known to anyone, or to us. Similarly `Jagati’ and `Trishtub’ also depends on another immortal one which is not known. If any person knows that unknown thing or person, then that person will get immortality. The nitya (permanent) gayatra is heaven, on which this earthly gayatra depends, therefore it is decaying.

gayetrena prati mimate arkam
arkena sama traishtubhena vakam (1-164-24)

Gayatra is measured by the arkam and the arka by the sama and sama by the traishtubham and all these by the Vaak.

All these poems’ meters are controlled by some other meters. All these meters or chandassu are from voices of the poets only. Poets with their poetry they sing, but the reality exists with the word of God. The sun as Savitar, the generator and so it is called also Savitri. In the later literature it is personified as a goddess Savitri. People call it as gayitri mantra. Vaak is greater than all poems or poetry and chandassu.

Gayatram chandaroha (SB.6-7-2-13) Gayatra came from chandassu; Gayatram chanda, Gayatr is chandassu of the poery. (8-2-4-13: 14-2-16), Gayatri chanda indriyam, Gayatri is the soul of the chandassu, Gayatra tristhbhe, Gayatra is traishtubha. (Tandiya 3-7-62). Yatra anusthubham are same (Av.8-9-14). Thus there is no proper definition for the chandassu. But in Asyavameeya sookta 25th hymn personified the gayatra and she takes it strength from the Prajapati who has three lights in him.

Gayatrasya samidhas tisra aahum
tato mahana pra ririche mahitv (1-164-25)
Gayatram gets its power from the great personality of three lights.

In the above verse Gayatri has been personified. We can say that she or it gets her or its power from the three lighted personality. It is said that Prajapati has three lights in him (Av. 10-7-40). We too can get power from Prajapati. This Prajapati is going to sacrifice himself as an offering in this world for the welfare of the people and he was unknown god for Vedic people. This topic is discussed in this chapter at another place. There was an opinion that gayatri has four footed or divided in to four parts and three fourth is hidden in secret and one fourth is known just like Word or Vaak. Let us see it. This was the opinion of later poets to equalize with Vaak.

In Brihad Aranyaka Upanishad it is said, earth, sky and heaven makes eight syllables and first foot of the gayatra has eighty syllables (5-14-1). Richo (Rigvedas) Yajumsi (yajurvedas) Samani (samas) make eight syllables. It is the second foot or part of the gayatra which has eight syllables (5-14-2). Praana, Apaana and Vyaana make eight syllables and it is the third part or foot of the gayatra and now the fourth (turiya) is apparently visible foot or part because he is seen as it were because he shines in the whole universe as it is the over lord (sun) (5-14-3).

Tasya upasthaanam gaayatr asya ekapadi dvipadi tripadi chatushpadhya padasi, na hi pade. Namasthe turiyaaya darshataya padaaya projase, asaavado maa praapaditi, yam drishyat, asvasmai kaamo maa samruddeeti vaa na hyvasmai. ( 5-14-7)
By going near by or saluting he says – ‘O Gayatri, you are one footed, two footed, three footed and four footed and you are without any feet, because you are unattainable. Namasthe or salutation to thee, the fourth part or foot is apparently visible.

Yagnavalkya first saluted Gayatra as ‘tasya upasthanam’ which was a beginning greeting and in the final stage he said ‘namasthe’ which is ‘good bye’ greeting because it cannot be found. Again he said –under the mighty rule of this ‘Aksharam’ (word) sun and moon are held in their position (3-8-9). Thus if the sun is part of the Gayatra, then the Aksharam is greater than gayatra. Aksharam should be known before he or she dies, otherwise there will be miserable life (3-8-10)

Yama (mruthyu) or the Death who was known as king of the under world, contained gayatra and tristhub and all other meters in him (Rv.10-13-16). Thus gayatri is connected to Death; hence no meter will give eternal life. Recently a Bramhin Pundith met me and said that in the gayatri mantra of Rigveda the the word ‘virenyam’ may be replaced by word ‘varnam’. Then word ‘tat ekam’ becomes ‘That one’ means Sat or Asat and the meaning will be ‘That one’s colour is like sun’ and our prayer goes not to the sun who is a created being by the Param Pita or God the Father, but if it is changed then entire meaning changes and our prayer will be to God the creator and not to the sun which is a created by God. But by adding ‘ekam’ the meter or chandassu will change. But no one will agree with him for this change. There is only one way that is Christ who is the ‘tat ekam or Sat, pray to Him to guide you in to spiritual light. This was my answer. Some Vedic rishis were waiting for a declarer who is living from the beginning or first born before gods and not for the sun. Sun cannot speak hence; he cannot be god or guide

Once Jagadguru Shankaracharya Swami Vasudevananda Saraswati of Badrikashram said that he did not allow women to chant the Vedic mantras. He supported his view by stating that there are biological reasons. When a woman recites Vedas a vibration is caused from navel aperture (myladhar) to the brain (Brahma randhra). It weakens the capability to conceive. He also vehemently opposed the demand for appointing Harijans or dalits as priests. One should do his own work (as prescribed in the scriptures like Geeta etc). The system of asrama and Varna (castes), as envisaged by the scriptures was relevant and good...... (Indian Express 7/5/94 Delhi Edition). No other Shankaracharya has opposed his views. No religious political party has opposed this. Thus there is no way of salvation to women and shudras (Dalits and O.B.C.s) in the Hindu fold of Varnasrama society. It is stated that shudras cannot even hear the sacred word; if he intentionally hears the recitation of Veda, let his ears be filled with melted zinc or lac. If he recites the Vedic text, let his tongue be cut off. (Gautama smiriti 12-4-6).

The Hindus practice caste and untouchablity because it is part of their religion and later literature supports it. Therefore, from 1916-35, for whole decades, Dr.Ambedkar tried to find liberty (mukti) for himself and for his people through education, employment, political power, socio legal activism. His experiences led to deeper and greater frustration. So finally, in 1935 he made revolutionary announcement. ‘I was born a Hindu, I have no choice. I will not die as a Hindu because I do have choice’. On 13thOctober 1935 at a conference at Nasik Ambedkar declared that their efforts had not born the kind of results he had expected. He then made a dramatic appeal to all ‘untouchables’ or ‘dalits’, encouraged them to forsake the ‘Hindu’ religion and convert to a religion where they would be treated with equality. (Taken from, ‘The Quest for Freedom and Dignity, Caste, Conversion & Cultural Revolution’ P.90, 91, Written by Vishal Mangalwadi). In the beginning of his struggle, on Christmas day in1927, he burnt the copy of ‘Manusmruti’ or Code of Manu which encouraged ‘Caste’ system. This shows he favoured Christianity in the beginning. In 1932 Dr.Ambedkar stated in ‘The times of India’ that all the Untouchables or Dalits should leave the Hindu fold and convert in to another fold or religion without mentioning any religion. But later he changed his mind and later Dr. Ambedkar converted to Buddhism in 1957, which is also treated as part of Hinduism and who is one of the avatars of Vishnu.

Even if a shoodra recites or chants any sloka, gods will not hear and answer him, because gods also have caste system. They will be polluted by the sound of a shoodra. Therefore, in some temples shoodras were not allowed to enter. Where as in the Bible it is said- last is first and God selected the foolish people so that wise may be ashamed. Finally, it is the Christ who is word or Aksharam who came down to this world is real person who has three lights in Him. He is the life and life giver. Sun never gives eternal life and it can never hear our prayers. In Mahabharata Sanatsujata told about the chandas to the king Dhritarashtra in this way-

Cchandamsi nama kshatriya taany atharva
pura jago mahanshi sangha eshah
cchando vidaste ya utanaadhita veda
na veda vedha asya viduhi tatvam (Mhb, Udhyoga parva 43-50)
O king, in the ancient times Atharva rishi defined what is chandas. These specialists in chanda do not know Veda or Him (God), who is to be known by means Veda.

Chandas or chandassu of poetry or any sloka will not guide us to God the creator. To know the God or to pray for Him chandas or poetry or any particular language is not necessary. Pray to God who is Param Pita Paramatma or heavenly Father in your own language as if you are talking with your father mother or brother. Yama or Death is the originator of chandassu because he contains gayitri. He cannot give you salvation or mukti. He do not know the way to heaven. (More about Death or Yama is in another chapter ‘Prayer of a Rishi;)

OM or AUM: - This is one of the important words developed after the Vedic period. We will not find in the four Vedas a word known as Om or Aum which is useful for any one to know or meditate on God. After the Vedic period, the importances of syllables to meditate gods have been increased. Publishers in these days are adding ‘om or aum’ before vedic slokas even though it is not there in original literature. There are number of syllables but one of the important syllables is ‘Aum’. Some call it as ‘Om’. The ‘aum’ is made of the guttural A the labial U and nasal M, forming a triangles of articulation. What is this word, in reality, whether there is any use by saying this word ‘Aum’? Let us now study briefly.

Om or Aum which was taken as a medium or madhyam of meditation in Upanishads. This is the best help and the highest (Ka.UpII-17); One should concentrate on the Atma (God who is Spirit) uttering Om (Manu. 241); One should meditate upon the supreme being only through syllable Om (Pr.Up5-5); Meditate upon the Atma with the help of syllable Om (Mu.up2-2-6); The syllable Om, O Satya Kaama is the higher and lower Brahma (Pr.Up. 5-2). In this way the persons who want to know God or realise Him, used this syllable for concentration. Whereas in Veda God was known as the Word or Akshram but not as a particular word as Om or Aum. Even in Upanishads He was addressed as Aksharam in various places. Some poets say it is usefull to meditate and some say it is god or Bramha itself.

Dve va va brahmani abhidhyaye shabdash chashabdashcha atha shabede naivashabdam avishkriyate, atha tatra aum iti, shatdo nenordvam utkranto shabde nidanam etc. athahaisha gatir etad amrtam etad sayujyatvam, nirvrtatvam tathe cheti........... wam by ahadve brahmani veditavye shabda Brahma Paran cha yat Shabda brahmani nishnatah puram brahmadigacchati Mai up.6-22.
There are verily two Brahmans to be meditated upon Audible and Inaudible. By Sound alone, the Non-sound is revealed. Now here is the sound `Aum’ so this is the way. This is immortality. This is complete union (sayujyatvam) and also tranquillity or calmness. So it has been said thus - There are two Brahmanas to be known - the Non-sound Brahman and that which is higher. The way to reaching the higher Brahma is through Sound Brahma.

yo asu paraparo deva aumkara nama namatah,
nihshabdah shunya bhutas tu murdhani sthane tato abhyaset (Mait Up 6-23)
He who is both higher and lower, that God known by the name ‘aum’ is soundless and void of being (shoonyabhuta) too. Therefore, let one concentrate on the (soundless) head.

Above statements and verses reveal that word `Aum’ is not known to any one. We have seen that ‘Aum’ is useful for meditation only. Now the poet says ‘Aum’ is god himself. It is not a particular sound. ‘Sound reveals’ means the sound speaks to humanity by which we will know God who is ‘non-sound’. ‘Sound’ is manifested form (rupa) of unmanifested God who is known as ‘non-sound’. That He is soundless means, the word ‘Aum’ is not a word we speak or think. It is also true that God is not a particular sound. In reality ‘Om’ sound is not a person or god but it is uttered by men only thinking that this word gives strenth to worship gods.

Thus the God who was thought of by the people as a sort of sound as ‘Aum’ or ‘Om, Krim, dam or Klim, Klaum’ etc. and other sounds are not in reality a particular sound. The sound or word of God is the way; he shows the way for eternal life and also the way to God. He himself is immortality or everlasting life; he gives the words or teaches immortality so that every one may have that life. He is the Giver of immortality or life. He appears as lower or higher God. He may be a sound and non-sound. Thus in appearance he is two, but he is one substance. He is the Father (Parama Pita) and also the Son (putra) who appears in this world (Rv.6-9-2&3). They are ekam or one. He is the Peace Giver or Pacifier. He will give his peace, whereas other gods want pacification (shanti). (For detailed study see `Way’, `Father & Son’ etc.).

In Kathopanishad, Nachiketa asked Yama, the god of death about three things, which were discussed in another topic, ‘The Way’. One of the questions he asked was like this:

anyatra dharmad anyatra adharmad anyatrasmat kritakritat
anyatra bhutach cha bhavyach yat tat pashasi tad veda (Ka Up 1-2-14).
Tell me which or what you see beyond right (dharma) and wrong (adharma) beyond what is done or effect (Krta) and undone or cause (akrta), beyond past (bhuta) and future (bhavyam), tell me what you know (veda).

For this question Yama gave the following answer.

Sarve veda yat padam amananti, tapamsi sarvani chavad vadanti, yad icchanto brahma charyam charanti, tat te padam samgrehema bravimi om ity etat (Ka.Up.1-2-15)
That word (Padam) which all the Vedas declare, which all austerities (tapas) proclaim, desiring which (people) live the life of a religious student; that word to thee, I shall tell in brief : it is about ‘Aum’.

etadd hy evaaksharam brahma etadd hy evaakshram param,
etadd hy evaakshram gnatava yo yad icchati tasya tat (K.Up 1-2-16)
Verily this aksharam (Aum or Om) is Brahma; verily this aksharam is supreme or highest (Brahma); verily this aksharam is (for) worshipping (gnatava); whatever you desire indeed will be this. (for details see the topic ‘The way’).

Above three slokas from Katha Upanishad were written to guide the people as, Brahmans are above Yama and respected by him. The information given by him is also wrong because there was no such word in Veda. In 16th verse he says that this word is Brahma and in 17th verse he says- etat alambanam sreshtam tat aalambanam paramam. It means it is via media useful for meditation. Thus Yama contractdicting himself in his teachings. The meaning of the word akshram here is “word Aum’. Therefore, small `a’ was used in the beginning. For the creator capital `A’ as ‘Aksharam’ was used.

Shankaracharya and Radhakrishna say that there is Bramha and higher Brahma and whatever you desire i.e. whether it is supreme Brahma or ordinary Brahma (or lower Brahma) you will get them by that word. Thus the word or syllable ‘Aum’ is either supreme or lower Brahma. In the 17th verse he says thus ‘Aum’ is only a support or good support. By this supporting factor you can get the world of Brahma. Thus ‘Aum’ is the form or rupa of lower Brahma and higher Bramha. Therefore in other places he was called as Shabda Bramha.

‘Aum’ is the one eternal syllable of which all that exists is but the development. The past, the present and the future are all included in this one sound, and all that exists beyond the three forms of time is also implied in it. (Mandukya Upanishad 1.1)

The concept of syllable ‘Om’ or ‘Aum’ is not developed in Rigvedic time. In Upanishads this concept was developed as an object of meditation or worship. They thought Om is helper for realization of the highest (Ka 2-17). Om is uttered for concentration on Aatma (Manu 24-1). Thus Om is used for concentration only and it is not a god. Puranas and Upanishads and in the later period, they thought it is the `Shabda Brahma’ (God who is a sound or Vaak). Gayatri mantra was also thought to be Shabda Brahma, but its meaning is different. It is a prayer to Sun god for guidance.

Once gods, men and Asuras asked Prajapati to instruct them. Then Prajapati told ‘da, da, da’, then he asked whether they understood it, then gods said `Control yourself’, men said `Give’ and Asuras said `Have compassion’. (Br Up 5-2-3). Thus there is no importance to any syllable. God can speak in any syllable, but men understand according to their need or situation, similarly gods and Asuras.

There are several meanings for the syllable Aum. It is given the meaning as `I bow’, `I accept’ or `I agree’. There are other syllables used in mantras. Mantra means that which leads to the other shore. But all the mantras are not taking to any shore. Tarasara Upanishad says, `A is the first, U is the second, M is the third. The nasalisation (binder) is the fourth; the sound (nada) is the fifth; the duration (kala) is the sixth; the resonance within time (Kalateeta) is the seventh. In addition to these, its timeless resonance is the eighth. (Tarasara Upanishad 2.1). Verily this syllable is assent of a man. A man assents to anything by simply saying `Aum’. This indeed is a realization that was sent. (Chand Upanishad 1-1-8). The syllable Aum has speech (Vaak) for it’s deity, or else it is addressed to the Ruler of Heaven or else it belongs to the supreme Ruler (Parameshthin), or it is addressed to the totality of the gods or to the immensity or to the gods in general. The principle represented by the syllable `Ka’ is its deity (Brihad devata 2.125). As per Satapata Brahmana Ka is Prajapati who is a question mark or great interrogation or unknown God.

Men only utter this syllable Aum or Om, not by God or gods. It is also addressing a particular deity in mantras just like `Respected Sir’, `Gracious Lord’, ‘I beseech Thee’ - Most of the mantras while calling the spirits or gods, this word is mentioned, e.g. `Om Namo Adesh Guru’,`Om Namo Shivaya’,`Om Bethala’, `Om Ravana Dasakhanta’, `Om Chatharsing Mahalingh’,`Om Pathala Lankeshwari’, etc., There are some mantras in Urdu or Arabic they have to be addressed as `Bismilla Rahamanirrahim’. This is the first word for most mantras, and then the mantra will start as `Booth bandh etc., or `kol kol bajar kol’. Some start with `rahim’ or `asalam’. To whichever the spirit they are addressed, it comes to serve the chanters. People utter all these words. It is just like one way traffic. They (spirits) never give people peace or salvation of God. By no stretch of imagination, the mantras that call for spirits, evil spirits, dead, gods or angels, peers, pigambers, djinns, etc. never fall under the Vaak (speech) of God.

Like men, even gods also do not know the place of eternal God who is hidden. “Pakah prichami manasavijanan devanam ena nihita padani” (Rv.1-164-5). ‘Immature in understanding and undiscerning in mind, I enquire about those things which are hidden to gods’. In another place it is said gods are later production or discarded by God (arvag deva asya visarjanena) (RV 10-129-6). He (God) has given the names to gods, but Himself is a great interrogation or mystery (samprashna) (yo devanan namadha eka eva tam samprashnam) (10-81-3).

Thus the worship of gods is useless and anything told by them is false. The Vaak or word received from them does not even fall under `turiya’ or one-fourth Vaak or word. Any message received from these spirits is also a sin in the sight of God. Some spirits tell the past things, even names, places, father’s names, etc., but about future they can not say anything, even if said that will be wrong. Thus the syllables uttered by people are of one way traffic. God can understand our thoughts. It is not necessary to chant particular word or syllable to address the immortal living God.


There are mantras to worship gods and there are mantras to call the gods or spirits. There are also mantras in Vedas, but they are actually slokas in poetry or prose, they are different from mantras of sorcery. Sorcery is sometimes connected with black magic some of them can be called as Tantrik Vidya. They are called Ojas or sorcerers. Griffith called the Vedic mantra as Vedic Hymns.

Apart from this syllable AUM, there are number of syllables (bijaksharas):
Maya bija HRIM
Laxmi bija SRIM
Kama bija KLIM
Kala bija KRIM
Dhana bija HILM

Some mantras when chanted, have to chant in many syllables and repetitions such as AUM, KRIM, HUM, HRIM,SHRIM, DUM, DRUM, RIM, KLIM, KRAUM etc., then praising of that shakti as `Thrai lokeswari;...........kuru kuru swaha’. In this way Para adhi sakti mantra begins and ends. First they have to do siddhi repeating it 1001 times daily with many conditions. Krim karaschya mastakam…. It is used to call one deity, but siddi should be performed on a dead body who was killed a fighting. For Agori Lal beig mantra starts with ‘Om agori …balkathe chelo’ but for Agori Baba word ’om’ is in the middle. In the middle it says ’thali bajethi hi hazar hokar’ then maantrik has to clap. For Bethala mantra starts with ’om bethaluda pothe pothene deepam arpi’, like it starts and the meaning is when your go first put out the lamp. Some mantras are very big. Some are very small. This kind of speech (vaak) men acquired to call the spirits or gods or angels or devils or rakshasas, djinns, peers etc., are not the part of Vaak. In some mantras there are vows on them and on their father or mother or paigamber.

Most of the mantras praise their (gods) activities as they are very great even as equivalent to God. The basic thought of that mantra hits that particular deity. When the spirit comes, chanter performs pacification (shanti). Otherwise there will be a trouble to the chanter’s life. These mantras are not only for calling of spirits but also for some other work such as to calm anger, for sleeping or to prevent sleep, to create lust (kama mantras, mohini mantra or vashikarana mantra etc.). They will not help people to get salvation, mukti or moksha or liberation. Some more information on this subject is discussed in my testimony in the last chapter.

Thus there are mantras sometimes considered as the part of Vaak. All the Vedic hymns of Rig, Sama, Yajur and Atharvan are considered as mantras or hymns, but not as sorcerer’s mantras except for a few in Atharvana Veda. But there are some mantras in Atharvana Veda which are dangerous if chanted continuously sometimes a particular deity may attack if proper and timely shanti or pacification is not given. I I know some people used to repeat mantras for some gods several times daily. If repeated continuously and timely pacification or shanty is not given they will attack by which some became mad and some times death may also occur. But Jesus Christ said ‘my peace I leave with you, my peace I give you, I do not give to you as the world gives’ (Jn.14:27). The mantra or vaak we are talking about is only the fourth part. All these gods require pacification or shanti, because they don’t have peace in their hearts. Men have to pacify them.
Some texts say-Meditate Om as udgeeta (Chandogya.1-1-1), Etat evaksharam sarvam, this aksharam or word is every thing (1-4-5), sarve svara indrasya atmanah, all these words are Indra’s limbs (2-22-3), couples are formed by om (1-1-6), by saying om meditate the spirit (Manu 2-241), for Brahmans it is highest tapassu or austerity (6-70), meditate by this om beejakshara ( Mundaka Up (2-2-6), by om and ‘shom’ shastras will be defused or told (Tai.Up.1-8-1), by sound ‘om’ meditate on paramatma or God (Prashna Up.5-5; Mundaka.2-2-6: Mahabharata. 24-1). All the opinions said by different poets or sages have different opinion about ‘om‘, some said it is used to meditate and some said ‘Om’ itself is god.

Let us see some more words or beejaksharas from the Chandogya Upanishad. Om ityadi aksharam udgeeta upaseet (1-1-3) Meditate on the word Om it is udgeeta. Atha kali vyana eva udgeetam upasaate (1-1-3). The word ‘vyana’ should be meditated as udgeeta. Udgeeta has three words i.e ‘uth’ which means life or breath, then the second word is ‘gee’ which means word or pronunciation and the last word is ta’ which means food (1-3-6) and the seventh verse says, sky, sun and Samaveda is ‘uth’, space, wind and Yajurveda is ‘gee’ and the earth, fire and Rigveda is ‘ta’ (2-3-7). Apart from this there is another word known as ‘hinkaara’, all the dogs gather at one place and say (bark) ‘heem’ (1-12-4).

Men say –Om adaama- Om let us eat. Om pibama- Om let us drink (1-12-5), loke hounkarah-world is hounkara. Vayu haikaarah- wind is haikaarah. Chandrama athakara- Moon is athakaarah. Aatma ihakara- Spirit is ihakaara. Agni ‘ee’kaara- Fire is ‘ee’kaara. Aaditya ukaara-sun is ukaara. Nihava ae’kaara-Nihava is aekaaram, Vishvadevah auhoikaara-universal gods are auhaikara, prajapathi hinkara-Prajapati is hinkara, Pranam sarvam – life is every thing, pranam ya – life is ya, vaak vai viraat- word is Virata. (1-13-2). The thirteenth one is sthoba which is hoonkaaram, we cannot describe it (anirookta) (1-13-3). All these words never helps man to immortality or moksha, they are not helpfull to gain the knowledge of God.

Hinkara has three matras i.e him, ka, ra; prastava has three i.e. pra,sta and va (2-10-1).Aadi has two they are aa, di; pratihara has four,pra, ti, ha, ra (2-10-2). Udgeeta has three, they are-ut, gee, ta; Upadrava has four-u, pa, dra,and va; Akshara has three- a,ksha, and ra (2-10-3). Nidana has three- ni,da,and na. They are totally 22. By 12 matras or words we can go up to sun and total twenty two will cross the sun and go beyond By some beejakshara we get rain, thunders lightening, animals seasons, rivers flow etc. Let us see In the Candogya Upanishad about these sounds.

Words or sound

5 kinds of Sama
Big parts
Hinkaram sound
East winds
Gathering of clouds
Spring season
Prastava soun
Formation of couds
Summer season
Talking or sentences
Flowing of rivers to east
Rainy season
Seeing or looking
Thundering andlightening
Rivers flowing westward
Spring season

Rubbing of wood
Sun rising
White clouds
Spring seasons
Aftwe morning hours
Black rain clouds
Making fire
Rainy season
Making fire
Thundering and lightening

Life or prana

Sun going down
Stoppage of rain

Three kinds of knowledge

Three worlds
Supreme heaven
Firw, wind andsun
Bone marrow
Snakes, gandharvas and dead fathers

In Mandookya Upanishad there are 12 slokas. These slokas says about Om or Aum. Let us see all these slokas to know about the truth of this word.

Ityadi aksharam idam sarvam tasyopa vaakhyanam bhootam bhavat bhavishyat iti sarvam omkaram. (1)

Sarvam etat bramha ayam aatma bramha, sah ayam atma chatushpath .(2)

Jaagagarika sthaana baahish pragnah saptaangah eko navismishathimukhah sthoolabukh vaishyanarah prathamah paadah. (3)

Swapna sthaana antah pragnah saptzanga eko navishatimukha pravivikthab taijase dvitheeya paadah….(4)

Yatra supto na kanchana kaamah kaamyate na kanchana svapnam pashyathi tat sushuptam, susushuptastha ekibhootah pragnaandhan eva anadamayo anandabhook chethomukha pragna thrutheeya paadah. (5)

Nanta pragnam na bahish pragnam byaha praqgnam na pragna na ghanam na pragnam na pragnanam adrishyam avyavaharam agraahyam alakshanam achinthyam avyapadesham ekaatma prathyaya saram praponchopashamam shantam shivam advaitam chathurthamanyamnte sa aatma sa aatma sa vigneya (7)

Sah ayam aatma aadhyaksharam omkaram athi maathram paada maatra aakaara ukaara maakaara iti (8)

Jaagarita sthaana vaishyanaara omkara prathamaa maatra (9)

Svapnasthaana taijisah ukaara dviteeya maatra (10)

Sushuptaa sthaanah pragno maakara trutheeya maatra mite apileh vaa (11)

Aamaatra chaturta avyvahaaryah praponchoshamaah shivah advaitah eva omkara aatma eva sam vishatya aatmanamnaa atmaanam ya evam veda. (12)

The meaning is in this way; (1). This word om is every thing, Its’ comment is past present future and all this is omkaram (2). Every thing this is Brahma; this Spirit is Brahma, this Spirit is divided into four parts (3), The first part is In the waking up from the sleep (jagarika sthana)of Vaishvaanara, the seven limbs (angas) nineteen faces who enjoys the gross things.

(4). The second part is dream state he comes to know by himself, the status of dream who is conscious is possessed of seven limbs and nineteen faces.

(5). In the third state or part pragna, a person will be in the deep sleep, he will not desire or enjoy with anything. He will not get experience of any dream. He will desire sleep only. (6). This is the lord of all, this is the knower of all, this is the inner controller, this is the source or birth of all, this is the beginning and the end.

(7). The fourth part of it is not knowing of the internal world, not knowing the external world, nor knowing the both the worlds, nor a mass of knowing nor knowing nor knows; which is unseen, incapable of being spoken, beyond grasp without distinct marks, unthinkable, indescribable; whose valid proof consists in the single belief in the Self for Atman; in all ceases, unchanging, auspicious and non dual. That is the Aatma or Spirit or Self and that is to be known. (8). That very Aatma or Spirit or Self is considered as the syllable Om It is considered as one fourth part having letters which are Aakaram, Ukaaram, Makaram. (9). The Vaishvaanara (jagarikasthana) at waking state is the first letter. 10). The taijisa sthana or place is the state of dream is the second letter Ukaram (middle letter of Om). (11). The third letter Ma kaara is pragna state or not aware any activity in sleep. (12). The undivided or partless Om is one fourth (tureeya), it ultimately cannot be pronounced (avyavahaarayah), auspicious and nondual and is thus it is Aatma. He who knows this enters to Self or Spirit by Self or Spirit

The summary of the above slokas can be seen in this way to understand perfectly. The first sloka says that Om is every thing It is Om akaram. This every thing is Brahma and kit is divided in to four parts. (2) The third and ninth slokas says about ‘A’ akaram which is the awakening state of Vaishvanara and it is the first part. (3) The fourth and tenth slokas says about ‘U’ akaram. It is the dream state and the person knows the dream in this second part. (4) The fifth and elevetnth slokas says about the third state or part ‘Ma’ akaram. It is in the state of deep sleep and in this stage he do not know anything inside of him or outside of him. All the above positions are about the divided Omkaaram i.e. ‘a’ ‘u’ and ‘ma’. The undivided ‘Om’ or ‘Aum’ is the fourth part and it cannot be pronounced and world submerges in it. Then let us know about this Aatma.

We can understand about this Aatma if we study the seventh and twelfth slokas. The seventh sloka says that Aatma or Om is ‘incapable’ of being spoken’, then how can we say that Om is a particular sound when it is not pronounceable or unspoken and it is a contradiction. It is also not graspable, unthinkable, unseen, can not be marked by any language of symbol. The twelfth sloka also says same thing and no one knows nothing about it, then how can we say it is auspicious, undivided and it is Aatma and it is Om or Aum.

Therefore let us see in another Upanishad which says in this way-

Teesro maatra mruthyuh matyah prayukta anyonya saaktaa anviprayuktaah- Prashna Upanishath 5-5,
If these three maatras or words ( A,u,ma) united together, then it lead you to death.

Therefore, whoever says ‘Om’, he will go to Death. Death means not dying but after physical death our spirit lives with Death that is Hades or paathala and then finally thrown into the burning fire forever. Read another topic ‘Prayer’- mruthyuorma Amritangamaya to know more about death. We require Life not Death, ‘Life’ is living with the God the creator after physical death as one family of God for ever. Bible says our Spirit or Aatma never dies and God will bring every act and account into judgment. No god or gods will help us to escape the judgment except by the provision God made for us by His fore knowledge which is in this book. The Vedic Vaak or word or Aksharam is not ‘aum’ or ‘Om’, but He is God Himself. By pronouncing any word we will not get anything. Get Life by Aksharam only. Do not say Om, it will take you to Yama or Death.

Mundaka Upanishad says- “There are two kinds of knowledge to be acquired - the higher and lower”. This is what as the tradition runs, the knower of the import of Vedas say- of these lower comprises the Rig Veda, Yajur Veda, Sama Veda, Atharvana Veda, the science of pronunciation etc., the code of rituals, grammar, etymology, meter and astrology. Then there is the higher (knowledge) which is attained by `Aksaharam’ i.e. Vaak or Logos (Mu Up.I-1-4 &5).

God’s knowledge is greater than all the knowledge we acquired. We require higher knowledge. Through `Vaak’ alone, when He comes to this world in flesh or human being can receive the knowledge of God. This has been discussed in “Para Vaak” or Word from highest heaven. `Aksharam’ is from the highest heaven.


Rigveda (10-72) deals with the acquisition of revealed knowledge by various types of people. How the Rishis or sages were tested in the fellowship of assemblies and how many kinds of people claimed as having the word of God or Vaak was revealed in this hymn. But there are people without any revelation who revealed their own thoughts as the verses of God. This hymn completely reveals about their culture, various methods adopted to get the Vaak and how men spoke, acquired it and spread the verses. Even Brihaspati has named some places, or things to which no one named them was tested, because it should stand the test. There is another hymn in 10-125 about Vaak, but it is not so relevant to know about this. Following verses reveal, how the men speak about Vaak. Before we go across this hymn, let us see about Brihaspati.

Brihaspate prathaman vaacho agram yat prairata naamadheyan dadhaanah, yad eshaam sreshtam yad aripram aaseet Premnaa tad eshaam nihitan guhaavih (R.V.10-125-1)
When Brihaspati, first spoke in the beginning, he uttered and gave names to unnamed which was their best, and faultless, then they with love revealed which were concealed in secret.

Actually Brihaspati was mediator between God and men. It is not a name, only an attribute of a mediator because, he was called as Rita born or first born of Rita in RV.1-15-10; 1-36-11; 6-73-1; 10-5-7 etc.)

Brihaspati means Lord of prayer. He was also called as Brahmanaspati, which also gives the same meaning. He was also compared as one of the gods like Indra, Vayu, Mitra, Agni, Pushaur, Bhaga etc., in many places (Rv.1-14-3). He is also priest between gods and men. There was a Rishi or priest in Vedic times known as Brihaspati. It is common in those days to have names of the deity besides his original name. Even though there were priests, at the time of yagna, still the Rishi prayed to Brihaspati’s presence. Because without him no sacrifice and oblation prospers (RV.1-18-7, 8). Agni (Fire) is also called as Brahmanaspati or Lord of prayer (RV.1-38-13; 2-1-3), also as Son of Strength (1-40-2). There are about six hymns in Rigveda devoted to Brahmanaspati (RV.1-18, 40; 2-23, 24, 25 & 26). Apart from these his name is often mentioned or invoked with other gods.

We can understand by the hymns that there was a man called `Lord of Prayer’ between men and gods. Vedic people worshipped and invoked many gods and pacified them. They asked Brihaspati to be a mediator between people and gods. Due to worship of many gods they could not find the God who is the creator of heavens and earth. The First born of Rita has only attributes or names of qualities as per his character (gunalakshanas). Jesus Christ is the real mediator between God and men. As the Vedic people could not understand him properly he came to this world as Jesus. Christ is the ‘Lord of prayer’. He taught people to pray in His name. For details see a topic on ‘Mediator’ and `Guru’. Later in this chapter we discussed the other attributes of First born of Rita or heavenly law (Prathamaja ritasya).

This verse is about the Brihaspati who was the first born. The second and rest of the poem are not connected with the first verse. As per the above verse Brihaspati with his companions gave names to the unnamed. These names were best (sreshtam) faultless (aripram) and through love (premna). These revealed (avih) things were actually concealed (nihitam) and in secret (guha). Let us see how they got the word and where was it hidden in the next verse.

saktum iva titaunaa punananto yatra dheeraa manasaa vaacham akrata, atraa sakhaayah sakhaayani jaanate bhadraishaam laksahmeer nihitaadhi vaachi (2)
Where the sages fashioned or formed the language with their mind straining it, as they strain flour with the sieve, there in friends discovered bond of friendship whose luster or beauty lies hidden in that Vaak.

Above verse clearly shows that sages or wise in spirit with their mind might have uttered many words or poems. But all these words or poems were tested like a winnowing basket (tita-una) by the mind of intellectuals or pundits (dhiaeh). In their companionship or friendship (sakhyani), friends discovered after the filtration, that beauty is concealed in the words (adhivachi). This verse clearly shows that there were many Rishis or poets claiming that they received the Vaak, but rishis and friends were testing and filtering the poems or songs according to their knowledge. Still today number of pundits or intellectuals proclaim their own doctrine as the Word of God. We have to test them and their speech to know it. Jesus said you would know them by their fruit. (Mt.7:16,20 )

Yagnena vaachah padaveeyam aayan tam anv avindann rishishu pravishtaam, taam aabhrtyaa vyadadhuh purutraa taam sapta rebhaa abhi san navante (Rv.10-71-3)
With yagna or sacrifice they followed the path of Vaak and found it is installed in the hearts of sages. They acquired it and spread it in many places and seven singers or poets in tone together.

The poets or singers performed sacrifice (yagna) to trace out the path of the Vaak. They found that Vaak is in the hearts or minds of sages. Thus the seven singers also spread those poems in many places. It clearly shows that the Vaak or word they received after acceptance from the assembly they spread it in many places. It was from their inner heart but not from above. The Vaak here is poetry developed by testing with other poets and they thought as the revealed knowledge of God.

Uta tvah pashyan na dadrsha vaacham uta tvah shrnvan na shronty enaam uto tvasmai tanvam vi sasre jaayeva patya ushati suvaasaah (4
There is someone who sees but has not seen Vaak or Word. There is someone who hears but has not heard Vaak or Word but to another she (Vaak) reveals her lovely form like a loving wife, finely robed to her husband.

Above verse says that there are some people who see or get visions or by medium they see and hear the voices, but they too did not see and hear about the `Vaak’. God reveals his mind or Vaak to whomever he loves. Some people hear the voices in their visions, dreams and seeing by tantric techniques or bydiffernt medium or power. They are not from God and they are from devil only. This verse is explained by the later literature in the Katha Upanishad in another way. All the poetry is not from God or from Aatma.

na yam atma pravachanena labhyo na medhaya na bhuna srutena; yamevaisha vrnute, tena labhyas tasyaishe atma virvrnute tanum svam (Ka.Up. 1-2-23)
The Atma (Spirit) cannot be attained by instructions, nor by intellectual power, or even through much hearing. He is to be attained only by the one whom He (Atma) chooses. To such a one the Atma reveals his own nature.

Dr. Sarvapalli Radha Krishan commenting on this says, “In a sense all life is from God, all prayer is made by the help of God’s grace but the highest of contemplation which is scaled by a few are attributed in a special degree to divine grace. If the indwelling of God in the soul is a reality, this very indwelling takes us to the supernatural. If man becomes aware of God’s presence in the soul, it is due to God’s own working in the soul. It is beyond the power of an assisted nature, (P-619.M.R. the Principal Upanishads). The Atma or Spirit of God is different from our atma or spirit. Many people say that our own spirit is powerful and can achieve success by dhyana yoga (meditation concentrating on some thing), or by emptying mind, or by grasping through kundalini yoga (serpent power) whose tail lies on the head and lives unto the bottom of rectum. All these types are mere theories. We receive the power of God when we receive his Holy Spirit or Atma of God. Jesus said ‘you will receive the power when the Holy Spirit comes on you’ (Acts1:9)

Our intellectual power, or by hearing discourses from many people, or by any instruction or by memorizing slokas we cannot achieve the Aatma of God. In the Old Testament times, Spirit of God used to come down on men or on prophets. Then they used to prophesy the word of God. When the prophets were in control of spirit they were taken away to other places and shown the truth about people and about heaven and God. Thus Ezekiel, Isaiah, Daniel and John saw the visions of heaven.

When Jesus Christ was in this world he promised to send the Spirit (Aatma). It is called the Holy Spirit or Holy Ghost. “But you will receive power when the Holy Spirit comes on you, and you will be my the ends of the world (Acts.1:8). This Holy Spirit is also called as comforter or counselor. “If you love me, you will obey what I commanded. And I will ask the Father and He will give you another counselor to be with you forever the Spirit of Truth. The world cannot accept him, because it neither sees him nor knows him. But you know him for He lives with you and will be in you. But the counselor the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have told you (Jn.14: 16,17 & 26). When the counselor comes, whom I will send to you from the Father, the Spirit of Truth who goes out from the Father, he will testify about me (Jn. 15-16).

The Spirit of God or Holy Spirit was given to the people permanently. Gifts of the Spirit will be given to anyone independently of sex, creed, race according to the will of the God, but not according to our will. The act or work of Spirit is to bring the people to the knowledge of God, counsel, guide, and lead to Christ and make people bear good fruit, to witnesChrist andfor edification of the church etc. By bad Spirit or evil spirit or by devil people bear sinful (acts or) fruit. So Bible said, I say live by the Spirit, and you will not gratify the desires of the sinful nature. For the sinful nature, they conflict with each other, so that you do not do what you want.” (Gal.5: 16,18).

Uta tvam sakhye sthirapitam aahur nainam hinvanty api vaajineshu adhenvaa charati maayayaisha shusuhruva aphalaam apushpaam (R.V.10-71-5)
There is some one, they say, is firm and secure In friendship, none would urge him to contest He wanders with illusion like barren cow and the Vaak having heard (from him) bears neither fruit nor flower.

We have seen in the second verse that poets and people filter the poems to find out the correct poem, which comes from the heart. But in the above verse, there is a man in their companionship (sakhye) who sits permanently (sthirapeetam) but he will not contest with others, so that they can test and filter his poems. He wanders (charati) with illusion or in delusion like a barren cow (adhenva). His poems or speech after hearing (susruvan), they give neither fruit nor flower. The person who contests can only be recognized, otherwise there is no use. They thought that poetry must give some fruitful thing. So they contest with others. If any one gets word of God, it is not necessary to contest. But due to illusions, there will be contest. The word they got was only less than one fourth. Hence they tried to fill the other three fourth with their own thoughts. Word of God must give result or it should blossom like flower and bear fruit so that others can enjoy and eat the fruits.

yas tityaaja sachvidam sakhaayam na tasya vaachy api bhaago asti
yad eem shrnoty alakam shrnoiti nahi praveda sukrtasya panthaam (R.V.10-71-6)
One deserting friend who knows the truth. The portion of Vaak he enjoyed is not of his. What he hears he hears falsely Indeed he does not know the good deed or path.

Above verse speaks about another friend from their companionship, who has abandoned the group knows the truth (sachividam) or having a common mind with other poets. It seems he was a hearer, but he heard false or untruth (alakam). Apart from this, he was not a righteous man. His deeds are not good and having a different path. He may not be following the path of yagna or sacrifice. Thus there is danger by the person who knows the truth, but His ways are different. Many claim that they are gurus, but they teach false teachings. Their teaching leads to death. False teachers, gurus gives false messages. Their truth is false before God.

Akshanvantah karnavantah sakhaayo manojaveshv asamaa babhoovuh, aadaghnaasa upakakshaasa u tve hradaa iva snaatvaa u tve dadrshre (RV. 10-71-7)
Friends who are well endowed with sight and hearing are unequal in the quickness of their mind some look like pools that reach to the mouth and arm pit and some like lakes in which a man can bathe.

Again they speak about some friends who were endowed with seeing and hearing the spiritual things. They are unequal in the matter of their mind. They were compared with three water lakes where water was seen up to nose, other up to chest and third one was lesser than the chest which can be useful to bath only where they can swim.

Hrdaa tashteshu manaso javeshu yad braahmanaah samyajante sakhaayah
atraaha tvam vi jahur vedyaabhir ohabrahmaano vi charanty u tve (R.V. 10-71-8)

With mind shaped by the speed of spirit worshipping friends sit together and perform some have deserted they still need to know while some real poets certainly move (to know)

Above verse says that some Rishis or poets sit together and worship with their heart and spirit. Jesus said, “whoever worship God must worship Him in Sprit and in Truth. During the Vedic times some Rishis used to sit together and worship and know something the group and used to go out, but they were not good in understanding God. Other poets or singers still in their gatherings used to learn about singing and education about God. Some times they asked questions if they are ignorant. In the Asyavameeya Sukta Dirgatamas used to ask the question as, `I ask the persons, whoever knows it shall tell it for the sake of knowledge etc. (R.V.1-164-4, 5,6). Sometimes he used to get answers and sometimes no answer at all (R.V.1-164-34, 35). A verse says that the persons who have the knowledge of immortal God or Word of God (akshare) sit together.

Richo akshare parame vyoman yasmin deva adhi vishve nishedhu
yastan na veda kim richo karishyati ya it tad vidusta ime sam asate (R.V.1-164-39)
The Rik hymns are about the Imperishable or Word or Voice (Akshare) of supreme heaven (Parame vyoman), where all gods have their repose; who knows not that (akshare parame vyoman) what he may do with Rik hymns, they who know it are assembled.

