Postscript

“Verily, verily, I say unto you”

 

References to jesus-Lucifer that stand out by their perceivable authenticity exist in at least two Hindu puranas.

            Markandeya-puranam which, significantly, is the work of Markandeyan, not only apprehends jesus-Lucifer distinctly–even disclosing that Krishna had seen him–but also treats of him in his true particularities of “man of sin” and “executioner of mankind.” Interestingly but unwittingly as to its real significance, the puranic text is cited by the French roman catholic abbe J. A. Dubois in his work on the Hindu kind.

            The text reads thus: “The ‘Man of sin’ is the executioner of mankind. Krishna, having seen this ‘Man of Sin,’ became thoughtful and pensive. Touched by the woes with which mankind was overwhelmed, Krishna resolved to remedy the evil. Krishna considered how he might bring the reign of the ‘man of Sin’ to an end, he being the sole cause of all mankind’s misfortune. Turning to the ‘man of Sin,’ Krishna addressed him in the following words. “Begone, wretched being, begone! Thy reign is over. Till now you have been the tormentor of the world.’”

            Appropriately, the text refers to jesus-Lucifer by the name naarakan, meaning inhabitant of the nether world. The word also means mahapaapi, archsinner.

            Bahvishya-puranam, on the other hand, mentions Lucifer in his historical name of jesus. The work also states that he came “hither,” to India (idham samaagatha).

            The sojourn in India would explain the acquirement of the exact information ha has of the teaching of Markandeyan.

            The rishi is deeply concerned with Kaliyugam and its ramifications for man. Even so, he stops short of identifying it by its proper nomenclature of christianity.

In accord with his concern over the situation of man emplaced side by side with christianity, Markandeyan sets down in Sanskrit the sthothram, formulary, that would redeem man from fear of body-death. Appended to the sthothram are four additional lines of verse in which Markandeyan personally attests even by signature to its instantaneous potency over mruthyubhayam, fear of body-death. The attesting statements in these lines reads in the Sanskrit original as Sathyam, sathyam, vadaamyaham. This reads in English translation as: Verily, verily I say unto you.

Jesus is informed with Markandeyan’s attesting statement and consequently with the sthothram of which it is an integral part. The statement is repeated verbatim by him at 21 different places in the book ascribed to John. In each of these instances the expression verily comes twice in immediate proximity to one another as in Markandeyan. These 21 instances also exhaust the use of the formula in John.

However, the conformity to Markandeyan is compulsively rebelled against in 37 further instances of the statement in the books of Matthew, Mark and Luke. The general burden of the text that follow these statements is the same as in John, a manifoldly recurring effort to introduce in uncorrupted audiences the kingdom of torments by expatiation as the kingdom of the father.

However, the effort in John stands apart from the other books by directness. But then the multilated formula appears in Matthew for the same 21 times as its original does in John, each one thus a rebellion against the other.

In John there exists also the baring of the “kingdom” in its true paisachic import: “Verily, verily, I say unto you, Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you.“–6:53.

The original rebellion against the Hindu text manifests pervasively in form of a uniform suppression of one unit of verily in all the 37 instances and not a single instance in the books ascribed to Matthew, Mark and Luke of the primary conformity to Markandeyan in this particular seen at 21 places in John’s book.

 Except for once, the text in these 37 instances is differently worded in each case. This is so even when they do with the same theme and render a single utterance, as in Matthew  21:21 and Mark 11:23, or in Matthew 18:3, Mark 10:15 and Luke 18:17.

            The exception is the paternal theme of Sodom and Gomorrah, which is expatiated uniformly in two different places, Matthew 10:15 and Mark 6:11. The theme, however, is omitted in John.

            The conscious and precise rebellion against Markandeyan and his words of authentication are canalised towards Matthew and John. Of he four, these two have an equal amount of repetitions of the attesting text, 21 in number.

Secondly, the text in such a case as distinct from the attesting words would also be the same.

This conscious instance is found at John 13:21 and Matthew 26:21, the texts reading respectively as “Verily, verily, I say unto you, that one of you shall betray me.”

The words, different in the two reproductions, are however uttered to his followers for nonce.

As deviser of fear of body-death, jesus-Lucifer is obsessed with Markandeyan who redeems man from the fear. He necessarily perceives Markandeyan as the hindrance.


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