A CRITICAL STUDY OF THE WORDS ‘DABAR, LOGOS, VAC AND OM’ AND THEIR FUNCTIONAL IMPLICATIONS IN THE PERSON AND WORK OF JESUS AND PRAJAPATHI

A CRITICAL STUDY OF THE WORDS ‘DABAR, LOGOS, VAC AND OM’ AND THEIR FUNCTIONAL IMPLICATIONS IN THE PERSON AND WORK OF JESUS AND PRAJAPATHI

Rev. George L. Bandi

(To Quote: George L. Bandi, “A Critical Study of the Words “Dabar, Logos, Vac and OM” and Their Functional Implications in the Person and Work of Jesus and Prajapathi”, Master’s College Theological Journal 1, no.1 (March 2011): 84-99.)

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Introduction

Most of the Christians ardently believe the Holy Bible as the infallible word of God. Signifying this fact, the Old Testament in the Holy Bible has used the word ‘Dabar’ for the Word of God while in the New Testament, ‘Logos’ was used signifying the same word of God. The present paper goes deeper to the content of their meaning to examine whether there is any difference in such usage. Just in the manner of it we can also examine the Sanskrit word ‘Vac’ which is used in Hindu religious texts for the same word of God. The purpose of this paper is only to edify the facts in their context to the present theological community and to refresh their minds that God never shows partiality in revealing Himself to mankind. The paper has its own importance in the wake of atrocities on Christians and movements of conversions in the pluralistic context of India.

1. DABAR

First let us look at the meaning of the word ‘dabar’ which is used in the original Old Testament of the Holy Bible to denote the word of God. The word Dabar has been used 394 times all through the Old Testament. According to H. D. Donald the word dabar has been used for the verbal communication that comes out ‘peh’ (mouth) of God Himself. Dabar is a concrete expression of God’s personality and it is in the form of a spoken word.

Dabar has five functions as per the depictions in the Holy Bible. These are:

1.      Dabar has a creative function as the author of creation.

2.      Dabar has a role of instruction.

3.      Dabar plays a role Dharmasastra.

4.      Dabar has a role in teaching Wisdom.

5.      Dabar shows or unveiled the way of salvation.

Now let us look into these entities one by one.

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1.1. Dabar the Creative Power

God has created the visible and the invisible things of this universe just by His Dabar (Gen. 1:1-2; 1:40). Thus he has demonstrated the power of his ‘Dabar’ and its manifestation. This demonstration of Dabar and its manifestation can be seen in Gen. 1:1-27; 2:1-3; {s. 24:1-2; Prov. 8:22-31; Is. 66:1-2; 55:10 and in Jer. 10:12.

God spoke His Dabar and things came into existence. Thus God has created light and has separated darkness from light through His Dabar (Gen. 1:3-5; Is. 45:7). God has created heavens and lands by His Dabar (Ps. 136:5; Gen 1:6-8; Ps. 33:6; Amos 5:8; Gen. 1:9-10; Ps. 102:25; Ps. 104:5-6; Gen 1:14; Ex. 20:11; Ps. 74:17; 118:24).

Through His Dabar God has created the Universe, lands, birds, animals, plants, planets, Sun, Moon and everything including men and women (Ps. 96:5; Gen. 1:20-25). As human beings are created in the image of God, so also man has some creative power in him, which encourages him to create something. Thus Dabar became an agent of God in the project of God’s creation. It has created everything that exists (Prov. 8:22ff.).

1.2. Dabar as the Instructor

Down the ages man has received Dabar as an instruction through prophets, educating man what to do and what not to do; thus encouraging man to follow their instruction of God, spoken through the mouth of man. The purpose of instruction of the Dabar is only to bring good relationship between God and man. God has instructed his people whenever the people had gone astray calling them to turn away from their wickedness and wicked ways (Amos 8:4ff.; 7:7-8; 5:24; Jonah 1:2; 3:4). Thus the very function of ‘Dabar’ was to instruct His people on earth through the mouth of His prophets as God’s own instruction, saying ‘Thus says the Lord.’