There are many kinds of Rishis we have already seen. But there are some who gathers at one place, they are Rishis who were concerned about Aksharam or Word of the God. They are not bothered about the gods or goddesses or about other Rishis who don’t know about the God but they only memorize the slokas and preach. Radhakrishna says, `mere memorizing of the hymns is of no avail if we do not know the Supreme Being who sustains all’. The Rishis gathered with him were a class who believe in ‘Aksharam’ or ‘Word of God’ who is in highest heaven. Even the gods also worship the Aksharam. The persons or Rishis who do not know the word or imperishable, they do not have any relationship with the Rik hymns. Rishi Deergatamas says his assembly is for the believers of ‘Akshram’ only. Rik hymns are for finding the God who is ‘Word’ living in heaven. In this book also we are giving you the real Aksharam or Vaak or Word from above.

The doctrine of Akshare in parama vyoma (the word existing in the supreme heaven) is God living in secret or concealed in secret (nihita guhayam) is a great question mark (samprashna) and he is an unknown God or who? (Ka?). Dirgatamas Rishi used to ask questions in the assemblies about the knowledge or mind (devam manah) of God. Many people know and chant Vedic hymns (mantras), but they do not know reality or true God. At the time of Rigvedic period some Rishis who know the immortal God of supreme heaven used to assemble in one place. Thus there were assemblies of various nature; sometimes there were differences of opinions and sometimes own imaginations used to take place. A Rishi left the God the Father and says in this way- I bid farewell to the greater God, for neglect to obtain share of worship. I tried to remain behind this alter for years; I leave the Father, for my choice is Indra. RV 10-124-3&4. Some people now claim as the heirs of Veda but they left the great God heavenly Father and worshipping many gods who are not creators. They are in wrong paths, even the American Senates are inviting them for their prayers. The hell is so bigger than Hades.

Some Rishis wants to leave the heavenly Father and worship Indra who was a god of war. Now this book deals with the supreme God who is in heaven who is the heavenly Father. We want to project that God who is immortal invisible the only One God who is the king eternal (1Tim.1:17)
Some people desert their company and says what is worthy of being known (vedyabhih). Some real worshippers (chabrahmanah) move from place to place to worship.

Ime ye naarvaan na parash charanti na braahmanaasho na sutekaraasah ta ete vaacham abhipadya paapayaa sirees tantram tanvate aprajagnayah (Rv 10-71-9)
Those who do not wander neither backward nor forward, they are neither men of knowledge nor ritual performers the inept ones, sinfully seize the Vaak. By `siris tantram’ they tell words illegible words not understanding properly.

Above verse says about another group of people who sit in their houses and never move or wander from place to place to sing the poems. They do not have the knowledge of God or they never perform any yagnas or ritual sacrfices. The words they utter are secret. They say that they have received Vaak. Actually it is witchcraft or sorcery. They may tell something about past or future. They deceive people as if they do with the power or Vaak. This types of poets or so-called Rishis don’t know the Vaak or Aksharam but they deceive the people as if they knew every thing. The word of God is for propagation of God’s message for salvation (mukti), but not for repeating some words or sounds which is not the word of God.

There are two words in the above verse, which are interpreted differently by different people. One is `siris’ and the other `tantram’. Sayana has taken for `sirih’ to `sira’ which is a plough and for ‘tantram’ he took tantu meaning thread. Dr. Khunan Raja has said, “The word sirih must be the accusative ‘siri”. Thus it means spindle. There is another word `papa’ meaning sinful way. Actually the word tantram is connected to other word ‘mantram’ and `yantram’ or `Jantram’. `Mantram’ is a set of vocabulary to call the spirits or praise them. `Tantram’ includes `mantram’ and some crafty work to do with hands like images of various shapes. `Yantram’ is like drawings or squares, rectangles, circles and other shapes in which they write words or numbers or some figures or symbols. Yantra and tantra includes mantra. But mantra does not include tantram or yantram. Yantra and tantra without mantra is waste and will not have power.

Thus `siris tantram’` is a type of craft with mantra which was considered as sin (Papaya). It is consulting the evil spirits with medium of skull. They thought these spirits as gods. People think that these spirits called by ojas or tantrics as agents of gods. What ever the words they receive from these spirits are false and falsehood. Consulting them either for good or for bad is sin. Then let us see who can give us the Vaak in the next verse.

First, second and third slokas says about the language they use to name with the power of vaak. They thought that Vaak is in their hearts hence they thought to tell to others with seven singers as they are performers of yagna.

Fourth sloka says about second group of poets, who see and hear, but not the Vaak and it may be something different from the vaak but they thought it was Vaak from above. It shows that the Word was not disclosed to all. Therefore, Sages are creating their own words bytheir own thought. The ‘Word’ which comes from above is different from the mouth of a rishi or sage or poet.

Fifth sloka says about third group of poets who are secure with their friends. They never contest in the assemblies. They also teach or preach but without any fruit like a barren cow.

In the fourth group there are deserters and they saying something said by others. He hears false things and his way is bad. When a person hears false things, naturally he teaches the false things.

In the fifth group some poets are able to hear but their mind is not sharp. They are like people sitting in the water pools.

In the sixth group there are poets with sharp mind and they together perform rituals and preach. But there was a division among themselves due to desertion. Poets say that the deserters have to learn a lot. There are some who knows well moving to other places to tell others.

In the seventh group there are some persons never wander but sit at one place, they don’t have knowledge to perform the rituals. They tell the Vaak by sinful methods by tantra known as ‘shirsha’ tantram. Their language is also not known to any one as they talk like murmuring. Therefore, they were waiting for a person who have the qualities mentioned below;

We have seen another sloka in Rigveda 1-164-39, that there are some Rishis whose assembly or fellowship contains the persons who knows the Aksharam or Vaak or word from supreme heaven. They did not allow others who do not know the real Aksharam

Sarve nandanti yashasaagatena sabhaasahena sakhyaa sakhaayah kilbishasprt pitushanir hy eshaam aram hito bhavati vaajinaaya. 10-71-10
All delight with the friend who comes with glory who sits in the assembly with the companions, who destroy the sins and bring nurture to them. He takes part in the yagna or ritual, and becomes a placed good teacher

Above verse says about a man who is going to come in this world. He is the person properly placed as teacher by God (aram hitah). He is the person who partakes in ritual or yagna (vaajinaaya). He brings drink (Pitushanih) of life of immortality. He destroys the sins or faults (Kilbishasprt). He is the person worthy to sit in the assembly of worshippers (sabha sahena). For this person who will have these qualities is only the one who brings the Vaak or message of God. Rishis waited to see this person. We come across this person who is having all these qualities.

ARAMHITAH:- Proper or good teacher; We come across a topic on Father and Son in which we have discussed that the heavenly Father sends the Son who gives the message of Father (R.V.6-9). He is the proper person to teach because he comes from heaven. Kindly read the topic on Guru also.

VAJINAYA: - He is the person `who partakes in ritual yagna’. Actually the person who comes himself is the yagna as `Yajamanhpashu’ i.e. performer himself is animal (to offer as sacrifice). Christ is the God of sacrifice or yagnasya devam.

brahma arpitam brahma havir brahmagnau brahmana hutam brahmai iva tena ganatvayam brahmakarmasamadhina (B.G. 4-24)
The act of offering of sacrifice is Brahma, the oblation is Brahma, the sacrificer himself is Brahma, and the fire is Brahma. Brahma alone he attains who sees Brahma in the activity of sacrifice. (The source or basis of this sloka is from Atharvana Veda and Satapata Brahmana and these slokas stated in the first chapter).

At that time the real yagna was in heaven and it was completely canceled in secret in supreme heaven. It said – yagnasya dhaama paramam guhayat (10-181-2). The place of the yagna is supreme secret. Yagnasya shake parama vyoman ( 5-15-2). The power of yagna is in supreme heaven. Jesus came in to this world offered his body and blood as sacrifice. Christ sacrificed his body, blood and life so that we can no more offer to God a sacrifice. Christ came to give his life voluntarily. If we have faith in Christ and his offering, we become the children of God by his blood.

PITUSHANIH:- Bringer of (immortal) drink. Vedic sages thought that soma juice was an immortal drink. But it is said that no one has drunk the soma of heaven. Many stories were developed in Puranas to bring the `amrta’ drink, which was somewhat equal to `soma’ in Veda. Soma or amritam was considered, as an immortal drink, whoever drinks it, will not die. (For details of soma read the topic ‘soma’). Jesus said, “who ever drinks the water will be thirsty again, but who ever drinks the water I give him will never thirst. Indeed the water I give him will become in him a spring of water welling up to eternal life (Jn. 4:13). If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the scripture said, streams of living water flow from within him (Jn.7: 37,38). Thus Christ brought words are of living God. If we believe in him, his blood washes us from every sin. It is said about Christ in Veda as the amritasya gopah `shepherd of immortality’ and amritasys nabhi i.e. He is the centre and source of immortality. Water is firuratively used for ‘word of God’.

KILBISHASPRIT: - `Destroyer of sins or faults’. Sin separates man from God. The person who commits sin is called the sinner. There is committed sin and uncommitted sin. According to the tradition and Veda i.e. Janma Papa and Karma Papa, sin by birth and sin by actions and deeds. (This topic is discussed in Unifier). Jesus said, “I desire mercy, not sacrifice. I have not come to call the righteous, but sinners (Mt.9: 13: Lk.5: 32). Christ Jesus came into this world to save sinners (I Tim.1: 15). To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests (Rev.1: 5,6) (I Jn. 1:7). Thus Christ by his sacrifice redeemed us from all sins. Therefore Christ is the destroyer of sins or faults.

SABHA SAHENA: - `Worthy to sit in the assembly of worshippers.’ As per the hymn mentioned above, people and Rishis used to sit together and find out which hymn has reality. They used to filter the verses to find the good one. There were many kinds of people who used to come and all those people who were not from the spiritualy intellect were discarded. But they looked forward to a person who would come and liberate them from sin.

Jesus used to come to the Assembly of God or temple of God. Jews have three festivals. One of the festivals is the Passover to commemorate the freedom obtained from the bondage of Egyptians. For every Passover his parents took Jesus to Jerusalem. At the age of twelve he was taken to celebrate the feast of Passover for three days. For three days he was in the assembly of temple called Sanhedrin and after the feast also he was there in the assembly. After three days of feast they found him in the assembly sitting among teachers, listening to them asking them questions. Everyone who heard him was amazed at his understanding and his answers (Lk.2: 41 to 47). When Christ started his ministry with power and spirit, and news about him spread throughout the whole countryside. He taught in the synagogues (assemblies), and everyone praised him. In Nazareth all spoke well of him and were amazed at his gracious words that came from his lips. In the town of Capernaum they were amazed at his teaching, because his message had authority (Lk.4: 14,22,23). Thus the prediction of Brihaspati (poet or rishi) got fulfilled in Christ. They were waiting for such a person who can teach them correctly. The character and the qualities of Jesus Christ correctly fit into the predictions of sages. Jesus said you diligently study the scriptures because you think that by them you possess eternal life. These are the scriptures that testify about me, yet you refuse to come to me to have life (Jn.5: 39,40). Some of the Vedic Rishis testify that Christ would come to this world and teach the Word of God. All the qualities of the above noted person in the sloka are only Jesus Christ.

As said earlier that there is no use of singing hymns or chanting the names of gods without knowing the real God. We have to know the real God, who is `Aksharam’ (Word of God or Logos) from `Parama vyoman’ (highest heaven). Veda says he is going to come into this world. But people were habituated to sing the slokas without any thought on the Parama Pita Parmatma (heavenly Father who is supreme Spirit). A verse says in this way: -

Na tam vidaatha ya imaa jajaanaanyad yushmaakam antaram babhoova neeharena praavrtaa jalphyaa chaasutrapa ukthashaasash charanti (R.V.10-82-7)
You will not find him who produced these creatures; something different entered into your hearts. People now have beclouded mind with stammering lips and given to worldly enjoyments, they merely have become chanters of hymns.

Above verse says that there is no use in memorizing the Vedic hymns. They are not able to find out the God who is the creator of this universe. We have already seen in R.V. 1-164-39, about the uselessness of Rik hymns if we do not know Immortal God (Akshare Parama Vyoma) who lives in heaven. Still today people are chanting the Vedic hymns or mantras and worshipping many gods who are not at all creators. The incarnations are not according to the Vedic predictions. These gods are not the `Akshare Parama vyoma’ (the Imperishable God from supreme heaven or Word of God from Supreme heaven). There is someone who is not God created heavens and earth in us. These gods should not be worshipped. Bible says these people in this way: - The Lord says ‘these people come near tome with their mouth and honour me with their lips but their harts are far from Me. Their worship of Me is made of only of rules taught by men’ Isa.29:13). Still to day this situation is continuing in this world. People and priests are just chanting the mantras without telling their meaning.

Everyone must know the personality of ‘Aksharam’, otherwise it will be the ultimate disaster in the life of persons.. Let us consider here, a question put by Gargi to Yagnavalkya who says about the Akshram (imperishable or Word or Logos) and says that everyone should know about the Aksharam before his death. So he says:-

Gargi, he who is in this world, without knowing this Aksharam (imperishable or Word), (if) offers oblations in fire, performs sacrifices, and undergoes austerities (tapas) even for many thousand years, finds all such acts but perishable. O Gargi, he who departs from this world without knowing this Aksharam is miserable. But O Gargi, he who departs after knowing this Aksharam is knower of Brahma (Br.Up.3-8-10). The person who knows is the knower of Brahma. The concept of Brahma as a god was developed in the Upanishad age. So Yagnavalkya says, Aksharam is Brahma. Why ‘Aksharam’ has been changed as Brahma has been not explained. During the Rigvedic times also a question was asked as `who has gained the Vaak the spirit’s aim and object’ (Ko dhishnayam prathi vacham papad; 10-114-9). We have to find out the spirit’s aim and object which is the Word of God or Vaak. This ‘Aksharam’ O Gargi is never seen but is witnessed (3-8-11). This Aksharam witnesses of himself and come down to this world. He witnesses to the human being about the kingdom of God and God. Christ is the faithful and true witness (Rev.3:15). He is the Word or Aksharam (Jn.1:1). The real Bramha‘s test is that He should offer himself as sacrifice. Again in the later days Bramha had been much polluted with wife and doing various types sins. he has five heads and one was cut by his counter part Shiva. Thus various stories developed on him who was not Vedic Aksharam.

yathorna nabhih srjate grhnate cha yatha prithviyam oshdhayas sambhavati, yatha satah purushat keshalomani tathakshrat sambhavathiha vishvam (Mu.Up.1-1-7)
As a spider sends forth and draws in (threads), as herbs grows on the earth as the hair (grows) on the head of the body of living person, so the Aksharam (imperishable word) originates here in the universe.

Many scholars agree this verse is the doctrine of incarnation. It is the Word (Aksharam) that is going to come into this world. The doctrine or Word taught by him will spread all over the world. We will see this Aksharam coming down to this earth in this book. How his going to born and what are his qualities are given in this book. God’s Word or Aksharam becomes a human being to tell the world about the Word of God and God who was in secret would be revealed. This Aksharam is Christ only because the Son will speak or declare what the heavenly Father says is discussed in the second chapters.

How this imperishable God will come down to this world, what are the signs and how to recognize him, all these are answered in the coming pages.


This is the voice or Word of God from above. This Vaak comes for the human beings will be revealed by a human being who is from heaven.. The same Vaak or Word was used to create the universe. Veda says its dwelling place is highest heaven i.e Parama Vyoman. One of the questions in Rv.1-164 - 34 was “Pricchami Vacha Parama Vyoma” i.e. I ask about Word or Vaak from the highest heaven. For this answer had been given in 35th verse as brahmayam vachaha parama vyoma i.e. prayer or worship is the Vaak or Word of highest heaven. ‘Brahma’ means not a God in Rig Vedic times. It is ‘expansion’ or space or worship or prayer. Still to-day we use a word brahmandam which means space. In another place it is said ` Yavad brahma Vishtitam Tavati Vak’(R.V.10 -114 - 8). As far as the brahma or space or prayer expands Vaak or Word extends; or as far as this universe is there up to those places Vaak or Word is expanded. Vaak is every where in this world but every thing is not Vaak. God’s presence is every where but every thing is not God or Vaak by whome all this universe was made. It reminds Biblical verse of psalmist “By the Word of Lord heavens were made; and all the stray of hosts by the breath of His mouth; for he spoke, and came to be: For he commanded, they were created (Ps.:33: 6 & 9; 148:5). The worlds were created by the word of God, so that what is seen was not made out of things which are visible (Heb. 11:3). God created every thing from nothing or emptiness (shoonyam). That by the word of God, the heavens and earth existed long ago and earth was formed out of waters in the later period.

Sayana says on this, “Vak evasya sarigyata, vaak sahakari rasnam abhabat, tad asrihyatity arthat; sa vaak sahakari rasnam Praja pathyam srishtam sadedam Sarvim apriot”. Sayana personified the Vaak and says that the Vaak became the helper by taking the side of Prajapati in the creation. Prajapati alone existed here. He had Vaak indeed as his own as second to him. She “Vaak” became prolific and created all beings and having done so re-entered her source in Prajapati.

Para Vaak is very powerful. It comes out from the mouth of God. It is said as “Vacha idam sarvam Kritam (SB 8-1-2-9). By the word all this was made. There is no end to the Word or Vaak, it is beyond entire creation, immeasurable; All the gods, the gandharvas, human beings and animals live within it. Human beings reside or live by the Vaak or Word. The Vaak or Word is the first born of Rita or heavenly law or light; the mother of the Vedas, the navel of immorality or everlasting life (Tandiya Br 2-8-8-4&5). Rigveda says ‘dhishnyam prati vacham papad (10-114-9). Vaak is the spirit’s aim and object.

Thus the Vaak (Word) and Prajapati or God were existing together. Therefore it is said in the Bible “In the beginning was the Word, and the Word was God. He was with God in the beginning. Through Him all things were made. Without Him nothing was made that has been made. In Him was life and life was Light of men. The word became flesh and made his dwelling among us. We have seen His glory, the glory of one and only (begotten Son), who came from the Father, full of grace and truth (Jn. 1:1,14).


Vaak or Word of God is defined in several ways. We can call them as qualities and functions of Vaak. Some of its qualities are defined in this way.

Vaak is Satapadi. (Vaak is hundred footed) (S.B.3-6-2-2)
Vaak is dishna (intellect) (S.B. 4-5-4-5-)
Vaak is sarvani beshaani (all healer) (S.B. 7-2-4-28)
Vaak is everything (Altro Vagodaha Sarvam) (Air Ar 3-1-6-).
Vaak is glory (bharga) (S.B. 12-3-4-10).
Vaak is the producer of meters in poetry (Cachahprajatani Chandamsi) (S.Br. 3-3-1-1)
Vaak is Brahman (S.B. 2-1-4-10). (Supreme being)
Vaak is Brahma (T.B.3-4-5-5 & RV 1-164-35). (Priest)
Vaak is majesty of Prajapati (Vag vasya Prajapathi svomahime)(S.Br.2-2-4-4-)
Vaak is year (Vak vai Samvatsara) (T.B. 10-12-7)
Vaak is priest (Hotar) (S.B. 1-5-1-21)
Vaak is Virat (vak vai virat (S.B.3-5-1-3)
Vaak is Prajapati (Vak vai prajapati (S.B.13-4-1-15)
Vaak is Rishi who is maker of all or universe (S.B.8-1-29) (Vishrakarma Rishi)
Vaak is universal or all friend (Vishva mitra; K.B: 10-5)
Vaak is fire (Vaak vai agni T.B. 3-10-8-4)
Vaak is sacrifice (Vaak vai yagna A.B.2-34)
Prajapati is Vaak and that is doubtless supreme Vaak (S.B.5-1-5-6)
Prajapati is Vaak who is both manifested and unmanifested (amurta and murta) known and unknown (nirukta and anirukta)(S.B.5-1-1-16)
Aja or unborn is Vaak (S.B.8-5-2-2)
Aja or unborn is doubtless Vaak (S.B.8-5-2-36)
Aja or unborn is Vaak and from Vak Vishwakaram (maker of universe) began (creating) living things (S.B.7-5-2-21)
God created waters out of Vaak (S.B. 6-1-1-9)
It is by Vaak that he secures for him all that is not yet secured for him (S.B. 9-3-21)
Vaak is powerful and created every thing (vakahidam sarvam kritanu) (S.B. 8-5-2-9)
He (Prajapati) builds up (sacrificial altar) with the deity. That deity doubtless is Vaak (S.B.6-1-2-28) Vaak is going to manifest in this world and offer or sacrifice himself or perform his body as yagna.
Vakam iva vaktari bhuvanestha antha. The word or Vaak will be the speaker in the end (Av.2-1-4)

Some Works of the Word (Aksharam or Vaak) according to Bible
Word is God John 1:1
Word is the creation of heavens and earth Gen 1:1; 2 Pet 3:5,
By Word light was created Jn 1:3
By Word, waters separated Jn 1:6
By Word trees birds, animals created 1 chapter
By commandment of the World they were created Ps 104-30.
Word is source of mercy and comfort .Ps 119:76
Word in us helps us not to sin. Ps 119:11
Word of the Lord is right. Ps 33:4
Word had given understanding. Ps 119:144
By Word young men keep pure Ps. 119:9
Word is total summary is truth. 119:160
By Word iniquity do not dominion over us Ps 119:133
Word is lamp to feet and light to the path Ps 119-105
Word retrains every evil way Ps 119:101
Word comforts in affliction and review life Ps 119: 50
Word revives. Ps119: 2
Word of God is to be meditated upon. Ps 119:15,23,48,78
Word given light Ps 119:130
Word makes clean Jn 15:3
Word will judge Jn 12:48
Word made flesh Jn 1:14
Word makes miracles .Ps 107:20, Lk.7:7
Word heals. Lk 7:7,Ps 7:20
Word is for doctrinal teaching, reproof, correction and instruction. 2. Timo.3:16
By obeying Word, we will be God’s people Jer 11:4, 7:23
Word of God sanctifies 1 Timo 4:5
Word of God is sword of spirit Ephe 6:7
By Word we get faith. Rom 10:7
Word washes us. Eph 5:26
Word of God is quick and powerful. Heb 4:12
Word of the salvation .Acts 13:26
Word of His grace. Acts 20:32
Word of Wisdom, Word of Knowledge. 1Cor 12:8
Word of reconciliation. 2Cor 5:19
Word of Holy One. Isa 5:24
Word of our God. Isa 40:6
The Word of truth. Ps 119:43;2Cor 6;7;Eph 1:13,Col 1:5,2 Tim 2;15,Jas 1:18
The Word of righteousness. Ps 119:123;Heb 5:13
The Word of His mouth. Jes 9:20
The Word of gospel. Acts 15:7
The Word of promise. Rom 9:9
The Word of faith. Rom 10:8
The Word of life. Phi 12:16;1Jn 1:1
The Word engrafted. Jas 1:21
Word of salvation. Act. 13:26
Word is power. Heb. Heb.1:3
Word of reconciliation. 2 Cor. 5:19
Word of prophecy. 2Pet. 1:19
Word of exhortation. Heb. 13:22
Christ is the Word of God. Jn1:1
In the bible we can see - His Word (30 times) My Word (14 times);Thy Word (50 times)

Voice from heaven: -

Mantrayante divo amushya prishthe
vishwavidam vaacham avishvaminvaam (R.V.1-164-10)
There on the ridge of heaven they deliberate about Vaak which has the knowledge of cosmos (heaven) and which impels that which is beyond cosmos (heaven) (Agarwala)

Above verse says that Vaak who is in heaven knows about heaven and beyond heaven. This beyond heaven may be supreme heaven. Let us see how this Vaak worked in creation.

Gaurir mimaaya salilaani takshati
ekpadee dvipadee sa chatuspadee
ashtapadee navpadee babhoovishee
sahasraaksharaa parame vyoman (R.V.1-164-41)
The waters fabricated into one footed two footed, four footed, eight footed, nine footed, by the thousand thundering voices or Vaak from the highest heaven.

Let us discuss some words from above verse. Whether it was animal sound - The word Gauri in the first line has many meanings. It means also she - buffalo or female bas gaurus. Vedic people were cattle grazers and agriculturists. They respected cows and bulls. Foods such as milk, curd, ghee or butter are the products they used to get from cows. Bulls were used to cultivate the lands. They were treated as givers of food. So in their poetry they said there were bulls and cows in heaven who gave wealth to them. In Rv.8-100-10 Vaak was addressed as dhenur vag i.e. Vaak or Word is milk cow. There are some verses where Mitra and Varuna were referred as bulls.

Thundering voice of God: - Bible says about the voice of the Lord, The Lord thundered from heaven the voice of the Most High resounded (Ps.18-13). The voice of the Lord is over the waters, the God of glory thunders. The Lord thunders over the mighty waters. The voice of the Lord is powerful. (Ps. 29:3) The sound of his roar he thunders with his majesty voice; when his voice resounds, he holds nothing back. God’s voice thunders in marvelous voice (Job 37:4). His voice was like the sound of rushing waters (Rev.1:15). John heard the sound of voice from heaven like `the roar of rushing waters like a peal of thunder’ (Rev. 14:2; 19:6). His voice was like roar of rushing waters (Ezk.43:2). Thus the sound of voice of God was like thunder, roar of rushing waters, which created heavens and earth. Thus the God unknown to the Vedic people was the voice of Lord God who was Christ before His physical birth.

Samraja ugra vrshabha divs pati
prithivya mitravaruna vicharashani (R.v. 5-6-3-3)
Universal monarchs, powerful bulls, Lord of heaven and of earth (are) excelled Mitra Varuna

Agni was also called as the bull or cow. The Agni or Fire here is a heavenly fire to whom they cannot see.

Pragnaiye bhate yagniya ya ritasya vrshne asuraya manma
(I bring) forth a praise song for high, offering worthy Agni the bull of Rita the Asura,

agni ha nah prathamaja ritasya poorva
ayuni vrishabhasheha dhenuh (R.v. 10-5-7)
The fire for us is the first born of Rita. He is the bull and the milk cow and life in olden days.

In the above lines Fire or Agni was depicted as the first born of rita and bull and milk cow of heaven. Thus the cow or Gau is the Vaak from Akaasha or sky of heaven and they addressed it as bull or cow.

Vashra iva dhenavah syandamaanaa
anjah samudram ava jagmur apah (R.v.1-32-2).
The cow’s sound or lowing is like rapidly falling waterfalls in the ocean.

Thus the Voice or Vaak’s sound was like waterfalls. Thus the Vedic sages compared the sound with the great sound of waterfalls. Thus there is no importance for cow but for a great sound. Commenting on Gauri, Sayana said that it is the thundering sound and a madhyamika vaak. He might have taken it from word ‘gar’ from which garjan or garjana comes, which is a thundering sound in the sky. A simha garjana means roaring of a lion.

Idam utyam mahi maham anikam
yad usriya sachatapurvayam gacch
ritasya pade adhi didayanam
guha raghushiyad raghuyad viveda (Rv 4-5-9)
I know the great one’s mighty assemblage from which an old radiant cow has followed. I know the secret One shining in the abode of Rita running or coming quickly and moving secretly.

But this cow is hidden to the Rishis. Its place or home is Rita. Even in that places cow is moving secretly. Then how they know that secret thing could be a cow is a question mark. They thought that it might be cow. In reality they don’t know whether it is a cow or something other than cow, because it is quickly moving from its place Rita and also moving secretly i.e. hidden.

In Asyavameeya Sukta, Rishi Deergatamas several times stated about cow and calf. We don’t know why he has used Word as ‘cow’ for the `Father’ principle. If we read 17th & 18th verses, together we can understand that cow is the Father.

Avah parena para enaa varena padaa
vatsam bibhratee gaur ud asthaat Saa
kadrichee kam svid ardham paraagaat
kva svit soote yuthe antah (1-164-17)
This verse says- avah parena para enavarena (beneath of what is above, and above of this that is beneath). Padaa vatsam bibhartee gaur ud asthaat (the cow has stood up bearing the calf with the foot). Then the Rishi questions with wonder as- sa Kadrichee (to which place she is going?) kam svid ardham paraagaat (to what half she is going away?), kva svit soote (where gives the birth?), na hi yuthe antah (it is not within the herd).

The first part of this verse is the vision he saw and the second part is the question he got in his mind. . Then in the 18th verse he says what he saw was a person in a question mark as, `

avah parena Pitram yo asya
anuveda para enavarena
kaveeyamaanah ka iha provochad
devam manah kuto adhi prajaatam (Rv.1-164-18)
What is above is beneath, and what is beneath is above who recognizes the Father beneath of the above, who recognizes the Father, who is the sage who can declare here the mind of God? Where he would born?

Thus the poet or Rishi says that personality he thought as ‘cow’ was the ‘Father in heaven’ and He is also in the earth. Rishi says that Father who is in heaven is also in earth, and the person who is existing as God on earth is also in heaven, therefore the sage who is coming to declare the mind of the God is nothing but Father Himself. Thus when the Sage comes here into this world, he declares the mind of God. The mind is the wisdom or knowledge of God. Christ is called the wisdom of God, who declared God and his plan of salvation. Later in another verse Rishi says people or even Rishis’ minds or eyes were covered. Let us see this verse so that we can understand about heavenly cow. We will know about this person later in this chapter and second chapter. The meaning is that He is the giver milk. Bible says God is the giver of milk and hony which means food and prosparity. In Genesis 17:1, God said that He is strong nourisher, strength giver, satisfier, all bountifull like mother supplier of every thing for his children andwho is like mother gives milk. This has been said totally for 218 times as ‘El Shaddai’. “El’ means strongest one, there translated as ‘Almighty God’ or ‘Mighty giver. Thus the cow principle is not an animal.

ayam sa sinakte yena gaur abhivrita
mimaati maayum dhvasanaav adhi hsrita,
sa chittibhir ni hi chakara martyam
vidyud bhavantee prati vavrim ahuhat (R.v.1-164-29)
He who compassed the cow making sounds from high station. She kept the mortal down by the power of her mind, when the veil lifted, it was lightening.

Above verse clears doubt that Rishis thought that there is a cow in heaven. It is the source of creation. It is making sound, but they do not know what kind of sound it was. We have already seen in 45th verse of Asyavamiya three fourths of Vaak is in heaven and not moving (to earth) and one- fourth of it only men speak. Thus the sound from heaven is not known to the Rishis, but they know that the sound was of a cow, but when they saw it or when their eyes were opened it was like a ‘lightening’. Thus the cow they thought was not a real cow but a great light like lightening. Therefore they said that by the mind of it the mortals were created. By the mind of God every thing was created. Christ is mind or wisdom of God (1Cor.1:12). God wants to remove the veil of all people so it said – On this mountain He wil destroy the shroud or veil that enfolds all people the sheet that coversall nations (Isaiah25:7). This aspect has been completed when Christ came to this world. Whenever any one or Jew read Old Testament and do not believe the Jesus Christ, still the veil had been covered on them. But whenever anyone turns to the Lord, the veil tken away. Now the Lord is Spirit and where the Spirit is Lord is, there is freedom (2.Cor.3:14-16). But in the later Vedic period cow was worshipped as a god or goddess. Still in India cow is worshipped. God did not say he is in the shape of an animal or to worship him in animal form. He is like lightening. He is like vidhyut jyothi light of lightening (Rv 7-33-10). He is in the image of invisible form as an unborn or Aja. Worshipping creation instead of Creator is sin. The worshippers of cows have veil on them. They must remove the veil, which is darkness. When Rishi Deergatamas removed his veil, it was not a cow but lightening. People who worship animals have veil of darkness on them. They see the world or creation, but not creator.

As an image or rupa of invisible God, Christ created visible and invisible worlds. His voice was like roaring of gushing waters and of thundering sound. This was also confirmed as gar or by uttering the sound the waters have been formed.

Tasyaah samudra adhi viksharanti
tena jeevanti pradishash chatasrah
tatah ksharathy aksharam
tad vishvam upa jeevati (R.v.1-164-42)
From the (Vaak) the (Four) Oceans flow (as the four teats); the Four regions are sustained by this. From it (Vaak) (imperishable) Akshara becomes kshara (perishable) into the material world. Thus the universe is being sustained by this act. (Agarwala).

Above verse says that the rain comes from ocean and making the earth’s four directions full of life by its fresh crop, in the similar way, when the Vaak or Aksharam comes from heaven and becomes kshara or mortal, then whole world will be revived or regenerated. Thus the rain which brings prosperity to earth from above similarly the word which comes from above brings revival in to this world. Vaak or Word is the cause for creating of the oceans and space. Another important work of Vaak or Akshara is that it is becoming Kshara or mortal man in this world. By this act of incarnation, world will be rejuvenated (upa jeevati). Bible says ‘Let my teaching drop as rain, my speech distill as the dew, as the droplets on the herb (Deu.32:2).

Thus the incarnation of immortal Vaak or aksharam will bring life, immortality and salvation into this world. Thus the verses 1-164-40 says about the formation of water by the thundering sound from highest heaven which was compared as a thousand-word Vaak. 42nd verse says that by the power of Vaak the oceans and regions in all or four directions are sustained. Similarly when the Aksharam or word becomes flesh or man then whole universe will get revival.

Another important aspect of Akshram was that he would like to become Kshara or decaying, i.e. man; Imperishable would like to become Perishable man, so that this universe i.e. people will be rejuvenated (upajeevati). This is the act of incarnation by whose birth the world will get its strength i.e. salvation and everlasting life or immortality. It reminds us the biblical thought, ‘in the beginning was the Word and the Word was with God and the Word was God. He (word) was God in the beginning. Through him all things were made; without Him nothing was made that has been made. (Jn.1: 1-2).Tandiya maha Brahmana says – vaakam devaa upajeevanti vishva (2-8-8-4) i.e The God vaak will rejuvenate whole world. Atharvana veda says-vaakam iva vaktari bhuvanesthah (2-1-4) i.e Vaak will be the speaker or preacher in the earth.

Thus according to his time God sent his Word (Akshram) Jesus Christ as a perishable man (Kshara) to teach about God the Father. This is also confirmed in Rig Veda 6-9-2. This is also again confirmed as ‘The Word or Vaak became flesh (Kshara) and made his dwelling among us’ (Jn.1-14). Thus Christ was the real Aksharam, Rishis were waiting for the same Aksharam for the propagation. ‘Ka iha provochad’ who can declare here is completed in Christ.

People must realize this Aksharam i.e. the Imperishable or Word. If we know the real Aksharam then we will know he will become Kshara or Perishable man. Yagnavalky says in this way;

ya va etad gargi, aviditvasmiml loke juhoti, yagate, tapas tapyate,bahari varsa-sa-hasrany untavad evasa tad bhavati; yo va etad aksharam, gargi, avidit vasmal lok at praiti, sa krpanah; atha ya etad aksharam, gargi, viditvasmal lok at praiti, sa brahmanah (Br. Up3-8-10)
Gargi, whosoever in this world, without knowing this Aksharam or Word performs sacrifices, worship, performs austerities for a thousand years his work will have an end (or waste), whoever, O Gargi without knowing this Aksharam departs from this world is pitiable. But O Gargi, he who knowing the Aksharam departs from this world is a Brahman (Knower of Brahma). Thus we have to know the Aksharam or Word God in this world; otherwise we cannot recognize Him even if we see him. Brahma means not a five or four headed person but only the Word of God.

Step beyond what is human, elect or select for the divine Word (AV 7-105). Thus, if we know the real Akshara and we will come to know which one divine Word is. That entire poet said is not divine. Only the Word from God is divine. We have already seen that Vaak is spirits aim and object of our life. (RV.10-114-9).

Param eva aksharam pratipadyate
say o ha vai tad acchaayam ashariram
alohitam shubhram aksharam vedayate astu somya
sa sarvagnah sarvo bhavati. (Pr.Up.4-10)
O Soumya (good one), indeed by him he who realises shadow less, bodiless, colorless whoever knows pure word ( shubram aksharam), he gets again all omniscient supreme Word (parama aksharam) can be attained ( sarva sarvagna).

In the above sloka poet says that supreme Word or parama aksharam can be attainable by another aksharam who is shadowless (achaayam) means aatma, bodiless (ashareeram) means also aatma, colourless (alohitam) and pure Word (shubram aksharam) means pure ; actually this means sinless or holy Word. Thus if we attain the pure word, then only we can get the supreme Word. During vedic period also they could not get the word of God and they new less than one fourth of vaak or Word.

Aksharam parmatma eva na varnah (S.B. 1-3-10) Aksharam or Word is the Supreme Spirit, it is not letters or alphabetical letters. It is not ‘om’ or ‘aum’ or a, aa, ie, iee,etc. If we do not realize the Word or Aksharam in this world, it is a waste in our life. Every one must try to get the word. We cannot get it by worshipping idols or prathimas. You will come to know in this book about this Aksharam who is the omnipotent. He is not words like letters or beejaksharas like om, phat, dam or any other pronunciation.

Na vijanami yad ivedam asmi
ninyah samanaddho manasa charami
yada magan prathamaja ritasyad
id vacho ashnuve bhagam asya (R.v.1-164-37)
I do not understand clearly this, with a perplexed mind I am wandering. I obtain the portion of Vaak or Word or logos when the first born of Rita enters here. (JADI)

Rishi says that he was not in a position to understand that `I AM’ (asmi). What is mystery is not known. God was a mystery to them. He was addressed as `Asmi’ or `I AM’. God who says `I AM’ is the Vaak. He is going to come into this world to give the Vaak which is hidden in secret. Vaak or Word is the personification God’s Word. He is `I AM’ or always living, ever existing from the beginning to the end. He is the first bornand He is before gods. Therefore, He knows every thing. When He comes to this world, or born, He will declarer of the word of God. This `Asmi’or I Am is discussed elsewhere in later topic. There are two important words in above sloka. One is ‘prathamaja’ or First born and other is ‘rita’. Let us these two words because the prathamaja or first born has to born in this world to declare the word of God.


Prathamaja means first born.’Prathama’ means first “ja” means born. If at all he is born to whom he is born is the question. Before he was first born he was existing in eternity. This aspect has been discussed in Second Chapter. Bible says- Christ is the image of invisible God, First born over all creation. And He is existed prior to or endured before all things (Col.1:15&17). Christ was first born and He was existed before His first birth is clearly stated.


Let us see what the first born of holy Order (Ritasya Prathamaja) says. There are direct references in Samaveda and Taittirya upanishad about him, who says about himself.

Aham asmi prathmaja ritasya purvam devebyo amritasya nama yoma dadati sa ideva mavat aham annam annam dantam admi (SV Aranyaka Kanda 594)
I Am I Am, the First born of Law of heaven (Supreme power), my existence is prior to gods, centre and source of immortality. He who caused me protects me. I am food, eats food.

There is a similar verse in Taitiraya unpanishad, has its roots from sama veda.

Aham annam aham annam aham annam Aham annadah aham annadah
aham annadah, Aham shlokakrita aham shlokakrita aham shlokakrita
Aham asmi prathamaja ritasya Purvam devebhye amritasya nabha I
Yoma dadati sa id eva ma vah Aham annam, annam adantam admi
Aham vishwam bhuvanam abhyabhavam Suvarna jyothi
Ya evam vedaity upanisad (Tait up 3-10-5)

I am food, I am food, I am food, I am food eater, I am food eater, I am food eater, I am the combiner, I am the combiner, I am the combiner (between man and God). I am the first born of the Holy or heavenly law. I am the centre and source of immortality. Who caused me to born, he alone protects me. I am food who eats food (let them) eat. I have overcome the whole world. I am the splendor like sun. He who knows this get the result of Upanishads.

This verse has its basis from Sama Veda. Aham Asmi - `I am, I AM’ or I Am That I Am discussed in another topic.

Aham annam - ‘I am food’. Jesus said, “I am the living bread (food) that came down from heaven. If anyone eats of this bread he will live for ever. This bread is my flesh, which I will give for the life of the world (Jn.6:51). Thus Christ is not only the Living bread but He also gives living water which is the eternal life. But who ever drinks the water I give him, he will never thirst. Indeed, the water I give him will become in him a spring of water welling upto eternal life. (Jn. 4:14). Food is the form of bowl; the atman for life contains food (Atma) (Maitr Up. 6-11-12). Christ is life giver. It is the spiritual food. Word of God is spiritual food.

Annada - He is the food eater. Thus he eats his own living food. It is just life ‘That One breathed airless by self inherent power. (anid avatam svadhaya tad ekam. RV 10-129-2). Thus the food and breath is produced by this inherent power in him. This means he is self existent or svayambhu’ ‘In Purusha sookata also we see that Purusha is the eater. Sayana says that means He is coming into this world as an avatara to give his food. Thus there is abundant life in him. Jesus said, `I have food to eat that you know nothing about it (Jn.4:32). Christ came to this world to give the spiritual food so that our spiritual hunger may be fulfilled.

Shlokakrita - He is the combiner or link between God and man. Christ is the Son of God. This sonship given to everyone or to all who received him, to those who believe in His name, he gave the right to become Children of God (Jn. 11:12). Thus everyone is equalized with Christ in the Kingdom of Heaven. A separate topic as `Unifier’ is given at another place.

Ritasya Prathamaja - He is the first born of heavenly law (Ritasya Prathamaja). As per 1-164-34 Rigveda, Rishi Dirgatamas says when the first born of holy law enters in this world, they receive the three fourth of Vaak which is in Heaven. Hence unmanifested position of the `first-born’ before his physical birth in this world, he was called as Vaak or Word of God. He is born first by Supreme power (Rita).

In another place the first born will be called as Vaak or Speech from the speaker. Two Rishis Veena and Gandharva have declared in this way.

Pari Vshiva bhuvanani ayan
upatishthe prathamaja ritasya
vakam iva vaktari bhuvanestha
dhyasyur esha nanv esho agni (AV. (P.P.)2-4); (AV.2-1-4)
I have encircled all beings, remaining in the beings. I approached the first born of Rita. (He is) like Vaak or speech in Speaker. This one is eager to be placed (in this world) or eager to born in this world. Is he not Agni?

The poet says that went around the universe and beings and finally approached the First born of Rita Thus the first born of Rita is the Vaak or word or Logos. He is the speaker in this world and He speaks because He himself is the Vaakyaksharam or Word of God. Hence Rishis wonders as ‘Is he not Agni’. He is heavenly Agni. He was the fire of heaven. Therefore, it is said Agni is the first born of Rita. (Agni nah prathamaja ritasya (RV. 10-5-7). We have already seen that Matareeshvan first saw the Agni in supreme heaven and He is ready to born in this world as the speaker because He is the Word himself.

It is said about Christ as ‘our God is consuming fire (Heb.12:29). He (Christ) is the image of invisible God. First Born over all creation, for by him all things were created. Things in heaven, visible and invisible whether thrones or powers or rulers or authorities all things were created by him and for him. He (Christ) is before all things, and in Him all things hold together (Col.1:15-17).

