In my previous post of July 12 2009, I have stated that I am unsure I have been correct in practising and teaching the mantra, Aum Namah Shivaya. I am not convinced that Jesus did accept Shiva as a name for God, though it is possible He accepted the earlier name, Rudradeva. He denied the existence of the demi-gods, and by Jesus’ time, Shive in mainstream India had come to represent a demi-god.
In the Natha yoga of Kashmir, Shiva is still the name for the one invisible creator God, worshipped by the monotheistic Semito-Dravidian people in India from at least 3000 BC, according to the dating of statues found in Mohenjo Daro and Harappa. This is in contrast to the much more common conception in India of Shiva as a demi-god, part of a trnity of Vishnu, Brahma and Shiva. The Aryan invasion of India occurred around 1500 BC. The Aryans were polytheistic, bringing Vishnu, Brahma and the thousands of gods, with them. Before this, India was monotheistic. Kumarswamiji says that the monotheistic Semito-Dravidians of 3000 BCE worshipped God the Father, God the Mother, and God the Son.
“The Dravidians worshipped Linga in the temples, the Linga which was the amorphous representation of Shiva. They worshipped Linga by sprinkling it with water or milk, by offering prayers, by meditating on the deity. .. They had an idea of death and judgement after death which was the basis of moral life. But to crown all these, they had a concept of the Triad – An, the Supreme Godhead; Amma, the Goddess; and Anil, the Son. These are the later day Shiva, Shakti and Sharana (Protector) of the Agamas.”[i]
There seems to be a resonance between the Semito-Dravidian religion in India of 3000 BC and the later Semitic religion of the Middle East. Professor Hassnain believes that the Hebrews originally came from India. (The Fifth Gospel, p. 55). This is consistent with the evidence that both Moses around 1500 BC and Jesus in the first century travelled to India.
Study and dating of different sections of the Rig Veda shows that the early monotheistic Semito-Dravidians called God, Rudradeva. There are 75 references to Rudra in the Rig Veda. There is also a group of hymns to Rudra in the Yajur Veda, today called the Rudram.
The Rig Veda is a largely Aryan text, dating from around 1500 BCE, which also contains earlier segments redacted from the oral tradition of the invaded people, the Semito-Dravidians. These segments date around 1800 BCE. In the earliest references, Rudra is described in negative terms by the Aryan compiler of the text as a heathen god. Gradually the references become more positive as Rudra is appropriated by the Aryans. It seems that the Aryans took one of Rudra’s epithets, “shiva”, meaning “auspicious”, and over time subsumed him into the polytheistic pantheon as a demi-god called Shiva. A trinity of Shiva, Vishnu and Brahma was woven together by the Aryans after 1500 BCE.
Jesus denied the truth of this trinity in the Tibetan Gospel, Sutra 5:16.
4 Issa Denied The Divine Dictation Of The Vedas And The Pouranas, Declaring To Their Followers That One Law Had Been Given To Humans To Guide Them In Their Actions.
15 Revere Aumen, Bow Down The Knee Before Them Only, And To Them Only Must Thy Offerings Be Made.
16 Issa Denied The Trimurti And The Incarnation Of Para-Brahma In Vishnu, Shiva, And Other Deities, Saying:
17 The Eternal Aumen, The Eternal Spirit, Composeth The One And Indivisible Soul Of The Universe, Which Alone Createth, Containeth, And Animateth The Whole.
Shaivism survived the invasion of the polytheistic Aryans and still exists in India today as a monotheistic yogic path.
The Sanskrit word Shakti has the same Indo-European language root as the Hebrew word Shekinah. Shekinah was the name for the Holy Spirit in the Hebrew Bible. It was a Hebrew feminine noun, the Spirit of God being God the Mother. In the first centuries AD, as the Bible was translated from Hebrew to Greek to Latin to English, “She” began to be translated as “He”, so that the Holy Spirit became male in Catholic Christianity.
I have found several references connecting Jesus with the original monotheistic Rudradeva of the pre-Aryan Semito-Dravidians.
1. Nathanamavali
In the book The Serpent of Paradise by Miguel Serrano and Frank MacShane, p. 79, it is stated that the Nathanamavali records that Jesus studied with the Natha Yogis from the age of 14, was initiated as one of them, and came to know Shiva as his own Father. He went to the land of the Hebrews and willingly gave up his body at the age of 49, having mastered yoga. He then returned to India, and founded the cult of the Lingam and the Yoni in Kashmir.