To communicate His own instruction, God used ‘Dabar’ through the mouth of the prophets who were His agents. We can find many more references in the Holy Bible to expose this in the book of Jer. 1:9; 9:1; 14:1; Is. 1:9; 6:13; 24:3; 38:4; Eccl. 6:7; Gen. 15:1; 1 Kgs. 6:11; Jonah 1:1; Zech. 1:1 etc.

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Thus the divine word Dabar became a means of instruction to bring disorderly men to be orderly to fulfill the purpose of God’s instruction and helps to bring the people more closer to God.

1.3. Dabar as (Torah) Dharmasastra and as the Mediator between God and Man

It was during Mosaic times God has given His word Dabar in the form of Ten Commandments which were placed in the altar of God representing the meditation between God and man. The placement of these Ten Commandments is only to build up good relationship between God and man. When people had physical thirst, during the journey to the Promised Land, Lord has quenched their thirst, by giving water. The Lord has also quenched their religious thirst by giving them Decalogue, instructing them to keep the law on the Altar or God, so that the people can remember and refresh their mind with covenanted laws that were made by God with them. When people enter the temple of God, they may refresh their mind with God’s spoken word that was preserved as the law of the covenant (Dharmasastra) kept in the ark of the covenant, so that people may ardently follow and walk accordingly in the light of Torah (Ps. 147:19; Ex. 20:2ff; 18:20; 19:19; Deut. 1:5; Is. 2:3; Mic. 4:2). Thus Dabar the word of God became a covenantal relationship with man so that the man be in continuous fellowship with Him. With the same contention God wants man to obey His Torah (Dabar) written by his own finger to keep up good relationship between man and God and man and man, thus encouraging His people to do everything that is instructed to do. Thus God wants His people to be obedient and he wants his people to live a holy life so that they may enjoy His blessing in abundance (Deut. 6:24ff.; 6:24ff.; 6:2; 16:20; Lev. 19:2; Ps. 1:1ff.).

Thus God has revealed Himself by giving His Dabar as Torah to quench the physical as well as spiritual thirst of His people. God’s ultimate plan for human beings is to keep them within Himself and to have good fellowship then man. When man abides in Him in obedience to His laws, God blesses Him.

Above all, the written ‘dabar’ kept in the Ark of the Covenant, and priests offering prayers in from of the Ark of the Covenant stand as their mediator

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between God and man. Thus the Dabar stands as the high priest mediating man to God and God to man, showing the priestly quality of Dabar.

1.4. Dabar as the Wisdom of God

God is the foundation of true wisdom (Is. 2:3). God is the wise and wisdom is His. In other words the Bible says that the fear of the Lord is the beginning of the wisdom (Prov. 1:7). Wisdom is eternally with God (Prov. 8:18ff.). God created the whole universe, things visible and invisible only through Dabar the wisdom (Jer. 10:10; Ps. 104:26; 136:5; Prov. 3:19). Such Dabar the wisdom of God only can lead the humanity towards eternal life (Prov. 15:24; 13:14; 24:14) for the wisdom comes in the form of Dabar from the mouth of God (Sirach 24:3: Wisdom 18:5) which instructs the people with Dabar. God’s wisdom is beyond human understanding (Ps. 147:5 Is. 47:7; Jer. 10:7). God’s wisdom is infinite and it is expressive in His creation and in His redemption. It is the image of God’s eternal light (Wisdom 7:26).

1.5. Dabar as the Agent of Salvation

God has sent his eternal Dabar to his people as an instrument in order to save His people (Ex. 15:2, 25). It is written “God Almighty is our salvation because he has given His Dabar to redeem his people from the bondage of Egypt” (Ex. 15:25ff.). Moses gave instruction the people of Israel saying that the instructions are given by God himself and if they obey His statutes they may have life, the life eternal (Deut. 4:6-8; 30:15). Similarly in Ps. 4:10 Dabar is depicted as the salvation of God. Further in Ps. 50:23 describes that those who follow and conduct themselves aright according to Dabar will see salvation in their life.

