This is the main reason why the Vedic seers are considered to be free from all sin because of their unquenching faith in the Supreme Sacrifice.  That is why they are also called as SIDDHAS or the Victorious people.  They are supposed to be immortal beings.  But the Karmis or the ritualists of Vedic religion just hid this Supreme Sacrifice from the mankind and only the ritual part of the sacrifice without any importance is still followed.  They offer SAMIDHS, the wood of Ashwattha tree as offering.  But people do not know the inner meaning of this.  The Bhagavad Gita says that: "ASHVATTHAH SARVA VRIKSHAANAAM" - "Among trees, I am the ASHVATTA TREE" -- Bh. Gita. 15:1-4).  That Parama Purusha is typed as ASHVATTHA TREE.  Ashvattha means that which cannot wait till Dawn, indicating that power of His coming back to life in the same body before the Creation of universe.  Dawn means the beginning of Day.

C O N C L U S I O N

          This humble attempt is made by the Divine Grace of The Lord God Almighty, who has come down in these last days to take us all in glory without death.  This is only to cite the importance of the Supreme Sacrifice of The Parama Purusha being performed in reality in toto by the Very Parama Purusha (Christ Jesus) even before the Creation of Universe.  This is not a fiction.  Vedas prove this Supreme Sacrifice.  Bhagavad Gita says this path only as Karma Yoga.  The Bible says that THE LAMP SLAIN FROM THE FOUNDATION OF THE WORLD (Rev.13:8b).  The Nabi Mohammed introduced BAKRID in the memory of this Great Supreme Sacrifice.  God Almighty, That Paramapurusha, who is also called as Narayana, Allah, Christ Jesus, etc., is ONE AND THE SAME LORD for the whole universe, for, He is the CREATOR-KING of this whole universe.  Only we fight among ourselves without knowing the Supreme Sacrifice He did out of His love for the same of entire universe.  The same God has revealed this Mystery hidden from the creation in these last days.  He only gave Gita and The Bible and the Quoran and it is only He who gave His Revelation through Krishna, Jesus, Mohammed, etc.  Lord Jesus came to fulfil and to give us an understanding about this Supreme Sacrifice.  Sri. Krishna came to reveal This Supreme Sacrifice through His Gita.  Prophet Mohammad came to fight against all paganisms and to uphold the important of the Supreme Sacrifice of the Great Judge of the Universe, THE LORD and in His rememberance only, he instituted the BAKRID.  Now the same God has come down in flesh to inherit what He has created, to usher in His Millenial Rule.  Now He is in His own Human Gentile Form.  He is the Man Christ Jesus for the Christians, Imam Mahdi for our Mislum brothern, KALKI KRISHNA for our fellow Hindu brethren.  He is the very Lord God who has created heaven, earth and the sea and everything that therein is.  He is The Royal Son of David, The Messiah for the Torah Hebrews.

          A word about Saffron Robe and the Holy Thread worn by the Hindus, and their significance is to be aptly given.  The saffron colour denotes not the sanyasam or Renunciation but THE BLOOD SHED BY THE PARAMA PURUSHA NARAYANA (CHRIST JESUS) in the SUPREME SACRIFICE.  The Holy Thread worn across the body sifnifies that we are the partakers of that Supreme Sacrifice through which we have become eternal beings.  The circular thread depicts eternity and hence is worn around the body.  But, alas!  the present-day tendency is just to wear saffron robe and holy thread without having faith on or without knowing The Supreme Sacrifice.  Even the sanyasins are supposed to be initiated only through the hymns of the Purusha Sukta which tell only about The Supreme Sacrifice.  They are supposed to recite the Suktam for 108 times for purification.  Our Royal Heavenly Kingdom Flag is in Saffron colour and has Vishnu Chakram encircled by Rain-bow signifying that the kingdom of Heaven is established on earth.  We wear Saffron in our heart and in our mind and are victorious over the world.  But others wear saffron only outwardly without knowing their true significance.

