Jesus learned Vedas

One point we must clearly understand, is that if we do accept that Jesus was predicted in the Bhavishya Purana and traveled to India, and if Jesus did study under the Vedic brahmanas like Vedavyasa Maharshi and other priests before returning to his homeland to preach, which some evidence indicates, then I’m sure it would come as a shock to most Christians that Jesus was an initiate of the Vedic wisdom of India. Thus, he naturally based much of his own teachings on Vedic knowledge, as anyone who is familiar with Eastern philosophy can see. This would also explain why there are so many similarities between early Christianity and the Dharmic wisdom, much of which seems to have been lost from the Christian fold through the ages.

            It is obvious that Christianity is but a modified form of Sanatana-dharma. Yet, since Jesus spoke in parables on many occasions, the connection with Vedic knowledge and the deeper meaning of his teachings are not always made clear. In fact, there have been numerous diversions and misunderstandings made because of this, as shown by the hundreds of sects that have developed within the Christian community. So, essentially, this would also mean that you cannot comprehend the deepest aspects of Jesus’ teachings without understanding Vedic scripture or the philosophy of Sanatana-dharma, since those are really the roots of Christianity and the basis of the teachings of Jesus. Therefore, it makes sense that we all look into, study and learn this Vedic knowledge and follow its principles for a higher degree and more complete form of spirituality that we can add to our lives, for this is the foundation of most of the spiritual knowledge that has spread throughout the world into its many forms that we find today.

To know more about this article, please read the books:

Veerabrahmendra Yogipai Parishodhana – by Dr. Vedavyasa

Jesus Lived in India – Holger Kerster

The Four Vedas

The Vedic literature is composed of many books. The oldest texts are the Rig-veda, Yajur-veda, Sama-veda, and the Atharva-veda. It is said in the Muktikopanishad that these four Vedas had 21, 109, 1000, and 50 branches respectively, with over 100,000 verses. Now, however, we can only find around 20,023 verses in total from these four Vedas.

       The Rig-veda, the “Veda of Praise,” contains 1,017 hymns, or 10,522 verses, arranged in ten books or mandalas. The first eight mostly contain hymns of praise to the various demigods, such as Indra and Agni. The ninth book deals primarily with the soma ritual, which was the extraction and purification of the juice of the soma herb. The tenth book contains suktas or verses of wisdom and mantras that would cause certain magical effects to take place. The Rig-veda hymns were mainly of praise to the gods that were invoked during the Vedic ceremonies for ensuring immediate material needs. These were chanted by the four priests who conducted theVedic rituals, namely the hota who calls the gods with the mantras from the Rig-veda; the adhvaryu who performs all the rituals of the ceremony according to the Yajur-veda; the udgata who sings the Sama-vedamantras; and the brahmana who supervises the general ceremony. However, it was usually only the brahmana priests who could be sure of chanting the mantras accurately to produce the desired result. If the mantra was chanted incorrectly by someone who was not qualified, the desired result would not take place and often something undesirable or horrible would happen instead.

        The main gods in the Rig-veda were Indra (the god of heaven and rain), Agni (the fire god) and Surya (the sun god). Surya is invoked in the sacred Gayatri mantra. However, Surya is also called Surya-Narayana in theRig-veda. So the hymns to Surya and his different forms can also be related to Narayana or Vishnu, especially those to Savitur. Vishnu is also known as the Pervader, meaning that all the Vedic gods are absorbed in Him, and thus must also emanate from Him. They would be absorbed in Him during the time of cosmic annihilation, but would also emanate from Him during the time of the creation. There were also verses to three other names and forms of the sun god, namely Savitri, Mitra and Pooshan. Other gods included Dyos (a celestial god), Varuna (god of the seas), Soma, Marut (god of air or wind called Vayu in other places), Rudra (a form of Shiva) and Vishnu. All of these gods are celestial gods, or demigods, except for Rudra and Vishnu. There is also the important Purusha Sukta hymn in the 90^th chapter of the Rig-veda’s tenth mandala.

       The Rig-veda is also a mystical text that contains knowledge in its abstract imagery of what the seers had realized. It has information on yoga, the spinal current and the chakras, as well as the planets and their orbits. Many aspects of this mystical knowledge are also contained in the other Vedas. The Rig-veda is said to have had 21 branches, out of which only two are still available. Much of the Shakal branch is still available, along with the Brahmana and Aranyaka of the Shankhayan branch. Although there are some stories in the Rig-veda, there are few historical records of the early Vedic kings. This has been a mistake amongst various linguists and researchers who study the Rig-veda to try to get an historical understanding of the early Vedic kingdom and Aryans.

       The Yajur-veda is the “Veda of Rituals” and contains 1975 verse-mantras in 40 chapters, many of which are similar to those in the Rig-veda and used in rituals, usually by the adhvaryu priest. These contain different levels of knowledge and wisdom. The Yajur-veda once had 109 branches of knowledge, but now only parts of seven branches are found, of which the Vajasaneyi is prominent. The Yajur-veda, however, has twosamhitas, or collections of verses, known as the White Yajur-veda (or Vajasaneyi-samhita) with the hymns and rituals, and the Black Yajur-veda (or Taittiriya-samhita) with their interpretations. These were primarily for the priests to use as a guide in performing sacred rituals, such as the ashvamedha or rajasuya, since they also contain directions or formulas that the priests use along with the verses that are sung during the ceremony.

       The Sama-veda, the “Veda of Melodies,” contains 1549 verses meant to be used as songs in various ceremonies, primarily for the udgata priest. Most of them are taken from the Rig-veda and arranged according to their use as utilized in particular rituals. From the original 1000 branches of the Sama-veda, three are still available, of which the Kauthumiya and Jaiminiya are prominent.

       The Atharva-veda is the “Veda of Chants” and once had 50 branches of which we have only the Shaunak branch today. It is a book of 5977 verses in 20 chapters containing prayers, spells, and incantations which in some respects resemble magical instructions found in the Tantras and even various magical incantations found in Europe. The Atharva-veda contains a small section of verses of instruction, wisdom, descriptions of the soul and God, but the majority of it consists of rules for worshiping the planets, rules for oblations and sacrifices, prayers for averting evil and disease, incantations for the destruction of foes, for fulfilling personal desires, etc., mostly for the material needs of people.