Ps. 67:2 God has made known his way of salvation to the people of Israel by sending His Dabar through His prophets. Ps 96:2 God has given His Dabar as good news to be proclaimed to everyone and through this Dabar. God’s salvation comes to all according to His Dabar (Ps. 119:41). Those who trust in God will have a hope of salvation through Dabar (Ps. 119:81, 123, 155, 174). Thus, Dabar is clearly personified as Messiah who is an agent of salvation for everyone (Is. 51:6; 56:1).

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2. Logos

The term used for the Word of God in Greek language is ‘Logos.’ Greeks believed that Logos is divine and the mind of God. They also believed Logos as the reason and the omnipresent Wisdom of God, through which everything existed and orderly organized. For Greeks Logos is almost equivalent to God. The Hellenistic Jews personified it as a distinct personality though which the whole creation was made. According to Philo, the Greek philosopher it is the first born of God to be an ambassador of God to advocate man thus playing a mediating role as priest whose role is between God and man. Logos according to Philo is not a distinct personality but it is in the image of God through whom the whole universe was made. The same concept is being used by the author of the Fourth Gospel in his prologue.

2.1. Logos, the Author of Creation

All things were made through Logos without Logos nothing was made (Jn. 1:3). The opening of the gospel ‘In the beginning was the Word (Logos) and Word (Logos) was with God and Word (Logos) was God and Logos was personified as He and mentioned that He was with God (Jn. 1:1-2).

God’s creative act was carried out through the divine Logos, when it became flesh all creation is attributed to him saying, “He is the image of the invisible God, the first born of all our creation. For him all things were created; thing in heaven and earth visible and invisible, whether thrones or powers or rules or authorities; all thing s were created by Him and for him. He is before all things, and Him all things hold together (Col. 1:15ff.)… then there is a new heaven and earth created while the things old pass away (Rev. 21:1, 5).

2.2. Logos, the Instructor

In Logos, life is there in abundance and that life is the light is the light of men. Logos shines in the darkness but the darkness could not understand it. It is the true light which gives light to every man. This indicates that this Logos has instructive function (Jn. 1:5). In good olden days God gave Him to Moses as Law. In the later days God gave Logos as truth and grace (Jn. 1:17). Those who believed in such Logos will becomes children of God and will be reconciled to God. According to Rui De Monzers (880)

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human reconciliation is possible only by means of Logos. Thus Logos who was with God and who was God himself stands as the mediator between God and man by His own instruction purges the sinfulness of the fallen humanity and brings them to life eternal.

2.3. Logos, the Torah

As we know Logos which eternally existed with God came out his mouth and became Law. Torah is standing in between God and man to reconcile him to God. Torah regulates the life of the covenant people of God in the light of Decalogue. Torah stands as a mediator between God and man to reconcile the fellowship of man with God, purging man’ sinful nature by doing obligatory rituals which are prescribed by God himself. The law stands to condemn the people of God if they are disobedient to God’s command, the commands which are obligatory. Thus the law stands as mediator between people of God and God and keeps checking the people of God if they are on the right track or not to gain the favor of God. The man who is obedient to God, also should be obedient to God’s word of command viz., Torah or otherwise the reconciliation is not possible. Thus there is no distinction between God and His Torah, His Word and his command. As God is divine so also His Logos (Word). Therefore, His Torah is divine, further as God is eternal, His Logos (Word) Torah is also eternal and there is no doubt about it.