WILL IT NOT SUFFICE TO SAY THAT HE IS THE DESIRE OF ALL NATIONS IN WHOSE EXPECTATION THE WHOLE UNIVERSE IS GROANING WITH BIRTH PAIN ?!!! OH!  MY BELOVED FELLOW-PRISONERS OF LOVE OF GOD, WHEN WILL YOU COME BACK TO YOUR ORIGINAL ABODE, TO YOUR FIRST FATHER, THE LORD GOD ALMIGHTY WHO IS NOW ON EARTH TO REDEEM THEE !!!

A P P E N D I X  - I

C O S M I C  Y A J N A

( EXTRACTS FROM THE BOOK, "THE WONDER THAT WAS INDIA"

BY   A.L.BASHAM  -  PAGES. 241 - 255 )

SACRIFICE :  The centre of the Aryan cult was sacrifice.  The cult of the domestic hearth existed in many ancient Indo-European communities, and small domestic sacrifices, performed by the head of the house, must have been as important in the days of Rig Veda as they were in later Hinduism, but the earliest texts describing them are the Grihya Sutras                  of a much more recent period.  The Rig Veda is rather concerned with great sacrifices, paid for by chiefs and wealthier tribesmen.  They were already complex rites involving much preparation, the slaughter of numerous animals, and the participation of several well-trained priests.

          The main purpose of the sacrifice was the gratification of the gods in order to obtain boons from them.  The gods descended to the sacred straw (barhis) on the sacrificial field, drank, and ate with the worshippers, and duly rewarded them with success in war, progeny, increase of cattle and long life, on a quid pro quo basis.  The solemn Varuna pantheon.  Most of the gods were good natured.  Guilt-offerings and thank-offerings, of the kind offered by the ancient Hebrews, are almost unheard of in the Vedas.

          Nevertheless the ceremony must have had its element of awe and wonder.  The worshippers, inebriated with soma, saw wondrous visions of the gods; they experienced strange sensations of power; they could reach up and touch the heavens; they became immortal; they were gods themselves.  The priests, who alone knew the rituals and formulas whereby the gods were brought to the sacrifice, were masters of a great mystery.  With these ideas, which are explicitly stated in the hymns, went others less obvious.  Often in the Rig Veda we read of a mysterious entity called Brahman; in many contexts Brahman is the magical power in the sacred utterance (mantra), but sometimes it has a wider connotation, and implies a sort of supernatural electricity, known to students of primitive religion as mana.  The possessor of Brahman, by a common process of secondary word formation in Sanskrit, became known as brahmana, (in this book usually written in its modern form brahman to avoid confusion with the sacred texts of the same name), the tribal priest and magician.  In later Vedic times the connection of brahman with speech becamemore and more pronounced, and the brahman's magic was thought to lie in the words he uttered.  The words and syllables of the Veda were analysed, and, though the texts were still unwritten, the letters of the alphabet were recognised and personified as eternal divinities.  The metres used in the Veda were also thought of as gods.  Later certain syllables were believed to be particularly holy, notably OM (the Pranava), which contains the essence of the Vedas and is pregnant with the utmost power and mystery.

          A second conception, which is hinted at in many hymns of the Rig Veda, and becomes prominent in the latest stratum, is also widely known in primitive religions -- the mystical identification of god, victim and sacrificer.  From these ideas the sacrifice obtained an even greater importance in the scheme of things than it had had at the time of the composition of the earlier parts of the Rig Veda.  By the end of the period it was widely believed that universe itself arose from a PRIMEVAL SACRIFICE.

          Through Varuna may sometimes have been looked on as a sort of creator, and there are suggestion of Indra having fulfilled the same function,       there is no clearly defined creator-god period, however, such a god had developed, whether wholly from the speculations of the brahmana or from non-Aryan influences.  This god was Prajapati, "The Lord of Beings", often identified with Brahma, the masculine from of the neuter brahman.  Prajapati was thought of as a Primeval Man (Purusha) who existed before the foundation of the universe.  The man * was sacrificed, presumably to himself, by the gods, who aparently were his children.  (In the Edda the god Wodan, in order to obtain magic power is sacrificed by himself to himself).  From the body of the divine victim the universe was produced.  "The Hymn of the Primeval Man" (PURUSHA SUKTA) in which this first cosmic sacrifice is described, bristles with obscurities, but its purport is quite clear.  (Please refer Appendix-I of this web page  -- Ed).