Amritasya nabhi - He is the centre and source of immortality or everlasting life. There is a separate topic discussed on `immortality’. Nabhi’ means centre and also means umbilical cord or naval string or a long flexible tube connecting fetus with placenta. A baby in the womb gets his food through it. It is the life source of a baby in the womb. It connects mother and baby in the womb. After the birth it is cut and separated. It is always for cutting only. According to 1-164-33 Heavenly Father is connected to this earth by his nabhi. In 10-82-6, it is stated `Ajasya nabhav adhy ekam arpitam’. Aja or unborn or unmanifested one’s nabhi is alone is the sacrificial oblation (arpitam). In 1-164-34 a question has been asked as prichami yatra bhuvanasya naabhi; I ask about the centre or nabhi of the earth. For this the answer has been given in 35th verse as `ayam yagno bhuvanasya nabhi’. This yagna or sacrifice is the nabhi of the earth. Thus thedentre or nabhi also means sacrifice or yagna. This had been explained in verse 33. It is said that heavenly father’s nabhi is connected to this earth or people by his sacrifice. Thus he is the sacrifice. In Christ there is life. His life is the light of the world. In the beginning of creation he gave it. We lost that life due to sin. Two thousand years ago he has given his life so that we can have life again and to get the revival of the life (upa. jeevanti 1-164-44). Christ is the nabhi or centre of sacrifice in the world between God and human being.

For God so loved the world that He gave His one and only son that whoever believes in Him shall not perish but have eternal life (John 3:16). You are all children of God through Faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourself with Christ (Gal. 3:26-27). Thus baptism is clothing on us Jesus Christ. It is nothing wrong to cloth a person with Jesus Christ from childhood. There were different kinds of baptisms during Apostles time. Therefore, the word ‘baptisms’, a plural word was used in Hebrew 6:2.

And we know that in all things God works for the good of those who love him, who have been called according to his purpose, for those God fore knew; he also predestined to be conformed to the likeness of his son that he might be the first born among many brothers. And those he predestined, he also called, those he called, he justified, those he justified he also glorified. (Rom 8:28 to 30). As we have become children of God, Christ became first born among us, hence, He is our elder brother and God is our Father and equal heirs with Jesus Christ. Therefore it is said - Now if we are children, then we are heirs - heirs of God and co-heirs with Christ that we may also share in his glory (Rom 8:17). Thus the ‘nabhi’ is connected people with God and that nabhi is the centre of sacrifice.

Visyambhuvanam: He overcomes or conquers the world. Now can we overcome in this world being in this world. This world is of `Nirriti’ or a decaying world where there is death, darkness and untruth. We cannot overcome them. Hence God sent his Son Jesus Christ to overcome the world or devil. This world will be sustained by Akshram (immortal God) becoming Kshara (mortal) (RV.1-164-42).

God must come in to this world as a mortal man, and then only this world could be sustained. If God comes here as man, he can experience the troubles and temptations like every other man. Then He can show us a way out from this worldly sins.It is said in another place as the world or universe was obtained as his possession by coming among men on earth as archetypal or model (RV.10-81-1). Therefore when Christ came into this world he said, “Be of good cheer, I have over come the world”Jn16:33). No one can overcome this world except by God himself when he comes into this world as human being. When the Word of God is in us then we can also overcome the world (1Jn.2:14). We too can overcome this world because for everyone born of God overcomes the world. This is the victory that has overcome the world, over our faith (1Jn.5:4). Thus Christ overcame the world and made us to overcome it.

Aham devabhya poorvam - I am earlier or prior to gods. In vedic times and still to this time, men are worshipping many gods. Whether these gods are equivalent to the One God or this One God is divided into many gods? There is a verse which says that gods were later produced and God the Father created them and named them (10-82-3). Thus the God who created these gods is the first person and gods are later than the world’s production. (10-121-6). How later produced ones could be treated as equal to God the One. It is only Rishis in their opinion shaped with songs the One as many ‘ekam sat vipra bahuda vadanti’.

Christ was before the creations of this world. This was confirmed in following verses. “The Lord brought me forth as the first-born of his works or dominion, before the deeds of old. I was appointed from eternity (anadi), from the beginning (adi), before the world began. When there were no oceans. I was given projection of birth, when there were no springs abounding with water, before the mountains were settled in place before he made the earth or its fields or nay of the dust of the world. I was there when he set the heavens in place, when he marked out the horizon of the face of the deep. When he established the clouds above and fixed securely the fountains of the deep, when he gave the sea its boundary so the waters would not over step his command, and when he marked out the foundations of the earth, then I was the craftsman (Vishva karma) at his sight. In Rigveda, Vishva karma sookta says that he is the first model or prathama chad. I was filled in delight day after, rejoicing always in his (father’s presence) (Prov.8:22-30). Before the physical birth of Christ, he was existing as the eternal God, creator. Christ was before all things and in Him all things hold together. For by him all things were created things in heaven and on earth, visible and invisible whether thrones, or powers or rulers or authorities all things were created by him for him (Col.1:16-17). Thus Christ is the creator of gods, angels, invisible things.Thus His existence is from eternity (anadi).

Suvarna Jyothi: - I am a good light. Yagnavaikya prayed as `Tamah soma jyotirgamaya’ (lead me to light from the darkness). Christians sings as `Lead kindly light’. It is the spiritual light (discussed in another place). Jesus was called as the `Son of righteousness’ before his birth, by the prophet Malachi. (Mal 4:2). The word `suvah’ also means sun. `Jyothi’ is splendour light. `Suvarna’ is gold. `Su’ is good. `Varna’ is colour. Adi shankaracharya has taken this as splendour like sun.

Thus the character of Christ was sinlessness. He was physically and spiritually full of light. His colour of skin was also in golden colour. He was not a bad man when he came into this world. His varnam colour was described in Song of Songs (BC1000) as radiant and really outstanding among ten thousand. His head and eyes are like doves by the water streams, washed in milk, mounted like jewels. His cheeks are like of beds of spice yielding perfume. His arms are rods of beds of spice yielding perfume. His lips are like lilies dripping with myrrh. His arms are rods of gold set with chrysolite. His body is like polished ivory decorated sapphire……… (10-14).

Thus all the qualities of First born were in Christ alone. His birth and resurrection are according to the predictions of Vedic Rishis.

Ritasya Prathamaja ; First Born of Rita: -- - He is the first born of world order or Holy or heavenly law (Ritasya Prathamaja). As per 1-164-34 Rigveda, Rishi Dirgatamas says when the first born of holy law enters in this world, they receive the three fourth of Vaak which is in Heaven. Hence unmanifested position of the `first-born’ before his physical birth in this world, he was called as Vaak or Word of God. In another place the first born will be called as Vaak or Speech from the speaker. We have already seen that two Rishis Veena and Gandharva have declared in this way.

It is said about Christ as ‘our God is consuming fire’ (Heb.12:29). He (Christ) is the image of invisible God, First Born over all creation, for by him all things were created. Things in heaven, visible and invisible whether thrones or powers or rulers or authorities all things were created by him and for him. He (Christ) is before all things, and in Him all things hold together (Col.1:15-17). Thus the first born of Rita is the Vaak or word or Logos. He is the speaker in this world. Hence Rishis wonders as `Is he not Agni’. He is heavenly Agni. He was the fire of heaven. Therefore, it is said - Agni is the first born of Rita. (Agni nah prathamaja ritasya (RV. 10-5-7). He was a person of heaven who appeared to Maatareeshwan.

He is the first born of heavenly law or righteousness (Ritasya Prathamaja). As per 1-164-34 Rigveda, Rishi Dirgatamas says when the first born of holy law enters in this world, they receive the three fourth of Vaak which is in Heaven. Hence unmanifested position of the `first-born’ before his physical birth in this world, he was called as Vaak or Word of God. He is born first by heavenly law (Rita). In Veda the first born of Rita (prathamaja ritasya) was used and also as ‘first born (prathmaja) was also used to denote the person first born or appeared. A person is going to born in this world by the power of Rita and he is the real speaker of the word of God. Then who was he before his physical birth in this world is great interest and we have to know him.

In another place two Rishis Veena and Gandharva have declared the first born will be called as Vaak or Speech from the speaker. He (Christ) is the image of invisible God. First Born over all creation, for in him all things were created. Things in heaven, visible and invisible whether thrones or powers or rulers or authorities all things were created by him and for him. He (Christ) is before all things, and in Him all things hold together (Col.1:15-17). In the lower heavenly realm there is invisible kingdoms to our eyes who are ruled by the 1. Thrones, 2. Powers, 3. Rulers, and 4. By the authorities. All these beings are in lower heavenly places and were created by the Christ before His physical birth. These spiritual beings are not visible to human beings; hence, we call them as invisible beings. The above said four classes of spirits rule the invisible worlds. They are dominating the people with their evil intentions. Theya are also living in air, on earth, under earth, on water and inside water. They were thrown out from heaven.

Paro divaa par enaa prithriyaa
paro devebhira surairiyad desti
kim svid garbham pratharnam dadhara aapo
yatra devaah sampashyanta vishve (R.v.10-82-5)
That which is earlier than this earth and heaven prior to the Asuras and gods or devas had been - who was this first-borne (primeval germ) in the womb of waters where all gods were seen together?

Above verse gives some truth about the First-born. He existed before all the creations of the world, heaven, Asuras and gods. But he was seen by all gods on the primeval waters. This incident of appearance was also stated in Rigveda 1-65. There was a gathering of gods as vast as heaven, at seat of Rita and they praised at the waters. Then they saw the Babe nobly born in the womb or interior of Rita. He was like a sage or Rishi and shining. Again in 1-72 verses, gods again tried to see him, but they could not find him (details in Aja the First Born). All these gods were later created or discarded (arvag deva asya visarjanenata (R.v.10-121-6). Even the gods want to worship God who is greater than them. Therefore, there is no use in worshipping the gods.

In the Hiranya garbha Sukta, the first born was a shining splendor. He was manifested as the sole lord of creations. He upheld the heaven and earth. But they do not know this manifested shining God. He was not known to them. (Later discussed). In another verse, it is stated that this first-born was a spiritual being or physically not manifested by whom people have been created. He is the creator of soul (Prana) Aatma (spirit) and body (shareera). He is the source of these three objects which forms a man. The verse is in this order.

Ko dadarsha prathmam jayamanam
asthanvantham yad anastha bibharti
bhumya asur asring atma kva svit
ko vidvansam upagat prashtumetat (R.v.1-164-4)
Who has seen the birth of first born how the boneless supports the boney; or where is the life (Asu), the blood (Asrik) and the spirit (Atma) of earth. Who is the pupil approaching a teacher to explain?

Above verse says that First-born is Boneless. Boneless is immortal (S.B.9-1-2-34). Hence the Immortal (God) is First-born. Thus the question is who has seen them. Second question was about this Immortal First-born’s place of existence. Where or what is the life, blood and spirit of earth. Earth represents people. Thus where is the Immortal First-born who is the life (Asu), the Blood (asrik) and the Spirit (Aatma) of the people or earth. It is written, Christ himself gives all men life (asu) and breath (atma) and everything else (Acts, 17:25). Thus the first-born is the source of man’s blood, life and atman or spirit.

There is another verse in Atharvanaveda which says about `Ritasya prathamaja’ First-born of Rita We have already seen in the beginning that the First born of Rita is the Vaak himself (Ta. Br. 2-8-8-5).Thus First born is Vaak or Word of God who speaks here in this world. A sage or Rishi says,

sa yo haitam mahad yaksam prathajam veda:
satyam brahmeti, jayatimam lokant (Br.up 5-4-1)
This verily is that, it indeed was this, the True (satyam). And whoever knows this great glorious (mahad yaksam) first-born as the True Brahma, conquers these worlds.

yah purv tapaso jatam adbhya purvam ajayat (Ka,up 2-1-6)
He see the afore said God who sees the First-born.

The Spirit of Christ or Holy Spirit before his physical birth revealed to king Solomon in this way. The Lord brought me forth as the first of His work (Prov. 8:22). Christ is the First born (Heb. 1:6). Christ is the image of invisible God, the First born over all creation (Col 1-15). I am the First and the Last. I AM the Living One (ekam). I was dead and behold I AM alive for ever and ever (Rev. 1:17,18). In the beginning was the Word and Word was with God and the Word was God. He was with God in the beginning. (Jn. 1:1,2). Thus the First born has name known as ‘Word’. The Greek word for beginning is `arche’ means origin a dateless past. The Word refers to Christ. The Word became flesh and made his dwelling among us (Jn. 1:14). Christ’s name is Word of God (Rev. 19:13). This proves that Christ is an eternal Being existing from the beginning with God and as God and Word. He is also the Truth for whom the Rishis were waiting.

Then how was He born? Christ is the radiance of God’s glory and exact representation of His Being (Heb. 1:3). He is God’s wisdom and power (1Cor. 1:24). Christ is the arm of God (Is.40:10). God was not known or His existence is also not known to any one. He projected himself with his glory, then the beginning (adi) started. Thus Christ was in spiritual form in the beginning projecting God in various ways, as creator of everything visible and invisible creation, as light, glory, word, king, spirit, angel (doota), Highest priest, Lord of people, son, father, friend etc., It is said as He is like speech or Vaak from a speaker (Vaktari). He is the immortal God the very life (asu), blood (Asrik) and Spirit (Atma) for the people. He is the Brahma or Supreme Being. If we see this First-born, we have seen the Supreme Being, or Brahma.

There were many opinions about this First-born of Rita. When he comes or incarnates. He must give the Vaak of God or Word of God and he himself would be Vaak or Word. Then who is he? Rishis were confused about this First-born of Rita and they gave number of opinions. One thing is clear that He is going to born in this world. He was before all gods, named gods, and he was seen by gods. He comes in to this world as speaker, he will sacrifice himself and he is the unifier between people and God. He is the food and his name is I Am (aham asmi). He never sleeps, travels in space, he cannot be seen, he is the creator of heavens, earth and gods. He is in the roopam or form of God. All these qualities are in Jesus Christ who is the First born.

Indian commentators and translators of Vedic hymns have different meanings and interpretations about the word Rita. Nighantu says it is equivalent to water. Nirukta also says it as water because it derives from root “I” to go. Water always goes down. Sayana, Madhava Bhutta, Venkat, Madhava, Skanaswami, Uggi have taken it as sacrifice, water or truth.

Western commentators took Rita as `order’ everywhere (Roth), Oldenburg and Griffith as `Cosmic Law’ or Law eternal. Wali says it as the regularity in this universe, for some extent natural, moral law or will of Supreme God.

Kunhan Raja holds it as moral order. In general it is the regularity of action by the power of Supreme Being, so that human being can understand. By Rita’s meditation men can understand God’s supreme power. It travels from highest heaven to earth.

Let us see some slokas, which says about Rita. By these verses we can understand the place and attributes of Rita.

Ritam yemana ritam id variety
ritaya sushamas turaya n gavayuh
ritaya prithvi bahule gabheere
ritaya dhenu parame duhate (Rv.4-23-10)
The upholder of Rita enjoys the Rita; by moving the mighty Rita wins the benefit of booty. Rita is of deep earth and heaven ; Supreme or highest milk of cow (we get) by Rita.

Rita is enjoyed by the upholder of Rita. Heavenly law can be enjoyed by the upholder of heavenly law. On this principle a sloka was developed in Geeta ad ‘dharma rakshate rakshati’.If you protect the justice or righteousness it wil protect you. Dharma means not the religion some people try to interpret.At another place it is said as `Ritasya dhara’ flowing of Rita which means it comes from above to lower regions. It reveals from heaven to earth and we get milk of cow by Holy law. Actually heavenly milk is concealed in secret (RV.4-5-8). This milk is the Word of God or Vaak.

Ritasya hi shurudhah santi purveer
ritasya dheeter vrijanani banti ritasya
shloka badhira tatarda
karna budhanah shuchmana ayoh (Rv- 4-23-8)
Rita has many fold food that strengthens, the thought or understanding of Rita removes the iniquities or transgressions; the praise hymn and glowing, arousing Rita, opens the deaf ears of living.

Ritasya dritha dharunani santi
puruni chandra vapushe vapoonshi
ritena deergham ishananta priksha
ritena gava ritam a viveshu (Rv.4-23- 9)
Rita’s (Heavenly Laws) foundations are firm, splendid beautiful or delightful are its forms. Heavenly Law brings food to us. By Heavenly Law cows (gava) comes to Heavenly action (sacrifice).

Above verses says (1) Rita gives many types of food including spiritual (2) removes sins (3) deaf ears will be opened. That means, we hear what is true. Rita has its own forms, brings food and even brings cows to sacrifice.

Mitra Varuna, conquer all falsehood and closely cleave to the Rita (Holy Order) (RV1-151-1). From wing eternal law (Rita), the earliest light of heaven, the passing wise have chosen out to tell it forth- (RV 9-70-64)

Rita means ‘light of heaven’. They want to tell it to others. The meaning given by the Rig Veda is that ‘Rita’ means light of heaven and also law of heaven or divi dharman.

Asuras, the people prosper, whom you dearly or closely love; you righteous ones, proclaim aloud the Rita that efficacious power that comes from the heaven, you bind to the works as to the pole an ox (RV 1-151-4). By above two slokas we can understand that Rita means earliest light of heaven and also heavenly law (divi dharman). Rigveda itself tells the meaning.

Rishis are praying to Asuras who are oldest gods of Vedic people. Rishis are asking Asuras to proclaim about the Rita. This Rita comes from heaven. They compared the work of Asuras as they bring thee sacrifice. People or priests bind the ox to the pole (yupa sthambha) for sacrifice. They would like to see the heavenly sacrifice. It is the shadow of Christ’s sacrifice, who was in the spirit form at that time. It is the great power, which comes from heaven. The real meaning is that is ‘divi dharman’ ‘heavenly law’ and it is also ‘light of heaven’ which comes from above. Rita may be the via media by which men would know that everything which is in order. As per the directions of Supreme Being everything works in order e.g. Sun, stars, earth, moon, air which moves regularly according to the will of God. Thus Rita is the God’s will for mankind. We can say heavens, earth work correctly in order. That obedience is by the power Rita and opposite to it is Nirrti. People or human beings are `Nirrtam’ opposed to Rita. People are disobedient or unorderly or lifeless, requires an orderly form is Rita. ‘Iyam prithvivai Nirrti’. This world or earth is of Nirriti, Prithvi is earth means people on this earth. Therefore it is said,

Sa maturyona parvithon antharbahupraja Nirritam vivesa (Rv.1-164-32)
He enveloped in his mother’s womb, source of prolific life, has entered the region of Nirritam or Nirriti.

In the above verse `Nirritam’ means lifelessness or dead in spirit. Ritameva Paramesti (TB 1-5-5-1). Rita is the supreme spirit (paramesti). It was the vision of Rishi, so he wrote it in past tense. In the beginning two principles Rita and Satya were created from primeval heat. (RV. 10-190-1). By this we can understand that Rita is not Satya (truth) are different. The main point is that when first born of Rita manifests in this world, and then the Vaak is obtained which is not yet received. Whether he may be Virat, Prajapathi, Brahma, Agni etc. They must speak about the Para Vaak or about God, heaven, immortality, light; satya (truth) and he must unite men with God and must create relationship between man and God and finally must offer himself as sacrifice. Rita is the power of holy God. It is also glory, power, and Supreme Being himself. It also means Holy Spirit of God, which is the power of God.

By the attributes of First born of Rita we can understand the personality of him. We have to understand the person first and then his qualities. Otherwise there is a chance to fall in the hand of counterfeit gods or gurus who are not from Rita. So let us see about the first born of Rita. A sloka says in this way-

Yo martyeshv amrita ritaava
devo deveshv aratir nidhayi (Rv.4-2-1)
He who is Immortal with mortals and in him is Rita, (he is) God of gods and appointed envoy.

By reading the above sloka we can understand that when the Immortal God comes and lives with the mortals with Him shall be Rita. He is the God of gods and an envoy. Then we have to know the Immortal God by his attributes only. The incarnate Being becomes a mortal and in him this Rita will be in him.

Dharma and Rita: - Some people expressed doubts that Rita may be dharma in this world and also religion of India. Dharma means not the religion and it is heavenly law or righteousness. In Mahabharata we find the name of Dharma Raja which means ‘righteous king’. This word is also connected with ‘dana’ such as ‘dana dharmam’, which means giving or charity. Rita is from heaven which comes down and it was called as ‘divi dharman’ i.e heavenly righteousness. Mahabharata says- The supreme God, the Ordainer, wanted dharma to be associated with the welfare of the world (lokasamgraha) (12-251-25). Thus the word is used not for a particular people or religion but for entire people living in this world. Therefore, it is not religion of particular country. At another place in Shanty Parvam 109 says-

10 “All the sayings of dharma are with a view to nurturing, cherishing, providing more amply, enriching, prospering, increasing, enhancing all living beings; in one word, securing their prabhava. Therefore, whatever has the characteristic of bringing that about is dharma. This is certain.” It clearly shows that dharma is for all beings to secure whatever is good for them.

11 “All the sayings of dharma are with a view to supporting, sustaining, bringing together and in their togetherness upholding all living beings; therefore, whatever has the characteristic of doing that is dharma. That is certain.” Our Indian religion never agrees for togetherness and we are divided on caste system some are high, holy and born without sin some are low unholy, untouchables and by birth sinners. Therefore, dharma is not a religion.

12 “All the sayings of dharma are with a view to securing for all living beings freedom from violence… that is certain.” In India violence on other castes and religions is rampant. So many Christian and Muslims and Dalits were killed and their houses torched. Hence dharma cannot be a particular religion as per above definitions.

In the words of Badrinath Chathurvedi who says about dharma rightly in this way- “The meaning of Jesus is manifest in the truth, as he expressed it both in his life and in his teachings, that ‘it is love and not the laws, that has the power to redeem and to save,’ For it is love that nurtures, cherishes, enriches, enhances, brings together, sustains, supports and brings freedom from fear and violence. Jesus is being an embodiment love, is the embodiment of its attributes as well. Seen in this clear light, the meaning of Jesus is the meaning also of dharma: of which in his attributes, he is a perfect embodiment.”

“But that was ever hardly ever the meaning of historical Christianity. Not love but power became its driving force. So much of its love-less history saw uprooting, separating, debasing, fear and violence. Neither Indian society always dharmic in the fundamental meaning of dharma. It had its own love-less history of social institutions which, whatever may be the origins, tended to reduceand diminish human worth. It has its own history of violence to human dignity, history of a-dharma”. (Taken from his book ‘Finding Jesus in Dharma, Christianity in India, Pages 1&2). The doubts about dharma and Rita are clear. Rita means heavenly law or righteousness.

In the Vaishshika Darshnam, 1-1-2, Kanada Mahamuni said in this way -Yato abhyudaya nishreya siddhi sadharmah. By which the progress of the people and by what or which deliverance (nishreyassu) is caused that is Dharmah.

Whether the caste system where some caste people were by bitrth sinners and some are holy, some are untouchables equal to animals,as per manu (later discussed). Christ said ‘love your neighbor as thy self and every one is equal before the God who is our Heavenly Father (parampita). Christ has delivered from the darkness and sin by His Word and by offering sacrifice as per the predictions of Rigvedic Rishis. This is the dharma.

The Frst-born Being with names of attributes or lakshanas: Let us see some of the first born names which were given to one person only.

The First born
Yad aja prathamamsambabhuva (Av.10-7-31)
Aja (unborn) is the first-born.

Agnirbi nah prathamaja ritasya (R.v.10-5-7).
Agni is the First-born of Rita (discussed at another place).

Brahmasya sarvasya prathamaja (S.B.6-1-1-10).
Brahma is the First-born.

Prajapathi prathamja ritasya (A.V.4-35-1; 12-1-62).
Prajapathi is the First- born of Rita.

Purusham jatam agratah ( Rv. 10-90-7).
parusha was born in the beginning .

There are number of gods and rishis claimed as they were born from Rita (Rita prajatas). Some were claimed as they born of Rita, but not first-born. Now we shall discuss some of the First-born. Main important of them is Brahma, Prajapati, Aja (unborn) Virata Purusha and Agni, (Fire) is discussed to understand about Fist-born, because he is the real speaker or declarer of the word or vaak of the God. Agni (fire) and brihaspati (Lord of prayer) andtat ekam (a unique or not different from original and same) were discussed in other places which are also attributes of only One God. Veda says when the first born of Rita (heavenly law) comes; He will declare the word of God because Vedic Rishis were waiting for a declarer. Therefore, let us see some attributal names of God said as first born. Ther are several other names for One God such as Aham Asmi means I Am That I Am or I am (Exodus 3:14-15), Hiranyam is light, Param jyothi means light of above or glory or spledour (1 Jn1:5), Infinity means anantam who became antam or endfor our understanding (Deu.3:, Psa. 102: 27).He is also anaadi means before begning or ancient of day and time and for our sake He became begning or aadi (Mica.5:2, Psa90:2, Rev.4:11).He is also ‘eternal’ amarty or akshya (Psa.102:24,27). The meaning of ‘Jehova’ is eterjnal and self existing or svayambhu stated in Bible hundreds of time.

Aja – Unborn, The First born

Aja means ‘unborn’ or ‘not yet born’. He was also called as the creator of the regions or areas which includes the universe. But Rishi Dirgatamas says his appearance (rupa) was like the person ‘unborn’. We have seen that unborn (aja) is Vaak (SB 8-5-22). The unborn (aja) is doubtless Vaak and from Vaak Visvakarma (maker of universe) beget living things (SB 7-5-2-21).

Achikitvan chikitushash chid atra
kavim prichami vidmane na vidvan
vi yasta stastambha shal ima rajamsi
ajasya rupe kim api svid ekam (RV.1-164-6)
I ask of those who knows the sages as one all ignorant for the sake of knowledge; who is that One (ekam) in the image or form (rupa) of unborn that has supported these six sphere of the world?

This verse says that there are two principles One is Aja (unborn) and another is Ajasya Roopa (image of unborn). This unborn or Aja is not manifested and not known. The manifested one is Ajasya Roopa or who is in the image of unmanifested one. But this Aja (unborn) and Ajasya Roopa are One or Ekam. We come across a word known as `ekam’ several times. The meaning is ‘onenesses. It says these two forces as One (ekam) and one is apparent and another is not. These two are just like two with one mind, wisdom, existence and one substance. People can see the one, and another is unseen. `Ekam sat vipra bahuda vadante’. The truth or reality is One or ekam but learned called in different ways. The word ‘ekam’ here is also not the ‘one’ but two in one. We can call as `ekatvam’ or oneness. In Purusha Sookta Pursha (man) and Virat (Shining one) have `ekatvam’. Just like `nishabadam or non sound or silence and ‘shabdam’ or sound or Word. In Bible God was called as anadi before beginning or eternity became ‘aadi’ or beginning. Therefore Christ was called as First-born or adi samboota. I was set up from eternity (anadi) from the beginning (adi) (Prov. 8:23).

At another place it is said, The two are lodged as if in a wondrous place; of these one is concealed and the other is manifest. (RV 3-55-15).

Word of God says `Hear O Israel; the Lord and our God is One (ekam) Lord (Dt. 6-4). The Hebrew word used is `echad’ in sanscrit it is `ekam’. It means One or unify or united as One. In the beginning or at the time of creation also plural word was use as `Let us make man in our image and in our likeness (Gen. 1:26). Thus these two persons united together to create man. One personality is not seen who is the Spirit and other is seen by any one, even by the angels or gods who is ‘Life’ or Jeevam. The form or roopa gives guidance, talks or speaks, lives nearer or stays with people. Israelites or Jews called the God who was with them as an Angel, Priest, King, Lord, God, etc., They also address the God as Holy One of Israel, because He was with them, but he is one or ekam united. The light of Israel will become a fire, their Holy one a Flame (Isa.10:17). Light is God and he is fire and Holy one (ekam) is flame. The unity of `ekam’ is like fire and flame. This has been discussed in Second Chapter ‘Param Pita and Putra).

‘Ajasya Roopa’ later was called as `Aja’’ which gives meaning as manifested one. Let us see further about 1-164-6. It says about some one who has created the six regions. `Kim api svid ekam’ – ‘what is that one alone’ is a question mark. Seer or Rishi himself is ignorant (achikitvan). Commenting on this Agarwala says, it refers to ignorance on the one plane of mind or metaphysical thought or about the first cause, the unmanifest source. The `Vidvan’ is about the mystery of cosmic working on the material plance’ (Long darkness Page. 34). Thus `Aja’ was unknown (Kim apisvid) like Hiranyagarbha (A personalilty having light in him) was also a question mark, because every time they said ‘who is this God, we would like to offer our oblations’? (RV.10-121-1to7 last line). The Vishva karma sookta says that God who created this universe, who is Father, Creator, Rishi, who created gods and named them but himself is a question mark (Samprashma) (RV.10-82-2). Thus the God the creator who was called by many names according to his attributes or lakshnas was not known to them. In the last verse poet says that we cannot find the God because something entered in to our minds, hence we cannot find him.

Thus the creator was not known to them but his activities or qualities or attributes were known to them. In their visions they could see him but still He was an interrogation. Hiranyagarbha was the sole Lord (Pati ekaha) of creation. It was a spiritual manifestation. Atharvanaveda says that `being manifested he hid in secret (10-8-6). It is not necessary for him to hide but he was not seen by Rishis who wants to find him. Therefore unborn or Aja’s rupa or form was not known. The same unborn’s image, when physically born in this world, it would be a physcial manifestation.

Jesus Christ was physically born two thousand years ago. But he was spiritually manifested before the foundation of the universe and created all things. All things were made through Him, and without Him nothing was made that was made (Jn.1:2,3). By Christ all things were created that are in heaven and that are on earth visible and invisible whether thrones, dominions or principalities or powers. All things were created through Him and for Him and He is before all things, and in Him all things consist (Col. 1:16,17). Thus Christ was in spirit form in the beginning of creation (Gen. 1:2). There are several verses which says that Christ as a spiritual being before His physical birth created the worlds, angels, or gods of many kinds.

Manifestation of Aja:- Aja means Ajusya Roopa only. Aja’s form (rupam) was described as a mysterious one. But the later literature says that Aja was born from the Fire or heat of the fire. This fire may be from the highest heaven, as there is a fire who dwells in secret and in highest heaven. It says in this way,

Ajo ha agner janishta shokad so apashyad janitaram agre (AV 4-14-1).
Since unborn or Aja has been born from the heat of the Fire, he saw (his) generator in the beginning.

Verily the Aja (unborn) was produced from Agni’s heat; that which was produced from Prajapati’s heat, was indeed produced from Agnis heat; he saw the regenerator at first, the progenitor doubtless is Prajapati, thus he saw the Prajapati first. The Aja is doubtless is Vaak (SB 7-5-2-36).

Ajo a agner jnishta shokad Vipro viprasya sahaso vipasehit (AV 9-5-13).
The unborn was born from the heat of the fire, wise of the wise, of power or strength (sahaso), he the inspired one.

All these verses say that Aja was born from the heat of fire. Here, Aja means Ajasya roopa which mean in the form or shape of unborn. Similarly Bible says that Son (Christ) is the radiance of God’s glory and exact representation of His Being (Heb. 1:3). Thus the radiance comes from great fire. It is said, `Our God is consuming fire’ (Heb. 12:29, Dt. 4:24). God is not only fire, but his angels were also of fire. He makes his angels winds or spirits. His servants as flames of fire (Heb.1:7). Thus the God appeared in the visions as a fire. At another place Aja himself was Agni or Fire.

Aja agnir rajamu jyothira hurjain (AV 9-5-7). The Aja is the Agni or Fire, they call him Aja the light. Thus he was fire, but his personality was shining or like light. Jesus said, `I am the light of the world.’ His quality was the rupa or form of person not yet born not yet born means he would born. The Rishis saw in their vision, the birth of the Aja in this world. Therefore they wrote in `past-tense’ , because they already saw him in their visions.

Yad ajaha prathamam sambabhuva sa ha tat svarajyam
iyaya yasma anna nyat parmashi bhutam, (AV 10-7-31)
When the Aja or unborn first born or sprang into being or manifested, he has the whole universe. There was nothing higher than his dominion. He controlled everything.

This shows that Aja was the first born. Similar vision had been seen by Daniel seven hundred years before Jesus Christ’s birth. He saw the Christ and said, ‘There before me was the Son of Man, coming with the clouds of heaven, he approached the Ancient of the days (Anaadi) and He was lead into his presence. He (Christ) was given authority, glory and sovereign power, all people, nations and men of every language worshipped Him. His dominion is everlasting dominion that will not pass away, and his Kingdom is one that will never be destroyed (Dan. 7:13, 14). After the physical birth of Christ, it was again confirmed by Jesus Christ saying “All authority in heaven and on earth has been given to me (Mt. 28:18).” Jesus said, “Do not be afraid, I am the first and the last. I AM the Living One (Ekam). I was dead, and behold I am alive forever and ever. I hold the keys of death and Hades (Pathala) (Rev. 1:17,18). Thus Christ has power on heaven, earth and Hades.

Aja is not yet born, but manifested to create. He will again come back and manifest in this world physically. Then, how to identify this Aja when he comes into this world. Therefore the rishi asked a question about him in this way.

Paro diva paraena prithviya
paro devethir asurair yad asti
kam svid garbham prathaman dadhara apo
yatra devah sampashyanta vishve (RV 10-82-5).
That which is earlier than the heaven and earth, before the Asuras and gods, what was the primeval being in womb which the waters received where all gods seen together

Above verse says about a being that was seen by the gods at the primeval waters. Rishis have seen this vision and stated in the sixth verse that being was Aja. Let us see some verses, how gods together saw this being and how he appeared.

Ritasya deva any vrata gur bhuva, parishtir dyaur nabhuma (RV 1-65-3)
The gods followed the ways of heavenly law (Rita), there was a gathering as vast as heaven itself.

Vardhantim apah panva sushishvin ritasya yona garbhe sujatam (4)
The waters feed the best child with praises who was in the womb of Rita, who was well born from the waters.

It is stated that all gods were followed the heavenly law (Rita) and there was a vast gathering like heaven. But these gods were on the outer ridge or shore of the waters. They were praising. Then they saw a child coming out of the outer part Rita. In this verse the place Rita starts from the outer edge of primeval waters. This was the vision of Rishi. Bible says that there are waters above the sky (Ps. 140:4).

We have seen that gods were praising how they were praising was not known. Scripture says, that all holy angels praises as God All Mighty Lord God is Holy, Holy, Holy. In another place it is stated as `Hallelujah’ means ‘Praise the Lord’. (Rev. 19:1, 3, 4, 6 etc.). Men praised as `Praise our God all you his servants, you who fear him both small and great (Ps. 134:1; Rev. 19:5). Thus when we fear the Lord and obey His word, then only we have to praise God and men have to praise every time.

Pushtir na ranva kshitirn Prithvi girir na bhujma kshedoma sambhu (5)
Like a good fotune, like a broad abode Like a fertile hill, like the refreshing stream

atyo najman sargaprataktah sindhur na kshodhah ka im varate (6)
Like a racer urged forward in the race Like a rapids like sindhu who can hold him back?

In the above verses poet is praising the child according to his knowledge and vision and says finally `who can hold him back’. It is the will of God to appear or not to appear. But surely God is near to them who fear him and who long to know him from the heart.

Shavasty apsu hanso na sidan Kratva Chethishtho visham usharbut (9) Sitting on the waters, he hisses like a swan. Most famous by his power of mind, he belongs to the clans (who) awaken at morn.

Some na vedha rita prajatah pashur na shishva vibhur durebhah (10)
A sage like Soma born from the Rita (Heavenly place here), like young animal for shining extending.

Above verses says that he is sitting in the waters like swan and sounds like a hissing of swan. Poet says he belongs to people who pray to him in the early mornings. Whoever gives time to pray to God in the beginning of day will also give every thing first in his life, like first fruit, first salary or income, first and the seventh child for the Lord’s work.

Again they could see him like a grown up sage like Soma. He is the heavenly soma. Rigveda says no one drunk the soma. His name is also not known (gabheeyam chaaru naamah). Actual Soma sage will be crushed and sacrifice his body. He is the real immortal Soma and more about Soma is discussed in another topic `Sacrifice’. He was shining and appeared like an animal. When the Christ who is the real Soma came to this world, he was addressed as the `Lamb of God’ (Jn. 1:36) As Lamb (Rev. 5:8).

Verily Prajapati is sacrifice and king Soma (S.B. 72-6-1-16). Prajapati is Soma; sacrificial victim is Soma (S.B. 5-1-3-7). Then again poet says that he was like young animal. That means he is the sacrificial animal. Soma is sacrifice (S.B. 14-3-1-29).

It is said, ‘For that Soma cow is in reality. Vaak or Word (Soma here at sacrifice is only a shadow). In pressing him (soma), they slay him, they slay him by means of (pressing the body). Thus he rises from thence, thus he lives. Therefore press stones are rocks (SB 3-9-4-2).

Thus the vision they saw at the waters was Aja who would sacrifice his body and again he lives after his sacrificial death. Thus Aja who was a sacrificial oblation was also the heavenly Soma. Christ who offered himself as a sacrifice rose again from death on the third day.

We have seen how gods, saw the vision of child and sage Soma when they all gathered together and praised. Rigveda 10-82-6 says, that Being who they saw was `Aja’ or `Un born’ being. Let us see that verse.

Tam id garbham dadhara aapo
yatra devaah samagucchanta vishve
ajasya naabhav adhy ekam arpitam
yasmin vishvaani bhuvanaani tasthuh (RV 10-82-6).
That verily bore in the womb of waters, where all gods went all together. The Aja or unborn is the centre of sacrificial oblation (arpitam) in which (yasmin) universe (vishvani) earth (bhuvanani) remains (tasthuh) remains
only (ekam) for ever (adhi).

Above verse clears that Aja alone is the person who offers sacrifice as an oblation. He is the nabhi which means centre of sacrifice and he is alone sacrificial oblation (arpitam) by which all this universe sustains. Christ who was `Ajasya roopa’ before his physical birth. He came to this world and offered himself as an oblation. He is the Truth. Christ is image of Aja or Ajasya roopam. He is the creator of universe (Vishva Karma). He too offers his body as sacrifice by having body is discussed more in another topic `sacrifice’. Thus the Aja who was worshipped as the God by Rigvedic people was nothing but Christ in spiritual form, who was hidden to them. He is united to the world by sacrifice. Thus `Ajasya Roopa’ or Christ united the people with God. His Sacrifice will be in the centre of the earth and universe. Therefore Christ offered in the central place of the earth which is Jerushalem.

We have seen in Rv. 10-82-5 and in above verses that the primeval Being who was at the waters was seen by gods. The next verse i.e. 10-82-6 says that the Being at the waters was Aja or Unborn. It says about the unborn’s naval. Actual meaning of it is (nabhi) umbolical cord or center. The Vedic meaning for nabhi is also sacrifice. What is the nabhi of this earth?(1-164-33). For this question, answer was given in 34th verse as `This yagna (sacrifice) is the centre (nabhi) of earth. Thus the nabhi’s symbolism is sacrifice. The umbilical cord is also cut when child is born. Thus Aja is for sacrifice and he is ekam (One or alone) for sacrifice (arpitam) by which this universe earth remains firm. In the later Vedic period, i.e. during the Atharvanaveda period, people offered five rice dished and they said that this is the sacrificial oblation offered by Aja. They said,

esha va aparmito yagna yad ajah pacchaudanah (AV 9-5-22).
Truly this incommensurable sacrifice is this Aja or unborn which is five rice dishes.
The purpose of Aja was sacrifice. The purpose of Christ’s coming into this world was to sacrifice. In the later days Aja was almost forgotten. We can recognise God by his attributes or guna lakshanas i.e. by his birth, sacrifice, rising from death and other qualities. We can understand the real or true Aja. Christ is the Food, a living Food and he offered His body as food. The five dishes are his five wounds on the cross. When people could not find him they offered rice dishes to him and satisfied as those dishes are Aja.

Who measured out the ancient seat that pillared both worlds apart as unborn supported heaven. Let all die away (RV. 8-41-10).

Poet says let all gods go away or die because he came to know that unborn is the real one. A Rishi said, traveling in the space no single day neither he sleeps nor slumbers. He is friend of waters, First born of Rita. From where he spring and what region he came from? (Rv.10-168-3). In this verse First born was depicted as friend of waters, because he was seen in waters. But they do not know his source of place. Thus the first born of Rita was appeared as child, animal, and as a sage soma, who was known as Aja or unborn.

By going through all these verses we can understand Aja or unborn was an unmanifested divinity, who is One or Ekam. He once appeared in waters and it was not his permanent place. He has given vision to a sage. He measured the ancient seat. There is a dominion for him.. But Vedic people do not know him correctly as he was `ka’ or `who’ an interrogation (samprashna).

Unborn appeared as a sage like Soma. It has been said Son is the Sage in his wisdom he is the Father’s son. A heavenly father’s son i.e. the son of God. Thus Aja is nothing but unmanifested Son of God nothing than Christ. His qualities, Character completely reveals that he was a sage, taken power from Ancient One and having dominion in the same way Christ called us out of darkness into the wonderful light (I Pet.1-20). We have seen in the beginning that Aja was the Vaak or logos or word of God “Thus son of God when he came in to this world he has given us word of God. Son only was authorized to give the Vaak of God is discussed in another topic as `Father and Son’. Poet says in the last `let all die away’ we can say as `let all other gods die away because Aja above was physically unmanifested as Christ.

Ritena ritam dharunam dharayanta
yagnasya shake parame vyoman
divo dharman dharune sedusho
nrin jatair ajatan abhi ye nanakshu (RV 5-15-2).
By supporting Rita they get support of Rita, the power of sacrifice in highest or supreme heaven, the men who were born supporting the law of heaven. Would attained the `unborn’.

Above verse says that if we support or bear Rita, it will support or bear us or people. It is or this Rita is the power of sacrifice in Supreme Heaven. Whoever follows this heavenly law will attain the Aja who is unborn. Thus Aja is always a sacrifice already existing in Supreme heaven. Thus the Rita or Law of Heaven is the sacrifice which is existing in supreme heaven. Those who believe in the sacrifice which comes from heaven would attain ‘Aja’. We have already seen that this type of verse was taken in Geeta by vyasa.

Another important thing in this verse is about ‘Rita’ which means heavenly law or righteousness (divo dharman). Men must support the law of heaven that is the power of supreme heaven. The heavenly law is power or strength of sacrifice in highest heaven (yagnasya shake parame vyoma). The first dharma is the sacrifice of the sacrifice (RV 1-164-50;10-90-16). Again the first law is stated as the heroes (Priests) have cooked the spotted bull which was the first laws in earth. Thus the law of sacrifice is the heavenly law. It is said the place sacrifice is supreme secret (yagnasya dharma paramam guhayat). The meaning of Rita is heavenly law or righteousness and another place we have seen he is the heavenly light and he was the sacrifice and at that time he was in heaven. The sacrifice which is more powerful was concealed in secret. All the sacrifices are man made and waiting for heavenly sacrifice.

The Supreme or highest yagna, which was in secret, was revealed as Jesus Christ. His sacrifice was decided before the foundation of the world. You are redeemed with the precious blood of Christ a lamb without blemish or defect. He (Christ) was chosen before the creation of the world, but was revealed in these last time for your (our) sake. (1Pet. 1:19, 20). Now Aja is revealed, he is Jesus Christ who offered himself as sacrfice and he came from supreme heaven. So let us depart from all gods away from our hearts and mind. This is the prediction of Rishis.