2.4. Logos, the Wisdom

As Dabar is implied to the words of wisdom in the Old Testament so also in the New Testament, the divine Logos is implied to the Greek words ‘Sophos’ the philosophical experiential knowledge and understanding which equates with the knowledge of God. The knowledge of God is exhibited in His act of creation and redemption. In the Old Testament, we have seen that God himself is the wisdom and His wisdom is know through His creation. Just in the manner of it, in the New Testament, we have seen the act of redemption to reconcile the sinners to God by being obedient to God until death and rise to the level of the God the father and thus has removed the Law which hindered the sinners entry into heaven and thus made a free entry for all into heaven by the acceptance of such knowledge (Col. 2:12-15; Jn. 1:12, 13). So the Logos came as wisdom into human

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world in order to save human beings from the bondage of sin. Thus it is indicated to the people of God that Logos in the wisdom available to men. Whosoever notices it is wisdom as wisdom can come and embrace it and thus can be saved. It is also indicated that ‘that is the only way of salvation’ (Jn. 14:6). This ‘knowledge’ which is logos is equally divine, as the Logos which was with God is divine. As the Logos has an instructive function so is the wisdom. Logos has educative function to guide and correct the people of God when they go astray and show them the way saying this is ‘the way of salvation. As the Logos stands as the mediator between God and man so is the knowledge stands as mediator between God and man to edify. God’s wisdom to man saying all our wisdom is a shadow and the reality however is to be found in his real wisdom (Col. 2:17) that comes from above which is the way of salvation (Jn. 14:5). If anyone rejects this Logos the wisdom he is rejecting the wisdom of God thereby he will be away from God’s wisdom of salvation and instruction (Jn. 1:5, 12).

2.5. Logos, the Agent of Salvation

This Logos eternally exists. According to a Greek conception, Logos is with God and He is God Himself. Logos came to dwell among humanity. Logos is divine light and he is life to the people. Whatever that was created in this world that was with Him, through Him and for Him. Without Logs, nothing was created. Those who recognize Him and embrace him will become children of God and will be reconciled with God.

Vs. 4 Logos is the true light that gives light to every man that comes into the world

Vs. 12 Logos gives the right to become children of God to those who receive Logos

Vs. 14 Such divine Logos who was with God, came from God, became flesh and dwelt among people with all the glory of God and with grace and truth, who will take away the sin of the whole world (Jn. 1:29)

Thus in the New Testament, Logos is depicted as an agent of salvation.

The eternal Logos which was with God and which was God, has power to save the whole creation from eternal death. This Logos became the

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life giver and became the bread of Life. Those who are thirsty can eat and drink and save themselves (Jn. 6:23-35; 41-59). All these scriptural references strongly support that the Logos is functioning as an agent of salvation. The divine Logos of God which has a power to give life points to Jesus Christ who came into this world in order to save the sinful humanity and give eternal life.

3.1. Jesus, the Creator

The new testament of the Holy Bible speaks that, Jesus of Nazareth, the Son of Mary is God the Creator who manifested himself in the form of a man. Any keen observer who diligently understands the Word of God mysteriously finds five characters in the person and work of Jesus Christ. St. Paul in his letter to Colossians says that Jesus is the image of the invisible God, the first born over all creation. For St. Paul, Jesus is the agent of the creation  and all things were created by Him and He is before all things and through Him all things exist whether they be in heaven or earth, visible or invisible, throne of power or rulers or authorities and that all things were created by him and for him (Col. 1:15ff.). The author of the Fourth Gospel in his prologue delineates that Jesus is the eternal Logos (Jn. 1:1) who was pre-existing with God (Jn. 1:1). Besides this Jesus is eternally existing just as the word (Logos) who was God (Jn. 1:1) manifested as flesh and blood (Jn. 1:14) to be God Immanuel (Mt. 1:23) to live among men (Jn. 1:14) to rescue all men from the dominion of darkness (1:13). Jesus was eternally existing for he said, “Father, glorify me in your presence with the glory I had with you before the world began” (Jn. 17:5). God gave Jesus His words, Jesus delineates those Words of God to the people of God (Jn. 17:7) Jesus is the creator and sustainer of everything and makes it perfect (Jn. 1:3; Acts. 3:15; 1 Cor. 5:6; Col. 1:15; Heb. 1:3; Rev. 3:14; Eph. 1:9; Rom. 8:19, 22; Col. 1:20). It is Jesus who is the author of the new creation, maker of new heaven and earth and also new human beings (2 Cor. 5:17; Jn. 7:12f.; 3:5f., Gal. 6:15; Rev. 21:1, 4f.; 2 Peter 3:13).