"When the gods made a sacrifice

With the Man as their victim,

Spring was the melted butter, summer the fuel

And autumn the oblation.

From that all-embracing sacrifice

The clotted butter was collected.,

From IT were made the animals

Of air and wood and village.

*(Presumable THE MAN Prajapati himself, who survived his own dismemberment).

From that all-embracing sacrifice

Were born the hymns and chants,

From that the metres were born,

From that the sacrificial spell were born..

Thence were born horse,

and all beings with two rows of teeth.

Thence were born cattle,

and thence goats and sheep.

"When they divided the Man,

Into how many parts did they divide him?

What was his mouth, what were his arms,,

What were his thighs and his feet called?

The Brahman was his mouth,

Of his arms was made warrior,

His, thighs became the vaisya,

Of his feet the sudra was born.

The moon arose from his mind,.

from his eye was born the sun,.

from his mouth Indra and Agni,

from his breath the wind was born.

From his navel came the air,

From his head there came the sky,

From his feet the earth,

The four quarters from his ear,

Thus they fashioned the worlds.

With Sacrifice the gods sacrificed to Sacrifice ---

These were the first of the sacred laws.

These * mighty beings reached the sky,

Where are the eternal spirits, the gods".

* (It is not clear who are the mighty beings referred to.  They are not gods themselves, and the last verse may be a later addition).

By this time a new attitude to the sacrifice had developed, and the rite had become a supernal mystery.  By means of it the priests mystically repeated the primeval sacrifcice, and the world was born anew.  Without regular sacrifices all cosmic processes would cease and chaos would come again.  Thus the order of nature was on ultimate analysis is not dependent on the gods at all, but on the brahman, who by the magic of the sacrifice maintained and compelled them.  The brahman was more powerful than any earthly king or any god; The brahman was more powerful than any earthly king or any god; by his accurate performance of sacrifice he maintained all things, and was therefore the supreme social servant; by the slightest variation of ritual he could turn the sacrifice against his patrons and destroy them and was therefore the most dangerous of enemies.

          This is the basic doctrine of the brahman, and it prevailed in many Aryan communities in North India from about 900 B.C. onwards, and left its mark on Hinduism in the exaltation of the brahman.  In this period many of the old gods of the Rig Veda lost their greatness, and became comparatively unimportant, while others rose in popularity, notably Vishnu and Rudra; the latter was already sometimes called by the epither SIVA, THE PROPITIOUS, originally a deprecatory euphemism.

Speculation and Gnosis:  Ascetism was not merely a means of escape from unhappy and unsatisfying world; it had a positive aspect, for, it was in part inspired by a desire for knowledge, for the wisdom which the four vedas could not give.  Thus the growth of asceticism is not only a measure of the psychological incertainty of the times, but also of their thirst for knowledge.  It is not just to India to stigmatise her ancient wisdom as mere "life-negation".

          All through the first millenium B.C. intelligent minds in India were striving for convincing explanations of the cosmic mystery.  In the latest phase of the Rig Veda, poets began to wonder about creation, which was not adequately explained by the current mythology.  As we have seen, creation was thought of by some as the effect of a primeval sacrifice.   It was also suggested that it was due to a sort of sexual act; elsewhere the world was said to have originated in a "Golden Embryo" (Hiranyagarbha), or the prototype of the Cosmic Egg           of later Hindu mythology.  In one hymn the poet states that the world arose from warmth (tapas, later usually meaning penance or asceticism), and then rather regretfully admits that he is not sure of this hypothesis, and suggests that perhaps even the high god Prajapati does not know the truth.

          This wonderful "Hymn of Creation", one of the oldest surviving records of philosophic doubt in the history of the world, marks the development of a high stage of abstract thinking, and it is the work of a very great poet, whose vision of the mysterious chaos before creation, and of mighty ineffable forces working in the depths of the primeval void, is portrayed with impressive economy of language.

Then even nothingness was not, nor existence.

There was no air then, nor the heavens beyond it.

What covered it?  Where was it?  In whose keeping?