Above verse says that Christ was not yet physically born or unborn (aja) but chosen as a sacrifice before the creation of the world. He was revealed himself by coming into this world and offered his own body sacrifice. A body was prepared for Christ to offer it as perfect yagna or sacrifice. This is perfect yagna of Christ, which was predicted by Rishis and prophets. Thus Christ is the ‘ajasya roopa’ or in the image of unborn and ekam whose main attributes were completed in Christ. He is the creator of visible and invisible world and He is the Word of God and image of invisible God and He was the final sacrifice. Christ was Aja and became Ajasya roopa and came into this world and offered Himself as sacrifice. Thus the all attributes of Aja are in Christ Jesus. He is the Lord


“Bramhasya sarvasya prathmaja “(S.B. 6-1-1-10). Brahma is the first-born of creation. In Atharvanaveda it is said “Brahma was born of created beings (19-22-2; 19-23-30)

The concept of Brahma as God or Supreme Being was not developed in the Rigvedic period. The word ‘Brahma’ was used as force of expansion, prayer, and worship. “Let us make prayer (brahmani) (R.v.1-80-1; 2-2-5; 10-85-3 etc.). A new prayer (bramha navya Rv. 8-51-4; 6-61-21). The prayer (brahma) is my protecting armour (6-75-9). I make him a priest (brahmanam) (10-125-5). The “Lord of prayer” was called as Brahmanaspati. He was the priest between God and men. The person who prays is called as “brahmana”. Thou Indra become great by praying to the secret word (Bhuvanastam-Indra Bramhana mahan (Rv10.50.5). I yoke with prayer (yuje vaam brahma Rv. 10-13-1).

In the later period i.e at the time of Atharvan vedic period Skambha and Brahma were together identified as gods as “tasmai jyesthaya brahmane namah” I pay homage to the Brahma highest or first one. Thus in Atharvanaveda Brahma was considered as the first one (jyeshta). In the later period ‘Brahma’ was considered as knowledge (Ait Br 5-3). In Aitireya Bramhana, Brahma was identified with Vaak or Word (brahma Vai Vaak 4-21-1). The person having the knowledge of Brahma was called as “Brahman”.”Aksharam brahma paraman” B.G.8-3. Brahma is Imperishable or Word is supreme or highest Brahma.

Thus he was considered or equated with Akshram or `mahad Aksharam’ of Rigveda. Yagnavalka also defines the Akshram as Brahma and if you know this `Aksharam’ then you know the Bramha. He gives elaborate description of Brahma in Br. up 3-8-8,9,10&11. The Brahma, he says is not known to anyone, but he is the `Akshram’ of Vedic period. It means Word or logos and also imperishable or immortal which is of two fold. Why they changed the name to Brahma is not known.

In the Upanishad period the concept of Brahma as God was developed to a greater extent. They know the qualities of this God, but they too did not find him.

na tatra chakshur gachati
na vag gachati no manah
na vidmo na vijanimo
yathaitad anushishyat (kenaup 1-3;katha up 6-12; Mu up3-(1)-8)
The eye does not go there neither speech or mind, we do not know (Brahma to be such and such) hence we are not aware of any process instructing about it or him.

anyad eva tad viditad atho avid tad adhi
iti shshruma purvesham ye nas tad vyachachakshire (kena up 1-4)
The (Brahma) is surely different from the known and again, it is above unknown, such was the utterances we heard from ancient teachers who explained to us.

yad vacha nabhyuditam
yena vag abhyudyate tad eva brahma
tvam vidhi nedam yad idam upasate (1-5)
That which is not uttered by speech or Vaak (before manifestation), that by which speech is revealed (after manifestation); know that alone to be Brahma, and not the people worship as an object.

As the Brahma was not known perfectly, he was dipected as the ‘Saguna Brhama’ and ‘Nirguna Brahma’. Nirguna was like Asat or Non Being of Rigveda and Saguna was like Sat or Being. Just like Bible ‘God’ is invisible and He projected Himself in visible form as ‘Word’ or Logos (as vakyaksharam). (Jn.1:1)

(The last line tad eva... “ is in every verse up to ninth verse)

yan manasa na manute yenahur mano matam tad eva (ken 1-6)
yac chakshusha na pasyatiyena chakshumsipasyati, (7)
yac echrotrena na arunoti yena arotram idam srutam (8)
yat pranena praniti yena pranah praneeyate (9)

That which man does not comprehend by mind. That which they say, the mind can recomposed or grasp.
That which man does not see with his eye, That which man perceives activities of the eye .
That which man does not hear with ear, that which man knows this ear.
That which man does not hear with ear that which man knows or hears by ear, Know that is Brahma and not people worship as an object (i.e. idols, moortis, avatars, gods).

Vignanam devah sarve brahma jayeshtham upasate Tai Up II 5-1. But all these gods meditate upon the First born Brahma.

Many people worship various gods. Who ever worships gods, is in great mistake, because these gods are also worshipping the first born Brahma. We have to know the First born and worship him. We have already seen that Christ is the First Born and creator of all. The qualities of first born should be in him who claims as he is first born.

Let us see some slokas from Vyasa’s Geeta about Aksharam (Word) who called it as Brahma.

Aksharam brahma paramam
Svabhavo adhyatma uchayate (8-3)
The Aksharam is called as supreme Brahma, by owns nature (or naturally), he is called as `adhyatma’ (adi + atma or premeival spirit)

yad aksharam vedavide vadanti
vishanti yad yatayo vita ragah
yad icchanto brahmacharyam charanti
tat te padam samgrahena pravakshye (8-11)
I will briefly describe that knower of Veda speak of that Aksharam or Word which the self -controlled freed from passions, lead the life of bramhacharya.

Whoever knows Brahma, he must lead a life of Bramhacharya ( study of Veda and he should be unmarried). He must be freed from all desires and must be self-controlled. Whether Krishna is having these characters or gunas? Any person having these character don’t know the Brahma.

Paras tasmat tu bhavo anyo
avyakto avyaktat sanatanah
yah sa sarveshu bhuteshu
nashayatsu na vinashyati (8- 20

avyakto aksharaiti uktas
tam ahuh paramam gatim
yamprapaya na nivartante
tad dhama paramam mama ,21)

But beyond this unmanifested, there is yet another manifest, ancient or the oldest, which does not perish among the perishable.

This unmanifested is called Aksharam. It is said to be ultimate or supreme goal. Those who attain it (ultimate goal) do not return back (to earth or no rebirth). That abode is my goal.

In Geeta we come across Krishna’s rebirth. He says with Arjuna that he has many births or rebirths. Now he doesn’t want rebirth. He had many rebirths, because he does not know perfectly about God. All the above verses say about Aksharam. First he said Aksharam is Supreme Brahma. Then he says about the knower of Veda says that there are two unmanifested things. In Vedic period God was called as ekam or One. We have already seen as Aja and Ajasya roopa, Purusha and Virat, Father and Son, Asat and sat in the Vedas. If we go to the abode of Aksharam, then there is no rebirth. Krishna does not want rebirth. He says that he knows that he has many births prior to his birth. Now his goal is not return. As per the Veda, Aksharam lives in parama vyoma or highest or supreme heaven.

Now the question is about rebirth. According to Geeta.2-22, Just as a man takes off worn out garments and puts on new ones, so the embodied soul or Aatma castes of worn-out and enters into the new one. But whoever knows Aksharam will not come back. Therefore, it better to know Aksharam who is already came into this world and taught the real Aksharam. We find contradictory opinion of Krishna in II - 42,43 and 44; X - 20 and 21. He says Vedic people were desirous of heaven. Again he says that knower of Veda go to the places of god and again come back. Again in VII - 23 and IX - 25, he says worshippers of gods go to gods, manes worshippers go to manes, and spirit worshippers go to spirits and Krishna’s to Krishna’s place. But Veda clearly says that `Aksharam’ will become `Kshara’; Amartya will become martya and come to this world with his own power from womb of a virgin without the earthly father’s seed. He performs his body as a final yagna and again rises from death. He is called as the Son of God. All this is discussed in this book. If anyone claims as manifestation of Akshram, then these qualities said above must be in him. Otherwise we must discard him and his teachings. Let us see some important verses about Brahma.

satyam ganam anantam Brahma,
yo veda nihitam guhayam parame vyoman, (Tait.up2-1-1)

Brahma is the truth, knowledge or wisdom and infinite. He is concealed in secret spheres in the highest heaven.

The word `guha’ used in veda to denote complete secret. “Guha trini nedgeyanti” (RV, 1-164-45). His three-quarters are in secret and not moving; trini padani nihita guhasya” (AV 2-1-4). His three feet or portion is concealed in secret. Thus Brahma is also concealed in secret in the highest heaven. Let us see about this heaven and Brahma.

It is said in the Bible in this manner
“Things which eyes have not seen and ear has not heard and which have not entered the heart of man, all that God has prepared for those who love Him (God) (1Cor 2-9). No one has seen the God at any time; the only begotten Son who is in the bosom of the Father, He (Christ) has explained Him (Jn. 1-19). Father sent his Son to this world to speak whatever God had told Him, is confirmed in Rigveda (Rv.6-9-2). Son is a person who comes to this world to give immortality. No man has seen the Father, except the One who is from God; He has seen Him. If you know Christ, you are already knower of Brahama who is nothing but Aksharam as per Upanishad.

There are three qualities in Brahma one is Satyam or truth, second things is gnanam means knowledge or wisdom and the third one is anantam means infinite or who is for ever and ever. There is no end to it or end cannot be seen. Let us see one by one. These three qualities are in Christ. Let us see them.

Truth: - We have already discussed about the truth according to Veda in another chapter `Asatoma Sadgamaya’ (O God) lead me to the truth from false hood, which is prayer of yagnavalkya. Here truth is personified as Brahma. It is not speaking truth. But this Truth was hidden to them. The same hidden unknown Brahma manifested as Jesus Christ. Because he is the First born Jesus said what was he (past) and what he is (present) by saying, `I am the Truth’. The work of Truth or Christ is to see the people free from bondage of sin and death, Spiritual blindness and from the Satan. For more information read the above said topic.

Gnanam:- Wisdom or knowledge is Brahma. Then what kind of knowledge is he? The people do not know the wisdom or mind of God. The sloka says that Brahma himself is the wisdom or gnanam. But he is concealed in secret. Man wants to know about God and his wisdom. Wisdom is the mind of God. Bible says in Christ are hidden all treasures of wisdom and knowledge (Col.2:3). Christ the power of God and Wisdom of God (Icor.1:2-4). For this wisdom and for the declaration of this wisdom, Rishis were praying and they do not know the person who can declare the wisdom of God. Therefore a verse says in this way.

Avah parena pitariam yo asya
anuveda para enavarena
kaveeyamanah ka iha pra vochad
devam manah kuto adhi prajatam (R.V. 1-164-18)
Who recognises the father (pitaram) as beneath the above (avah parena) and above one below, who is the sage explains here? (on this earth), from where the mind of god is originated.

The Father when comes from above, who recognizes him here in this world as he is from above. Not only that when He comes below He from above, is the question of Rishi Deergatamas. This is the meaning of first and second line. Similar opinion was said in another verse as, ta shashvanta vishuchina viyanta na anyam chikyur na nichkyr anyam (R.V.164-38). `They together (ta), eternal (sashvanta), moving around (vishuchina) move in different places (viyanta). They (people) understand the one and could not understand the other (nianyam chikyuh na chikyuh anyam). Thus when God comes to this world, no one can understand him, as he is the Father of heaven. The people see him, listen to him, but they could not see the inner man in him when He comes to this world. When Jesus Christ came, no one could understand him. He said, ‘you (people) are from below; I am from above (heaven), you are of this world; I am not of this world. If you do not believe that I am as I AM (aham asmi) and the One (ekam), I claim to be, you will indeed die in your sins (Jn. 8:23,24). When Christ came into this world He revealed what He was (past) and what He is (present). Many did not recognize him. Jesus said, ‘Don’t you believe that I am in my Father and that the Father is in me. The words I say to you are not just my own. Rather it is the Father living in me, who is doing his work (Jn. 14:10). The Vedic Rishis predicted about the coming of Jesus Christ. When Christ came into this world all the predictions fulfilled because he was not recognized by his own people.

The second part says about the ‘mind’ of God which is the ‘wisdom’ and ‘Word of God‘. Let us discuss about the sage who comes to this world to declare the mind of God. Rishi says who is this sage? We have already seen in begning that Rishis were waiting for a declarer. Jesus is the sage who declared the mind of the God or heavenly Father. Because, Christ only declared that God as the heavenly Father who is working in him, through him and by him. He said that His Father and He is One (ekam). He is called as the Son of God. (1) Son is the sage has comprehends this. He is the Wisdom of Father, and Father is truth (kavir yah putrah sa ima chiketa yas ta vijanat sa pitus pita sat RV. 1-164-16). This is an important verse which says that Son is sage (2) He is the wisdom of Father (3) He is also Father’s Father (4) He is the truth. Christ only said ninety nine times that he is the Son of God. He is the wisdom of God. Father and Son are One (ekam) and he is the Truth.

Anantam: - It means infinite or eternal which means everlasting or lives for ever. Jesus is the first born or aadi; before the beginning he was ‘anaadi’ and last of the last is anantam. From anaadi he became aadi and from ‘anantam’ he became ‘antam’. More than two thousand times in the Bible Jehovah has been mentioned which means he is eternal and self-existing. The meaning of ‘anantam’ is eternal. Jesus as the Word or Aksharam in the beginning or anaadi (Jn. 1:1). He said before and after his physical birth, I am the First and I am the last (Is. 44:6; 48:12; Rev. 1:17). The King eternal and immortal (1Tim. 1:17). I AM the Living One (Ekam) I was dead and behold I AM alive for ever and ever (Rev. 1:18). Thus Christ eternal or anantam. There is no end for him. I am existing from Eternity (Prov. 8-22).(A), In the second chapter there is more about ththis subject.

Brahma arpanam brahma havir
brahmagnau brahman hutum
brahmaiva tena guntavyam
brahmakarma samadhina (BG. 4-24)
Brahma is the act of offering; Brahma is sacrificial oblation. It is offered by Brahma in the fire, which is Brahma. He attains Brahma who realizes the Brahma in the action (of sacrifice).

Thus the Brahma is the whole sacrifice. He comes down and offers himself as a sacrifice. We can recognize the Brahma by his offering only. Above verse from Geeta has its origin from Arthurian Veda and Tandiya Brahmanam. The Brahma is invoker priest (hotatr); the Brahma is the sacrifice; by the Brahma the sacrificial pole is set up; the officiating priest (adhvaryu) is born from the Brahma; within the Brahma is put this oblation (AV.17-42-1). The sacrificial spoons filled with ghee are Brahma, by the Brahma the sacrificial hearth is set up (ududtha); and the Brahma is the essence (tatva) of the sacrifice the priests are the oblation maker hail. (TB 24-7-10). Thus Brahma is the Aksharam (Word) sacrifice, sacrificing thing or oblation, He is the sacrificer. Thus Brahmas attributes are only in Jesus Christ. No one has been sacrificed for the cause of the world. The main ingredient of Brahma is that he should offer himself as sacrifice. Whatever be the attributal name of the God, He must sacrifice himself as an offering. That is God’s identity. He must be yagnasy devam or God of sacrifice.

After Vedic period, the priests, seers and Rishis thought that Vaak or Word of God is a sound or a “shabda brahama”. Brahma was depicted as many sound such as Om, or Aum, Krim, Kroum, Hreen, Ohat, Oam etc. But these sounds were not understood properly by them. As per the Vedic doctrine Vaak or Word himself reveals to this world who is the first-born of Rita. The same first -born was called as Vaak Let us see some verses which tells about shabda Brahma.

Shabda brahmani dushpare charant urvistare
mantralinagiryava vachainam bhajanthaona vidu param (Bhagavatam 4 - 29 - 45)
The supreme One as sabda (sound or word) Bramha spreads in vast expanse. it is covered in symbolic mantras. Even the devoted people do not know the supreme one

Shabda Barhma sudhurbhegyampranendriya manomayam
Ananthaparam gambhiram duvigyaham samudravathu (Bhag 11 -21 -36).
Brahma in the form of Shabda is very difficult to know or understand. It is clearly connected with the force of life, sense and mind. Its limit is endless, deep and unfathomable like the ocean.

Anadhyma yatpram brahma na deva narpayo vidhuh (Mahabharata, Shanthiparva 203 -21). Neither the gods nor Rishis knew the Brahma.

Thus even at the time of Puranas or in later times, Rishis were not able to find the word of God. Later some learned said ‘Aham Brahmasmi’. I am Brahma or my Aatma itself is Brahma. Actually it is ‘Brahma’ is ‘aham asmi’. When we don’t know the Brahma how could we say our Aatma or spirit is Brahma. But there is provision to see this him. It is said, “He sees the aforesaid Brahma who sees the first Born” (Katha up 2-1-6). Brahma is the first born (S.B. 1-1-10; AV 14-22; 19-23-30). During the Upanishd period Brahma was spoken as of two natures; one is ‘nirguna’ and the other is ‘saguna’; nishabda and shabda; apara and para. They have taken this concept from Rigveda.

If we see the first born, we have seen Brahma. Above verses say that, the first born is going to come or manifest in this world as an avatar or as a mortal. If we see and realize him, then we have seen God. Christ is the image of invisible God, the first born over all creation (Col. 1 -15). Jesus said “Anyone who has seen me has seen the Father” (Jn 14; 9). Thus whoever sees Christ in their hearts and accept him as Lord and Saviour, has already seen God and accepted God - who has seen the First born, has seen the boneless (immortal) and how he supports the boney (mortal) (Rv. 1-164-4). But in the later period Brahma was depicted as a five headed God with wife and children. One of heads of the Brahma spoke against Shiva and Shiva in anger cut the head of the Brahma which could not be found even after great search. From those times he is with four heads. Then the Brahma hatya or killing attacked Shiva. This is the story from one Puranas. Later Brahma was cursed because of sin he committed. Mostly in Puranas many stories were developed as the gods of Veda and upnishads as inferior to Vishnu and His avatars. Hence this concept is far away from our discussion and this Brahma, Prajapati or Varuna of Itihasas was not connected with First born or Veda. The Vedic Aksharam or Vaak has been renamed as Brahma in upanishads and the Vaak is the Christ who was revealed to the world two thousand years ago. Brahma of Upanishads is Christ only because of his offering on the calvary. He was a secret God later revealed as Christ.


Prajapati is the First-born of Rita (AV. 4-35-1;12-1-62). Then who is this Prajapati. From the time immemorial, people are worshipping one God or many gods. These gods have names, which show their character. In Vedas and Srutis God is known as`Svayambhu` which means self existing. It is not a name but an attribute or character of the God. Some times he is called as ‘Creator’. He is the person or man Purusha like that there is a name as Hiranya Garbha. The meaning is Hiraanya = light; Garbha= womb or covered or interior place. Prajapati in Rigveda means Praja = people; pati = Lord together he is the Lord of People. Similarly, in the Bible God was called himself as ‘Elohim’ and ‘Yaveh.”I am that I am” which are his qualities or attributes as Eternal God, creator God and Living One, Truth etc., The attribute of Prajapati is in the Lord Jesus Christ. Praja means people’s Lord or pati (Act.10:36). God is the Lord of all people, not for few or a particular race, caste, creed or relilgion. The real meaning of Prajapati is that he is the Ruler, or King of all. In this world we have many rulers or kings. Therefore Christ was called as King of Kings and Lord or Lords. Thus God was called by the people according to his attributes or character or gunalakshanas.

In the same way a Hymn in Rigveda says about a God whose name is not known to them. He was addressed as ‘Ka’ or ‘kha’ which means ‘who’ is not known or unknown to them but his activities character or attributes (guna lakshanas) are known. To this god they worshipped and performed yagnas (sacrifices). Satapata Bramhana tried to explain this unknown god. ‘Hiranya garbha’ came first into existence for that golden child did come first into existence born he was one Lord of being. He up held this earth and sky for he does uphold both sky and earth to the God ‘ka’ (who) is Prajapati. Thus let us do homage to Him (ka-unknown or who) by offering. It is said `to thee ka (unknown) who be Vasha (success)’’ O God ka (who or unknown) doubtless is Prajapati (Lord of progeny) He makes the earth to be the Vashat (success) for there is so far no other oblation (ahuti) than that. Again in S.Br.1-6-1-20 says, here now some say “To what deity is on the better portions? Let him reply “to Prajapati at his own sacrifice since it is by his order that the priests spread and produce it”.

Above two verses says that Prajapati is himself offers sacrifice. There is no other sacrifice greater than that. Commenting on this verse, Sayana says one cannot say he is such and such deity because the Prajapati is ‘aniruktha’ (not known).

Before the sacrifice the priest or Brahmans as repeatedly say. He (priest) brings it forward and says (Ka) who joins thee (Pprajapati)? For that (him or sacrifice) he joins thee! For Prajapati is undefined (mysterious) Prajapati is sacrifice; hence he thereby yokes (instead of animals) Prajapati is sacrifice” (S.B. 1-1-1-1-23).

Commenting on the above verse Mahidhara says, ‘Dark is the meaning of these words because (ambiguity of ‘ka’ the interrogative pronoun, which speculative theology also takes a mystic name of Prajapati (who is not known).

Again in S.B. 2-2-5-12 it is said “The offering and invitatory formulas contain (at yagna) the word ‘ka’ for Prajapati is ‘ka’ (not known to anyone). In Rigveda X-121 a complete hymn is about this unknown God. His character or name can be traced as ‘Hiranya Garbha’ in the first line. This divinity is not known but as per the meaning Hiranya is light and Garbha is womb. Hence he is covered by light and it is said gold means immortal life. So the person is immortal. In the last stanza He was projected as Prajapati which means Lord of progeny or creator. Therefore the unknown God declared that the name of the God is not known, who created moving and unmoving, and fixed heavens and earth. He is the Lord of life and death that means, He dies but His shade is life. If the shadow has such a life, how much life i.e. the everlasting life (immortality)is with him. His life is a great question. But he dies to give immortality. Hence, he lives again. “Garbha” means inside or hidden or interior of anything which is hidden to our eyes. Let us see the entire sookat from Rigveda.

hiranyagarbha samavartataagre
bhutasya jaatah patireka asit,
sa dadhaara prithvim dyam uteman
kasmai devaya havisha vidhema (10-121-1
In the beginning there arose a person having light in him (Hiranya garbha), manifested as only sole Lord of creation. He supported the heavens and earth. Who is this Lord we shall worship him with our offering or oblations?

First verse says about Hiranya garbha. It is not a name, but quality or attribute. Hiranya means gold, also shining and garbha which comes often in Rigveda means womb, inside of anything or interior place we cannot see but feel his or its presence. The meaning of Hiranya given in veda in this way. `yah shukra iva suryo hiranyam’ (R.V.1-43-5). He is refulgent as bright as su n! Thus the Hiranya means ‘shining like sun’. The person is shining like a sun from the interior of his body. For the gold indeed is light and life. In the beginning he arose or manifested as a sole or only one Lord who supported or bearing, or upheld (dadhara) all this universe. Satapata Brahmanas says that gold means immortal life (SB 5-2-1-2;5-3-5-15;5-4-1-14;6-7-1-2;7-4-2-17;10-4-1-6;12-8-1-22) gold is light (SB 6-7-1-12) Light is immortality (SB 7-4-2-21;9-4-2-14). This God who is not known to them, but they knew his qualities. The translation is most authentic with the help of many books and apart from Word to Word meanings was searched from Sanskrit dictionaries, and translated and compared with other translations. The last line says that they want offer havisham which means an offering of sacrifice like animals.

Thus the meaning of Hiranyam is Light and immortality. This unknown God is having life and light in him. This can be said as Jesus Christ, because it is said He (Christ) was with God in the beginning. Through him all things were made; without him nothing was made. In him was Life and that Life was Light of men (Jn. 1:2-4).

The word dadhana also comes in the seventh and eigth verse. Mostly it means carrying or bearing himself. The seventh verse also supports the first verse saying, (himself) the flame of fire produced or creating from the womb (grabham dadhana janayantir agnim). In the eighth verse it is said, By skill producing or creating bearing (on himself) sacrifice (dakshan dadhana janayantir yagnam). Thus the God in the hymn came into existence first or manifested and himself was produced by bearing the flame of fire and he himself bore the sacrifice. He first created and then supported or bearing the heaven and earth. He is only One Lord or creation. The actual meaning of bearing is protecting or supporting. Thus he is protecting the heaven and earth.Thus the personal character of the unknown God is that in Him there was life and light. There was also a great Fire in him and also a sacrifice in him. Thus he is Fire, Light, Life and Sacrifice.

Ya atmada balada yasya vishva
upaaste prashisham yasya devah,
yasya chaayamrtam yasya mrtyuh
kasmi devaya havisha vidhema (10-121-2)
He is a giver of soul or spirit and strength. All gods obey his orders, whose shadow is immortality (in) that is (his) death. Who is this Lord we shall worship him with our offering or oblations?

Let us think of the second verse. He is the giver of spirit (atmadah) giver of strength (balada) to this whole universe. His shadow (yasya chaya) is immortality (amrtam) and again whose (shadow) is death (yasya mrtyuh). We can also say whose death is shadow of immortality. Some say, whose shadow is immortality and death. Immortality and death in one person was predicted in this one personality of God. The meaning of amritam is that ‘a’ means ‘no’ mrutam means ‘death’. Thus the amritam means no death in him. In the later kperiod it was made as drink and many false stories developed on it. (Details life and death is another chapter). Immortality means ever lasting life, which we have to get in this world. In him (Christ) was life and that life was the light of the men (Jn.1:4). To distribute his immortal life Christ sacrificed himself on the cross (yupa). It is said, For we are to God the aroma of Christ among those who are being saved and those who are perishing. To the one we are the smell of death, to the other fragrance of life and who equal to such task. (2Cor.2:14-16). Thus there is death and life before the people chose anything either eternal death or eternal life (more about death is in another topic `mrtyorma amritgangamaya). Thus there is immortality to those who believe and death to others from one persons. Chaya means shadow or image or counter form (Pratirupa) or forms (rupa). Chaya or shadow is equivalent to rupa or form. Thus tasya Chaya amritam is his shadow or image or form is immortal life. Christ is the image (rupa or chaya) of invisible God. Thus the prediction of Christ is projected in the second verse. Christ Jesus who has destroyed death and has brought life and immortality to light through the gospel (2 Tim.1:10). Jesus said, ‘I tell you the truth. Whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life’ (Jn. 5-24).

Yah pranato nimishato mahi-tvaika
id raja jagato babhuva,
ya ishe asya divipadas chatushpadah
kasmai levaya havisha vidhema (1-121-3)
Who or he by closing His eyes or even though he dies (nimishato) verily (idi) he lives (pranato), he alone the great king of this universe, the Isha or Lord of two legged ones (men, birds) and four legged ones (beasts). Who is this Lord we shall worship him with our offering or oblations.

The second verse is connected to third vedrse. In the second, His shadow is eternal life (amrtam) which is in his death. In the third verse, eventhough he dies or closes his eyes, he lives. Thus the sacrifice and rising from death of Christ is projected here in second and third verse.

The third verse says that he even by closing his eyes that means he dies, still he lives and he is the king of this universe and the Lord of living beings because he lives. The third line in the second verse says about his life and death. Again the poet Rishi stresses that even he closes his eyes, which means even if he dies still he is the great king of this universe. Nasadeeya Sukta says (RV.10-129-2) even if he lives or dies, he is the great king the universe. Christ is called as `king eternal, immortal (amartya) invisible (adrshya) and only One God (I Tim.1:17). Christ’s name is ‘Isha’. Hebrew it yeshu or eshu and yeshiva. In Arabic also says that Christ is ‘Isa’ which also means Lord.

yasyema himavanto mahitva
yasya samudram rasasya sahahuh,
yasyemah pradisho yasya baahu
kasmai devaya havisha vidhema (1-121-4)
It is through his greatness snow clad mountains rose, and the ocean spread and riverflow, they say, His arms are out stretched. Who is this Lord we shall worship him with our oblations?

Fourth verse says that his greatness or glory (mahitva) mountains rose, oceans spread and rivers flow. He has out stretched his arms. This out stretching of arms again confirmed in another place in this way.

Sam bahubhyan dhamati sam patatrair
dyavabhumi janayan deva ekah (R.V. 10-81-3)
Out stretching with his hands and with his wings in heaven and earth is the only One God the Creator.

This fact was revealed in the Bible that God has out stretched his arms by inviting everyone into His fold. God said to Isaiah in this way. I revealed myself to those who did not ask for me, I was found by those who did not seek me. To a nation that did not call on my name. I said here Am I (behold me) here Am I (behold me). All the day long I have stretched my hands to an obstinate (rebellious) people. Who walk in ways not good’ perusing their own imaginations. A people who continually provoke me, to my very face offering sacrifices in gardens and burning incenses on altars of bricks; who sit among graves and spend their nights keeping secret vigil.... Who say ‘keep away don’t come near me, for I am too sacred of you.’ (Isa. 65: 1-5)

Above verses from Bible were written by Isaiah long before Christ’s physical appearance (about seven hundred B.C). These words were directly told by God Christ. He has stretched out his hands, stood among them. This is surely to the Vedic people because they constructed altars with bricks in gardens. Brahmans or priests used to think as they are very holy. There may be a practice of untouchability from that time. Sometime they were called as human gods. They offered sacrifices by building fire altars. This was confirmed in Rigveda 10-81-3, that God outstretched his arms while performing the yagna or sacrifice. (More details on altar is in another topic `sacrifice’). Thus Christ appeared to Vedic people but he was rejected by them.

yena dyaur ugraa prithvee cha drlhaa
yena svhl, stabhitam yena naakah
yo antarikshe rajaso vimaanah
kasmai devaaya hivishaa vidhema (10-121-5)
It is through this majesty heaven and earth strong. By whom celestial region and vault of heaven fixed who measured out the vast expanse and space. Who is this Lord we shall worship him with our oblations?

Fifth verse also again confirms that unknown God was a creator. Another thing is he measured out this space. He made heaven and earth strong and fixed them by his majesty or power. Bible says that in the beginning God created heavens and earth (Gen. 1:1; 14-19). You alone are God over all the kingdoms of earth. You have made heavens and earth (Is.37: 16). In the beginning you, O Lord laid the foundations of earth and the heavens are the working of your hands. (Ps.102: 25; Heb.1: 10). He (God) spread out the northern skies over empty space. He (God) suspended the earth over nothing (Job 26:7). God fixed the laws of heaven and earth (Jer.33: 25). God stretched out measurement to space and earth. He fixed limits for clouds and seas (Job.38:5, 10). He (God) sits enthroned above the circle of the earth (Job 40:2).

All the above verses clearly says that the creator God hanged the earth on space. The earth is in the shape of a circle. Science also agrees on these points. God’s laws they are obeying. He fixed or laid its foundations hence it is strong. The qualities mentioned about heaven and earth are done by Christ himself who was unknown God in the Veda.

The same God was Jesus Christ who revealed himself as incarnate Being. He is the creator. Everything was created by Christ (Jn.1: 23; Heb.1:2 ; Col.1:16,17,18 etc.,).

yan krandasee avasaa tastabhaane
abhyaikshetaam manasaa raajamaane
yatraadhi sura udito vibhaati
kasmai devaya hivisha vidhema (1-121-6)
By whom heaven and earth having been fixed with protection; who look with his radiant mind where ever the sun rises with shining. Who is this Lord we shall worship him with our oblations.

The sun rises with shining, whereas the God looks through his mind. For him eyes are not required. The radiant mind is Christ. Christ is the radiance of God’s glory (Heb. 1).

aapo ha yad brihaatir vishvam aayam
garbham dadhaanaa janayantir agnim,
tato devanam samavartataasur ekah
kasmai devaya hiavisha vidhema (10-121-7)
When the mighty waters covered entirely, bearing in him produced the flame or fire. There in life came up of the gods by this One. Who is this Lord we shall worship him with our oblations?

yas chid aapo mahimaa paryapashyad
dakshan dadhaanaa janayanteeir
yagnam yo deveshu deva eka aaseet
kasmai devaya havisha vidhema (10-121-8)
It is who through his greatness viewed and surveyed the waters, through skill produced them. He is bearing sacrifice who is the One God of gods who is this God we shall worship him with our oblations?

The seventh and eighth verse has some common features. They are that the universe was entirely filled with water. This is the incident before creation. He was bearing (dadhanah) light, fire in him. Rishi clearly says the God who surveyed the waters bearing sacrifice on Him only. He is the Only One God of gods. He is the God of sacrifice who created the heaven and earth. He is the Christ only because Christ was the real sacrifice and bearing sacrfice on him before the foundation of the world (Rev.13:8). All the gods have life from this One Being only. They do not have the life in themselves. That means they are not created by themselves (not svayambhus). Nasadeeya Sukta says that gods were later produced (arvag deva asya visrjanena Rv. 1-129-7). At another place it is stated that He the One (God) who named all gods but himself is a question mark (yo devanam nanadha eka tam samprashnam (RV.10-82-3). Thus the God who created gods and given life and named them but these gods donot know by whom they were created. Therefore finally they said who is this God we want to offer our oblations.

He is verily born of sacrifice; of him sacrifice was born (A.v. 13-4-39). He is the sacrifice; His is the sacrifice; he made the head of sacrifice (Av.13-4-40).

All the above verses say that God himself is the sacrifice. His form (rupa) is like light, fire and sacrifice. God in his fore knowledge before the foundation of the world knew that man requires a redeemer. The seventh and eighth verses say about two common things. First thing is that the entire universe was covered under the waters; through his greatness he viewed and surveyed the waters. This thing was also confirmed by the nasadeeya sukta.

Bible confirms that ‘the earth was without form and void and the darkness was on the deep (of waters) and the spirit of God was hovering over the surface of waters (Gen. 1:2). Once Jermiah had the similar vision of primeval waters. He said, ‘I beheld the earth and it was without form and void (Jer. 4:2-23). Veda says that He (God) surveyed the waters whose shape or form was like fire and sacrifice. In Bible it is spirit hovered over the surface of waters. It is said God is spirit (Jn.4:24) Fire goes before the God (Ps. 97:3). God is consuming fire.

Another important aspect is that his form or roopam. Christ was called as the Lamb of God. John saw the vision of God who saw the Christ as lamb of sacrifice and it is in figurative or language of symbolism. It is said, ` before the creation of the world lamb was existing for sacrifice. (Rev.13:8). This was the vision of John who saw Christ’s sacrifice before the world began. God knows that men require his sacrifice to get the life. Therefore, some saw the visions of sacrifice.

The secret of the visions of sacrifice was not revealed to Rishis. Because the yagna is the great God (esha hi vai mahan devo yad yagna; G.S 1-2-16); yagna’s power is in highest heaven (yagnasya shake paramam vyoman; RV 5-15-2). The place of yagna is the supreme secret (yagnasyas dhama paraman guhayat Rv.10-181-2). The vision of sacrifice was not understood by Vedic people or by any one and it was mystery or a secret. The sacrifice and proclamation of gospel was a mystery hidden, now revealed. The proclamation of Jesus Christ, according to the revelation of mystery hidden for long ages past, but now revealed and made known through prophetic writings by the command of eternal God, so that all nations might believe and obey him (Rom. 16:25,26). We speak of God’s secret wisdom, a wisdom that has been hidden and that God destined for our glory before the time began, none of the rulers of this age understood it, for if they had, they would not have crucified Jesus Christ the Lord of glory (1Cor. 2:7,8). Thus the vision of God or sacrifice and wisdom of God was hidden to every one. The vision of sacrifice was revealed long ago, which was the future sacrifice as mentioned in the last verse. As they could not understand it, they crucified (performed yagna or sacrifice) the Christ who is the mind of God or Word of God.

Maa no himsij janitaa ya yah prithiviyaa
yo vaa divam satyadharmaa jajaana
yash chaapahs chandraa brahteer jajaana
kasmai devaya havisha vidhema (10-121-9)
Do not destroy us Father creator of the world, Who created heavens with law as truth, who produced great charming waters. Who is this Lord we shall worship him with our oblations?

Prajaapate na tvad etaany anyo
vishvaa jaataani pari taa babhoova
yatkaamaas te juhumas tan no astu
vayam syaama patayo rayeenaam. (10-121-10)
Prajapati (Lord of people or creation) no one other than you, you pervaded all these universe (created) you were desiring to make an offering to us so that we may become Lords of riches.

In the last verse poet says Prajapate i.e. Lord of people or Lord of creation, there is no one except you. You pervading in this entire universe. God’s presence will be everywhere, but everything is not God. Finally he says ‘you are desiring (yatkaamah) to make an offering (juhumah), so that we may become Lords (patayah) of riches (rayinam)’. We have already seen in the eighth verse, this unknown God himself became sacrifice (yagnam) but he did not offer it at that time. That God wants that his children should be rich in spiritual knowledge by his sacrifice. In Rv. 1-1-1, he is called as giver of wealth (ratna datamam) and God of sacrifice (yagnasya devam).

The same Prajapati offered his body as a sacrifice, so that his covenant with human beings is established. He gave his life or immortality so that we may receive it. Christ is real Prajapati or Lord of all (Acts 10:36), but no one knows Christ as Lord except by the Holy Spirit (1Cor. 12:3). Still people are not able to see the personality of Christ as sacrfice. Hiranyagarbha or Prajapati was an unknown God, therefore they said “who is this God (a question or samprashna), we want to offer our oblations to him.”The same God having all the qualities mentioned in this sookata or poem is Christ only. Christ offered his body as an oblation (arpana) and poured out His blood as atoning sacrifice (prayaschitta bali).

We have already seen that first came a great light or hiranya garbha. He was already existed but manifested. Then in the eighth verse he carried on himself a sacrifice or yagna. Let us think of this light first.

Bible says- In the beginning God created heavens and earth. Now the earth was formless and empty, darkness was over the surface of deep and the spirit (atma) of God was hovering over the waters. And God said, ‘Let there be light’ and there was Light (Gen.1:1-3). Above verses says first light manifested. The light was so powerful than so many suns that could give light around the deep waters where earth was hidden inside of it. The darkness fled away. This Light was the spiritually manifested Christ. Because Bible says, ‘Through him (Christ) all things were made, without him nothing was made that has been made. In him was life and the life was Light of men. The light shines in darkness, but darkness has not understood it (Jn.1:3-5).

The Life came in the shape of Light. Thus creative process started. Same Light appeared as a fire to visionaries or seers of Vedic poets in the seventh verse. Bible declared God’s appearance was also like fire. ‘The Lord your God is consuming fire (Deut.4:23) and like a devouring fire (Deut. 9:3). God’s Word is like fire (Jer. 23:29). When Christ comes second time or on his second coming he appears in a blazing fire (2 Thes. 1:8). When he comes, he will be like a refiner’s fire (Mal.3:2). Thus he will separate the people by his power. He even made his servants (angels) flames of fire (Ps.104:4). In the Old Testament, they called the God as ‘God of Israel’, but God said he is the God of heaven and earth. It is said, ‘The Light of Israel (God) will become Fire, their Holy One (Christ) a flame’ (Isa.10:17). Here in this verse long back before the physical birth of Christ, he was spiritually manifested as the sole or One Lord of creation. God was depicted as fire and Christ as the flame. Thus Christ is the flame of God. Thus God himself carried or bore the flame of fire. The same fire was Christ because he must be sacrificed.

The other thing he carried on himself was sacrifice. This sacrifice was not divided, but poet says he is the sole God or only one God. It is again explained in the last verse as Lord of Creatures would like to offer or he desires to offer himself, so that we can become rich. It is the promise or testament between Prajapati and men. A ‘will’, will be valid, if the writer of will dies. After death the will is applicable to the people to whom it belongs. Therefore it is written, ‘In the case of will it is necessary to prove the death of one who made it, because a will is in force only when somebody has died; it never takes effect while the one who made it is living’ (Heb.9:16,17).

God wants to give us his heavenly riches. Hence a heavenly God himself came down offered himself for the atonement of all sins (Heb.9:27, 28) and to become co-heirs with Christ in heavenly riches. To all who received him (Christ), to those who believed in his name, he gave the right to become children of God. Children neither of natural descent nor of human decision or a husbands will but born of God (Jn.1-12, 13).

Now if we are children, then we are heirs, heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory (Rom.8:17). Since you are a son, God made you also an heir (Gal.4:7).

In the similar way the Greeks worshipped and sacrificed to an unknown God. On one of their altars St. Paul found a name, ‘To an Unknown God’. Paul spoke to the people of Athens about this God in the meeting of Areopagus and said, “Men of Athens! I see that in every way you are very religious. For as I walked around and looked carefully at your objects of worship I even found an altar with this inscription; TO AN UNKNOWN GOD. Now what you worship as something unknown I am going to proclaim to you. The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands. And He is not served by human hand, as if He needed anything, because He Himself gives all men life and breath and everything else. From one man He made every nation of men, that they should inhabit the whole earth: and He determined the times set for them and the exact places where they should live. God did this so that men would seek Him and perhaps reach out for Him and find Him, though He is not far from each one of us. For in Him we live and move and have our being. As some of your own poets have said, `We are His off spring.’ Therefore, since we are God’s offspring, we should not think that the divine being is like gold or silver or stone - an image made by man’s design and skill. In the past God over looked such ignorance, but now He commands all people everywhere to repent. For He has set a day when He will judge the world with justice by the man He has appointed. He has given proof of this to all men by raising him from the dead.”

Thus St. Paul proclaimed the unknown God as the Creator, who has appointed the first born of creation as final sacrifice for the remission of sins for which judgment is at hand for them who do not realize their God who has come to this world as Jesus Christ. Writing on Prajapati Prof. Vasudeva Agarwala says,:-

This Prajapati is ‘Ka’ - what. He is also called “Samprashna Prajapati”, the Great question? He is the eternal mystery the endless sign of interrogation. He is ‘guha’ cave or secret. He is `nabhi’ the navel or source from which everything or All this (Idam sarvam) proceeds. He is “Uktha” from which all else takes it rise. He is called “garbha prajapati”, the womb of creation (sparks from vedic fire p.2)

As Prajapati was a “Samprashna” is the great question is also great mystery also a great secret. Hence Vedic poets shaped the One into many shapes. There is only one Truth or Being learned told in many or various ways (ekam sat vipra bahuda vadante 1-164).With their words the wise poets shape the One into many forms; (RV 10-114 -5).

God is one or ekam, His presence is every where, but every thing is not God. It is said, `we are the temple of Living God (2Cor. 6:16). As we are the temple of God, we will not worship each other, but we worship God only. Thus God or His presence is every where, but everything is not God.’ In Christ the whole building is joined together and rises to become a holy temple in the Lord. And in Him (Christ) you too are being built together to become a dwelling in which God lives by His spirit (Eph.2:21, 22). Thus God lives in our heart through Jesus Christ by obeying his words and commandments. The unknown God is known through Christ who lives in every one with his spirit in every heart.

Prajapati revealed himself as Jesus Christ, in physical form. He is the Lord of all (Acts 10:36).The unknown God Hiranyagarbha was declared as the Prajapati. He was the creator and in him was fire and sacrifice. He is going to come and offer himself as the sacrifice is the meaning of entire sookta. But this God was a question mark (samprashna) and who? (ka). All the sacrifices are only man made. Whoever sacrifices must know that sacrificer would be born in this world. He is the sacrificer of the world. The Vedic Rishis knew that Prajapati is the First Born but he was an unknown God. The same First born who was revealed to people as Jesus Christ. All the qualities of the prajapati are in Christ. He is the person having Light and Life in Him (Hiranya garbha). Christ was the sacrifice ordained on him before the foundations of the world (yagnasya dhama). He is the creator and in the last he offered his body as a sacrifice. Thus these attributes are completed in Christ. Christ is Prajapati.