3.2. Jesus, the Instructor

God created the whole world, created man and women to have fellowship with Him, but man had gone astray and fallen from the fellowship of God.

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God has been working to revive His fellowship with man by sending his messengers (prophets) to the fallen man instructing him to come back to God’s fold to revive His friendship. But man failed to listen to the messengers of God. Therefore, finally the Word of God which was with God and which was God finally became flesh to dwell among the lost to bring them in the way of the lord by teaching them about the kingdom of God. As he is the eternal logos incarnate in the form of flesh his instruction is perfect instruction and perfect teaching. Jesus is accepted as a good teacher, in the words of a young Jew (Mk. 17, Lk. 18:18). He was recognized as Rabbi who has come from God by Nicodemus (Jn. 3:2). Mary Magdalene called him Rabboni (Jn. 20:16). Even the women of Samaria hearing his instructions witnessed him as the Saviour of the world (Jn. 4: 42). The author of the Fourth Gospel records words of Simon Peter saying Jesus has the words of eternal life (Jn. 6:68). Thus we find many references to say that Jesus is the incarnate Logos with eternal life. Earlier these instructions which were communicated through the prophets were a shadow of the real message of salvation and the way of salvation is only in Jesus Christ (Jn. 6:12; 1:5; 3:21; 3:19-20; Mt. 9:2). Moreover, his teaching is new and his message of salvation is also new (Mt. 4:23, 33; 9:17, 35: 8:11, Lk. 5: 38).

3.3. Jesus, the Law-giver.

If someone makes statement, the statement will be identified as his word or as the person himself. Similarly, Jesus has given a new law therefore the law could be identified as himself so the sub-heading says that as Jesus gave the new law he is the law giver. Earlier Jews had Decalogue as a written law by the finger of God through Moses. Jesus as the new church he gave the new law for it is said the old has gone and the new has come. Moreover if anyone is in Jesus, he is a new creation.

The purpose of the law is to purge the sin of the sinner and to redeem the person. So that he can have fellowship with God. According to Paul in his letter to Col. Jesus has cancelled the written code of old law with its regulations which were against humanity and has nailed it to the cross and disarmed the power and their authority on man (Col. 2:15). As the law mediates between disobedient and God to reconcile the people by

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chastisement, so is Jesus, the mediator between sinful people and God. He plays the role a high priest to sinful people (Heb. 2:17, 8:3, 9:7, 13:7-13) representing human beings before god. (Heb. 5:1, Jn. 2:17, Rom. 8:34) and entered the highest altar of God taking his own blood for the annulment of sin of the whole world. thus he made his people perfect by bringing them closure to God (Heb. 9:24, 4:14, 6:19, 20, 9:7, 12, 10:4, 10:10, 13:12). By playing the role of the high priest by being sinless and eternal he has completed his eternal sacrifice (Heb. 6:20, 5:6, 7:7) once for all by offering his sinless body for the sake of the whole world as a ransom. Therefore he was exalted (Heb. 8:1, 7:26) to the right hand side of God.

3.4. Jesus the Wisdom

We have already come across Jesus as logos and we have already acknowledged the proverbial saying about wisdom (Prov. 8:22 ff). The wisdom was personified as the only begotten and who supervised the whole work of creation of this Universe. Such a cosmic logos who was with God and became flesh and dwelt among men in the New Testament is also the personified wisdom. This wisdom who was eternal logos who incarnated as Jesus knew how the temple (Jer. 12:3, 17:30), and priesthood (Jer. 8:10, 10:21), prophets and the altar of God (Jer. 14:14f., Lk. 13:1) were polluted and are no longer useful for the worship of God and to offer sacrifices. Therefore, the sacrifices that were offered were notable to clear the conscience of the worshipper (Heb. 9:9). Because of this, the eternal logos the cosmic one who created the whole universe wanted to make everything to be correct (Heb. 9:11). So he wanted to make everything anew II Cor. 5:17. For him the former regulations of law were futile and were not perfect (Heb. 7:18). Thus when Jesus came as high priest in the order of Melchizedek (Heb. 5:1-5) to overcome the abomination Jesus went through the greater and more perfect tabernacle which is not man-made and which is not a part of this creation. He did not enter by means of the blood of goats and calves, but he entered the most holy place once for all by his own blood and has obtained eternal redemption (Heb. 9:11, 12). Therefore he is able to save completely those who come to god through him because he always lives to intercede for them. Such a high