Was there then cosmic water, in depths unfathomed?

Then there was neither death nor immortality,

Nor was there then the torch of night and day,

Then One breathed windlessly and self-sustaining..

There was that One then, and there was no other.

At first there was only darkness wrapped in darkness.

All this was only unillumined water.

That One which came to be, enclosed in nothing,

Arose at last, born of the power of heat.

In the beginning desire descended on it --,

That was the primal seed, born of the mind.

The sages who have searched their hearts with wisdom

Know that which is , is kin to that which is not.

And they have stretched their cord across the void,

And know what was above, and what below.

Seminal powers made fertile mighty forces.

Below was strength, the over it was impulse.

But, after all, who knows and who can say

When it all came, and how creation happened?

The gods themselves are later than creation,

So who knows truly whence it has arisen?

Whence all creation had its origin,

He, whether He fashioned it or thwehter He did not,

He, who surveys it all from highest heaven,

He knows -- or may be even He does not know.

(Author's Note :  My translation of this obscure verse is very free).

          In the centuries succeeding the composition of the Rig Veda, however, speculation was mainly concerned with the symbolism of the sacrifice.

          "Dawn is the head of the sacrificial horse, the sun its eye, the wind its breath, fire its mouth, the year is the body of the sacrifice, heaven its back, the sky its belly, earth its chest, the four quarters - the seasons its limbs, the months and fortnights its joints; days and nights are its feet; the stars its bones, the heavens its flesh.  Its half-digested food is sand; its bowels the rivers, its liver and lungs the mountains; its hair plants and trees.  When the sun rises it is the hourse's fore-quarters; when it sets it is its hind-quarters.  When the horse shakes itself it lightens; when it kicks, it thunders; when it makes water, it rains.  Sound is its voice".

          The symbolism of the sacrifice was carried much further than this.  Every word or action of the ritual was identified with some aspect of the cosmos.  The intellectual ingenuity spent on this process of finding pratikas (symbols) must have been considerable, but it was largely sterile.  Yet the questing spirit of the "Hymn of Creation" never wholly disappeared, and in the 6th Century B.C. it bore fruit in a great wave of thought which was to alter the whole religious life of India.

...........The Universal Essence is sometimes defined in purely negative terms.  "The Self can only be described as 'Not this, not this'.  It is incomprehensible, imperishable.....unattached.....it does not suffer..........it does not fail".  But despite the negations of this passage, the sage Yajnavalkya, to whom it is attributed, could not escape giving the Universal Essence a degree of personality and in one place almost identified it with the High God.

          "The great unborn self, comprised of knowledge.......the other in the heart.  In that is the Ruler and Lord, the King of all things.  He grows no greater by good deeds, nor smaller by evil deeds, but he is the Lord of all things, the king of all things, the protector of all things".

          In the verse, Upanishad, the World Spirit is described rather as a god than as cosmic essence.  (SUPREME SPIRIT is termed as WORLD SPIRIT or Universal Essence in this book).

"He encircles all things, radiant and bodyless,

unharmed, and untouched by evil, all-seeing,

all-wise, all-present, self-existent,

He has made all things well for ever and ever".

          In the Upanisad from which this is taken the World Spirit is referred to as ISA, THE LORD.  The Katha Upanisad calls the Spirit, The Person (PURUSHA), reminding us of the Divine Victim of the Primeval Sacrifice from which the world was born.  In one passage the World Spirit is mentioned with fear and dread, recalling that earlier felt for the god Varuna.

The snarer, who rules alone in his might,

He who governs the world in his power,

Is always one and the same,

though all else rise and decay......".

"There is one, Rudra alone,.......

who rules the world in his might.

He stands behind all beings, he made all the worlds,

and protects them, and rolls them up at the end of time".

The Lord lives in the faces of all beings,

in their heads, in their necks,

He lives in the inmost hearts of all,

The all-pervading, all-present Siva".

          This brings us very near to the religious atmosphere of the Bhagavad Gita, the most exalted and beautiful of India's religious poems, which teaches a fully fledged theism and is part of the more changed from a religion of sacrifice to one of devotion.

Continued in Next Page -->>