Pursha Sukta of Rig Veda is an important hymn which says about the Pursha (Man). God was called as the Being or Man. In reality no one knows about this Purusha, because his existence is in heaven (Divi). He projected himself by Virat (shining One). Tasmat Virat ajayatha Virate adi Purusha. The meaning is `from him (Purusha) Virat was born. Virat is the first beginning man (Aadi Purusha). Thus from Pursha Virat came and from him Purusha came. Apart from Rigveda, Yajurveda and Atharvanaveda also gives light on the Purusha.

Some Vedic researchers say that the Purusha Sookta of Rigveda is of later origin just to give a divine seal on some aspects such as caste system; it has been added in Rigveda samhita (collection). The poetical grammar is different and the language and its grammar is from later literature than the Rig Vedic poetry was was confirmed by Prof. Telang. Another thing is that it mentions about the four Vedas. The three Sama, Yajur and Atharvana vedas are of later production. Another thing is that the caste or Varna system was not in existence during the Rigvedic period which was brought into it to give a divine seal on it.

All the verses are in Anusthub except sixteenth which have been taken from Asyavamiya Sukta. It is in two parts. One is past with the gigantic personality of Pursha (what has been) and the other portion is future (what will be). He came to this world as a mortal man and sacrifices his body. It was the vision of Rishi NarayanaPurusha.

Sahasra sirsha purusha
sahasra kshah sahasrapat
sa bhumin visvato vritva aty
atishthad dashangulam (R.V 10-90-1)
Purusha (man) is thousand headed, thousand eyed, thousand-footed and pervading or encompassed the earth with his hands still his ten fingers exists beyond the directions.

Above verse says about the personality of Purusha having thousand eyes, heads and legs. It is poet’s imagination. He is existing in all directions of earth. If we take literally a thousand heads must have two thousand eyes, hands and legs. But he has only ten fingers, which shows that he has two hands. Poets want to express as he is existing everywhere as sarvavypati. He is the universal soul who pervades not only earth, but heaven, space and every where. ‘Thousand’ means innumerable or as big as; ‘sarvam vai sahasram’ thousand means every thing. Bible says, `but will God really dwell on earth?’ The heavens and highest heaven cannot contain you (1Kings 8-27). But who is able to build a temple for him, since the heavens even the highest heavens cannot contain him (2 Chro. 2-6). As per the above verses God cannot be measured in this universe, heaven and in highest heaven if he thinks. How can he live in a temple built by a man? Still Bible said, `you are the temple of the living God (I Cor. 3:16). He wants that he should live in our heart.

Purusha evedam sarvam yad bhutam yac cha bhavyam
Utamrtatvasyesano yad annenatirohati (10-90-2)
Purusha indeed is all this has been or past (bhuta) and what will be or future (bhayya) and the Lord of immortality transcending by mortal nature (grows out by the food)

Above verse clears the doubt about the first verse that we have already seen. What ever may be his shape that was the past (yad bhutam). But the future (bhavyam) is that he would be Lord of immortality, but he grows with food. The meaning is that in future he would come to this world and lives in this world, still he would be a Lord of immortality. Sayana says, “He is the Lord and distributor of immortality because he becomes into the visible world in order that living beings may obtain the fruits of their actions and gain moksha or final liberation from their bonds. Samaveda and Taitirey Upanishad says that He himself is food i.e. aham annam (I am the food) Jesus said, `I am the food or bread of life’ (Ln.6:35).

etavan asya mahima ato Jyayamsh cha purusah
padoasya visva bhutani tripad asyamrtan divi.......3
Such is his magnificience, but Purusha is greater than this; what was born was only a quarter three-fourth of his immortality was in heaven.

tripad urdhva ud ait purusah pado asyehavhavat punah
tato visvan vy akramat sasananashane abhi...........4
The three fourth of Purusha in heaven the fourth part was here again and again, and diversified in form, it moved to the animate and inanimate world.

Third and fourth verses say Purusha was known by one-fourth part. This one-fourth part moved in this world. Thus people know about Purusha to the one-fourth part only. Three fourth of Purusha was in heaven and that Purusha was immortal one. Actually Pursha was also an unknown God because of His existence in heaven. Only onefourth appeared in intermittent gap and three fourth concealed.

tasmad virad ajayata virojo adhi purusah
sa jato aty aricyata pascad bhumim atho purah......5
From him was virat born and from Virat was born pursuha, and as soon as born he spread over the earth from behind and in front.

Fifth say that Purusha and Virat are one. He is covering everything. Due to less than one-fourth Vaak, they received; poets could not write it properly. God did not leave the mankind. Bible says, He spoke and appeared in various ways and his going or appearings are also in many ways. As said in the past God spoke to our fore fathers in diverse manners, but in the last days he has spoken to us by his Son (Heb. 1:12). One-fourth of purusha, used to appear again and again was revealed as ‘who’s going forth appearing have been from of old from everlasting’ (Mica 2-5-5). Thus God did not leave anyone. He spoke through his prophets to his people.

yat purusena havisha deva yajnam atanvata
vasanto asyasid aiyam grisma idhmah sarad dhavih ….6
When with purusha as an offering the devas (gods) performed a sacrifice spring was the molten butter, summer the fuel, and autumn the oblation.

Then poet says gods performed ritual of sacrifice with Purusha for whole year or for the three seasons.The sacrifice was for whole year and was performed by god or demmi gods (sadhyas). Poet might have seen the vision hence, he wrote in this manner. One thing is true that god must come and sacrifice in this world. This is the essence a(sarmsh) of the Purusha sookta.

Second, fifth and sixth verses show the doctrine of incarnations. From Purusha, Virat was born. Virat means shining one “Hiranya-garbha” also indicates the same meaning. Hiranya is shining like light; garbha is womb, which means inside or interior. They could see in their vision the shining one. The sources of shining (giving light) is not known, hence it is called “garbha”. Thus in this verse Virat projects Purusha and Purusha projects Virat. When he takes birth in this world, he projects himself by his “Word” or by the messages given by him. Three fourth of Purusha is hidden in heaven or concealed. He is projected as virat. He is the Purusha. Tandiya Brahnam says ‘virajo va etad rupam yadakshram (8-6-14). The image or form of Virat is Word of Vaak. If Viraat is Vaak or logos then He should be Christ only.Bible says in the begning (anaadi) was the word

Jesus said I am the light of the world. Whoever follows me never walk in darkness but will have the light of life (Jn. 3-12). For God said, “Let light shine in the darkness, and made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ. (II Cor. 4:6)”. Thus the Virat or shining one came by the Word of God. Risis could see in their vision that light or Virat. It is the glory of God who was the face of Jesus Christ. The Word of God or Vaak is Virat, Vaak vai Virat (SB 3-5-1-3). Thus the Virat is Vaak. When God said let there be light and there was light. Same light or vaak manifested as Jesus Christ.

In the sixth verse devas or gods performed the sacrifice by that Virata Purusha. Thus this vision shows that the light of God will be sacrificed to sustain the world. This “Yagna” is discussed in another topic. In the Brahmanas Purusha was identified as Prajapati (S.B.6-1-1-5; 6-1-1-8; 7-4-1-15; 11-1-6-2; T.B. 22-5-3; J.B.2-47). The Purusha was alone or one, he became Prajapati (S.B. 10-2-2-1). What is the use of Purusha who is going to be born in this world? Rishi in Yajurveda 31-18 says in this way.

Vedaham etam purushah mahantam aditya varnam tamasah parastat
tameva viditva ati mrtyumeti nanyah panthah vidyate ayanaya
I have known this mighty Purusha, who is refulgent like the sun beyond darkness by knowing him alone one transcends death there is no other way to go.

We can realize this Purusha in Virat alone. He is going to be born in this world. He was the first born. Let us see further about the Purusha; beyond darkness means, he cannot be apprehended or cannot be seen. Every one must know about this Purusha to overcome death. This Purusha is the complete sacrifice. We have known him through sacrifice only.

Daniel saw a vision of Son of Man (Virata Purusha) before Christ (700 BC). He said “In my vision at night I looked and there before me was one like a Son of Man, coming with the clouds of heaven. He approached the Ancient of the Days (Anadi) and was lead into his presence. He was given authority, glory and sovereign power over all people, nations and men of every language worshipped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed (Dan. 7: 13,14). Thus the Christ was in existence before his mortal birth. There is no other way to go except the Christ the Son of Man. As per the prophecy of Risis, he was born two thousand years ago to project the God and gave his immortality to the people.

It is said about this Purusha (Man) in the Yajurveda 32-2 to 5 in this way.

At the winking of the eye across out of the radiant Purusha (man or person); none has comprehended him above across or in the midst (3)There is none to compare him There is no parallel to him Whose glory is great He is the deity who pervades in all the regions.
(4)He is First-born also within the womb, Verily he is born and is to be born, meets his off springs facing him on all sides.
(5) Before him there was nothing whatever born who pervaded the entire world of created things, Lord of life, he rejoiced in his offspring Possessed to sixteen parts, he unites three lights.

Above verses show that unborn or unmanifested Purusha is going to be born in this world. He is the powerful God. But as Son, he can be called as Son of Man i.e., Virat or person (Purusha). He will have offspring. Hence he is the father or brother of mankind. Christ was called as the Son of Man (Purusha) for 77 times. Even before His birth Daniel had a vision of Son of Man. Thus Christ is the Virat Purusha who projected the Father. Before the death of Ramakrishna Paramahamsa, he saw Jesus Christ and said, “This is Jesus, who poured out his heart’s blood for the redemption of mankind. This is none other than Christ; the embodiment of love, the Son of Man (Purusha) embraced”. Thus Ramakrishna in his last breath could see Christ and recognised Christ as the Son of Man or Purusha (discussed in another topic). For the Son of Man (Purusha) came to seek and save what was lost (Lk. 19-10). A person is lost means, he is he is not in God’s family. Christ told that he is the ‘Son of Man’ (Purusha). We have seen that Purusha is going to be born in this world as a mortal being. In the fourth verse, it is said, `Verily he is born (unmanifested or spiritually manifested) he is to be born’ (being manifested physically).

“He (Christ) is the image of invisible God, first born over all creation, for by Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by Him and for Him. He is before all things, and in him all things hold together” (Col.1:15-16). Apart from this world and human beings God created invisible worlds of heavens where there are Rulers Authorities, Kingdoms, Kings and Thrones, Jesus Christ is holding all these together.

And again, when God brings His First born into the world He says,-
“Let all God’s angels worship him”, in speaking the angels he says,” He makes his angels winds, his servants flames of fire”. But about Son He (God) says, “Your throne, O God, will last forever and ever, and righteousness will be the scepter of your kingdom. You have loved righteousness and hated wickedness; There God your God has set you above your companions by anointing with oil of joy” (Heb. 1:6-9). Thus Christ was called as God and God as Christ. Thus there is Oneness but two projections or appearances ( prathyakshatah).

Thus the Vedic Purusha is the Jesus Christ. He is projected as the shining one or light (Virat). Christ is the First born. Thus Purusha who is called as First- born in his attributes is the hidden God of Veda as three fourth Purusha was in heaven. Now he is incarnated as Christ to give his immortality (2nd verse). If you or we believe in Christ, you believe the Vedic hidden God. Three fourth of Vak was also in heaven and one-fourth only people knew. Thus Purusha and Vak are hidden to them. The fullness had been revealed through Christ. Viraja va etad roopam yadaksharam (Tandiya 8-6-14). The form or image of Viraj or shining one is Aksharam or Word. Thus Christ is the Word or Viraj. He was hidden to Vedic people but revealed himself by coming and offering as sacrifice in this world.

Vishvakarma First- born

Vishva karma means maker of all or universe. One thousand years before Christ, King Solomon stated that Christ as ‘master workman of creation’ (Prov. 8:30). The exact meaning of it is ‘vishva karma’ only. In the begning of creation Christ said to God ‘Let us create man in our image, according to our likeness and let them rule over the fish of the sea and birds of the sky and over the cattle and over all the earth, and every creeping thing that creeps on the earth’(Gen.1:26). Thus God created man greater than all fish, animals, birds, trees and creepers. Vishva karma is the first model (prathamachad). Rigveda 10-81 and 82 speaks about him in this way.

ya imaa vishvaa bhuvannani juhvad
rshir hotaa ny aseedat pitaa nah
sa aashishaa dravinam icchamaanah
prathamacchad avaraa aa vivesha (R.V. 10-81-1)
He who created all these worlds, a rishi, hotar-priest and our father offered himself as a oblation (Juhat). He desiring a great posession of riches came among men on earth as an archetypal.

Vishvakarma’s vision was seen by the rishi, hence, he is writing in the past-tense. Usually all the visions were told in past tense as he already saw it. He is the model of the God and he is the first namoona (prathamachad) of the God. To give riches to the mankind he would like to offer himself as the sacrifice. Christ was a great rishi and He was not bound by the arishad gunas (six bad chracters) - kaama, krodha, lobha, moha, madhu, matsaram. When God incarnates or avtars in this world, He should not posesses these six characters. Therefore, judge yourself whther our gods or who incanated have these six character or guna lakshanas. Christ is called Chief priest between God and man who offered to the God. Christ offered Himself as a sacrifice for the sins of the whole world by setting aside the old former sacrifices which are weak and established final and everlasting sacrifice for the redemption. Christ is called the etrernal Father. Thus the above said verse is established in Christ only. (Hebrews 7th and 8th chapters)

Kim svid aasid adhisthanam
aarambhanam katamat svit kathaaseet
yato bhooman janyan vishvakarmaa
vi dyaam aurnom mahinaa vishvachakshah. (2)
What was the place on which he was sitting? What was it that supported him how was it?. While producing the earth Vishva karmas’ eyes were in all direction. ( He was vewing everthing in every direction).

Vishvata chakshur uta vishvatomukho
vishvatobaahur uta vishvataspaat
sam baahubhyaan dhamati sam patatrair
dyaavaabhoomi janayan deva ekah. (3)
His eyes were in all directions, his face, hands and feet were in all directions. Spreading his two hands and wings he created heaven and earth, as he is One God.

Actually the third verse should be after fourth verse and the fourth should be the third verse. He is the creator. He is One or ekam. Christ is also ekam.

Kim svid vanan kaa u sa vriksha aasa
yato dyaavaaprithvee nishtatakshuh
maneeshino manasaa pracchated u tad
yad adhyatishthad bhuvanaani dhaarayan. (4)
What was the forest or wood, which was the tree where by heaven and earth produced. Wise people enquire or ask that where he was standing while creating all these.

He was not standing but flying as he is having wings and his hands are expanded. When God expands a new things happened. He also expanded his hands on the cross while sacrificing by which a new creation came to this world. He made every one as God’s children. A new creation of holy people or children for God.

yaa te dhaamaani paramaani yaavamaa
yaa madhyamaa vishvakarmann utemaa
shikshaa sakhibhyo havishi svadhaavah
svayam yajasva tanvan dadhaanah (5).
O maker of universe your abode, which is highest, which (is) lowest, which (is) middle and these instruct to the companions having or possessor of inherent power, bearing a body perform yourself offering sacrifice.

Thus Vishvakarma who is creator of all abodes is also would like to offer himself (svayam) by bearing his own body by his inherent power. He would like offer that body as sacrfice. Christ is the vishvakarma who offered himself as arpanam or sacrifice.

Vishvakarman havishaa vaavrdhaanah
svayam yajasva prithveem uta dyaam
muhyantv anye abhito janaasa
ihaasmaakam maghavaa soorir astu. (6)
Vishvakarma is expanding or prospering (vardtanah) heaven and earth yourself or himself (svayam) offering sacrificial oblation. Let the wise people and others live here. Let us have a much liberal patron.

We have seen that sacrifice or arpana is for whole world. Vishvakarma expanding means his offering is for whole world and for all people in this world and other worlds also. Every one is blessed by His sacrifice because He is bearing a body and offering.

Vaachas patim vishvakarmaanam utaye
Manasojuvam vaaje adyaa huvema
sa no vishvaani havanaani joshad
Vishvashambhoor avase saadhukarmaa (7)
O Vishva karma, Lord of speech or word, by the speed of mind, let him be a protection in this ritual. Now he is all our invocation for happiness, protection and for good deed.

In this verse, poet says that Vishva karma is himself is the ‘Vaak’or word or logos. Vaak is also is going to offer himself. Vaak vai yagnah – The word indeed is sacrifice (AB 5-24, SB 1-1-2-2, 1-1-4-11). We have seen that ‘vaak’ is Christ only. Vishwakarma is the first born and he should offer himself as sacriial oblation. This aspect has been completed in Jesus Christ only. Let us another hymn about him.

Chakshusah pita manasaa hi dheero
ghritam ene ajanan namnamaane
yaded antaa adadrahanta poorva
aad id dyaavaaprithvi aprathetaam. (RV 10-82-1)
Father of eyes in his mind, wise, created from inside of gritha or water. He fixed the ends or borders for the heaven and earth in olden times.

Vishvakarmaa vimanaa aad vihaayaa
dhaata vidhaataa paramota sandrik
tesham Ishtaani sam ishaa madanti
yatra Sapta rishin para ekam aahuh. (2)
Vishva karma creator(data) dispossessor or controller (vidatha) spreading with mind in all directions moving all directions, seeing rightly with mind. The seven rishis with their sacrifices reveal together the supreme one.

In 81st hymn we saw that Vishwakarma was looking in all directions and he is in all directions. But in the above verse poet says he sees by his mind. Thus Pursha have thousand legs means he can walk in all directions because no one will be going on counting his legs.

Yo nah pitaa janitaa yo na vidhaataa
dhaamaani veda bhuvanaani vishvaa
Yo devaanaan naamadhaa eka eva
tam saprashnam bhunaa yanti anyaa. (3)
Father who is our creator and controller of the all the worlds and places, He is One, who has given names to all gods but himself is a question mark (samprashna).

All gods were later created. First of all heavens were created and then earth. All these gods were later created by God and He named them, but He is a question mark to all these gods. God the ctreator was invisible even to gods. All these gods donot know the creator and persons who worship gods are blind in spirit. Hence, we must worship God the creator. We have seen that while gods going up they donot the way but horse knows. Thus gods forgot the God who created them.

Ta aayajanta dravinam sam asmaa
rashaya poorve jaritaaro na bhoonaa
asoorte soorte rajasi nisahatte
ye bhootaani samakrnvan imaani (4)
They offered rich sacrifices and the rishis of the old and many singers in plenty adored him. The dark or lower, bright or higher remained in space all these were existed made (by him).

All the creation created by him whether they are above or below. We have already seen that every thing whether they are invisible or visible were created by Christ. Christ was existing from the begning (aadi) and from eternity (anaadi).All things were created by Him.

Paro divaa para enaa prithriyaa
paro devebhir asurair yad asti
kam svid garbham prathaman dadhara aapo
yatra devaah sampashyanta vishve (5)
That which is earlier than this earth and heaven prior to the Asuras and gods or devas had been - who was this first bearing or protecting in the womb or interior of waters - where all gods were seen together?

Poet says that a person was existing prior to asuric gods and and he is earlier than the heaven and earth and his existence was seen in the celestial waters t water. All gods have seen him when they were together. At another place it is said that all gods together praised him, therefore He appeared to them.

Tam id garbham dadhra aapo
yatra devaah samagacchanta vishve
ajasya naabhav adhy ekam arpitam
yasmin vishvaani bhuvanaani tasthuh (6)
When gods together they went to the womb or interior of waters (they found) that it rested upon the Aja’s (Unborn’s) navel or central place only where offering of sacrifice by which all and earth abides .

Even the gods came to know that everything abides or remains on the sacrificial offering of the unborn or Aja. The same Aja was born two thousand years ago as Jesus Christ. His sacrifice offered in the central place of the world and according to the predictions of rishis. Rishi says that Vishva Karma is unborn who is going to offer himself as he is the One (ekam). By what ever name we may call, he must offer himself as sacrifice. He can be identified by His sacrifice only on the central place of earth. Poet or Rishi says the Vishvakarma is nothing but Aja pnly whose qulity is same.

Natam vidaatha ya imaa jajaanaanyad
yashmaakam antaram babhoova
niharena praavartaa jalpyaa
chaasutrpa ukthashaasash charanti (7)
You cannot find the creator, some thing different thing entered into your hearts. People are beclouded with worldly thoughts or wisdom simply moving their lips to say the slokas or verses.

Poet says that the people are not able to find him because their minds are covered with something which is not God. They want offer Him oblations but he himself would like offer his own body as sacrifice so that people can become spiritually rich. We can not find God by singing slokas or by worshipping gods who were later produced. Christ is the first-born who is image of invisible God. He is the perfect sacrifice of Vishvakarma. It is for you to accept Him or reject Him. You will find amritam or life in him only. We can identify Him by His sacrifice. This aspect has been already discussed in this chapter.


All the Rigvedic and Biblical doctrines say that God is invisible (guhayam), concealed in secret (nihita guhayam). No one knows about this God. This is before his manifestation. The same unknown, unseen and unmanifested God had been manifested spiritually as a word or logos of Vaak. He was also called as first born of Rita or Supreme Being. Christ is the image of invisible God, the first born over all creation, for by Him all things were created, things in heaven and on earth, visible and invisible (Col.1:15,16). The same image of invisible God was called as `ajasya roopa’ in Rigveda. This ‘Aja’ or ‘Unborn’ or physically not born but was spiritually born or manifested. Even the Rishis do not know about this `Aja’ but they knew about his activities. Similarly Christ was Hiranya garbha or Prajapati who is an unknown God to Vedic people. Aksharam or Word is the name of Christ. There were two principles. One is Aja and another is Ajasya Roopa that means his image was/is in the form of Aja. Later Vedic Rishis called him as Aja only. So let us see a verse on him. Christ is the image or roopa of God.

I ask ignorantly or unknowingly those who know the sages as one all ignorant for the sake of knowledge; who is that mysterious unity or One in the form or Image of Unborn, who has established these six regions (Agarwal). (Sloka is in the topic ‘Aja’)

Deergatamas Rishi wants to know from other sages, because we do not know the mysteries of the creator. In Rigveda, the mysteries of God are often questioned as ‘who knows’ or ‘who is that’ ‘who can tell or declare it’, ‘whence was it born and whence comes this creation’ (ko addha veda kaiha pravochat kuta ajata kuta iyam visrishti) (R.v.10-129-6). We have already discussed some aspects of this verse in Aja.

He knows about creation of six regions, of the universe and he knows it was created by the Aja i.e. unborn or unmanifested. There is someone other than Aja who was in the shape or form (roopa) of Aja, therefore, rishi was surprised by saying who is this mysterious One (kim svid ekam). He wants to know that first cause or invisible One. The same invisible One or mysterious One, now in the image (rupa) of ‘unborn’ or ‘Aja’. This ‘Aja’ is the source of creation. Once Moses (1,500 B.C.) asked God to show his glory. But God said, ‘you cannot see my face, for no one may see me and live’ (Ex.33:20). God, the blessed and only Ruler, the King of Kings and Lord of Lords, who is alone or One (ekam), is immortal and who lives in an approachable light whom no one has seen or can see. (1 Tim.6:15, 16). No one has ever seen God (1Jn.4:12). But many people saw the God whom they saw was the Christ who is the image of invisible God who created heavens and earth. Christ existed before his physical birth as eternal Word or Logos or Vaakyaksharam before the creation of the world. Through him all visible and invisible worlds were created. Christ was the projection of invisible God in eternity (anaadi) and in the begning (aadi).

Two thousand years ago Christ was physically born as a man and named as Jesus (Greek) or as Yshuwa and also as Isha (Herew and Aramic and Arabic). God was alone the immortal became a mortal and revealed the first cause or mystery of God. Bible declares ‘No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him (Jn. 1:18). The Son is the radiance of God’s glory and the exact representation (in Greek reflection) of his being, sustaining all things by his powerful word (Heb.1:3). Thus Christ is the radiance of God’s glory and his Word or Vaak. Rigveda says Father and Son living together and as Father’s Word (R.V.6-9-4). This has been discussed in another topic `Father and Son’.

The unmanifested or physically not manifested being would like to reveal himself by giving birth physically in this world as mortal. For this physical manifestation or incarnation Rishis, prophets and saints struggled to see him. Before his birth they saw his birth in visions. He revealed his birth, death, purpose His coming etc. to some of the Rishis. Let us see this incarnate God’s birth. So a rishi has seen a vision, about the God who is going to come in this world, as an archetypal or in the image of the First One. This verse says in this way in the Vishvakarma sookta,

Yo nah pita janita yo vidhata dhamani veda bhuvanani vishva
yo devanam namadha eka eva tamsamprasanam bhurvana yanti anya. R.V.10-82-3
Our Father, who is the creator and the controller or disposer, knows all abodes and worlds. Who knows everything. He is the One (eka) name giver to the gods but certainly he or himself is a great question mark or interrogation in this world.

Above verse clears the doubt that the creator is always called as the Father and he is the God who created heavens and earth and gods and given names to these gods and He is One or ekam. All these gods cannot be equaled with the creator. The creator God was a great mystery or interrogation (sam prashana) even to the gods. They thought they cannot find the creator. Therefore, they said they can find him when he comes to this world.

ya ima vishva bhuvanani juhvad rshir hota ny asidat pita nah sa ashisha dravina icchamanah prathamacchad avara a vivisha (R.V. 10-81-1)
He who created all these worlds, a rishi, hotar-priest offered himself as a oblation (Juhat). He desiring a great possession of riches came among men on earth as an archetypal.

Above verse says in the past tense. We have already stated that when Rishi sees a vision he always says it as it is happened or in past tense. So the above verse says about the vision of Rishis. They saw the creator in the shape or roopa of a Rishi or like a chief priest. A priest offers oblations to God, but here Rishi saw that priest offered himself. He was in the image of first cause and he is the model or archetype or First model (prathamajachad). The creator God would like to come down to this earth among the people with his great richness. As he is the God, his richness is in his abundant life or immortal life; he wants to offer his own body as an oblation for the mankind, so that they may have his immortal life. God when he comes down into this world as incarnation must sacrifice himself for the people. But the question is where he would be born and in which place he lives, and how and who supports him (or) were the great questions which have to be answered. We see in Rigveda 1-1-1, God is God of sacrifice and giver of riches; in 10-121-10, Prajapati offer himself so that we become lords of riches; in 10-81-1,the creator would like himself as oblation, desiring riches to the men. Thus heavenly riches would be given to people by the sacrifice of Christ only.

Kim svid asid adhisthanam arambhanam katamat svit kathasit (R.V.10-81-2)
What was the place where on he took his station? What was it that supported him how was it?

It is natural that everyone gets a thought, if God comes down, in which place he will incarnate and how he is going to live in this world. How can he sacrifice. These doubts were cleared in the following passages.

avah parena pitaram yo asyanuveda para ena varena
kaviyamanah ka iha pra vochad devam manah kuto adhi prajatam (R.V.1-164-18)
avah parena = beneath of what is above; para enat avarena = as above of this that is beneath. Who recognizes or knows the Father who is beneath of or who is above: that is above is also is below; who is this sage who can declare or proclaim in this world the mind of the God.

It is an important verse which says about the Father who would be in heaven at the same time in this earth. He appears below or in this earth like a sage and declares the mind or knowledge of God. This mind is the logos or Vaak of God. The sage is the physical appearance of the Father in heaven. His mind is the mind of God. Even though we see Him as a sage He is one with God. Christ is the power of God and wisdom of God (1Cor. 1:24).To this question Agarwala says, `who is this sage? who can declare? Such types of questions were used in Rigveda where higher metaphysical points of the secret doctrine are on the forum. (vision of long darkness, Agarwala P-69).

In brief we can say that sage will declare the mind of the God. “He will put into verses” means he would preach what was in God’s mind. We have seen that ‘Sage’ is the Son of Father. But the question is who that sage is? We have seen in (1-164-37) that he is “First-born of Rita” who will be the “Son”. In RV, 6-9-2, it is the Son who comes from the Father declares the Father, and Son was taught by the Father what he has to speak in the world (separately discussed in another chapter, `Father & Son’). Son is the sage in his wisdom is the Father’s Father and Truth or Being, was declared by the Deengatamas Rishi.

Jesus said, ‘He who sent me is reliable and what I have heard from him, I tell the world (Jn.8:26). For I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it. So whatever I say is just what the Father has told me to say (Jn.12:49, 50). For everything that I learn from my Father, I have made known to you” (Jn.15:15). These words you heard are not my own; they belong to the Father who sent me (Jn.14:14). Jesus said- For I gave them the words you gave me (Jn.17:7). Jesus told the Father, `I have given them your word’ (Jn.17:14). I and Father are One (ekam) (Jn.10:30). Jesus said, “Anyone who has seen me has seen the Father. The word I say to you are not just my own. Rather it is the Father, living in me, who is doing his work. Believe me when I say that I am in the Father and the Father is in me (Jn.14:10-11). Christ is the power God and the Wisdom of God (ICor.1:24).By this we can understand that Jesus is real person for whom the Rishis predicted.

All the above verses clearly declare the Rigvedic doctrine stated in 1-164-18. Christ is the Son of God, who declared the mind of the God. He is the Wisdom of God. Rishis says who is the sage who can declare the mind of the God? Christ is the Sage and Son of God declared the mind of the God. Thus we can see the Son after his physical birth reveals the Father. Father’s mind is nothing but the knowledge wisdom of God. It is Son himself. It is said in Satapatha Bramhana as - “ya u vai putrah sa pita yah pita sa putrah”. The Father is the same as the Son, and the Son is the same as the Father. Thus the Son is image of invisible God. Bible says - In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made universe. The Son is the radiance of God’s glory and exact representation of his being, sustaining all things by his powerful word (Vaak) (Heb.1:1-3).

We have already seen in RV.1-164-45, that Vaak is apportioned into four divisions. Three fourth of it is in heaven and not moving, and one fourth of Vaak men speak. Then how to get the other portion of the Vaak to know about the God, heaven and his plans for the mankind. Therefore Rishis again said, ‘When the first born of Rita or Holy Law or Order approaches then I receive the rest of the Vaak’ (RV.1-164-37). We have already seen that Vaak or Word itself is the First born of Rita (Tait Br.2-8-8-5). Thus the Vaak is the First born. He is going to come down and reveal the Word of God. This First born was also called as Son or Rishi or Kavi and also as a Father. Let us see about this First born.

Kavir nrchaksha abhishtm achashta
ritasya yona vighrete madanti (RV.3-54-6)
The Sage who looks down from above or heaven is for the birth through Rita or by heavenly law.

Garbhe matuh pituh pita didiyatanah
akshare sidann ritasya yoni ma (R.V.6-16-35)
The Father’s Father or Father of his Father, ever shining, Vaak or Word or Logos (akshare) who is for the birth through Rita, approaching through the womb of a mother.

Above two verses explains that a sage or Father’s Father is for the birth through heavenly law or Rita. He is called as Aksharam i.e. Vaak or Word of God or Logos. He is ever shining. We have seen that Father’s Father is nothing but the Son. Kaviryah putra sa pituspita sat (1-164-14). Thus Son himself is the Father’s Father. The Son is the physically appeared Father of heaven. Father is the invisible God. As per the Vedic doctrine he is ajasya Roopa or Aja or unborn or unmanifested One. A spiritual being that is image of God. Christ was called as the Son and before his physical birth two thousand years ago, he was called as `I AM’, Lord God, who created heaven and earth. Image of invisible God, beginning and the end (Alpha and Omega), First-born, First-begotten, Son of God, Lord of Lords, King of Kings, Fort or Rock, Jehovah (eternal and self existing), High Priest, etc.,

Another important aspect of the above two verses is that `Rita’ is above earth. It is the God’s place. The word used was `Ritasya yona and yonim’ which is the womb of Rita. We can also take womb as the hidden in his place which is Rita. The person or babe who is going to come in this world will bring the Word or Vaak of God, gives his immortal life, brings truth and rejeunovates the world. Whatever was unspoken will be spoken by Him. He gives three fourth of Vaak or Word of God which is hidden. He bears three positions as Father, Son and Rita or Holy order. This is also confirmed in RV.6-9-2, that Father and Son like a woven cloth (according to yagnavalkya it is Akshram) they are together One. Son speaks what Father teaches.

He who came to (a-bhu) the womb with a special sacred text (rdhanmantra), of immortal life (su), increasing of good birth of unharmed spirit of life, shining like the days. Trita the maintainer bearing on him three (tri-neuter) (RV.5-1-1).

Ayo dharmani prathamah sasad
tato vapushi krun upe puruni
dhasyur yon pratham a vivesha
yo vachamanuditam chikate (AV 5-1-2)
He first attained to (a-sad) the ordinances (dharman) makes thence many wondrous forms; eager to born (dhasyur yonam) first, he who understood (a-chit) speech unspoken.

These two are from fifth chapter of Atharvanaveda. No one wrote any commentary on this. Even Sayana was silent on this chapter. It was the vision of Rishi, so he wrote it in past tense. He says, the person who is coming into this world from above is bringing (1) a special word of God of immortal life, (2) with unarmed spirit of life (3) He is bearing on him three personalities. Christ brought immortality and Words of immortal life (Jn. 4-14). Christ was full of Holy Spirit. He is the God of love and compassion. He was bearing a name as Father, Son and Holy Spirit. Thus He is the triune God or ekam.

The second verse says that he was to born in this world, because he is the person who knows God and the Word of God. Whatever unspoken or three fourth of Vaak or Word he will speak here in this world.

Now the Father (Prajapati is also) the Son (SB:6-1-7-26)
Two-fold verily is the Father and Son (SB 6-1-7-27).

The next verses show that Father is going to be born in the womb. Only the people who have the knowledge of God can understand the womb, and how he is going to be manifested in this world. Even though he is the Father, he becomes Son in this world. The Son and Father are one; Father is unmanifested and son is manifested roopa or image. He is the Father as Unborn and Son is the image of invisible Father.

Eshoh ha devah pradishoh anu sarvah
purveh ha jatah su garbhe anthah sa
eva jatah sa janishyamanah
pratyak janatishtati sarvatomukha (y.v.32-4 )
This very deity pervades all the regions. He is the First born and again exists in the womb in the end. He verily, is the one born; He is (also) the one going to be born. He meets his offspring from all sides or everywhere.

The God who pervades in all the places, (Sarva vyapti). He is the first born of all the creation, who is going to be born in this world in a mother’s womb. After his birth, he exists in the hearts who believe in him. He will be accepted everywhere in the world as Lord. His birth is for everyone and not limited to a particular area or country. He is the God for everyone.

Prajapatish charati garbho tvam eva pratijayate (Pr.Up.2-6).
Prajapati is moving to the womb to take birth.

ya im chakara na so asya veda
ya im dadarsha hirug in nu tasmat
sa maturyona parvito antar
bahupraja nirritam a vivesha (R.V. 1-164-32).
He who has made this does not comprehend it, from him who saw this creation (of child) is hidden. He enveloped in his mother’s womb, source of prolific life for many people has entered into the region of nirrit. (Agarwala).

This verse is connected with the 33rd verse. Later we will discuss about it. In the above verse Rishi says, about a hidden information about the birth of God in this world. In him there are many people and he entered into this world. It is the region of nirriti. I yam prithvi vai nirriti (S.B.7-2-1-7). This world is nirriti. Sayana personified nirriti as papa devata (god of sin). We can say as devil or Satan, or evil spirit living in this world. Nirriti is also called as god of destruction. Bible says, `That whole world is under the control of evil one (1Jn.5:19). But God is coming into the womb of a mother just like any other man. God himself coming directly into the womb was a great surprise. Therefore, Rishi says, this is a mystery of creation. It’s creator himself is going to create himself in the womb of a mother to be born in this world where there is nirriti. (Nirriti also means goddess of destruction or death, falsehood, sin, devil, opposed to Rita or Holy Law or Order in this earth). He is also making many people, races, creeds through him in this world. By coming into this world he is making many people as his people, because he is the source of life or much life i.e. antar bahu praja. He entered (avivesha) for the bahupraja or for many people because he is the source of life. Bahupraja is not bahujanma (many births). God wants to come in this sinful world through a womb of women to give his life. By receiving his life many become his people. Some of the reasons for coming of Christ into this world is to save the sinners, to destroy the works of the devil to give his life which is eternal life. The perso who is going to come will teach the about eternal life not war or destruction. His teaching makes every one to become the children of God.

Another verse which was translated in many different ways is now given here to understand the actual meaning.

dhyaur me pita janita nabhi ratra
bhandhur me mata prithvi mahiyam
uttanayosh shamavor yonir antar
atra pita duhitur garbham adhat (R.V.1-164-33)
dhyaur me pita janita = heavenly Father is my proginator, nabhi atra = there the naval or centre (figuratively used for sacrifice); bhandhur me related to ; mata prithvi = mother earth, mahiyam =great or glorious; uttanayosh = upper inverted bowl; shamavor = lower bowl; yonir antah = gives birth at the end; atra pita = there the Father, duhitur= daughter (literally daughter one placed at distance or outside (kept apart) (Agrwala P-122) adaat = unmarried or daughter not given in marriage or virgin; garbham = (to carry in) womb.

Heavenly Father is my progenitor connected or related to the mother earth by his great nabhi or sacrifice. There the Father is going to come in end from upper inverted bowl (heaven) under another bowl (earth); there an unmarried daughter or virgin kept separated to carry (the Father) in womb (JADI).

Above verse is translated in a different way by different translators. Hence the meanings were given. For the meaning of nabhi we have to see the next verse i.e. 34th where four questions have been asked and answers were given in 35th verse. One of the question is, `Prichami yatra bhuvanasya nabhih?’ Answer is - Ayam yagno bhuvanasya nabhih. I ask you what is the nabhih or naval of this earth or world. This sacrifice (yagna) is the naval or nabhi of the world. Nabhih means sacrifice of God himself. This verse is connected to all the verses from 30th to 33rd verses. This sacrifice is connected to 30th verse where Living Jeeva will offer himself by dying. (This verse discussed at another place). Father is connected to this earth through his great nabhi, which means through his great sacrifice he is connected to the people, for which he is going to be born in this world to his daughter who is unmarried virgin. This principle is known as `amartya martya sahayonita’ i.e. the immortal or imperishable or Vaak or Word will have a common birth like with the mortal. Father himself is coming by emptying or inverting his heaven to come down and bringing the kingdom of heaven to this world.

Thus Christ by his birth and by his sacrifice connected the heaven and earth. The Father who is coming to this world and his sacrifice is only the centre of earth. In another verse the birth of this incarnate Being was prophesied in this way A Rishi Prajapathi son of Visvamitra saw the great vision about the birth of Christ. He says,

Ushahsah poorva adha yad vyuahur
mahad vijagne aksharam pade goh (R.V.3-55-1)
Before the morning dawn, the Great Word Vaak (mahad aksharam) was manifested or born in the cow’s home (cattle shed);

In the Rigvedic times, the time was counted not in hours but according to the particular period. Morning starts before dawn (ushah). Before this, the time was at the period of the morning star. Here it may be between three or four O clock (IST). Hence it is written as “Ushahsah poorv”. The great eternal (mahad Aksharam) was used in neutral gender. The Vedic mahad Aksharam corresponding to Absolute Reality Ekam, the One, tat sat or tat that Truth or That One (tat Ekam) which shows about the Creator. In RV 10-129-2 `That one’ beyond which there was nothing.

There are number of verses which show that “Aksharam” lives in Parama Vyoma (highest heaven) sahasra akshra parama vyoman 1-164-41. The thousand worded akshara lives in highest heaven 39th verse says, “Richo aksharam parama vyoman’ The Word (akshara )of Riks is in supreme heaven . Akshara is the Supreme being (Bu 3-8-8-11). tad aksharat sambhavatiha visvam (Mund Up 1-1-7). World is created by the aksharam i.e. imperishable or Word of God of Vaak. Thus the mahad aksharam the great eternal will manifest in a cattle shed or in a cow’s home. 1-164-42 verse says that Tatah ksharathy aksharam tat vishvam upa jeevanti. ‘That (vaak) imperishable Akshara becoming Kshara, (in the) material world. Thus the universe is being sustained by Vaak’. Thus if the world wants to sustain the imperishable God must become perishable man (Kshara i.e. he must come to this world). Bible says in the beginning was the Word and the same word became kshara or a perishable man (Jn.1:18)

Akshara might have come from the word Akshaya; Kshaya is decaying like human body; Akshara is na ksharati or na kshayate which does not perish or imperishable or indestructible or eternal. Another meaning for Akshara or Aksharam is Vaak or word Mahad Aksharam i.e. great Vaak or Word (RV. 3-55-1), Riche Akshare i.e. Rik words or Vaak (RV.1-164-39), tad Akshare i.e. that Word or Vaak (RV.1-164-42). Thousand worded Vaak from heaven. By this we can understand that Akshara denotes imperishable God or Eternal God and also to Vaak or Word or Logos. Mostly Aksharam means ‘word’ only.

In RV. 3-55-1 pade gauh means abode of cow. Griffith says as cow’s home. Here the great word or Vaak (of God) was born in the abode of cow or cow’s home. Thus the word Aksharam has two fold significance. Charani means foot prints and also cattle shed or goshala (in Hindi). Thus pade is charani which supports to the meaning of cow shed or cattle shed. Still in Hindi cattle shed is called as Charani. This shows the development of the language.

Why this great immortal or Word (aksharam) will be born in a cattle shed is a great question. Mostly animals are used in sacrifices. His birth in a cattle shed is the symbolism of sacrifice. Satapata Brahmana says- Two-footed is man, then is established here among cattle. In like manner this (sacrifices) establishes thereby the worlds; and in the established worlds he establishes cattle, and among the established cattle he establishes himself; thus indeed is that man established among cattle, who knowing this offers sacrifice. (S.B.11-2-2-4).

Whoever sacrifices must have the knowledge that a man establishes among animals or cattle so that he may become sacrifice. Therefore Jesus Christ was born in a cattle shed according to the predictions of Rishis of old time.

There is another sloka in Tandiyamaha Brahmanam about the birth of this person who is going to be born in this world.

“Vihvyah goptharam mah kyoudhadhine Kuryanthi havyayana parvathaseen”
The incarnate God would be born to a virgin in a cattle shed or manger.

Prophet Isaiah also predicted about the Christ in 700 B.C. stating “The Lord himself will give you a sign; The virgin will give birth to a son (Isa.7:14). Angel of the God said to Mary, “You will be with child and give birth to a Son, and you are to give him the name Jesus”. “How this will be” Mary asked the angel, “Since I am a Virgin”. The angel answered “The Holy Spirit will come upon you and the power of the most high will overshadow you. Another verse says as -

It shows that the ways of men are opposite to the ways of God. God’s love coming from above and our enmity is going above. Thus our ways are in opposite direction. “God demonstrated his own love for us in this: while we were yet sinners Christ died for us when we were God’s enemies, we were reconciled to Him through the death of His Son” (Rom. 5: 8&10). We have seen that birth of God in this world is a great plan. On this question Dirgatamas says again

Anachaye turgatu jeevam ejad
dhruvam madhya a pastyanaam
Jeevo mirtasyah charati svadhabhir
amartyo martyona sayonih: (RV.1-164-30)
That which has breath (anat) and speed or power of speed (turagatu) and life (Jeevam) lies (lo) firmly establish in the midst of the homes; The Living Jeeva moves to offer (svadha) by his death. The Immortal will born as a common mortal.