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priest meets all our needs overcoming the weakness of the lineage of the earlier priesthood and made it perfect sacrifice (Heb. 7:26 ff). This is the wisdom of the eternal logos out a new covenant and new law (Heb. 8:13) by which all sin will be forgiven. Thus, if anyone throws his confidence in the new order, new law and turn to Jesus can be saved and will be reconciled with God (Heb. 1:8). Thus the divine wisdom which is beyond the apprehension of man come into being by right deeds leading the people into experiential knowledge of God the creator.

3.5. Jesus the Saviour

When the man has fallen from the great heights of the fellowship of God by committing sin, God prescribed man to do the sacrifice to reconcile man to himself. Therefore God taught the method of sacrifice, the duties of the priest, qualities of the priests and also the qualities of the animal to be offered. In spite of it, all offerings made by man lost significance for man failed to offer sacrifice in the manner of God's dedication. Thus the sacrifice became a mere ritual rather than the annulment of sin. Moreover priests and prophets lost their way and they started practicing deceit perjury and burn incense to Baal and then come and stood before the lord and abominated the temple (Jer. 7:30) thus rejecting the law of God (Jer. 9:13). Therefore both prophets and priests were godless even in the temple of the lord their wickedness is found (Jer. 23:11). Jesus made everything new bringing new order of things. In the place of Decalogue he gave a new law to love god and love man. Jesus made his body the temple of God and has raised his altar in the northern side of the city, Golgatha. Jesus became the priest to offer his own body as living sacrifice and entered into the highest heaven with his own blood (I Jn. 2:2). He has seated at the right hand of God to intercede for the people of God to save them. Thus Jesus is called as Saviour, (Tit. 1:4; Lk. 2:11; II Pet. 1:1: 3:29). According to the prologue, salvation comes through Jesus Christ (Jn. 1:17). The author of the Fourth Gospel also says to all who receive Jesus, to those who believe in Jesus name, God gave the right to become the children of God. The author of the Fourth Gospel informs the very purpose of the incarnation of cosmic logos (Jn. 1:14, 3:16) is to bring salvation for the mankind. Similarly in Mt. 1:21 the name Jesus means the one who save

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his people from their sin. The Fourth Gospel records Jesus as the living water through whom every foundation of the world as mentioned in the book of Rev. 13:8. Thus Jesus became the savior of the world through his sacrifice on the cross and by his resurrection. The word of God in the New Testament describes Jesus as the complete savior (Heb. 7:55; Jn. 19:30; Phil. 3:21; Col. 1:19; Heb. 5:9: 9:26 ff, I Jn. 1:9) and he is the savior of the whole creation (Jn. 4:42; 3:16; Lk. 7:30 ff; I Tim. 2:2-5; 4:10; I Jn. 4: 10).

So far we have seen ‘Dabar’ from the Old Testament and ‘Logos’ from the New Testament and have observed the identifiable nature in their functioning in the person and work of Jesus the Nazareth. Now we shall try to search the nature and function of the word OM in the Hindu Scriptures.

4. Vac/OM

According to Maitri upanishad the great Brahman has two entities in him; one that is supreme and unknowable, unmanifest, imperishable and unconditioned is called the Nirguna who is also known as the Para Brahman. The other entity is manifesting. One, who is knowable is called as Sabdha Brahman or (1:22) the Apara Brahman. The Sabdah Brahman is also called 'vac' who is immortal, unfailing, enduring, love, and joy. the ancient Indian seers found fivefold functions of this Vac-Brahman in other words known as OM. Vac has creative power, instructive, plays the role of Dharmasastra, and mediations to fulfill the law, unfolds the wisdom and plays the role of the life giver. The Sabdha Brahman is the OM was existing since unknown times and exhibits fivefold functions and is imperishable and divine.