It is important to note here that Jesus advocated monogamy or celibacy (Matthew 19: 11, 12). If he taught and practiced tantra, it was not a recipe for promiscuity. According to records in Kashmir, Jesus married Maryan in Pahalgam, Kashmir. They had a son called Jehoiakim, who had a son called Raj Bhishtay, according to an inscription in the temple on Shankriyacarya Hill in Srinagar, Kashmir, dated 3154 Laukika Era, or 78 AD. (Hassnain and Levi, The Fifth Gospel, pp. 247-8)
2. Aramaic inscription from Taxila
As well as the Nathanamavali, there is further evidence that Jesus accepted Rudradeva as a name for the monotheistic God, while teaching that worship of the demi-gods is false. An inscription in Aramaic found in Taxila, Pakistan, describes the foreign carpenter who built the palace of King Gondophares (ruled 25 – 60 AD) from cedar and ivory as a “pious devotee of Rudradeva”. (Hassnain and Levi, The Fifth Gospel, p. 231) According to records such as the Acts of Thomas, it was St Thomas who built the palace for the king. In other words, it seems that the inscription is stating that St Thomas was a pious devotee of Rudradeva.
3. Bhavishya Maha Purana
In the Bhavishya Maha Purana, internally dated 115 AD, Jesus gives his name as Ishwara Putram, which translates as The Son of the Lord. Ishwara has now become in Inda a name of Shiva.
4. Prajapati as Jesus-figure in Rig Veda.
There is a prophecy about a Jesus-figure in the Purusha Hymn, the 90th hymn of the 10th book of the Rig Veda, which may date from around 1800 BC. Prajapati is the name given, which translates from the Sanskrit as Lord of Created Beings[ii], and in Hinduism represents the God of gods, the God of all creation.
” ‘Some see the depiction of Prajapati in the Purusha Hymn of the Rig Veda [1] also as a prophetic revelation about the atoning sacrifice of Jesus Christ.’ [2] They maintain that, according to this hymn, Prajapati … should …. Wear a crown of thorns …. [be] Bound to a tree …. [his] Bones should not be broken ….’ [3] ‘They affirm that Prajapati is Jesus Christ’ “
[1] The 90th hymn of the 10th Book.
[2] M.S. Vasanthakumar, ‘Expound Christ from Non-Christian Texts’ in Dharma Deepika, July – December 2000 pp.5-20. p.6.
[3] Vasanthakumar ‘Expound Christ …’ p.6.
[4] ibid.
[5] Vasanthakumar ‘Expound Christ …’ p.1.
[6] Vasanthakumar ‘Expound Christ …’ p. 13.
From Can Jesus be Called Shiva? by John Dupuche [iii]
Purusha [iv]is the name of God given in the monotheistic work The Yoga Sutras of Patanjali. (c. 200 BC).
In Gandhi’s Philosophy and the Quest for Harmony by Anthony J Parel, p. 22[v], Gandhi is quoted as giving the etymology of purusha as from pura[vi], the body, and isha, the Lord. Purusha is the Lord dwelling in a human body.
My conclusion is that it is important for us today to separate the original Rudradeva of 3000 BC from the later demi-god Shiva of the Hindu pantheon (1500 BC).
It is possible that Jesus as Isha Natha, an initiate of an ancient order of pre-Aryan Natha yogis, accepted Rudradeva as a valid name of God, though he denied the existence of the trinity of demi-gods Shiva, Vishnu and Brahma, and exhorted people to worship only the one indivisible Aumen which dwelt within them as well as beyond them.
Peace be on people of all faiths.
[i] http://shivayoga.net/literature/shivayoga/historical-aspects.html
[ii] prajApati ” lord of creatures “‘ N. a divinity presiding over procreation , protector of life, creator, a supreme god above or among the Vedic deities but in later times also applied to Vishnu , Siva , [Savitri , Soma , Agni] http://webapps.uni-koeln.de/cgi-bin/tamil/recherche
[iii] http://dlibrary.acu.edu.au/research/theology/ejournal/Issue3/Dupuche.htm
[iv] puruSa the primaeval man as the soul and original source of the universe (described in the Purusba-su7kta q.v.) ; the personal and animating principle in men and other beings , the soul or spirit AV. &c. &c. ; the Supreme Being or Soul of the universe, also identified with Brahma1 , Vishn2u , S3iva and Durga1) `” spirit “‘ or fragrant exhalation of plants N. of the divine or active principles from the minute portions of which the universe was formed.
[v] http://books.google.com.au/books?id=MQhz0fW0HZUC&dq=Anthony+J+parel+Gandhi%27s+Philosop[hy+and+the+quest+for+harmony&printsec=frontcover&source=bn&hl=en&ei=EsRmSpmkD8mSkQX_9bD5Ag&sa=X&oi=book_result&ct=result&resnum=4
[vi] pur
a rampart , wall , stronghold , fortress , castle , city , town ; the body (considered as the stronghold of the puruSa} the intellect