In 1-164-4 we have seen that the manifested God or first born will have life, spirit and blood. In this verse also we see breath (spirit) (anat), life (Jeevam) and speed or strength (turagat). It is the life prinple Jeeva which is amartya. Hence God himself offers by dying, therefore, he is moving from heaven. The immortal God would sacrifice for the mortals, his living jeeva will be offered., so that they may have his immortality. Another word, “Charati” means generally moves or wanders about. At present this word is still used as “Charana” or graze charana in Hindi (grazing cow or sheep the real meaning is tomake something to walk) is figuratively used to show that God who has life, breath and speed moves or wanders from place to place like shepherd to give food. It is the spiritual food i.e. preaching the word of God to spiritually dead. Finally, he sacrifices his body as yagna for the sake of the spiritually dead.

Vag vai yagna (SB 1-1-2-2, 1-1-4-11, 1-7-7-2 AB 5;24). Praja pathiryagna (SB 1-1-1-13). Vak and Prajapati is indeed yagna. Vaak vai Prajapati word indeed Prajapati ( SB 5-1-5-6; 13-4-1-15). Thus the manifested Vaak performs yagna with his own body. Hence the immortal God and mortal human will have common womb or birth. So God will born in a mortal womb. So there is no necessity of human Father to the Son. The child who will be born of Virgin also sacrifices his body. Thus birth and death are intermingled in this sloka, like in Purusa Sukta. Offering his life to give life to the spiritually dead.

apashyam gopam anipadyamanam a
cha para cha pathibhish charantam
sa sadhrich sa vishuchir vasana a
varivarti bhuvaneshv antah; 1-164-31
I have seen the protector or shepherd (gopam) who will not lie down dead or does not stumble down (anipadyamanam) (again) wanders (charitam sah) along the paths here and there and departs (pathibhin a cha para cha): He goes together (sadrichi) (with people), going all round traveling (visuchi) and also covered or hidden or secretly (vasanah) he moves in this world (a varivartti bhuvanesu antah).

In the 30th verse the creator after offering his life to the spiritually dead again in 31st verse, he raises from death. Yet he never stumbles down like dead person (anipadyamanam) in the grave. Before his death he wanders (charati) to preach and again after raising from the death he moves from place (charantam sah). He appears sometimes he also disappears. It is a continuous process.

Apang prang eti savadhaya
gribhito amartyo martyena sahyoni
ta shashvanta vishuchina viyanta
nya anyam chikyur na ni chikyur anyam (1-164-38)
The immortal have a common birth as a mortal, impelled by the inherent power, goes descending and ascending; the eternal (shashvanta) move in opposite directions. They (people) see this one and fail to see the other who is in him.

This is of “Amarto martyana sahyonita”. The immortal God will born as a common mortal, by `svadaya’ the genuine power or inherent power. As per Mahabharata 3-29-1, “sahayoni” means common womb. As per the Sveta Svetara Upanishad ‘yona’ means birth. Word used is `yoni mukta’ freed from birth. Geeta also uses this word as `papa yonayah’ i.e. sinful birth for women (striya) vaishyas and shoodras (dalits or untouchables). They have sinful birth (B.G.9-32). He goes backward and forward. Apang prangeti means backward and forward goes he. Griffith says, they move in opposite direction. Wilson says lower and upper regions. Agarwala says it is descending and ascending nature. “Savadhaya” means inherent power. Kumaraswami writing on this says ‘word “Svadhaya” is operative power in bringing immortal prana to contact with the mortal prana’. This “Svadhaya” is like “Holy Spirit” who activated men to know the God. ‘Overshadowing’ means under shadow like an umbrella of holy spirit to have the Son. As she is a virgin even the Holy Spirit did not touched her. God Himself came into her womb with a mortal body to born just like common birth.

The immortal God descends by incarnation by having common birth as a mortal, by His inherent power and ascend again (to the heaven). They (people) will see him and failed to see the (Father) in him, because the ways or thoughts men are different from God.

We have already seen that `amartya’ means Imperishable or Eternal. Before the physical birth of Christ, he was called as the `Eternal or Imperishable Being (Ps.190:2; Is.7:14; 9:6-7; Micah 5:1-2; Jn.1:1-2; Heb. 1:8; Rev.1:8-11). Thus Christ was God form or God body of the spirit body that he lived from eternity, to take human form (Phil. 12:6-8;3:21; Zechariah 13:5b-6; Mt. 1:18-25; Lk.1:35; Jn.1:14).

Here in this verse men are searching and seeking to find out God by seeing upward, but God would like to reveal himself to the humanity and would like to come down. So he will be born to a virgin (mortal) by his inherent power. They see the incarnate being but they could not recognize him. They fail to see God in him because he was an ordinary man. They failed to see him in the immortal God because the ways and thoughts of humanity is different from the mind of God. Their spiritual eyes were blind. The Bible says, “He Christ was in the world, and the world was made through him, the world did not recognize him. He came to that which was His own, but His own did not receive Him (Jn.1:10,11)”. This is the meaning of nya nyan chikyr na nichkyur anyam.

How this amartya martya sahayonita would be born? It is said by his inherent power i.e. svadhaya. In the sixth month, God sent the angel Gabriel to Nazareth, a town in Galilee, to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin’s name was Mary. The angel went to her and said, “Greetings, you who are highly favoured; the Lord is with you.”

Mary was greatly troubled at his words and wondered what kind of greetings that might be. But the angel said to her, “Do not be afraid, Mary, you have found favour with God. You will be with child and give birth to a Son, and you are to give him the name Jesus. He will be great and will be called the Son of most High, the Lord God will give Him the throne of his father David, and he will reign over the house of Jacob forever his kingdom will never end”. “How will this be” Mary asked the angel, “Since I am a virgin. The angel answered, “The Holy Spirit will come upon you and the power of the most High will overshadow you. So the holy one to be born will be called the Son of God. For nothing is impossible with God.” (Luke 1:26-36).

At the time of Adamite creation, we can see in Genesis 1:2&3, earth was in the great deep waters and there was darkness covered every where including in the deepest parts of the waters. To make it a new creation, God descended as the Spirit of God around the waters. Because the Spirit of God is the source of all creation. The Spirit over shadowed whole earth and water around it. Similarly when God overshadowed blessed Mary God Himself created in the womb of her .

The above passage clearly shows that “Arnartya martya Sayonita”. The immortal God will come as a mortal in a common birth by ‘Svadhaya’ by inherent power. The child is called “Aatmavai jayate putra”. The son is born through the Spirit. Hence he is called as Son of God. The over shadowing means it is like under the umbrella or under a tree which gives shadow. The Spirit‘s shadow only touched virgin blessed Mary. Creator wants to create Himself in the womb of blessed virgin Mary for which he came in form of his Spirit. God’s shadow itself is amritam or everlasting life (asya chaya maritam).

In Christ, the prophecy of Vedic sages was completed as Amartya martya sayonita” the immortal will become a mortal by an ordinary or common birth. How? He enveloped in His mother’s womb, who is a source of life to many and for many people (bahupraja) and enters the sinful world (Nirriti). Another verse says in this way -

Kaumaro Loko janishta putro anwarvhethan vayah uttaravat (AV. 12-3-47)
Virgin will have a Son in this world, take ye that hold of vigor or strength he is Chief or Superior (to all or every one).

Krishnam ta ena ushatah puro bhaash
charrshnvarchir vapushaan id ekam
Yad apraveeta dadhate ha garbham
sadyash chit jaato bhavaseed u dootah (Rv.4-7-9).
In the black path you are bright God, light is before thee, thy moving splendor is chief of wonders. when the virgin bears thee as child in her womb, when you born, you are already a messenger (doota).

In above verse we see the bright God is going to born in a black path. The black path is the world and He is full of light to remove the darkness which is ignorance about the God. He will be born to the virgin and after His birth He will be a doota or an ambassidor or a messenger of God. Poet says that he was a doota before his birth only. Thus Christ only the person born to a virgin without any physical father.

Apart from this, a Rigvedic Rishi saw a vision of Christ as a child and also as grown up man, but he could not understand the vision which he wrote in this way.

Kumaram mata yuvatih samubdham
guha bibharti na dadati:
pitre anikam asya na minaj jana sah
purah pashyanti nihitam aratau (RV. 5-2-1)
The young mother carries the boy who was completely concealed in secret (Samubdham guha) who was not born by Father. When he is in the arms, men see the undiminishing or unfading countenance before them.

The child was the infant Christ who was born without the Father. He was born to a virgin with his own power. This was disclosed to various Rishis in Veda. Bible also says before 800 B.C. as `for to us a child is born, to us a son is given…… And he will be called wonderful Counsellor, Mighty God (Is. 9;6)
Kam etam tvam yuvate kumaram
peshi bibharshi mahishi jajana Purvir hi
garbhah Sharado Vavardha
pashyam jatam yad asuta mata (R.V. 5-2-2-)
Who is this boy, O young mother whom you carry like a queen. In former time, or ancient period who was in the womb (interior of heavens or water). I saw when the mother brought him after birth.

The above verse addresses the mother of child as queen and young mother. Poets say this child was in the `garbham’. It means interior of heaven or primeval waters. All gods also first saw the child near the water in the vision (RV.10-82-5). When gods praised him he appeared to gods (RV 1-65-3). Poet further says about his physical birth as he saw the child when he was born to his mother. Similarly a saint and priest Simeon saw the child Jesus, he said- `For my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the gentiles and glory to your people (Lk. 2:28). Even though the saint did not hear any word from Christ, he saw the vision of salvation for all people. Thus some Vedic rishi also saw the birth of Child to his mother. As it was the vision it is in past-tense.

Hiranyadantam shuchivarnam arat
kshetrad apashyam ayudha mimanam
dadane asma amrtam viprikvat kim
mam anindrah krinavann ankutah (3)
I saw him bright toothed (hirnya dantam) brillant coloured preparing his weapons far from his dwelling place. After offering of clear amrita, what Indraless, hymnless is to me.

In the above verse poet says that he saw his teeth which is shining (hiranyam) bright or brillant and coming with his weapons. His weapons are not for war, but coming with a rod and stick lilke a shepherd. But poet wants to offer him amritam usually vedic people called it Soma drink. Actually child himself is the giver of immortality (amrtam). He is the amrtasya gopa or shepherd of immortality (RV.6-9-4).

Kshetarad apashyam sanutash charantam
Sumad yutham na puru shobhamanam
na ta agribhrann ajanishtata hi shah
paliknir id yuvatayo bhavanti…..4
I saw him highly shining walking far from his dwelling place like a shepherd together with his herd (samadyutham). None could seize or hold him as he is born, those who were with grey (hairs) with age became young again.

Above verse again confirms that he is highly shining and moving from his place. The same place was called as `garbaha’ in the second verse. Thus sometime God’s place was also called as `garbaha’. Still people call ‘garbha’ ‘alayam’ or ‘gudi’ or ‘mandir’ because people thought that god lives in garbha of temple. He saw even in his vision that he is moving with his cattle. So poet says now no one will stop him as he is born. The old people became young again. This may mean people will spiritually born again and get his immortality. Suddenly child became young shepherd as it was a vision.

Ke me maryakam viyavanta gobhir
na yesham gopa aranash chid asa
ya im jagribhur avatate srijantv
ajati pashva upa nash chikitvan…….5
Who separated my strength (of vision) from the bull (martyakam) and cows (gobhih) whose protector or shepherd (gopa) is in truth not a stranger; who seized them release them (bull and cows) back. May the knowing one drive back to me (bull and cows which I saw in my vision).

In the above verse poet says that his vision was suddenly disappeared from the bulls and cows. Poet is interested not in shepherd but on cattle. Still the Rishi says that gopa or protector or shepherd is not a stranger. He might see this vision again. He says who ever knows or any one seized these cattle bring back cattle to him. But this shephed is different man who is person having life (Jeeva). We are his sheep or cattle. Christ was called before His birth and after birth He is called as shepherd

At later period also some Rishis predicted about the birth of Lord Jesus Christ. Bhagavata says in this way:

Yada yada ha dharmasya kshaya cha papamanah
tadatu Bhagvam Isha atmanam srijate hari (Bhagavatam 9- 24-56)
When ever righteousness declines and sin increases then bhagvan (god) Isha eminates (Srijate) by the spirit or himself hari.

Above sloka was taken differently in Bhagavat Geeta. Poet says about, `Bhagvan Isha’. Jesus is called by name Isa or Isha in all the present Arabic States. He was addressed by Muslims as `Isa’ means ‘Lord’ also. In Sanskrit also it means Lord. The believers of `Isa’ were called as `Isai’. The root word for it is ‘is’. He emanates by his own spirit. Christ was born by the Holy spirit. Thus the prediction of the author was fulfilled in Jesus Christ. The meaning of Hari or hari has different meaning. According to `Hari vansha’ `Hari’ means the God who created this universe. But people gave this name to others who are not worthy to be called as even god. Again `hari’ means who could cut. Christ is creator and cuts down the sins. Here the meaning is who cuts down sins because he will come when sin and unrighteousness increases.

On the whole, this sloka says about a personality who would be born with his spirit. As it was written before physical birth of Christ it is surely about Christ only. Some times when Rishis saw the visions, they wrote what they saw in past tense. It will not make much difference. Even prophet Isaiah when he saw the vision of Christ before eight hundred B.C, he too wrote in past tense.

We shall also see a vision seen by a Rishi. He saw it and wrote it. He saw him first as a child and then as a shepherd. Similarly Aja was also seen as a child and then as a sage Soma. But this sage thinks that the shepherd (gopa) who brought with him his animals, sheep, bulls or cows are for him. The reality can be seen how the Lord God would come to this world is clearly laid down in these verses. God wants to reveal himself as he would come to this world. Hence before his birth he revealed it to many Rishis in different ways.

Jesus Christ did not graze the cattle. He was not a shephed. He figuratively called as Shepherd (gopa). His disciple are called as sheep. He is called as a good shepherd, chief shepherd, spiritual shepherd and great shepherd. Even before his physical birth King David saw the Christ in his vision as a shepherd. So he wrote a song which is in the book of Psalms.

All the above verses shows that Immortal God who is a Jeeva will incarnate in this world in the womb of a virgin and move in this world to spread the word of God or Truth. He sacrifices his body for the spiritually dead. He conquers death; Death cannot overtake him. This verse (1-164-30) discussed above is fully connected with the next verse. Let us see about this gopa:-

Another doctrine stated is ‘gopah’, This word was used as shepherd, herdsmen, guardian or protector. ‘Go’ means cows and ‘pa’ is one who protects. At several occasion Rishis used this word ‘gopah’ as guardian or protector. They prayed to agni or fire to be their gopah or protector in RV. 2-9-2,3-15-2 and 5-12-4. He was termed as protector or guardian of people Janasya gopa (RV.5-11-1). He was also called as guardian of Eternal Law or Truth, Gopam ritasya (R.V.1-1-8; 3-10-2). He was also called as visam gopah guardian of the flock (RV.1-94-5; 1-96-4). In another place there was a heavenly father and son who comes to this world in appropriate time and speaks the Vak or Word of God. This son was called as Amrtasya gopa, the Immortal, Shepherd or protector (6-9-3) (son and father discussed in another place). He is also called as universal and earths(heaven and earths) Shepherd or protector Ino vishvasya bhuvanasya gopah (R.V.1-164-22).

One thousand years before Christ Psalmist wrote as-
The Lord is my Shepherd (gopa) I shall not want He makes me lie down in green pasture, He leads me beside quite waters, He restores my soul, He guides me in he path of righteousness for his name sake. Even though I walk through the valley of shadow of death I will fear no evil, for you (gopa) are with me Your rod and your staff, they comfort me (Ps. 23:1:4).

In the above lines God or Lord was projected as shepherd and protector. He will always be with us. Jesus Christ said “Iam the good Shepherd”(Jn.10:12). Christ is called as Great Shepherd (Heb13:20) he is also called as Chief Shepherd (1 Pet 5:4) and he is also called as Shepherd and Overseer of soul (1 Pet 2:25). Thus the Rishis prediction was fulfilled in Jesus Christ as the Shepherd or gopa. In the later periods of Puranas the word gopa and gopikas was given to Krishna and his girl friends because he was cattle grazer. But this will not be applicable to either Krishna or to his girl friends as protectors by any stretch of imagination.

Let us see the modern commentator Dr. Kunhan Raja who wrote commentary on the Asyavamiya Sukta. On this verse he says “ He (gopa) is guide, the leader in the words not stumbling down”. He (gopa) should be able to lead another (of others) everywhere in the world and not only around his own home. That guide moves about along with him and he goes about all around. The guide shall not be seen too much, and yet he must keep close to one and move about in all places. In this way the protector (gopa) rolls on within the world. The idea is that Rishi Deergatamas himself can at that time and in that condition, move about freely in the world, without falling down, without losing his way, always keeping the right track. No one notices his guide, who remains hidden and yet he is always with him whenever he moves about in all places. In this way he remains within the world. This clearly shows that there is no condition of the poet after death, suggested in the previous (30th)verse (poet philosophers of the Rig Veda by Dr.C.Kunhan Raja p-31). In this Kunhan Raja was mistaken about poet Deergatamas, but it is about the protector or God of Rishi. It is not the poet. Thus literally the meaning of anipadiyamanam “who walks without hindrance from death or grave “is only fulfilled in Jesus Christ alone”. In 30th verse he gave his life to the spiritually dead by coming into this world by giving birth in the womb of a virgin. In the 31st verse he will raise again from death and appear to the people. (Further on sacrifice and raising from death is in another topic “Sacrifice or Yagna”).

Similarly Jesus said, “I am the good shepherd; I know my sheep and my sheep know me. Just as the Father knows me and I know the Father and I lay down my life for the sheep. I lay down my life only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again (Jn.10:14,17&18). Even before his offering his body as a sacrifice, Jesus took bread, gave thanks and broke it, and gave to his disciples saying, “Take it this is my body (broken). This is my blood of the covenant, which is poured out for many”. (Mt.26: 28; Mark 14:22; Lk. 22:19). Thus before his death Jesus foretold about his death which he was going to offer for many people. It was voluntarily that Jesus offered himself for the spiritually dead. After his death he rose again.

asSince the children have flesh and blood he too shared in their humanity so that by his death he might destroy him who holds the power of death-that is,, the devil (Heb.2:14).

“mrtyur eva apa punar mrtyum jayati,
nainam mrtyurm apnoti, mrtyur a syatma bhavati (Br.up. 1-2-7)
He overcomes the death which come repeatedly (comes on everyone). Death cannot get hold of him or overcome him. Death becomes his body.

Atra yajamanah partat ayushah svaha apajahi parigham, ch.up 2-24-5,6,10,15).
I, the sacrificer, shall come to this world after death and remove door or bar of (heaven)

These two verses clearly say that the incarnate being would sacrifice his body and die and again come back to life.
“On the first day of the weak, very early in the morning, the women took the spices they had prepared and went to the tomb (of Jesus). They found the stone rolled away from the tomb, but when they entered, they did not find the body of Lord Jesus. While they were wondering about this, suddenly two men in clothes that gleamed like lightening stood beside them. In their fright the women bowed down with their faces to the ground, but the men said to them, “Why do you look for the living among the dead? He is not here; He has risen! Remember how he told you, while he was still with you in Galilee? The Son of Man must be delivered into the hands of sinful men, be crucified and on the third day be raised again”. Then they remembered the word (Lk.24: 1 to 8).

Thus he appeared to two men on Emmaus and to Apostles. Thomas who did not believe put his fingers in the hands of Jesus Christ’s wounds. Again it is written as under -

“That Christ died for our sins according to the scriptures, that he was buried, that he was raised on the third day according to the scriptures, and that he appeared to Peter, and then to the twelve, after that he appeared to more than five hundred of the brothers at the same time. Most of who are still living though some have fallen asleep. Then he appeared to James, then to all the Apostles, and last of all he appeared to me also, as to one abnormally born (1Cor. 15:2 to 8). Thus the Lord Jesus Christ appeared to many and still he is appearing and talking to many. Thus the Rigvedic predictions of Christ’s birth, death and resurrection were fulfilled in Jesus Christ.

Birth of Christ to a Virgin by the Holy spirit i.e. “Amartya martya sahyonita” Atmavai jayate putra’”Atma vai putra namasi (Kaus Ar 4-1; Nir 3-4)“Atma putrah” (Mbh 1-159-11, 14-90-63; 1-74-48; 14-81-20). His preaching was for repentance and to receive the kingdom of heaven or kingdom of God. Christ preached what his Father taught him and sonship of Christ by whom we have got the right to become the children of God.

The words I say to you are not just my own; Rather, it is the Father, living in me, who is doing his work. Believe me when I say that I am in the Father and Father in me (Jn.14-10-11). Before the birth of Christ in this world, He was existing in the heaven. He gushed out from the God the Father; therefore, He was called as the first born. But He was existing in the Father, just like Father was existing in Jesus Christ when He came to this world. Thus Christ appeared first time to the mankind, hence, He is called as first born but He was existing from eternity. God the Father was in Christ and Christ was in the Father God. First born means first appeared person to the mankind.

Kaviya putra ....pitus pita sat (1-164-18). Son is the sage is the Father’s Father is Truth “He is the Father and Son, One God in mind (Av.10-10-1) Son will speak what his Father told him to speak (R.V. 6-9-3).

Most important part of the incarnate being was to die according to the scriptures. Veda says he offers his body for the spiritually dead. Christ offered his body and blood for the mankind. It is the precious blood and body, which he offered. “He is the sacrifice, his is the sacrifice, he made the head of the sacrifice, (A.V. 13-4-40). The sacrificer is himself the victim (Tait Br. 3-12-4-3). The sacrificer is the animal (yajamanah pasu) the sacrificer is indeed the sacrifice (yajamano vai yagnah) (sat Br.11-1-8-3; Tair Br 2-2-8-2; Ait Br 1-28). Thus the Christ himself gave his life, himself was sacrifice. He is God, performer and oblation, who sacrificed himself. “Jesus Christ died and he was in grave for three days and rose again.

Resurrection of Christ discussed in the 1-164-31. He arose by defeating the death. Then he ascended to heaven. Thus the movement of Christ was discussed in four ways. He descended from heaven moved among men (charati). He died and rose again and moved among men and ascended again. Thus Vedic Vak or Aksharam is the Christ, Vaak is the First born - `In the beginning was the Word (Vaak or Logos), and the Word was with God, and the Word was God. The same was in the beginning with God. And the Word or Vaak was made flesh (incarnated) as Jesus Christ and dwelt amongst us, full of grace and truth (Jn.1: 1,2,14). Christ is the “amartya” akshaya, Aksharam or Vaak of Rigveda. If you believe in Veda you have to believe in Jesus Christ. He is the gopa or shepherd or protector for us. This is the mystery now revealed to you from the scriptures. Choose life that is Jesus Christ. Don’t choose death . It is in sin if you are not knowing reality or Truth. This is the testimony of God. God has give us Eternal Life (amrta jeevam) and this Life (Jeevam) is in His Son. He who has the Son has life, he who doesn’t have the Son of God does not have Life. (I Jn.5:11,12). Christ is the Aksharam (word) Jeevam (Life) of Veda.

PARAM PITA AND PUTRA (Heavenly Father and Son)

In India we still call God as our Father (Pita). He is not the worldly father hence he is called as ‘Param Pita'(supreme or highest father) or as Param pita parmatma (Supreme Father who is Supreme Soul or Spirit). This concept was existing from Rigvedic times. God or creator was addressed as our father who is creator who is controller of abodes (yo nah pita janita yo vidhata dhamani Veda, RV 10-82-3). He was also called as heavenly father (dhyue pita; RV 1-90-7,164-33; 4-1-10). He was(father in heaven) and also a great father (RV.1-171-5), Father and heaven Father (Rv 1-89-4, 90-7), highest Father ( Rv 1-141-4), God Lord Father ( Rv 1-129-11), Great God Father (Rv 10-124-3), Father like Rishi and priest (10-81-1), Creator Father (10-81-1&3), Father above the earth (1-164-18), Father’s highest Name is Son (Rv 1-55-3).

Jesus Christ referred God as Father, our Father and Lord of heaven and earth and it was used for 172 times. In John’s Gospel this has been stated for 112 times, 42 times in Mathews,14 times in Luke and two times in Acts and God as Father for 82 times. ‘The God the Father of our Lord Jesus Christ’ in 2 Cor.1;3,11;31, 1Jn1;3, 3;4, 6;2,Col 1;3. As Father of mercies in 2Cor. 1; 3, as Father of glory in Ephe. 1;17, as Father of Spirits in Heb.12:9, Father of lights in Jas. 1;17.Heavenly Father in Mt 6;14,32,Righteous Father in Jn17;25, God our Father in Rom. 1;7, 1Cor. 1;3, God the Father in 1Cor. 8:6,Gal. 1;1, 1Tim. 1; 1 and Jesus called God as His Father for about 15 times. He instructed to pray to God as Heavenly Father. God was addressed as Father and heavenly Father. Before reading this, it is good to read again the first born in the chapter.

PRATHAMAJA ROOPA - FIRST BORN’S APPEARANCE: - God has no beginning and no end. He was in eternity (anaadi) and He will be in infinity or endlessness (anantam). When God projected Himself He became ‘beginning’ (aadi) and when there is ‘beginning’ there will be an ‘end’ (antam) and this ‘end’ will end in endlessness or infinity. The ‘endlessness’ became in to the position of ‘end’ when the beginning started. ‘Son of God’ was existing before His sonship. God himself projected His image to show himself. Thus His image himself is the first-born. Therefore, the first creation of invisible world which contains heaven and heavenly beings know Christ as God. When Christ becomes invisible to them or angels then there will be only one being God. Prathamaja means first born.’Prathama’ means first “ja” means born or birth. As a person we say he or she is my first born, but for the whole world who was/is the first born and it is great interesting thing. If he is a first born, to whom he is born is another important question. Before the creation of this universe or any thing that is before the suns earths or any celestial bodies, black holes, darkness or light, dust or atom etc. who was existing. We don’t know how many billion years back God created the visible worlds. Bible says in its first verse that ‘In the begnning God created heavens and earth.’ In the beginning’ means, before the creation of anything invisible or visible appearance. God first created heavens then afterwards angels and later earth was created. When the foundation for earth was laid, three kinds of angels were with him. In Job.38:4&5, it is written – When God laid the foundation of earth, all the ‘angels, morning stars’ praised and sang together and the ‘sons of the God’ praised with joy. God’s creation was always a perfect and afterwards there was a rebellion by an arch angel against God. Lucifer an arch angel fell on this earth when he was thrown out from the supreme heaven with his millions of his angels when they sinned against God. He was on this earth for millions of years. After a millions of years, then the earth was first time destroyed by the lava and fierce earth quakes. Jeremiah saw in his vision how the earth was destroyed first time after its creation due to the sin of fallen angels. In Jeremiah 4: 23-27, it is written as – ‘I beheld the earth and low, it was without form and void: and the heavens have no light. I beheld the mountains and low, they trembled, and all the hills moved lightly and I beheld, and low, there was no man and all the birds fled; I beheld and low, all the fruitful places was like wilderness and all the cities were broken down at the presence of the Lord, by His fierce anger.’ God destroyed the earth completely due to the fallen angels did not repent for their sins. Then the earth was destroyed by the waters and waters surrounded the earth for millions of years. It is written in the Bible as – God established the earth upon the firm foundations, so that it will not totter for ever and ever, God covered with deep water as a garment. The water stood above the mountains (Psa.104:5, 6). Thus the waters covered around the globe. This was confirmed in the Genesis 1:2&3 and in Veda (later discussed). God separated the waters from the earth and kept those waters in celestial region, even these waters also praises the God (Psa. 148:4). Then the second verse of genesis revealed from this period. There was a gap of billions of years between first and second verse of Genesis.

Thus God removed the waters which surrounded the earth and renewed the earth. Again this renewal took place at time of Noah. Let us see some verses from the Nasadeeya sookta of Rigveda, by that we can understand about the creation and first born. This clearly shows that there is only One God who created heavens and earth.

Naasid aaseen no sad aaseed tadaaneem
naasid rajo no vyoma paroyat,
kim avarivah kuha kasya sharmann
ambhah kim aasid gahanan gabheeram. (Rv 10-129-1)
There was neither Non-Being or Non-existence nor Being or Existence. At that time there was neither space nor supreme heaven. Then what did cover it? Who supported it? Was there was an unfathomable deep water?

The first verse says about the things which did not exist at that time. There was neither ‘Asat’ nor ‘Sat.’ But the meaning here in this poem is that there was no ‘Non-Being’ or ‘Being’, means existence of God or His form. Prof. Telanang says that ‘Asat’ is ‘naama roopa rahitha sthithi’ (Being without form and name) and ‘Sat’ is naama roopa sthithi (Being with name and form). Apart from this there was no heaven or supreme heaven. But poet got doubt, then what was there and who supported or how it came into existence, then what about the deep waters which were existed in the beginning. In the fourth verse Poet says that there was Asat and Sat.

Na mrityuraasid amritam na tarhi
na raatrayaa ahna aaseet praketah,
aneed avaatam svadhahya tad ekam
tasmaad dhaanyan na parah kim (2).
There was neither death nor immortality, neither night nor day. ‘That One’ (tat ekam) without wind or air breathing with his own power (svadhaya), there was nothing other than beyond ‘That’.

Then in the second verse it says that there was no death or immortality and there was no day or night. The poet cleared his doubt by saying that there was some one called ‘That One’ (Tat ekam) who was living with his inherent power. There was nothing except or other than him.

Tama aaseet tamasaa goolam agre
apraketam salilam sarvam aa idam
tuchayabhav aphitam yad aaseet
tapasa tan mahinaajaayataikam (3)
The darkness covered by the darkness. There was no sign of water and there was nothing or void, from that power of anguish (tapass), from ‘That’ great or glory (mahima). ‘That One’ (Tat Ekam) was born.

The third verse says-There was darkness and it was again covered by darkness. There was only void or nothing and even the water was not there. The situation was that there was nothing but only empty space covered by deep darkness and from the desire of mind or anguish (tapasas) of ‘That’ (tat) another glory ’That One (tat ekam) was born.

In the later period Manu also said to other sages who came to him about the ‘Self-existent’, who cannot be seen but became visible for some extent. It says - The divine Self-existent (svayambhu) who is indiscernible (avyakta), for making the great elements and appeared as discernible (vyakta) with irresistible power, dispelling the darkness (1-6). Thus the God indiscernible or Avyakta became discernible or vyakta for creation. The later appearance or indiscernible position can be perceived by the creation which He created including the people. They are not two but One in two appearances or manifestations prathyakshatas. Again Manu says - “He who can be perceived by the internal organs (antarindriyagraahyah), who is subtle, indiscernible, and eternal, who consists of all created beings (sarvabhutamayah) and inconceivable shone forth of his own will” (1-7). Above verse says that God who changed to a position of appearance, but he can be seen or perceived by internal organs like our spirit or aatma and also to our physical eyes if it is His will. Thus God who was invisible to Vedic people was Christ only. ‘Christ is the image of invisible God before His pre-existence in this world’. At the time creation Christ as Elohim said ‘let there be light’ and there was light (Genesis.1:3). Christ first dispelled the darkness. Thus the invisible God’s visible form we are going to see in this book. As the God was invisible the word received by the Vedic people was so little, they could not find the God, but number of opinions were expressed and many stories developed in the later period to fill the vacuum.

Kaamas tad agre sam avartataadhi
manaso retah prathamam yad aaseet,
sato bandhum asti nir avindan
hrdi prateeshyaa kavayah maneesha (4)
In the beginning there was a desire or thought in the mind that was the first seed or thought. The poets with the intuition in their thought or mind discovered that there was bond of relationship between Asat or Non-Being and Sat or Being. (The bond of relationship between a person who is invisible, without form, name and voice and another person who was visible with form, name and voice or sound)

In the fourth verse poet says - In the beginning there was a desire and that was the first thought of desire in the God. The poets discovered in their mind that there is a connection or relationship between the Asat and Sat. He thought as these two did not exist in the first verse, but later he or Rishi says they were existing. These were existing as ‘That’ and ‘That One’. A Being without name, form and voice became a Being with name form and voice. A non person (avyakta) projected himself as a person (vyakta). An un-seen (paroksha) appeared as a seen (prathyaksha). A speech less or silence (nishabdam) appeared as a voice or word (shabdam). An invisible (adrishya) became in the visible form (drishya roopa). Thus one person or ekam became two in appearance, but still the two are One (ekam). Thus the Aasat’ was ‘tat’ and it was in the stage of ‘subtle micro spirit’ (athi sookshma aatma) has come to the position of ‘sat’ or ‘tat ekam’ as ‘micro spirit’ (sookshma aatma), but both were existing as a single entity with two appeareances. ‘Asat’ means he is notcompletely void of qualities but he a ‘desire’ to project his existence. Actually it is not a birth but only an appearance or manifestation or prathyakshata. (A)

Tapasas tan mahina jaayate ekam i.e ‘tap’ means heat, warmth, anguish and eagerness in the mind and another word mahina is greatness or glory was born. Thus the first born was born from the glory of his anguish or mind. He thought in his mind and it happened. The first thought of desire of the ‘tat’ was to project himself in another form that was called by the rishi as ‘tat ekam’. The ‘ekam’ means One or oneness or united or not different than the first one. Rishi Deergatamas says the same being as –ajasya asya roopa i.e in the form of unborn. Vishva karma sookta he was called as ‘prathamachad’ i.e first model or namoona. In Hiranyagarbha or Prajapati sookta He was called as Hiranyagarbha or Prajapati who came to existence first (samavartate agre).

God is called as ‘Being’ in Greek it is ‘ousia’. Being means existence. Therefore, we say people are beings or human beings. The difference is we are human beings and God is a Supreme Being. The word ‘exist’ comes from Latin word ’ex’ means ‘to stand’ ‘Sistere’ means to stand. In India we say ‘ex-service man’, which means ‘standing out of service’. In some places in halls we find word as ‘exit’ which means going out to stand in another place or way out or place to depart. When God stands out, He ‘exists’ or ‘departs’ and when He is inside, He is ‘Non-existence’ or cannot be seen to the out siders. When God ‘exists’ He is Christ and when He is in side or in non-appearance, He is ‘non-existence.’ Therefore, it is stated ‘Christ is the image of invisible God (Col.1:15)’. He is Being exact representation of His nature (Heb.1:3). Christ is the image of God (2Cor.2:4). He existed in the form of God (Phi.2:6). Thus Nasadeeya sookta’s ‘Asat’ is defined as ‘non-existence’ as God and ‘Sat’ is ‘existence’ as Word Christ or Logos. ‘Non-existence’ is without appearance or invisible, without sound, shape or form to the mankind and ‘existence’ is with name, appearance or form and sound. Let us see another verse from the same sookta.When Christ appeared to Moses, He said that His name is tat or ‘that’ as “I Am ‘That’ I Am”. This means ‘I am not different than the other one’.

Tiraschino vitato rashmir esham
adhah svid aaseed upari svid aaseed
retodha aasan mahimaana aasant
svadhaa avastaat prayatih parastaat (5)

The rays (of them) spread in various directions and spread to above and below. It was by bearing the seed (retodhaah) they became great (mahimaanah). By the activity of above, offering (svadhaa) was made below.

Above sloka says that the ‘Asat’ or ‘tat’ and ‘Sat’ or ‘tat ekam’ have spreadout in various directions in above and below. By the activity of their greatness an offering has to be performed by the activity of the above. Thus the offering of sacrifice should be the ultimate goal of the first born. Whatever be the name we may call them, He will be identified by offering only.

Pre-existence of Jesus Christ.

The pre-existence of Christ before His physical birth was confirmed in Old Testament. From the creation of heavens and earth i.e Genesis first verse the God appeared and spoken was only Jesus Christ and Spirit of God, but some times angels of God also spoke or appeared. In His physical existence, God appeared to Moses and told His name as ‘I am THAT I am’. Thus the same ‘That’ is ‘tat’ and ‘tat ekam’ or ‘That One’ is ‘I am’ was called as the ‘Word’, Mashiyak or Messiah which means anointed one. In Greek he was called as Christ. The same Christ or Word (logos in Greek) became a man or manifested or incarnated and he was called as Jesus or Yeshua. Christ was in the supreme heaven before His physical birth. This pre-existence in heaven and how He came in to heaven was a great question for some people. Some say He is the first born by God, hence, He is lesser than God and some say, He is lesser than God because He came or incarnated in this world as a lesser being than angels. In this world he prayed to God for all help. Bible says- Christ is the radiance of God’s glory and exact representation of His Being (Asat or Non-Being) (Heb.1; 3) tapasa tan mahinaajaayataikam. Thus from tapasa or anguish or heat or radiation of his glory or mahima ‘That One’ was born ajayate tat ekam. Christ in His pre-existence was not a separate person but He is/was the same person or Being in another form. Hence, He was called as ‘That One’ who came from ‘That’. God was formless to man, No one can see Him and approach Him (6:16) nameless, voiceless, unseen, invisible, silence etc. and with another form His projection or model is existing with form, name, voice, appearance, with God’s qualities etc. who created every thing. Bible says – No man has seen God (comprehended in His full form) at any time (Jn.1:18). You have never heard the voice of God at any time, nor seen His face at any time (Jn.5:37). God is invisible (1Tim.1:16). Thus God was invisible, nameless, without name, unapproachable and complete silence. Moses saw the fire and he heard the voice and His name was ‘I am’ and this I am was ‘That’. Thus ‘I am’ and ‘That’ were One. We can say it as ‘aham tat asmi’ or ‘tat aham asmi. There is another chapter on this subject.

Christ is the image of invisible God and First-born of all creation. For in him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities; all things were created through by Him and for Him. He is before all things, and he holds all things together (Col.1:15-17). In Greek the words used were as follows: eikontou theou tou aora tou, which means – the express image of invisible God. After coming in to this world as Yeshua or Jesus, He was a man and spiritually he was a God. He the Christ is the first-born (Rev 1:5; Heb.1:3; Col.1:15, etc.). The first-born (protakos) is not a new birth, but who already existed in another form as ‘Life Principle’ (Jeevam) in God who was in Spiritual form. Christ was the projection of God’s own form as His glory, radiation, light, wisdom, power, and word love and grace. There is no difference and there is no different personality and it is One personality with two different images or two faces of one coin. Hence, they are called as One or Ekam. (A).

First Christ was in eternity anaadi and He transformed Himself in to First born and created every thing ‘in Him’. First creation was in his mind as a model. Even the people were created in the model only therefore, it is said- He has chosen us in Him before the foundation of the world that we should be holy and blameless before Him (God) in love (Ephe.1:4). Thus when we were ‘in Him’ before the foundation of the world as a model which was shown to God and He has chosen us. ’God saved us and called us with holy calling, not according to our works, but according to his own purpose and grace which was granted us in Christ Jesus from all eternity (2Timo.1:9). Thus God called us in the eternity (anaadi) when we were as model in Christ‘s hand or mind. This happened before beginning or in eternity. Then He created one by one. First He created invisible world and then visible worlds. Therefore, in Genesis 1:1, it is written as ‘In the beginning God created heavens and earth.’ In the model only God and Christ knows everty thing.

Bible says in John 1:1-3 as - ‘in the beginning was the word (logos) and the word was (face of) God and the word was God. He was with God in the beginning. Through Him all things were created, without him nothing was made that has been made‘. The ‘Word’ (Aksharam) was a person. He was existing with the God. Word or logos means God Himself and he is the creator. There is no difference and they are not different persons, it is the one personality with different appearances. As there is one person, no one is small God or big God. Whoever makes difference as small god or big God is cursed. There is a group of people, once I met their spiritual leader (in lowest heaven) who told me as he is ‘one of the hands of death’ an angel of God once, but not now, his duty is to bring falsehood in churches (means in gatherings or fellowships) and told that he got many churches in his possession. I told him to say the Name of Jesus repeatedly, but he was so restless when I said to say the name of Jesus and finally he disappeared. He appeared to me when I told to two so called ‘Jehovah’s witnesses’ that Jesus is God and He is great God (Tit.2:13). Jesus said - the words I say to you are not just my own; Rather, it is the Father, living in me, who is doing his work. Believe me when I say that I am in the Father and Father in me (Jn.14-10, 11). Before the birth of Christ in this world, He was existing in the heaven. He gushed out from the God the Father; therefore, He was called as the first born. But He was existing in the Father, just like Father was existing in Jesus Christ when He came to this world. Thus Christ appeared first time as first born but He existed from eternity. God the Father was in Christ and Christ was in the Father God.

Once I had trouble with the Jehovah’s witnesses on John 1:1, they said that there is a small ‘g’ for ‘god’ Christ who is the word of God and ‘a god’ was also used in their translations. In reality there was no capital or small letters in Greek about two thousand years ago when it was written. It is like our Hindi, Tamil, and Telugu etc. It is written in Greek as- ‘en arche en ho logos, kai ho logos en pros ton theon, kai theos en ho logos’. The word ‘en arche’ means timeless past or dateless past, that means when there was no time or in eternity (anaadi) before the beginning, the ‘Logos’ (word) was already in existence and ‘theon’ and ‘theos’ means God. In the second phrase ‘pros’ means’ face’ of the God and for ‘theon’ also a small ‘t’ was used and in the third phrase also small ‘t’ was used for ‘theos’ (God). The words used for God and Word (Christ) were ‘theon’ and ‘theos’ and both were in same letters only. The word ‘pros’ which has come from ‘pros’ means ‘the face’, or ‘face to face’; thus the second phrase says ‘the Word was the face of the God’. Christ is the image of God (2Cor.4:4). Thus Christ’s pre-existence in heaven was depicted. (A).

Philippians 2:6, says – Christ existed in the form of God and He was equal with God. But Christ incarnated as Jesus or Yeshua in this world and revealed God and said as- That the Father is in Me, and I in the Father (Jn.10:36). Before creation of visible and invisible worlds, Christ was in God as Life and God was in Christ as Spirit. Thus there is Life and Spirit in One God. When Life and Spirit separated for the creation, there were two appearances of One God. There is only One God, His appearance or projection as ‘Word, glory, radiation, image or form is his pleasure. The ‘Word’ became flesh or man, came to this world just like man, less than an angels, just like a bond servant of God, like a prophet, or a priest, guru, or as a divine person. But spiritually He was completely God. When Satan tempted Christ, He said – that he should not tempt thy Lord God (Lk.4:12). Then Satan left Him because He was/is Lord God (Jehovah). Satan understood that Christ was God and he should not tempt Him, but people are not able to understand the existence of Christ as God. (A). Let us see how God came in another form. Satan knows and understands but he is in the work of blinding the people not to know about the God.

Jesus said- I came forth from my Father and have come into this world, again I leave this world and go to the Father (Jn.16:27, 28). This sentence was regarding His pre-existence. The word ‘came forth’ in the original Greek is ‘exerchomai’ which means ‘gushed out’. Again this word was used in John.19:34, when Roman soldier pierced with spear when Jesus Christ was on the cross. The word ‘exerchomai’ was used when blood and water gushed out (exerchomai) from the body of Christ. By this we can understand that Christ ‘gushed out’ from his Father. Thus the first born (prathamaja) presented himself as image of invisible God. Thus God presented his form before the creation of anything. He was exact express image of God, radiation of his glory, face, wisdom, power, form or his body etc. When the first born comes into this world, we will obtain the portion of the Vaak or word which was not yet received. The same pratiroopa or image came into this world as a man called Jesus Christ. We can identify Him by the qualities mentioned below, because any fellow can say that he is the first-born and incarnated from heaven. God is one only (adviteeyam ekam) i.e not two but One or One without second. God as Father and as Son means none ‘duality’. Christ is the only One (adviteeyam), God our saviour (Jude 25). God is One or ekam but his appearances for mankind are His projections to implement His plan so that everyone can become member of his family through Jesus Christ. In eternity Spirit of God and the Life of God was in one substance. When Christ came into this world, God was in Him with his body in the body of Christ. It is said – For in Christ all the fullness of the Deity (God) lives in bodily form (Col.2:9).

God was invisible but another person in the shape of God is visible who is the same person but with shape having oneness with God in His form. In the Sixth verse of Asyavamiya Sukta, Aja a Mysterious One is in similar rupa or image. Dirgatamas wants to find out the mysterious One. The mystery was always not known or secret. He wants to find out two fold mystery of this being. He is asking unknowingly (achikitvan) and ignorantly (avidvan). The being is mysterious One therefore; he says who this mysterious one is? (Kimapisvid ekam). This mystery was revealed by Jesus Christ after his physical birth. Even in his physical birth Christ was a complete man and complete God who came to fulfill the will and wish of heavenly Father and He glorified the Father. The mystery of God is Jesus Christ in whom are hidden all the treasures of wisdom and knowledge (Col. 2:3). The mystery that has been hidden for ages and generations, but now disclosed to the saints………this mystery is Jesus Christ, the hope of glory (Col.1: 26, 27). He revealed the Father, united the Father and people and made a family to God. He has given the Word, life and blood, shown the path, light and salvation etc. Let us see what and how the Vedic sages put it in poetry about the God who was manifested. These slokas are already in ‘prathamaja’.

The unborn (Aja) was in the image (roopam) of Ekam. Rishi says it is the ekam or the One in the roopa or in the image of unmanifested God. In the hiranya garbha sukta he was manifested in the womb of splendour or shining. In both verse the One or ekam was born (pathi eka) .Thus the unmanifested God manifested in image of invisible God who is not visible to any one. No one knows Him except the manifested One. He was called as `Aja, Hirnya grabha, That One, Sole Lord of Creation, Father, heavenly Father, Creator (Janita), Vidhata (Controller) Sage, or Rishi, Son etc.,

The Life principle Spirit principle separated from God and there were two principles. This Life principle separated to create the invisible and visible things. Therefore, when Jesus Christ came into this world as mortal, He told that God is Spirit. In Christ, there is eternal Life. He (Christ) was in the beginning with God who was in Spirit form. One thousand years before Christ’s birth, with the Spirit of God and Christ King Solomon said as- For whoever finds me finds Life and receives favour from the Lord (Pro.8:35). All things came into being through Him; and apart from Him nothing came into being. In Him was Life (Jn.2:4).The Lord God formed the man from the dust of the ground and breathed in to his nostrils the beath of Life and the man became a living being (Genesis.2:7). When Adam was created, he has a body of flesh, Life and with spirit in him; therefore, we have life and spirit in our body. From the beginning when Adam and Eve were created, God Christ given or breathed the Life but Adam did not keep the Life in him to the standard of God. Thus the original plan of God and Christ was destroyed by the devil or Satan who caused them to fall from Eden which was the Paradise of God. Lord God took the man and put him in the Eden. In this Eden, Eve was created, thus she was citizen of Eden which is the Paradise of God and God did not tell to Eve about the fruit of death or life, but Adam told her. Therefore, when she ate the fruit, her eyes were not opened, but when Adam ate, the eyes of them were opened. Due to disobedience to God’s word they were sent out from Eden. Eve lost her citizenship due to sin or disobedience (Thus citizenship even by birth can be cancelled up to seven generations and if this principle is used now in western countries, then there will not be any terrorism. But they forgot the biblical principles) but her seventh generation Enoch was taken back by God. Bible says- God always loves the seventh thing, so we must have seven children. God is the giver of all good gifts. When Adam disobeyed God, sin entered in him and the ‘Life’ principle replaced by the death. Death means separation. Sin separated man from God and death entered in to the body, soul and spirit of Adam. The same God Christ who breathed the Life, is bound to save us from the death because the creator has the duty to save the generation of Adam (Adam means man). Since the children (of Adam) have flesh and blood Christ shared in their humanity so that by His death He might destroy the devil who holds the power of death - that is the devil. Thus to free those who all their lives were held in slavery by their fear death (Heb.2:14,15). ‘The power of death’ separated man from God. Christ destroyed this power of death by His death and given His Life again to unite God with the same breath of Life He breathed the Adam. In Him (Christ) was Life and that Life was the Light men (Jn.1:4). Death is connected darkness; therefore, Christ Life dispels darkness and gives His Life and light. Let us see about this Son of God from Veda.

avah parena Pitram yo asyaanuveda
para enavarena Kaveeyamaanah
ka iha provochad devam manah
kuto adhi prajaatam (Rv.1-164-18)
Who knows or recognizes the Father beneath the upper realm (earth) and above the lower realm (heaven) who as a sage, declares in this world or here the mind (manah) of God where he would born?

The Father who is in heaven is also on earth and who is on this earth is also above in heaven. He can declare the mind of the God but who recognizes Him when he comes to declare. The mind of the God is nothing but the knowledge of God or wisdom of God. Then who is this Father beneath and who is going to declare the Father above. Rishi also says that the First born of heavenly law is the declarer and He gives the Vaak or word of God. Tandiya Braamhana says that the Vaak itself is the prathamaja ritasya or first born of Rita. We have already seen the various names or attributes whose names are mentioned as first born and all these were also called as the Vaak or word. Most important thing is that where he would born in this world. The place of birth is not known to them, but he would surely born. We can know him by his character or guna lakshanaas. We have already seen in the first chapter that vedic people were waiting for a declarer. Let us see the attributes of this declarer to find Him out.

Son speaks for Heavenly Father

This Father was known to the Vedic people and also to the people of Old Testament. The Father and Son were existing in heaven together as One entity and also as separate entities. Now, we shall know more about this Father and Son from Rigveda 6-9-2 to 6. Son’s pre-existence before coming to this world and coming to this world as a incarnate Being was discussed in this place.

naham tantu na vi jaanaamyoutum
na yan vayanti samre atmaanaah
kasya svit putra iha vaktavaani
paro vadaatya varena pitrah (RV 6-9-2).

I know not either the thread or cross thread nor that which, they weave together coming and moving, whose Son will speak below here as a speaker, the words to be spoken by his Father.

Sa it tantum sa vijaanaat yontu
sa vaktavaan yurturthaa vadaati
ya i chike tad amritasya gopa
avashcharan paro anyena pashyan (R.V. 6-9-3).

He(Son) knows the thread and the cross thread the words to be spoken in time he speaks. It is He the shepherd(Gopa) of immortality, descending through another (world) the one beyond who sees.

Thread and Cross Thread: - Rishi in his vision could not understand what the Father and Son were doing together. He says that they were moving and working. They were not idle. Father can be called as Param Pita (Heavenly Father) and the Son can be called as Param Putra (Heavenly son). The Rishi admits that he do not know what they were weaving with thread (wrap) and the cross thread (woof). Sayana interpreting this incident says, "it is figurative allusion of the mystery of sacrifice."Tantu" are the meters of Veda and `Otu' are liturgies or ceremonial prayers of the combination of which is cloth or sacrifice". It is the figurative or symbolism work of Father and Son wants to show to this world. Jesus said "My Father is always at his work to this day and I too, am working' (Jn 5:17). The work of God is this to believe in the One (Ekam) he has sent (Jn. 6:29). "He (God) made known to us the mystery (thread and cross thread) of his will according to His good pleasure, which he purposed in Christ (Son), to be put into effect when the times will have reached the fulfillment to bring all things in heaven and on earth together under one head, even Christ (Eph.1-9&10). This Father and Son wants one cloth or unite everyone, everything under One head. "This mystery is that through the gospel, the gentiles are heirs together with Israel, members together of one body and shares together in the promise in Christ Jesus" (Eph. 3:6). This is the cloth that everyone who believes is a partaker with Christ. This mystery was hidden previously, but now God wants to reveal it through His Son Jesus Christ. There are about eighteen mysteries in the New Testament. Third verse says that Son knows thread cross thread. Bible says the mystery of God is that through Christ Israelites and non Israelite are clothed together through cementing power of Jesus Christ's blood.

In Brihad Aranyaka Upanishad, Yagnavalkya says that the thread and cross thread is the `Aksharam' i.e. Word of God. Christ's name is ‘Word or God' (Rev.19:23;Jn 1:1). Word (akshram) became flesh or incarnated (avatara) as Jesus Christ (Jn. 1:14). Another verse from Yajurveda says that the wrap and woof (thread and cross thread) in this way. Vena ( a rishi) beholds that Being, hidden in mystery in whom all find one single home (ekanidam) in him all this unites, from him all issues forth. He is Lord (Vibhu) of life. He is the thread and cross thread in created things (Y.V.34-8). (Sanskrit text is in another topic). Bible also supports above version of one city and one family to God or vasudaika kutumbakam discussed below.

Thus the hidden God was a mystery for Vedic people, He is the Lord of life. His existence is before the beginning of the worlds. Thus the hidden God is the ultimate goal, because He exists and gives us the final goal which is His home i.e. the Kingdom of God. Christ brought us the kingdom of God near to the people. The mystery is revealed as Jesus Christ. The above sloka says about a city (ekanidam). Bible also reminds us that we are citizens of one city with saints and household of God (Ephe 2:19). Abraham saw that city which has its foundations whose architect and builder is God (Heb 2;10,16). Thus thread and cross thread is the kingdom of God where people and God together live. Therefore, Christ came to this world to give His Life who was hidden and revealed two thousand years ago as Jesus Christ. Thus the thread and cross thread is living together with God. There is no difference, all will be with God. The ‘castes’ who claim or think as they are higher will have to go to lower places of hell with devil because boasting as high castes or racism is from devil only. They have no place in God’s city. The boasting what he has (we have) and does or doing comes not from the Father but from the world or devil (Jn.2:16).

Son speaks:- This verse says "The Father will speak in this world through his Son. At the right time He speaks". Father would speak through his Son (kasya svit Putra iha vaktavaani). It is the will of God that he wants to speak through Christ. Bible says "in the past God spoken to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by His Son, whom he appointed heir of all things, and through whom he made the universe. The Son is the radiance of God’s glory and exact representation of his being, sustaining all things by His powerful word (Heb.1:1,3). So far no avatara or incarnated ‘Being’ claimed as he was the Son of God, except Christ. As per Veda Son will speak what Father has in His mind. Thus He is the mind of God, speech from the speaker. Vedic people were waiting for a speaker who is before all gods.

Ko adda vedda ka iha provochad
devan accha pathyaka sameti
dadrishraesham amava sadamsi
pareshu ya guheshu vrateshu. (3-55-5)

Who knows, who can declare or preach here. If we search a common way to gods, we are seeing only deep places, but He (God) is dwelling in the high heaven in a secret place.

ko adda veda ka iha provachad
kuta jaata kuta iyam visrishti
arvag deva asya visarjanenatha
ko veda yat ababhoova (Rv.10-129-6)

Who knows, who declares or preaches here, where he would born, how this creation came, all gods later born, who knows when this happened.

Kaveeyamaanah ka iha provachad
devam manah kuto adhi prajaatam (Rv1-164-18)

Who like a preaching poet or sage declares here the mind of God and where he would born.

There are two important questions in the above verses. One is when this declarer will come and the second is where he sould born in this world. We have already seen in the first chapters that the Aksharam will born to a virgin and in cattle shed he will born as symbolism of sacrificecial lamb. The declarer of the word of God must preach what was in the mind of God, because Bible says- the world through its wisdom did not come to know about God (1Cor.1:21). So God himself sent his mind Jesus Christ into this world as the declarer. It is said- Christ is the wisdom of God (1Cor.1:24, 30). Mind is the wisdom and plan of God. All these gods are later produced, therefore, God sent the first-born into this world to preach and He is the Son of God. This first born is first projection of God who gushed out from God.

In time He speaks: - (Sa vaktavani yurthuta vadati). It means there is a particular time or appointed time by the Father. Bible says- when the time had fully come, God sent His Son, born of woman, born under the law, to redeem those who are under law, that we might receive the full rights of Son (Gal. 4:4,5). ‘Born under law’ means ‘born under heavenly law’ (Rita) to fulfill God’s law on this earth to redeem mankind who are under earthly or worldly law. Bible says for every thing there is time. God said- in the time of my favour I will answer you and in the day of salvation I will help you (Isa.59:8).

He is the Shepherd: - "It is he who is Shepherd (gopa) of immortality, descending through another world (heaven). One who sees beyond”. The concept of gopa has been discussed in the first chapter. "Pa" is protector and `go' is cow or animals. It was used symbolically or figuratively to the Almighty God. He is the protector of universe and of human beings. He is not a physical person who grazes the cattle or a cow boy. The maker of the universe was called as `Gopa' was confirmed in the given verse. In later periods i.e. in Upanishad period the title of gopa was given to Brahma "Brahma devanam prathaman sambhuauva Vishvasya Karta bhuvanasya gopa" (Mu up 1-1-1). Brahma was the first among gods, he is the maker or creator (Karta) of the universe, a Shepherd or the protector of the world.

In another place he was called as `Visham Gopa' as guardian of folk (people). Father of heaven and earth (RV. 1-96-4). The Shepherd was used to God only but not to a person who grazes cattle. It is also stated in another place as "ino vishvasya bhuvanasya gopah"(RV.1-164-21). He is the Shepherd of the Universe and of earth. He was also "guardian” of the world, whose cattle are never injured (RV. 10-17-3). Thus the cattle resemble men only. If we believe in God, he will be our shepherd (gopa) Psalmist said -
The Lord is my shepherd; I shall not be in want. He makes me lie down in green pastures; He leads me beside quite waters. He restores my soul, He guides me in paths or righteousness for his name sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me, your rod and your staff, they comfort me. You prepare a table before me, in the presence of my enemies. You anoint my head with oil, my cup overflows. Surely goodness and love will follow me, all the days of my life. And I will dwell in the house of the Lord forever.

The `Son' is called as amrtasya gopa' i.e. Shepherd of immortality. He gives his immortality or immortal life to the lifeless or spiritually without life or spiritually dead. Yagnavalka saman prayer says "mrutyorma amritangamaya" (Brup. 1-3-28). Even though he is living, still he says he is dead, He is spiritually dead. Son of God is the immortal protector of the world. He can only give immortality or ever lasting life. Therefore, Jesus figuratively called the people as sheep. He said to Peter. "Feed my lambs, take care of my sheep and feed my sheep" (Jn. 21;15, 16, 17). I am the good shepherd, My sheep listens to my voice, I know them, they follow me and I given them eternal life (immortality) and they shall never perish (Jn. 10-14,27,28). Thus the cattle or sheep of the Universal protector or guardians cattle never be injured. He gives them eternal life. God is our shepherded and we are his sheep.

"He descends from other world and sees beyond: - ( avashcharan paro anyena vardhmanah) : The Son of God is from heaven. Jesus said "you are from below I am not of this world (Jn. 8:23). No one has ever gone into heaven except the one (Ekam) who came from heaven (Jan.3:31). For I am the bread or food (annamaya) of heaven (Jn. 6:33, 35). Thus these verses two and three were fulfilled when Christ when he came into this world. When Christ was in this world, He used to see heaven and heavenly places from this world (Jn 16:11). Thus the above verse was fulfilled in Jesus Christ.

ayam hotaa prathamah pashyate
mamidam jyothiramritam martyeshu
ayam sa jagne dhruv a nishatto
amartya stanvaa vardhamaanah (R.V. 6-9-4).

He (Son) is the first priest, behold or Perceive him you all, the immortal light among the mortal men. He is born firm seated in his place, the immortal waxing in earthly form or ready to born in this world.

We have already seen in the third verse last line he (son) moves below and sees beyond. Again in the fourth verse last line, Rishi again confirms that he will come in earthly form or like a simple man. It shows the Son would come down to this world as said in the second verse.

First Priest: - (ayam hota prathama) Priests are mediators between God and man. Sometimes, there will be number of priests, but there will be only one priest, who is called as Chief Priest or First Priest in order or High Priest. Jesus Christ, as the fulfillment of the old dispensation, is called ‘the High Priest’ of those who have accepted him. Jesus was called as the Priest before his mortal birth. "The Lord has sworn and will not change his mind. You are the Priest forever in the order of Melchizedak (Psl.110-4). First his name Melchizedak means `king of righteousness' and also “king of Salem’ or ‘king of peace" without father and mother, without genealogy, without beginning of days or end of life, like the Son of God he remains (Heb. 7:34). Thus the genealogy of Melchizedec was not known and he is the shadow of Christ. Priesthood started with the Aaron (1,4000 B.C) and continued for more than 2,000 years i.e. up to A.D.70. The Priest offered sacrifices to God when people brought them to the temple. The sacrificer himself kills the animal at the north side of the alter and the priest receives blood. He used to little blood in side the holy place and used to sprinkle and used it for ritual purpose (Ex.1:56,9,7:8,2; 1chro.29:34). Priest with people sacrificed five kinds of animals and other sacrifices as fine flour, oil and frankincense, baked cakes, first fruit or crop, silver, drinks and material things. But "when Christ came as a high priest, He set aside the first (old sacrifices) to establish the second” (His sacrifice) (Heb.10:9). Christ as a High Priest who has, gone through the heavens Jesus Son of God, let us hold firmly to the faith we posses. For we do not have a high priest who is unable to sympathies with our weaknesses, but we have one who has been tempted in every way, just as we are yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need receive mercy and find grace to help us in our time to need(Heb.4:14 to 16).

He is born firm seated in His Place: -The Son already exists in heaven. Thus the rishi says that person who is going to born in this world is a person from heaven. He is the king of heaven (Psl 2:4&6). Jesus said you are from below; I am from above. You are of this world; Iam not of this world (Jn.8:23).

Son is the immortal light among mortals: - Jesus said "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life" (Jn. 8-12). In Him was life, and the life was the light of men the light shines in darkness, but the darkness has not understood it (Jn. 1-4-5). Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed (Jn.3-20). In the light of the Lord all sins will be exposed. When the light comes , we will realize our past sins and we confess them to God for forgiveness and all sins will be forgiven and we will not do them again. Therefore, the Son of God is light among mortals. This verse also says about the doctrine of incarnation of Son into this world. He himself is light and he gives light. The doctrine of incarnation is also included in this verse,"amartya martyona Sahayonita" principle i.e. the immortal God will have a common womb or birth as mortal is discussed in the topic ‘Vaak'. Christ is the Light of lights, in him there was life that life is the life (amrutam) to every one.

Son has the Name of the heavenly Father: - Let us see another sloka which says about the name of the Son of God and heavenly Father.

Dadhati putra varam param pitur naamah
truteeyam adhi rochane divah. (RV.1-155-4)

The Son himself lowers who has the Fathers highest name, the third one is in heavenly light.

This verse also speaks, about the third one, apart from the Son and the Father who is another personality in the light of heaven. A clear indication of triune God, but the third form directly not stated. The Son and Father have the same name. Bible also says about this truth. About 1400 B.C. God in Spirit said to Moses about the Christ in this way. "So, I am sending an angel (doota) ahead of you to guard you along the way and to bring you to the place. I have prepared pay attention to him and listen to what he says. Do not rebel against him, (If you rebel), he wil not forgive your rebellion, since my Name is in him (Ex. 23-20 &21). This was a conditional blessing to the people. "Obeying to him paying attention, listen to him and do not rebel" are the conditions, because he has God's Name. God was also called as messenger (doota) in Veda and Bible.

In the Old Testament the word "Angel of the Lord" was used 25 times by Moses and he called the `Angel' as `God' and Lord. Even to Hager an Angel of the Lord appeared and blessed on condition (Gen.16-7, 21-17). In various ways Jesus Christ appeared to the saints before his physical birth like an angel, priest, man, captain, pillar of cloud and as a pillar of fire. Thus, his existence was from eternity.

Jesus has his earthly name, but we have to know his name spiritually. Jesus said ‘I have come in my Father's name’ (Jan. 5:43). Thus they have common name. Jesus prayed as a man to the Father as `Holy Father protect them by the power of your name , the name you gave me , so that they be one as we are One (Ekam) (Jan. 17-11). Thus Christ is the power of God and name of the Father. Jesus also said the One name as Father, Son and Holy Spirit.

Utaisha pitota va putra esham utaisha jaishta utava kanishta
asham putra utava pitai asham eko ha devo mansi pravistah
prathamo jaatah sa u garbho antah (AV 10-8-28,

He is first or beginning (jaishta) and the last or end (kanishta); both He is their Father He is their Son; The One God entered into One mind (manah) first, and within the womb will be in the end.

Above verse says Father and Son are one (ekam). God the Father wants to reveal himself as Son. He is the beginning and end or first and last. One God with one mind or wisdom. Father and Son have the same wisdom or spirit. He is the first born or born in the beginning. Again he will come to this world in a mother's womb (physical birth). Jesus said `I am the Fist and the Last, I am the Living One, I am dead, and behold I am alive for every and ever (Rev. 1:17, 18). We have already seen that whatever Jesus spoke, that is from Father; and who ever seen Him, already saw the Father. There is no difference. They have one mind. "Jesus is the power of God and wisdom (mind) of God (ICor. 1:24). He is the image of invisible God, First born of all creation (col, 1-15). Thus God has two projections as Father and Son, but He is One god.

In Rigveda 10-129-7, similar type of verse says in this way. Who knows, how this creation formed. All the gods are later produced, who can declare here. The interrogation or mysterious things or doctrines have sometimes made questions such as ‘who can declare, who knows, who has said.’ The highest mysterious things are not even known to the Rishis. In some places they asked other Rishis or students, if they know they could declare. Father who comes to this world, but no one recognizes or knows him. He will be a sage who declares the mind or Spirit of God. For the word "manah" may be translated as mind and sometimes as spirit. There is another passage which says that the (Father or Son) kavi or sage is ready in heaven.

Kavir nrichaksha abhi shim achasta
ritasya yonaa vighrite madantiee
naanaa chakraate sadanam yathaa
veh samaanena kratunaa sam vidaane (RV 3-54-6).

The Sage (Kavi) who looks on the mankind has viewed from the firmament (above) rejoicing for the birth through the heavenly law (Rita). They meet together in a home like in a bird’s nest they part and together as One.

The Sage is from above, looking mankind from above who is for the birth by Rita or by heavenly law. He is with the Father and Son like two birds living in one nest. This verse clears a very important doctrine as they are One, but they part each other as two. It is One personality of two images. It is like two faces of one coin (ekatvam in dvandatvam).
Once Isaiah (700 BC) was taken to heaven; there he saw the form of God and he heard the voice of God in this way `Whom shall I send, and who will be go for us? (Is; 6:8). First sentence was in ‘singular' form and the second one is in ‘plural' form. Thus there is two in one personality.

Garbhe maatuh pitah pitaa vididhyatano akshare
sidann ritsya yonimaa (RV. 6-16-35).
The Father of his Father, ever shining Akshara (immortal or Vaak, or word or logos) who is for the birth through Rita is ready to approach through the womb of a mother.

Gandharva a rishi says- who knows that which is hidden speak of that station which is parted yet wrapped in mystery, the three steps of that are in mystery hidden. He who knows them shall be the Father's Father. He is our connection, our Father, our creator, he knows all ordinances and all beings in whom, devas (gods) attaining life immortal, have arisen (men) to the loftiest station" (YV.32-9 & 10). (sloka is elsewhere)
Above two verses says that God’s mysterious station which is hidden to the human beings is known to Father's Father only. Father’s Father is Son only. No one knows about him even after coming to this world. He is mystery, His word is mystery and His sacrifice is mystery. He will born to a mother and comes to this world according to the heavenly law (Rita).

1. He connects the mortal beings to God.
2. He is our Father, but it is said here as the Father's Father.
3. He created everything.
4. He knows all the laws of God because he came from God.
5. Even gods have immortal life by Him. Not only gods, even human beings have immortal life through him when comes to this world. Thus he takes everyone to the heaven, whoever believes in him.

Who is this Father's Father - Dirgatamas puts in clear way as:"Kaviryah Putra pitus sa pita sat" (RV. 1-164-16). ‘Son is the Sage is Father's Father is Truth’. Truth is the `Son' is the Father's Father. Bible says Son is the eternal Father (Isa.9:7). Father is ‘Son also Father and mother principle explained in this way. "People on earth exalt you greatly who have both the riches of men. You the deliverer are to be known as the protector, the Father and Mother of men for ever (RV.6-1-5).

Thus Son is Father, Mother, Rita doota (angel) Kavi (Sage) people are worshipping earthly mother and father as God as `Matru devo bhava, pitru devo bhava'. People are worshipping cows and bulls as gods. Dirgatamas says cow is covered due to the veil, when the veil is opened it is like lightening (RV.1-164-29). The deliverer is the Son of God only not the animals.

Punnaamno narakaadhy smat trayate pitram putrah
tasmaat Putra eti proktah svayameva svayambhuva (Manu 9-138).
The Father's Son delivers from the hell called punnam. That Son would be the speaker (Proktah) and himself (svayam) Self Existent (svayambhu) or God.

Putra puru trayateniparanaad
va punam narakam tatstrayate itiva (Nirukta ii -11)
Son is called he very much protect put (the name of hell); he the son saves from that.

The above verses clearly say Son is self existing God. But in later times people thought that physical son who is born to the parents can deliver them from hell. But a physical son needs another son for his deliverance. Physical son is not a `svayambhu' or a self existing God. Christ was born from self existing power (svadhaya). Jesus was existing from the eternity (anaadi). Thus the Son mentioned in Veda is Christ only.

Pari prajaatah kratavaa babhootha
Bhuvo devaanaam pita putrahsan (Rv.1-69-1)
When born with might you encompassed them. You are the Father and Son to the gods.

Therefore, in Rigveda sage prayed to the Son of God a as- Thou art the Son to him who duly worship thee and as a trusted friend thou guard’s from attack (RV. 2-1-9).

Therefore, Bible said `For unto us a Son is born and unto as a Son is given (Isa. 9:6). If we receive the Son in our heart and accept him as our Lord and savior, then he will surely delivers us from hell (naraka sthanam).

Dhruvam jyothih nihitamdrishya ekam
manojavishtam patayat swvntah
Vishve devah samanasah saketaa
ekam rutambhi viyanta saadhuh (Rv.6-9-5)
A firm light which was in secret can be seen which one is faster than thought. All gods with a common intention proceed to this One or Ekam.

Poet says that the son who is the secret light in heaven. He travels faster than the thought of a man. All the Rishis or poets were waiting for this light. We have already seen in the fourth verse that Son is the immortal light among the mortals. The same which was concealed in secret can be seen when he comes to this world.

Vime karna patatyto vi chakshurvi
adam jyoti hridoya ahitam yat
vi me manas charanti duradhih
kim svid kashyami kimunu manishye (RV. 6-9-6)
My ears strain or eager, my eyes (eager) to see this wide spreading light, lodged in my heart; My mind roams afar beyond it confines destination. What shall I speak, and what indeed shall I think.

Finally Rishi says that light (Son) is in his heart. But he was eager to see and hear from the Son when he comes to this world. Jesus said Abraham (who lived before two thousand BC) was eager to see him. Many prophets prophesized about Jesus Christ and thought they would see Him in their life time. Rishi says he could not understand about this Son and Father. He questions himself as `What Shall I think and what shall I speak? When Son of God himself is coming to reveal the word of God and declare the Father, what Rishi can think and speak. He says that Son is the Light.

Now father is (also) the Son, as much as he creates Agni, there by he is Agni's Father (SB 6-1-2-26). Two fold verily is this Father and Son, Prajapati and Agni (SB 6-1-2-27). Prajapati is Agni and Prajapati `Ka' or ‘who’ a question mark (SB 6-1-27). Thus the Son is the Agni and Prajapati. Agni means fire but there is another Agni who lives in supreme heaven. He will born in this world and give us the word of God. That Agni is mentioned as a person. Thus Christ is Fire and Prajapati. Thus if we know the Son, we know the Father. There is no difference; Christ is the image of invisible God (Col. 1:15). God revealed Himself in and through Jesus Christ. It is God's plan, wisdom and way. The hidden God revealed Himself in Jesus Christ. Vedic people also worshipped the same God with different attributal names.

Jesus said-Father is in me and I am in Father (Jn10:38), I and my Father are One (Ekam) (Jn.10:30). I have come in my Father's name (Jn.5:43). God said to Moses and testified about Jesus as he has His name. God also testified by voice from heaven. This is my Son whom I love (Mat 3:17). No one has seen the Father except the One who is from God (Jn. 6:46). One who has seen me has seen the Father. The words I say to you are not that my own. Rather it is the Father living in me (Jn.14:9&10). Thus if we know Christ, we know the Father, if we see Christ, we have seen the Father and if we hear the word of Christ, we heared the Father. It is said in Satapata Bramhana about Christ as - Ya u vai putrah sa pita yah pita sa putrah- The Son is same as the Father and Father is same as Son"(S.B. 12-4-3-1).

The Father and Son are two faces of one coin. The Son was also called as Agni (Fire). Vedic people worshipped Agni as one of the gods. In some verses we find that this Agni was an archetypal of heavenly Agni. In 6-9-1 of Rigveda that universal fire (Vishvaanara) is the Son who lives along with his Father working together. Thus the qualities of Agni in Rigveda coincide with the qualities of Jesus Christ (discussed in another topic Agni).

Prof. Agarwala writing on the Father and Son says -Father is completely imagined in the Son as the proceeding seed in the following seed (Atma vai jayeta putra). The creator imposed upon himself this golden rule by which the creation is being revitalized ever a new by all his infinite splendour and divine magnificence, So that the immortal principle (Armartyo martyona sahayonita), yet retains its freshness and vigor for all times, (Long darkness P-195).

It is said in Mahabharata- "Sarvam Putrasya vai pita" (12-2666-18). Everything of the Son is the Father. "Atma vai putra namasi (Kaus Ar, 4-11, Nirukta 3-4), born from Spirit. Thus we can see the `Son' as son of Atma (Spirit). He is the Son of mind (Manasa Putra) (Vishnu Pu 2-7). He is Vaak or Word who first sprang into existence (Mhb. Vana parva 12602) and generated from mind (manobhuta Mhb. Shanti Parva 12005). He takes away to the other shore. Jesus Christ was born by the Spirit of God (Spirit of God means God Himself as the ‘God is Spirit’) to a virgin. Angel of the Lord said "The Holy Spirit come upon you and the power of Most High shall over shadow you. So the holy One to be born will be called the Son of God (Lk.1:35). After the baptism of Jesus, heaven opened and the Holy Spirit descended on him in a bodily from like a dove and voice came from heaven `you are my Son, who I love, with you I am well pleased (Lk. 3:22). At the time of transfiguration disciples heard a voice from above saying- “This is my Son, whom I have chosen; listen to him” (LK 9:35). Even the devil possessed people testified Jesus Christ is the Son of God (Mat.8:29). One of the Soldiers (centurion) confessed when Jesus was on the cross saying "truly He was the Son of God (Mat. 27:54). Jesus himself said many times that he is the Son of God even at crucifixion.

Christ was in Spirit form with God in the eternity and also in the begining and at the time of creation He said "Let us make man in our image, in Our likeness,..."God and Christ together created man. It is also said- Be fruitful and increase in number, fill the earth and subdue it. Rule over the fish of the sea and birds of air and every living creature that moves on the ground (Gen. 1:26&28). Thus Christ was existing as God and Son from the eternity or beginning. Man was created to rule in water, air and on land and all the creatures are under them. It is said "guhayam Brahman tadidan brahmi nobi mushat sreshtam hi kinchit" (Mahabharata) I reveal to you a secret that there is nothing higher than man. But people started worshipping, animals, cows, bulls, trees and other created beings, where as men have to rule them. Earthly sons, who were born to parents, were treated as the gods. People forgot the heavenly Son who came to earth so that every one who believes in Him has equal inheritance with Jesus in heaven. By Him everyone has got a right to become the children of God. They started in the later period saying ‘aputrasya gathir nasti svargo nai vacha' Those who do not have sons don't have either heaven or earth. No earthly son can bring us heaven. This is a false impression or doctrine.

As the people and viprus (people of knowledge) could not find the heavenly Son, they worshipped many gods and their knowledge was blinded. Hence they thought their own sons, would give them immortality. Still today men long for sons. It is said "Iti yartham isyate patyam Iarayisyati namiti" This is why offspring is wish for "they shall save me" (Mhb.1-159-4) "for their own godfathers yearn after sons who bring them salvation from out of this world in that beyond” (Mhb. 7-173-54).

As per the promise, the heavenly Father has sent his only Son His form or prathiroopa Jesus Christ in appropriate time to declare the word of God, so that people may know Him. He is the giver of Light and immortality or everlasting life. He taught about God and shown to the world the Father in heaven. No avatar claimed himself as the "Son of God". No one declared the Father except Jesus Christ. It is said "In the boat called ‘Son' ferry yourself and your forefathers to the other shore (Mhb. 5-118-7). ‘Son' secures immortality (AitBr.7-13-4).

In Brihad aranyaka Upanishad it is said:-

yada prashyam manyate, atha putram a aha, tvam brahma tvam yagna
tvam loke iti, sa putra praty aha aham brahma, aham yagna, aham loka iti...(1-5-17).
When a man thinks he is about die or departs, he says to his son "You are Brahma, you are the sacrifice and you are the world". The son answers ‘I am Brahman, I am the sacrifice and I am the world.’ (Here the world means ‘world of heaven’)

Every man while dying says to his son and again when that son is at his deathbed says same to his son and again his son repeats. It was mere repetition of words, because no one was Brahma, sacrificer and world. Actually the Son of God is Brahma or God who sacrificed himself on the cross of Calvary. It said as "Jeevo mritasya charathi Svadha bhiram amartyo martyena sahayonita (RV, 1-164-30). The living God or Principle (Jeeva) moves to offer by his death. Therefore, the immortal will have common womb or birth as mortal. Thus Son of God came among men so that all the mortals may have the common inheritance of God with Jesus Christ. Christ is the real giver of heavenly wealth. Therefore, he was called in Veda as the ‘ratna datamam’ (Rv.1-1-1) "Jesus said" "I have over come the world"(Jn 16:33). Everything has been created by him and for him whether they are visible or invisible world (Col.1:16). Thus not only the world, heaven and earth belong to Christ. It is said in another place about the Father in this way;

Ya imaa vvshvaa bhuvanaani juhvad
risheer hotaa aseedat pitaa nah
saa aasheesha dravinam icchamaanahy
prthamachad avaraa aa vivesha. (RV.10-81-1).
The Father who created the universe and the earth (heaven and earth), the Rishi, Hotar priest, offering up (himself) as an oblation. He seeks great riches of blessings desired to come among men on earth as an archetypal.

Above verse shows that God the Father, as a model of first one(Prathamachad) or namoona would like to come to this world as an image of invisible God or as an archetypal to offer himself. He will be a Rishi or sage and also as a high priest or chief priest between God and people. He is the creator of heaven and earth. Christ was greater than High Priest who offered his body as a sacrifice. We have such a high priest, who sat down at the right hand of throne of the Majesty in heaven (Heb.8:1). He was a Rishi when He came down to the earth, because rishi means speaker from God according to Veda. Thus the Vishvakarma of Rigveda, is Jesus Christ only, because he should offered himself as a sacrifice.

Islamic prophet Mohammad said that how can God (Allah) have a consort and how can he have a Son. Muslims repeat the same thing as how can Allah have a wife to get a Son and he canot have any partner. In the Quran that Allah must have a wife or consort in order to produce a son or an offspring. They saythat the Holy Bible often calls Jesus the Son of God and states that God is his Father, titles or expressions denoting a purely spiritual relationship between God and Christ. These terms have absolutely no sexual or carnal overtones whatsoever, i.e. they do not imply that God had sex with a woman (specifically Mary) who then gave birth to Jesus his Son.
The Quran, however, assumes that the only way for God to be the Father of Jesus (or of anyone else) is through sexual procreation, that God can only become a Father by having a wife with whom he has sex. This is the main argument of the Quran against believing that God has a Son.
"Lord, creator of the heavens and the earth, how does he have a son when he did not have a wife?!" Sura al-An`am 6:110

Jesus the son of Mary is the messenger of God and His word...and a Spirit from Him." (Sura al-Nisa 4:171)
Sura Al Imran 3:45, "the angels said to Mary, 'Allah proclaims to you a
word from Him, whose name is the Messiah, Jesus the son of Mary."
Sura al-Nisa 4:171, "Jesus Christ, the son of Mary, is God's
messenger and His word."
Christians do not say that "Allah is Christ, the son of Mary" as the Qur'an alleges they do (innallaaha huwal Masiihubnu Maryam - Sura al-Ma'ida 5:72),
In the Greek original Bible there is no word as ‘begotten’. Christ is a unique Son of God. In Luke it is written ‘to day in the town of David a Saviour has been born to you; He is the Christ the Lord (Luke.2:11). Thus the son was ‘called’ Son of God. David also wrote one thousand years before Christ by the Spirit of God he told that Christ or messiah got ‘sonship’ by the ‘decree’ of God and he became Father. Thus sonship and fatherhood was declared before the foundations of the world in the model plan of God (Psalms.2:7)
Sam Shamoun and Jochen Katz write about the assertion in the Quran which emphatically states:-
And they make the jinn associates with Allah, while He created them, and they falsely attribute to Him sons and daughters without knowledge; glory be to Him, and highly exalted is He above what they ascribe (to Him). Wonderful Originator of the heavens and the earth! How could He have a son when He has no consort, and He (Himself) created everything, and He is the Knower of all things. S. 6:100—101 Shakir
The argument looks like this, in modus tollens form [denying the consequent or the 'then' clause in premise one]:
(1) If Allah has a son, then he must have (had sex with) a consort or wife.
(2) Allah does not have a consort (i.e. this is impossible for whatever reason).
(3) Therefore the claim that Allah has a son is refuted.
Now let's apply the same (unsound, but valid) logic to the Quran and its mysterious mother. Shamoun and Katz continue- There are several places where the Quran makes mention of the "mother of the book" (omm al—kitab), and in one place the Quran even claims that this is where it originated:
God doth blot out or confirm what He pleaseth: with Him is the Mother of the Book (ommu alkitabi). S. 13:39 Y. Ali
Verily, we have made it an Arabic Qur'an; haply ye will have some sense. And it is in the Mother of the Book (ommi alkitabi) with Us, — high and wise. S. 43:3—4 Palmer. Suras 13:39, 43:3—4, and 3:7 say that the Quran indeed has a mother.
But since this mysterious woman does have offspring [the Quran], then she must have a husband, and here is where the real problem lies for Muslims: Since the Quran is believed to be the word of Allah, which makes him the source of the Quran, then this means that Allah is its father and the husband of the Quran's mother! And since Muslims believe that the Quran is the uncreated speech of Allah, then this means that its mother is also uncreated. The Quran cannot exist before its mother which means that if the Quran is eternal then so is its mother, also implying that Allah has always been married! After all, whose wife could the Quran's mother be if Allah is the only other entity that existed before creation?
Again, note the logic behind this: If the Quran has a mother, then the Quran must be an offspring. But if the Quran is an offspring, then it must have a mother and a father. If it has a mother and a father, then they must have had sex to produce the offspring.
Therefore, its mother and father must have had sex. Hence, the best candidate for the father and the mother of the Quran is Allah and an eternal mysterious mother with whom he had sex.
Quran says that Christ is the Word of God. Thus before His birth He was word or Christ’s another form must be word. Quran which came from heaven may be gin later became a book. The book’s mother was in heaven with her father. They were living together, therefore the father who had a mother.
The Muslim will obviously contend that the expressions "mother of," "son of" are not being used in a physical, sexual sense, but in a purely metaphorical or spiritual sense, at least in these specific citations. The Muslim may argue that sexual activity is not necessary to be a child or parent in the sense intended by these various Quranic references. These terms can carry a broader range of meaning than merely the physical, carnal one and the context must therefore determine the specific application. They have concluded the entire excerpt: This is what happens when we take things too literally. The Quran does not literally have a mother who had sexual relations with Allah; in the same way the eternal Father was not required to have sex to 'beget' the eternal Son of God. Don't you think we should get away from an overly literal reading of our holy books, in many areas? (This has been taken to answer the Muslim brothers who always criticize Christians on the ‘sonship of Christ’ from ‘American thinker’). God created Adam without any wife.If God created Adam with His wife, and then Christ who was projected from God also requires a wife.
They say old and New Testaments were given by God, but they never read. God never speaks a wrong word or say something and again abrogate afterwards. Even if they read, they cannot understand it. Even their book says that they cannot have salvation unless they read Old Testament and New Testament. But they don't read - Reading is to understanding the truth; but not simple reading like a nursery boy. Christ became Son so that every one can become children to the God the Father and live with him for ever. Many Muslim countries banned Bible in their countries. We have to wait for some time because now they have found a new quran in Yemen’s grand mosque which is written in Hijazi script which is in old Makkan and Madeena’s language. Present quran is written after 200 to 300 years after their prophet’s death in Iraqi script known as ‘Kufi’ language of a city ‘Kufa’. The quran found at Sana grand Mosque was written on the old quran which was existing before their prophet’s birth. (See the web. ‘Ancient quran found in Sana Yemen’ or Codex Ṣanʿāʾ – Inv. No. 01-27.1: Mid-1st Century of Hijra). We can see the old script which was not clearly wiped out. A German scholar Gerd R Puin who knows that script has taken 35,000 micro films of that quran and waiting for formal permission from Yemen for translation. We have to wait for the older quran and what it says about Christ. He wants to translate old quran before their prophet’s birth and the present in hijazi or Arabic caligrphy quran texst.

No one knows about God or about his voice, and no one has seen God literally in his glory. But God appeared to many people in different forms. He also spoke in different ways and indifferent means in olden days. This kind of appearance was in a limited form. God used to send His angels to speak with the people. Prophets heard the voice of God and they declared the word to the people. In various forms, such as man, priest angel, fire cloud, light and as a sound etc. All these appearances are of Christ only. Always a prophet will be judged according to his character because many false prophets came in to this world.Jesus said - you will know then by their fruit.

Bible says that no one has seen and heard the voice of God. No one has seen God, but only the God the One (ekam) and only who is Father's side, has made him known (Jan. 5:7). No one has ever seen God (I Jan. 4:12). God is invisible (Col. 1:15 Tim, 1:17). Moses saw God several times and talked to him face to face, but he knew that he saw only a form. Then God said `you cannot see my face, for no one may see him will live (Ex. 33:20). Thus Christ appeared to Moses in different form. Then who has seen the God is a mystery.

God and God Christ (‘Word Christ’ or ‘God Christ’) means Jesus Christ before his physical birth) are One (Ekam). They were in spiritual form. God was invisible but projected himself as God Christ. Thus God and God Christ were existing from eternity (anaadi). God Christ said - `my existence is from the eternity (Prove. 8:23). The difference between them is in this way.

GOD Christ
God(unknown) God known
Invisible(adrisya) Visible or seen spiritually or
unseen (drishya). Seen or can be persued
silence(nishabdam) Sound or word(Shabdam or Aksharam)
Without form and name with form and name of God (nama roopa shabdam)
Unborn(aja) born spiritually (ajasya roopa)
Exisisting form eternity First born from eternity
anaadi aadi sambhooti orPrathmaja.
Father(Pita) Son(Suta or Putra)
God as fire Christ’s projection as the flame from the fire
Existing as non-existence (asat) Exisisting as form of exisisting (sat)

Creator: - God who projected himself as the glory of God, radiation of God or first born or projection of God, created heavens and universe. All things were made through him (God Christ) and without Him nothing was made (Jn.1:3), world was made through him (Jn.1:10). One (Ekam) Lord Jesus Christ through whom are all things (made) and through whom we live (ICor. 8:6). For by him (God Christ) all things were created that are in heaven and that are in earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through him, for Him (Col. I:16). At several places Bible confirms that Christ is the Creator (Heb.1:8:12; Rev. 8:1; 7-17; 10:6; 21, 5-7; 22:3). Earth was later created by God Christ. Bible says that when the foundation was laid for the earth, mornings stars (angels) sang together and all the angels shouted for the joy (Job 38-7). By this we can understand that heavenly beings were created first. God Christ first of all created heavens (Gen I: 1)and these angels are ministering spirits (Heb I: 14). They were created by the God Christ by His command (Ps1 148:5). They are organized as arch angels and seraphs (Is 6:3; I Thes 4:16). These angels are in various groups or verities, such as arch angels, seraphs, cherubim, thrones or powers, rulers or authorities, principalities etc. They have titles as `Morning Star, Stars, Pole Stars, etc. because they are shining like stars, and ‘Sons of God', (Job I: 6; 38:7), (because they were with God as sons and they were just like men and can become like men of flesh), as `Star' (Rev 9:1), because their appearance was like stars with light. People should not worship the angels (Col 2:18; Rev 19:10). If any angel preaches a gospel other than Bible, it is a devil, condemned eternally (Gal I-8). Satan was also an angel was called as god of this world (11 Cor 4:4). Thus some angels were called as gods. (There is small ‘g’ for ‘gods’ who were created and capital ‘G’ for ‘creator God’). Some of the angels (fron all types) fell on earth with Satan or Devil from heaven.

God wants to give us titles and power. Some of the titles are ‘Sons of God', ‘Morning Star' and `Star'. These names are known to the giver (Christ) and to the person who has taken that name. He wants that we may become his angels (RV 19:10). He also wants to make us `kings’ and `priests’ in his heavenly realm (Rev.5:10; 20). Through Christ we can become `Sons of God'. To all who received Him (Christ), to those who believed His name, of natural descent, nor of human decision, or a husband's will but born of God (Jan. 1:13). Those who lead many (to Christ) to righteousness will be like `Stars' for ever and ever (Dan.12:13). I will also give him a (title) `morning star' (Rev.2:28).

Satan and its fall: - One of the Chief angels known as `Lucifer' which means `bearer of light' or `who shines like lightning' has title as `Son of Morning'. He was proud and rebelled against God due to sin. Therefore, he was thrown out of heaven. When Christ was in this world, he told `I saw Satan fall like lightening from heaven (LK.10:18). Christ was in heaven when Satan fell and He remembered that incident. Let us see and know about this person Lucifer.

Lucifer was appointed as a guardian cherub. He was a model perfection, full of wisdom and perfect in beauty. He lived in the Eden, the garden of God. He was on the holy mountain of God and walked among the fiery stones. He was adorned by every precious stones such as ruby, topaz, emerald, Chrysalides, onyx, jasper, sapphire, turquoise and beryl. All his settings and mountings were of gold (Ezk. 28:12-16). Thus his beauty made him to become proud. Even to the people also richness brings proudness. Lucifer thought in his heart. I will ascend to heaven I will raise my throne above the stars of God. I will sit in the throne on the mount of assembly on the utmost heights of the sacred mountain. (Mountain means holy hill of Zion where God Christ appears to his angels). I will ascend to the top of clouds. I will make myself like most High (Is. 14:13, 14).

God Christ said to Lucifer ‘you were blameless in your ways from the day you’re created till wickedness was found in you. Through your wide spread trade you were filled with violence and you sinned....your heart became proud on account of your beauty. You corrupted your wisdom because of your splendor (15, 17). So God Christ expelled and threw the Lucifer to the earth and the depths of pit (14, 15). Thus Lucifer with his group fell into this universe. Now they want that people should worship them as gods. Rigveda syas `arvag deva asya visarjanena (10-129-6), gods are later created. The deities or gods, that had been created, fell into this vast ocean (Aita UP.II.I).

Lucifer means bright star (title) with his vast angels fell into this earth. There are four main divisions working under him. They are rulers, authorities, powers of dark world, and spiritual forces of evil in heavenly realms (Eph. 6:12). All these forces blinded the eyes of the people, so that they may worship them only. These gods wants that men should not worship the creator God. Bible says- ‘the god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory Christ (2 Corin.4:4). An angel has been said as ‘god'. (Small ‘g’ used for gods). These angels want to be worshipped by people as gods and mislead them.

Bible says the rulers (top class in satanic group) gathered against the Lord and His anointed one (means Messiah or Christ) and said ‘let us break their chains and throw of their fetters’. The One (ekam) enthroned (God Christ) in heaven laughs and the Lord (God) scoffs at them. Then He (Lord) rebukes them in His anger and terrify in wrath saying- I have installed my king on Zion my holy hill (Psa. 2:2-4). Thus God exalted the God Christ as His King and King of heaven. He (God) said to me (to God Christ) "You are my Son, today I have become your Father" (Psa. 2:7). God and God Christ know that they are going to create heavens and other visible and invisible worlds. After creation of heaven and angels, there will be revolt, and they will be cast down. Then God also knew that they would create man and they will again fall, sin will enter for which God Christ also would become a man to bring everyone to God by uniting with his blood. For which God has to become Father and God Christ who is his projection or image will be Son. By his sonship everyone become sons and daughters to him. Thus Son of God was a title given by God and Himself became Father of Christ by His own will before the creation of the worlds, because God who is Spirit and God Christ is Spirit and Life. Therefore they kept their Spirit and Life in every one. In the eternity or before begning, Christ shown the model plan, therefore, every plan such as ‘eternal life’ was completed in eternity only. Bible says – God that cannot lie, promised eternal life in the eternity or before the world began through the God our saviour (Jesus Christ) (Titus. 1:3, 4). God has chosen us in Christ before the creation of the world to be holy and blamelessin His sight. In love God predestined us to be adopted as His sons and daughters (children) through Jesus christen accordance with His pleasure (Ephesians 1:4,5). By this it is cleared that before the creation of this world God knows that man requires savior Jesus Christ and He was decreed as the Son of God and God became the Father to every one. ‘God hath saved us, and called us with a holy calling not according to our works but according to His own purpose and grace, which was given us in Christ Jesus before the world began or in eternity. But is now made Himself manifest by the appearing of our savior Jesus Christ, who hath abolished death, and brought Life and immortality to light through gospel (2.Timothy.1:9, 10)’. Thus God knows everything and perfectly planned everything for the mankind in eternity, such as: -
1. Saved us through Christ.
2. Called us with His holy calling to be His children.
3. Blessed us by His purpose and grace.
4. Abolished death.
5. Brought life through the gospel.
6. Brought immortality through the gospel.
7. Made manifestedHis personal appearance on earth as Jesus to bless us with the gospel.

Therefore, Bible says before the foundation (Katabole) of the world, all the works of the God were finished (Heb 3:4). The word "Katabole" is Greek word used here means before the throwing down from cosmos', that means before Satan's fall from heaven all plans of God were completed. God Christ becomes Son by Decree as he was part of God. He was existing with God as a God. Bible says ‘in the beginning (Gr-arche or anadi) was the word, in the beginning with God'. All things were made by Him (Word) (Jan 1:3). When God Christ incarnated as Jesus Christ in this world, he said `I and Father are One (Ekam) (Jn. 10: 30). The Father is in me (Jn. 14:9). Thus Father and Son are One and it means two in one. This mystery will be revealed when the last enemy of God is destroyed. Christ created every thing even though he knows some were rebellious. He created them to become children of God.

God said to the rulers and authorities ‘serve the Lord with fear and rejoice with trembling, embrace or lift up the Son, lest He (God) be angry and you will be destroyed in your way, for His wrath can flare up in a moment. Blessed are all who take refuge in Son (Ps1:2, 11, and 12). Thus God has given a provision to every one to come to Him through God Christ, the Son of God. There is no other way. This aspect of ‘Sonship’ was by the ‘decree’ of the Lord God'. This happened long before the waters or flood surrounded the earth. God declared himself as the Father and His own Life or image or from ‘Son' who is `God Christ’ in the dateless past (anadi). The same Son was given to us or to the world (Isaiah 9:6). Thus the Sonship was given to His form (prathiroopam) to do every thing to save the people. Thus God projected His form before the foundation of the worlds as ‘Father’ and ‘Word’ but later decreed as ‘Son’. Thus One God projected as two personalities to know Him perfectly. Whoever creates doubts about the sonship of God Christ, they are fron devil only. It is the will of the God that He would be a Father, Son and Spirit.

One God with two forms or Roopams: - We have already discussed about the God who was invisible (adrishya) became visible (drishya) in the First Chapter. God Christ is the projection of invisible God. Therefore, Bible says Christ is the image of invisible God (Col. 1:15). Bible says God Christ was existing from eternity. He is the glory and radiance and express image of God (Heb.1:3), Image of God (Cor.2:15), right hand and arm of God (Exo 3:20; 6:6; Dec 4:34; 5:15). Behold Lord God (Jehovah) will come with strong arm and his hand shall rule for him (Isa. 40:10). Thus Jehovah and His arm or hand is same (Jehovah means Eternal God and self existing). Christ is arm of the Jehovah and Himself is Jehovah.

Christ is spirit, Word or Sound of God (Jn. 1:1), Wisdom and power God (1 Cro. 1-24), creative power of the invisible God (Jn. 1:3), face of God (Gen. 4-14; 33-10; Isa. 59-2). Same God Christ was in spiritual form before his physical birth. He was made flesh or incarnated (Jn.1:14; I Tim 3:16). Many people believe Christ as a man or Supreme man or as one of the gods or as one of the prophets or teachers. Therefore, Bible says- Dear friends do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets (preachers, gurus) have gone out in to the world. This is how you recognize the Spirit of God. Every spirit that acknowledges that Jesus Christ (God Christ or Word Christ) has come (incarnated) in flesh is from God (1Jn.4:12).

Christ was incarnated as man. Bible says the Word became flesh and made his dwelling among us (Jn.1:14). Tatah ksharati aksharam tat vishvam upa jeevanti. When that word or vaak becomes mortal then this universe will be rejonavated. Rishi Dirgatama’s prediction says ‘anacchaaye turaagatu jeevam ejad druvam madhya pastyanaam (Rv1-164-30). ‘The life principles with the strength of speed will firmly going to establishes among the habitations’. This prediction is completed in Jesus when he came in to this world. God said before the birth of Christ as - ‘Sing for joy and be glad, O daughter of Zion; for behold I am coming and I will dwell in your midst’ declares the Lord (Zech, 2:10). ‘When time had fully come, God sent His Son, born of women under the law of heaven (Rita) to redeem the mankind (Gal 4:4). Thus God’s will is completing in Christ which was thought before the foundations of the worlds.

Bible says that beyond all question, the mystery of godliness is great. He (God) appeared in a body was vindicated by the Spirit, was seen by angels was preached among the nations, was believed in the world (1 Tim. 3:16). The life (Jeeva) appeared, we have seen it, testify to it, and we proclaim to you the eternal life, which was with the Father and with His Son Jesus Christ (1Jn.1:2). Thus the mystery God is Jesus Christ in whom are hidden all the treasures of wisdom and knowledge (Col.2:2). The ‘God Christ' who came into this world in bodily form (God) lived among people. God sent his Son, born to a woman, born under law; God Christ came with body and born in the world as Jesus Christ. Therefore, Jesus himself said. I have come down from heaven (Jn. 5:43; 17). They have One name and they are One (Ekam). They are One means not different from each other. Spirit used to be called as God's Spirit and Lord's Spirit and God is Spirit and Lord (Jesus Christ) is Spirit. God is true and truth and Jesus Christ is truth. Thus as saviour, Lord and also as God, King, Shepherd etc. Therefore it is said - Church of Christ is Church of God (1Jn.3:15). The blood Jesus Christ was also called as blood of God (Acts. 20:28). To the Son, God said- Thy throne O God is for ever and ever (Heb. 1:8). Jesus Christ name is Emmanuel means God is with us (Isaiah 7:9). Isaiah prophesized about God Christ as- Mighty God, the everlasting Father (Isa.9:7). Jesus Christ is the true God and eternal life (1 Jn 5:20). Jesus Christ is great God saviour (Tit. 2:13). He is the God over all (Rom.9:5). Jesus Christ, who being in very nature of God and equal with God (Phil.2:6). Christ is our great God and Saviour (Tit.2:16). Christ, who is over all, God blessed forever Amen (Rom.9:5). For in Him (Christ) all the fullness of Deity (God) dwells in bodily form (Col, 2:9). For it is father’s good pleasure for all the fullness to dwell in Christ (Col, 1:19). Thus Christ is God, but made himself lower than angels and came to this world with common birth with his inherent Holy Spirit. "Glory of God" is the face of Jesus Christ (2 Cor.4-6). Christ is eternal Father and Mighty god (Isa.9:6). Thus Jesus Christ is God, Father and Son of God. As a man in this world or as an incarnated being, Christ was lesser than the father because He was created lesser than the angels in this world. In His pre-existence or before His incarnation, Christ and God are equal because they are one substance, One Spirit, one Life, light, mind, and every thing. Oneness with different forms was the pleasure of God to know Him perfectly.

God working in two forms: - God and God Christ were working together before He came into this world. Bible says from the beginning there are two entities or Beings working together. God said ‘Let us make man in our image, in our likeness' (Gen.I:26). The man has now become like one of us (3:22). (In these two verses both of them were working). The Lord (Jehovah) gave me two tablets of stone written by the finger of God (Deut. 9:10). (In this verse, God made two tablets and Jehovah gave it to the Moses). God comes from Teman and the Holy One from mount Paran (Haba.3:3), (in this verse God and Holy one or Holy one of Israel are coming from different places). The King goes on before them, and the Lord takes their head (Isa. 52:12), (King is Christ and Lord means Father). There is full wrath of the Lord and the rebuke of the God (Isa. 51:20). Let Him trust in the name of the Lord (Jehovah) and rely on His God (Isa. 50:10), (in this verse God and Jehovah mentioned). The Lord of hosts is with us, the God of Jacob is our strong hold (Psa 46:7&11). They have seen thy procession, O God, the procession of my God my King in the sanctuary (Psa 68:24). But as for me, I will watch expectantly for the Lord (Jehovah), I will wait for the God of my salvation; my God will hear me (Mica 7:7). There is God and Jehovah. Wait for the day of Lord (Jehovah) is near, it will come as destruction from Almighty (Isa.13:6). (The Almighty and Jehovah are differently mentioned). They remembered that God was their rock and the Highest God their redeemer (Psa. 78:35). (It is said about the God who is Rock or fort and redeemer God who is Most High). The Spirit of God made me and the breath of Almighty gives me life (Job 33:4). (Jesus said God is Spirit, here the Spirit of God made men and Almighty has breathed his breath in the man). The Lord thundered in the heavens and Most High uttered His voice (Psa.18:13). (This happened when waters formed around the earth as per the Bible and Veda, discussed in first Chapter). They had rebelled against the words or voice of God and spurned the counsel of the Most High God (Psa.107:11). (It is stated about the Most High God and the God). He who dwells in the shelter of the Most High will abide in the shadow of the Almighty (Psa.91:1). (In this verse Most High and Almighty were mentioned). Again and again they tempted God, and pained the Holy One of Israel (Psa. 78:4). (In this, Holy One of Israel got pain in his heart as the God was tempted by the Israelites). The Lord (Jehovah) rained down burning sulphur on Sodom and Gomorrah from the Lord (Jehovah) out of heaven (Gen.19:24). The Lord (Jehovah) said to my Lord (Jehovah) sit at my right hand until I make your enemies a footstool for your feet. (Psa.110:1). (There are two Jehovah’s in the above two verses. These two entities are One or Ekam). It is not positive and negative power, but ‘One' Power. One Jehovah is Father and other one is Christ. Therefore, Deergatamas said ‘A person in the form (roopa) of (another) unborn or unmanifested One. He is the mysterious One (Ekam) ‘ajasya asya roope kima api svid ekam (RV-1-164-6)’. There are many attributes (lakshanas) to God and we call Him by these attributes. It is said- Hear O Israel the Lord our God is One Lord (Deut.6:4). These two entities are One God with two forms Thus saith the Lord the King of Israel and his redeemer the Lord of hosts; I am the first and I am the last; and besides me there is no God (Isa. 44:6 43:10, 48:12, Rev.1:8,17, 22:13,). Thus there are two projection of One God for different situation or purpose.

Sodom and Gomorrah are the shadows of the future destruction for the enemies of God. The name ‘Sodom’ has been given to it because the people are living in sodomy. Now we call them as ‘gays’; whatever the name they may be called, their activity brings curse and distruction to the people of that area.Whether it is America, Europe,Asia or Africa or any country that supports ‘gays’ will be destroyed. If it is allowed today, tomorrow some may ask to wed animals. All the enemies of the God will be burnt by the fire which comes from the heaven. During the end times sodomy will be legalized in many countries and they will be destrloyed by God. The devil that deceived them and their followers will be thrown in to the lake of burning sulphur, where the Beast and False Prophet had been thrown. They will be tormented day and night for ever and ever (Rev.20-9, 10). The Death and Hades were thrown into the lake of burning fire (14). Thus devils that deceived men and disobeyed the God will be destroyed in the end.

Ekam or One: Then the dwelling of the God will be with men, and He will live with them. They will be His people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of the things passed away'. He who seated on the throne said ‘I am making everything new'. He said to me ‘it is done I am Alpha and Omega the Beginning and the End' to him who is thirsty I will be his God and he will be my son (Rev.21:3-7). The throne of God and the Lamb (Christ) will be in the city and his servants serve Him. They will see His face (Rev.21:3). Above verses reveal that God and Jesus Christ have become One (Ekam). The people or his servants then see the face of God which is nothing but Jesus Christ. The Lord will be king over the whole earth and heaven. On that day there will be One Lord and His name only One Name (ekam) (Zec 14:9). Therefore, Jesus said ‘I am Alpha and Omega says the Lord God, who is, who was, and who is to come, the Almighty’ (Rev.I:8). The ‘end' of the thing or of Jesus Christ is that every servant will inherit the heaven, because they have become the sons to God. They will be in the image of Jesus Christ. After this glorious change, we can only see the God. Then they see the God, who is Jesus Christ. Thus Jesus Christ's separate presence will be complet when all the enemies were destroyed. He is the One (Ekam) God. Therefore, it is said ‘they will be His people and God himself will be with them and be their God.' (Rev.21:3).

There is no difference between God or Father and God Christ or Son. Bible says ‘Hear, O Israel, the Lord, our God is One Lord’ (Deut. 6:4). God has shown many miracles to His people. This is because, Bible says ‘you were shown these things so that you might know that the Lord is God’ (Deut. 4:35). Acknowledge and take heart this day that the Lord is God in heaven above and on earth below. There is no other one (Jash.2:11,). It is again confirmed by Jesus Christ in Mark 12:29. Similarly "Lord said to my Lord" (Ps1. 110:1), fulfilled in Jesus Christ is again confirmed by Jesus Christ in Mk.12:36. Again Jesus Christ said ‘I and Father are One (ekam) (Jn.10:30). The Lord will be king over the earth; in that day the Lord will be the only One and His name ‘the Only One’ (Zecha.14:9).

All the above verses show that the God Father and Lord Jesus Christ are One (ekam). The Father and Son are different projections of the One God. If we believe in Christ, God will give us His Holy Spirit to understand the heavenly Father and his eternal plan of salvation through Jesus Christ, who is the Image of God. Thus God is projected as Father, Son and the Spirit of God and the Spirit of Lord Jesus Christ and as Holy Spirit. These three forms are His projections to know the God perfectly. Final word about Son is ‘Anyone who believes in the Son of God has this testimony in his heart. Anyone who does not believe in God has made him out to be a liar, because he has not believed the testimony God has given about His Son and this is the testimony God has given us Eternal Life and this Life is in His Son. He who has the Son has Life, he who does not have the Son of God, does not have Life' (1 Jn. 5:10 to 12).

ekam sat vipra bahuda vadanty (Rv 1-164-36). There is One Being, learned say in various forms. - Some learned people did not understood the ekam or One,Pati ekah, tat ekam, and in various places God was addressed as ekam but he appers in different form. God was called as Rishi, Priest (hota) and also as the Father (RV.10-81-1). At another place Kavi is in the place of Rita as;

Kavir nrichaksha abhishtam achashta
ritasya yona vighrite vadanti (RV.3-54-6).
The Sage or Seer looks down from above or heaven at place of Rita. They say that he is ready for birth.

Thus Son of God was called as Kavi in some places. Apart from this he was also called as Messenger, (doota) speaker (Proktah, vakta vaani). Let us see the place of this One (ekam). Samaveda 372 says:-

samethi vishva ojasa patim divo
ya ek iwhdhu rathirtha arjananam
sa purvayo nootanam ajgishan
tam vartaneeranu vavrita ek it
Come together with the power of spirit of mantras (ojasa) to the Lord of heaven who is One, the guest of the people. He the ancient, desires to born a fresh or new. In him all pathways turn; verily he is One.

Above verse declares that the Lord of heaven is One. He would be a guest of the people. Thus his incarnation is revealed. He is ancient, but his new desire is to born in this world. He is the way. He is the One (ekah). In the Hiranya garbha sookta (10-121-1) also says- Hiranya garbha or an entity having light in his interior is the One Lord (Patih Ekah) and he is past and future. Seventh verse also says gods were created by the Ekam and again in eighth verse he is the God of gods who is One or ekah. In Vishva karma sookta (10-81-3), it is said that the creator of heaven and earth is One or Ekam. In 10-82-3&4 and he is One or ekam. In Nasayadeeya sookta 10-129-2&3, says about the birth of the Ekam and he is not different from the Being who was invisible. In Asyavaameeya 1-164-6, Aja or unborn and Ajasya roopa or who is in the form of unborn are One or Ekam. He is the First born. We have already seen in the 6-9-5, that the Son of God is the ekam or One who lives among the people and all gods together with same intention come to Him who is ekam or One. Thus the Son of God is the ekam or One. It was the prediction of Jesus Christ, because Jesus said `I am beginning' (Rev.21-6; 22-13). He is the way (Jn.14-6). He and his Father is One (Jn.10-30). At another place Vaak says; On the summit of the world, I bring forth the Father (aham suve pitaram asyp murdhan mama (RV.10-125-2). Thus the Vaak or Word is the Son of Father. Whoever claims an avatar must also project the Father in heaven, and he must be the Vaak or Word. Satapata Brahmana says - He (God) loved that so, second of my Self or my spirit (dviteeyatma) should be born (jayata) from me, as the fruit of intellect (manasa asanaya) the word (vacham) a compliment or another thing (mithunam) appeared (10-4-5-6).

All the above verses shows that Lord of heaven will incarnate in this world. Christ was called before his physical birth as the Lord of heaven (Ezra 1-2; Neh. 1-4;Dan 2-18; John 1-9) because Christ made the world and everything in it and he is the Lord of heaven (Ac 17-24). He was incarnated as Jesus Christ and called as ‘Son of God' and revealed Father to the world or people. There is no difference between the God the Father and God the Son. Bible says ‘Lord said unto my Lord (PS 110-1), as One Lord (Gen 1107, 8), Mighty One (Mt.26-64). One God One Lord (1 Cor. 8-6; Eph 4-6).

The Greek word at issue (see for example John 3:16) is monogens. Traditionally, this has been translated as 'only begotten.' However, new lexical research in the twentieth century on this word in the ancient Greek world concludes that the second half of the word (genos) does not mean 'beget,' but 'class' or 'kind.' Now when we add ‘mon’ back to ‘genos’, the word most accurately means 'one of a kind' or 'unique' or 'in a class by itself or himself.'
In relation to the Sonship of Jesus, the most accurate meaning reads: 'one of a kind Son' or 'unique Son' or 'the Son in a class by himself.' This is why the translation called the New International Version (NIV) has in John 3:16, 'For God so loved the world that he gave his one and only [monogens] Son.' The New Revised Standard Version (NRSV) has for the same verse . . . 'only [monogens] Son.' And the margin of the New American Standard Bible (NASB) reads: 'unique, only one of His kinds' for the same Greek word.
Thus, the notion of 'begotten' is removed from the Sonship of Jesus, and so are the complications that raise. Jesus is the one or a kind Son who is in a class all by himself. He is not begotten, except possibly in the context of his resurrection and exaltation after his ascension, where the Greek verb is used (see Acts 13:33; Hebrews 1:5, 5:5). These verses quote Psalm 2:7, which describe a coronation, an apt analogy to the ascension of Christ. In any case, the New Testament teaches that he has lived eternally with the Father, without beginning. This is simple. This brings us back directly to the inspired New Testament, without having to appeal to and depend on later human opinions.
(Source:- Wayne Grudem, Systematic Theology (Zondervan, 2000), pp. 1233—34. (Taken from internet).
The late Pope John Paul II (your point no. 4d); the members of the Council of Nicea seem to have understood monogens as containing the idea of 'begotten However, I believe that the idea of 'begetting' is excluded from monogens, so for me the complexities do not exist. Jesus is the eternal Son of God without beginning. He has always existed alongside the Father, sharing the same substance, essence, and being.

Triune God: - God as Father and the First-born who is the image of invisible Father is the One Ekam. Father is invisible God has the inherent power or `Svadhaya'. The One God with three different manifestations (prathyakshas are union or unity of three appearances. By the same Svadhaya, Christ came into this world. Rishis say ‘grasped by the inherent power the Immortal will have a common birth as mortal’. (...eti svadhya gribhito amartyo martyona sahayonih (RV.1-164-38). The same inherent power was called as the Spirit of God. When Christ came with his power into this world, he gave the same power to understand the God and his power of salvation and power of Spirit which is the `Holy Spirit' who anoints the people to understand the ‘Word of God'.

Christians believe in only One God. There is no partner or helper. God is One and a single divinity in nature, there are no three Gods. We have seen above that the Father God and Christ as God having separate entity was accepted by Veda. This One God however exists or projects Himself in three personalities. In eternity God was invisible, without name, form and word (asat) projected His Life (jeevam) from Him. Therefore, when Christ came into this world He revealed God and said - God is Spirit (Jn 4:24), God is love (Jn 4:8, 16), God is Light (1Jn 1:5). The same Christ revealed Himself as Life, Light, Word and Spirit. The breath of life which was breathed in the dust of Adam was of Christ only and man became a living being (Gen.2:7, 1Cor.15:45). This has been confirmed again in Proverbs 8:35 - he who finds me finds life, and obtains favour from the Lord. ‘In Him was Life and that life was the light of men (Jn 1:4)’. Jesus said- I am the Life and Truth (Jn 14:6). My words are Spirit and Life. Thus Christ is the Life Principle and the Holy Spirit is the separate entity came from God and Christ who is the projection of God. There is no difference as three separate persons, but only One person with three forms so that nature (srishti) can withstand the power of God.

It said ‘I am light three fold (tridhatu rajaso vimano jasro arkas - RV 3-26-7). Yajurveda also states that there are three lights in Prajapati (jyothishi yani trini prajapatou AV.10-7-40). Near stands the three mighty ones, who travel swiftly, two are concealed from the sight one is apparent (tisro mahir uparas tastur atya guha dve nihita darshi eka. R.V.3-56-2). God is One, but there are three lights in Him and He is the Prajapati. But this Prajapati was unknown god to the Vedic people. Another Rishi says that that these three traveling and the other two are in secret. Bible reveals these as One God with three appearances or prathyakshathas. Deergatamas says that the three appearances are different at different times. He said -

trayah Keshina rtutha vi chakshate
samvatsare vapata eka esham;
vishvam eko abhi chaste shachibhir
dhrajir ekasya dadrishe na rupam (RV 1-164-44)
Three persons with hair appear or look on in times or in seasons. One among them shares or deposits seed (vapati) the earth in a year. One grazes (or moves like shepherded) the universe, of one power is seen but not his form (rupam).

If we see clearly among these three, one comes to this world that grazes the people. Another work of is that deposits seed every year which means who looks after welfare of the people and controls the nature and gives food. Another person cannot be seen but his power is seen. This is exactly like the Father, the Christ and the Holy Spirit who cannot be seen but His work is manifested and we can see that.
At another place it is said-

Pade iva nihihite dasme antas
tayor angad guhayam avir anyat
sadricheena palhya sa vishuchi ma (3-55-15)
The two are lodged in a secret wonderful place; of these one is concealed, the other is manifest, the path of two leads to common direction.

In this verse third personality breath, inherent in him was not stated. But the power of breath is always with these two powers. These two persons are God the Father (Param Pita) and the Word or Logos or vaakyaksharam who is Christ. At another place he says:-

iha braveetu ya ima anaga veda
asya vamasya nihitam padam veh ((1-164-7). -
Let him who knows this quickly declare the concealed position of place of Vaama who is high above.

But in the first verse Deergatamas says about result (palitham) of the Vaama in three forms as –

Asya vamasya palitasya hotur
tasya bhrata madhyamo asty ashnah;
triteeh bhrata ghritaprishtho asyatra
pashyam vishpatim saptaputram (1-164-1)
This Vama resulted in this (way) Priest (hota), that middle brother is radiant (ashnah), the third brother is backed by butter (ghrtaprishtho). I saw the Lord of people (vishpati) with seven sons.

In Veda God is concealed in secret, so the Vaama, who is concealed or hidden is resulted (palitam) into three forms or manifestations. Deergatamas saw the back portion of third brother who has (ghrita) butter or oil in his back. 0il is the symbolism for anointment. Middle brother is ferocious according to Griffith, but I have taken it as radiant as it is revealed to me. The third brother is the Lord of people with seven sons. Bible says God the Father has seven spirits before Him (Rev 1:4). Again Rishi Deeratamas confirms this world is supported by three hubs who runs this world

Trinaabhi chakram ajram anarav
Yatrema vishva bhuvanaadhi tsthu. (1-164-2)
The Wheel is with three navels (nabhi), undecaying (arjam) and perfect (anarva), whereon all these worlds get their support.

God is like one wheel that runs these worlds. Wheel symbolizes movement and by three navels. In reality a wheel will have one navel only but the God is running the world by three appearences. These navels are God as the Father, Son and Holy Spirit. We have already seen that God declared His decree as He is the Father and His image or His Word as Son. Thus the Sonship is given to bring everything under him understand God as loving Father. In the later period or itihasa period poets brought triads not triune God as ‘Brhma, Vishnu and Shiva’ as creator administrator and destroyer. Some say shiva is the creator because he worshipped in the form of Linga or Pennis which is for procreation. These three are not triune and having children and grand childrenand sometimes fighting among themselves. They are not one but different gods with lust, anger, envy, and other six gunas or characters.

Another Rishi says:-

sa shukrasya tanvo ved tisro
yah prathamo dakshinya raradh ( RV.10-107-6).
The brightly shining God's three forms he knows who first bestowed the sacrificial fees (dakshina).

We do not know the first person who paid the sacrificial fee. The priest who took gift might have explained to him about the three forms of God. The three forms with One name has been said by Jesus Christ as the Father, Son and Holy Spirit (Mat 28-19). For there are three that bear record in heaven, the Father, Word and Holy Spirit (1Jn 5:7). Thus the ‘Son' is the ‘Word' God Father has seven sons, (Rev.1-4; 3-1; 4-5;). All these seven spirits are under the control of Lord Jesus Christ, who was sent out by God into the earth (Rev 5:6). Thus the Lord of people (vishpati) has seven sons around represents the seven spirits of God according to the Bible. God is said as tritha (union of three) bearing three (forms) on him (AV 5-1-2).

God works through Christ and Holy Spirit – Christ is Lord of all. God anointed Jesus of Nazareth with the Holy Spirit and power, and how He went around doing good and healing who were under the power of the devil, because God was with Him (Acts.10:38). We are included in Christ and sealed or marked by the Holy Spirit till the redemption of those who are God’s possession (Ephe. 1:13, 14). According to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling of His Blood (1 Pet.1:2). God elected us by sanctification of His Holy Spirit, by obedience to Jesus Christ and then God sprinkles blood of Jesus Christ on us. God has revealed it to us by His Spirit. The Spirit searches all things even the deep things of God (1 Cor.2:10). Jesus said baptize them in the name of the Father and of the Son and of the Holy Spirit (Mat.28:19). Thus God was revealed with One Name with three different forms and names. The love of God has been poured out within our hearts through the Holy Spirit who was given to us (Rom.5:5). God poured out upon us richly through Jesus Christ (Tit.3:6). Because you are children through Christ, God has sent forth Spirit of His Son into our hearts, crying ‘Abba Father (Gal.4:6). Now the Lord (Jesus Christ) is Spirit and where the spirit of Lord is, there is liberty (2 Cor.3:17). Above verses say that God’s Spirit and Christ’s Spirit is same and God works through the same Spirit. If you ask Me any thing in My name, I will do it…and I will ask the Father and He will give you another helper, (paraclator = one who called to help) that He may be with you for ever (Jn.14:14&16). ‘The helper comes, whom I will send to you from the Father, that is the Spirit of Truth, who proceeds from the Father, He will bear witness of me’ (Jn.15:26). Heavenly Father wants that by the power of Holy Spirit every one should be witness to Christ and He will be with us forever. Witness to Christ is witnessing God. ‘The helper, the Holy Spirit whom the Father will send in My name, He will teach you all things and to your remembrance that all I said to you’ (Jn.14:26). Thus God the Father and Jesus Christ and Holy Spirit always help us to know and understand God. Three together and differently work for one purpose that every one should be saved and become children to God.

God is witness for Christ: - We see in gospels that Christ projected God as heavenly Father and He worked for the God. But when Christ left this world, God is projecting Christ and without Him God cannot do the work of salvation. Let us see how God is working with Christ and vice versa. The Father who sent Me (Jesus Christ), He has borne witness of Me (Jn.5:37). (God Himself is a witness for Jesus Christ. Therefore, we must be also witness for the Lord Jesus Christ). Jesus said ‘I am He who bears witness of me and the Father who sent Me bears witness of Me (Jn.8:18).According Mosaic Law there must be two witnesses to confirm the truth. If we receive the witness of men, the witness of God is greater; for the witness of the God is this, that He has borne witness concerning His Son. The One who believes in the Son of God has the witness in himself, the One who does not believe God has made Him a liar, because, he has not believed in the witness that God has borne concerning his Son (1Jn, 5:9, 10). Jesus said ‘you search the scriptures, because you think that in them you have eternal life; and it is these scriptures witness of Me (Jn.5:39). For the witness of God is this that He has borne concerning His Son (5:9). Jesus said as you will be my witness (Acts 1:8). Apostles and Holy Spirit, whom God has given to those who obey Him, were also witnesses as God exalted Christ to his right hand as Prince and Saviour that He (Christ) might give repentance and forgiveness of sins. When the Counselor comes, whom I will send you from the Father, Spirit of Father who goes out from the Father, He will testify about me. And you also must testify, for you have been with me from the beginning (Jn.15:26, 27). Thus there is no provision to say ‘I am witness to God or Jehovah. Jehovah is Christ only. A witmes for Christ is witness for God. Father God and Holy Spirit are witness for Christ.

God acts through Christ: - God called us to unto the fellowship with His Son, Jesus Christ our Lord (1Cor, 1:9). For the wages of sin is death, but gift of God is eternal life in Jesus Christ our Lord (Rom.6:23). (God’s gift is always through Jesus Christ to get eternal life which is amritam given by God when we believes in Jesus Christ). God will judge men’s secrets through Jesus Christ (Jn.2:16). Now God who establishes us with you in Christ and anointed us to be in Christ only (2 Cor.1:21) – (God anoints us if we are in Christ). For God not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ (1Thess.4:9) - (We will escape the wrath of God and obtain salvation only through Jesus Christ only). God our Father blessed us in heavenly realms with every spiritual blessing in Jesus Christ (Ephe.1:3). God with His love predestined us to be adopted as His children through Jesus Christ in accordance with His pleasure (1:6). It is the work of the God that you believe in Him whom He has sent (Jn.6:29). (God blesses us, loves us to become His children and makes us to believe in Jesus Christ whom He has sent.

God’s great love, who is rich in mercy made us alive with Christ even when we were died in transgression. God raised up in Christ sealed us in heavenly realms in Jesus Christ (Ephe.2:10). He God made known to us the mystery of His will according to which He purposed in Him with a view to administration suitable to the fullness of the times, that is summing up of all things in Christ, things in the heaven and things upon the earth (Ephe.1:9,10). (Here God wants that we should be with Him so He sealed us and revealed His mysteries in Christ). God was in Christ reconciling the world to himself through Christ not counting their trespasses against them (2Cor.5:19).

The righteousness which comes from the God is through faith in Jesus Christ (Rom.3:22; Phil.3:9). To get prize from the heavenly call of God is through Jesus Christ (Phil.3:4). Giving or donating to the servants of Jesus Christ is fragrant aroma and acceptable sacrifice and well pleasing to God (Phil.4:8). Serving God means proclaiming the gospel of Jesus Christ (Rom.1:9). The gospel of Jesus Christ is gospel of God (1:1). Church of God is sanctified by Christ and called to be holy (1Cor.1:2). Be shepherds of the church of God, which He brought with His own blood (Acts 20:28). (Here we see the blood of Jesus is the blood of God). The love of Christ is the love of God that is in Christ Jesus our Lord (Rom.8:38,39). Love of God demonstrated to the sinners through the death of Christ (Rom.5:8). God gives us victory through our Lord Jesus Christ (1Cor.15:57). We serve the God with whole heart in preaching the gospel of His Son Jesus Christ (Rom.1:8). All the promises of God are yes in Jesus Christ (1Cor.1:20). The light of knowledge of God gives us the glory of God in the face of Jesus Christ (2Cor.4:6). God is reconciling us and the world through Jesus Christ (5:18). God wants that His Son should be preached to the gentiles (Gal.1:15). By grace you have been saved through faith in Jesus Christ. It is the gift of the God (Ephe.2:8). We are His (God’s) workmanship, created in Jesus Christ to do good works (2:10). We have to be rooted and established in love, may have power, together with all saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge – that you/we may be filled to the measure of all the fullness of God (3:18,19). (The meaning of this verse is that Christ must dwell in us because His love is so great, deep, high or immeasurable. When Christ is in us, then the fullness of God will be in us. Without Christ you or we cannot become God’s children to take His inheritance. The love of Christ in us makes us fullness in God). Kingdom of Christ is the kingdom of God (5:5). We rejoice in God through our Lord Jesus Christ (Rom.5:5). One thousand years before Christ it is written – Submit to the rule of Son, otherwise God become angry and you will perish or destroyed in the way, blessed are who take refuge in Son (Psa.2:12). (God wants that we should take refuge of His Son Jesus Christ only. Refuge means Sharanam in Sanskrit). The gospel is the power of God for salvation (Rom.1:16). At the time of rapture or when God comes again - God will bring with Him those who have fallen asleep in Jesus (1Thes.4:14).

Tasyed ahuh Pippalam Savdaagre
tan non nashad yah pitram veda (RV. 1-164-22).
Upon its top they say the berry fruit luscious, no one obtains it, who knows not the Father.

There is a sweetest fruit on the tree; God wants to give it to the persons who know the heavenly Father. Then how to find this Param Pita or heavenly Father. We have already seen that Son is the sage is the Truth or Being and He is the Father’s Father. Before the physical birth of Jesus, Isaiah said Christ is eternal Father of heaven (Isa 9:6). Philip said to Jesus ‘Lord Show us the Father and it is enough for us’. Jesus said to him ‘Have I been so long with you, and yet you have not come to me Philip? He who has seen me has seen the Father; how do you say show us the Father? Do you not believe that I am in the Father and Father is in Me? The words that I say to you I do not speak of My own initiative, but the Father abiding in Me does His works. Believe in Me that I am in the Father and the Father in Me, otherwise believe on account of the works themselves (Jn, 14:8-11). He who sees Me sees the One who sent Me (Jn.12:45). Pharisees asked Jesus ‘Where is your Father?’ Jesus answered, ‘ You know neither Me, nor My Father, if you knew me, you would know my Father also’ (Jn 8:19). Thus knowing Christ is knowing the heavnly Father.

Jesus said ‘to him whoever overcomes, I will give him to eat the fruit of tree of life, which is in the Paradise of God’ (Rev. 2:7). We have to overcome the differences between Father God and Jesus Christ as they are one coin with two different faces. Adam could not eat the fruit of tree of life. That tree had the life of Jesus Christ as there was Life in Christ only. The tree of life is nothing but the shadow of Jesus Christ. Christ wants to give His life through fruit by that tree life which was in Eden. The first sacrifice by eating the Life through fruit was not used by Adam and Eve. Therefore, Jesus Christ came as a man to give His Life which was/is in Him. Satan created doubt in the mind of Adam and Eve about the word of God which is truth. Still today Satan creates doubt about Christ and God the Father so that people may not get the immortal life. Then how to become victorious or overcome, Bible says – God gives victory through Lord Jesus Christ (1 Cor.15:57). He God makes our weakness in to strength (Heb.11:34). He (God) makes our darkness in to light (Psa.18:28). God turns our mourning into dancing (30:11). God turns our sorrow in to joy (Jn.16:20). God turns curses into blessings for you and me, because the Lord your God loves you (Deut. 23:25).

Jesus Christ also wants to give the same fruit to everyone. It is their right to have to the fruit which He kept in the Garden of Eden or Paradise. Bible says – Blessed are those who wash their robes, that they may have the right to the fruit of the tree of life and may enter the gates into the city of God (Rev.22:14). The conditional gift is that we have to wash our clothes and these are sins we have to confess and accept the Lord Jesus Christ as our saviour and His atoning sacrifice on the Cross of Calvary and His blood offered and sprinkled for forgiveness of every sin. Saint John saw a vision of great multitudes, which no one could count and he enquired about them with an angel of God. Angel said to the John – These are the ones who came out of great tribulation and they have washed their robes and made them white in the blood of the Lamb (Rev. 7:9, 14). Thus Christ gives the fruit who overcomes evil by knowing Father, who confess their sins and accept the blood of Christ as atoning sacrifice. After washing of our sins, we must follow the teachings of Christ by obeying His word by loving one another with godly love. We have to love the poor, downtrodden, our enemies, and the church means fellowship not church buildings. If any man professing to be saved does not keep the commandments, he is a liar; truth is not in him (IJn. 2:4). There should not be any caste, creed and race difference. If anyone says I love God, yet hates his brother, he is a liar. For any one who does not love his brother, who he has seen cannot love God whom he has not seen. Thus the Christ the Son of God is the answer for our salvation. Son of God is God Hinself.