He eternally exists and is only true and ultimate reality. He is known as Immanuel immanent ruler of all. He is the source of all things and he is the knower of all things. He is the source of all beings and the end of all beings (Mandukya 6). He shines in himself and in Him has luminous light (Mandukya Upanishad 2:2). He is the universal and all that exists beyond eternity (Mandukya 1) the past, the present and the future. He is all that was, all that is and all that will be. He is the primordial word. OM is the

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word uttered by Brahman who is creative in his nature, eternal 'vac' who is self manifesting and is eternal and is called Akshara which means cannot be destroyable. 'Vac' is the first born of truth. (T.M.B. II 8.8.4-5) Vac is the one which delivers the world. OM is the mind of Brahman which was existing and which is and which shall be beyond the eternity and all this is OM (Mandukya Upanishad 1) from whom everything has been proceeded (Brihadararanyara Up 13:21). According to TMB XX. 16.2, in the beginning everything came into existence through him only. According to TMB 8.8.4, 'Vac' is infinite who supports everything. According to Chandogya Upanishad VII. 2.1, all that is visible and invisible come into being by OM/Vac. Such 'Vac' according to Coushitaki Up.1.2. is the essence of all beings divine formulas and imperishable visible, invisible. Purusha who is source of everything (MU. 2.1.1-3). Such Purusha is the source of everything and he is Prajapathi himself, according to Svetasvatara Upanishad 1-4. The Aitareya Upanishad also identifies Prajapathi as OM. Now we shall try to study briefly the fivefold characters of Prajapathi the incarnated eternal 'Vac' known as OM.

4.1. Prajapathi as Creator

The word Prajapathi is a combination of two words Praja and Pathi which means (Pathi) Lord of his (Praja) people. Vedas portray Prajapathi as the Lord of the universe and he is the immortal cosmic purusa of Purusasukta of Rigveda. He is the creator and sustainer of everything in the universe (TMB XX 16.2, Rig X. 12.1.4.1). He is greater than everything that he has created. (Rig CXX.1, 2, 9, 1). He is the Lord of immortality (Rig. XC 90:1). He is the OM (vac) created everything that is visible and invisible things of the world (Chandogya Up. VII. 2.1). The Aitareya Upanishad (1.1.1.4) says the great Prajapathi the incarnation of the OM thought to himself, let me now create the worlds. So saying the Prajapathi the 'Vac,'/OM the first born of truth (Taittiriya Brahmana 11.8.8.4.5) created the fullness of this universe out of His fullness and remained in His fullness as stated in Santipatham of Isopanishad. According to Svetasvatara Up. IV. 1.4. Prajapathi is the Lord of creation the imperishable Purusa and is the source of everything (MU 2.1.1-3) Prajapathi is the essence of all being (Chand. Up 1.2)

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4.2. Prajapathi the Instructor

The Veda clearly portrays the Prajapathi instructs to his creatures to purge the sin of the world. Prajapathi is the real source of instruction to love a righteous life (Rig. IX 59.1.4). Some believe that Prajapathi knows the paths of eternity and he is able to guide the people. He could be able to make others pure (Rig. IX. 59.1.4). According to Prashnopania (5.2.5) He as the incarnate OM, the supporter and is able to liberate his people from all evil and worthy to led them all to the light. i.e. the world of Brahman. As per the Brihadaranyaka Upanishad 1.3.23 he is the one who lead his people from unreal to real form darkness to light and from death to immortality. Thus the Prajapathi is worthy to lead the humanity unto eternity, and thus the Prajapathi instructs everything to the humanity (Atharva Veda XIX.1 and Rig 1.164.3; S.B.I. 10.12).

4.3 Prajapathi the Law Giver

The ‘vac’ that proceeds from the Brahman is called as vac Brahman. In other words he is the author of creation, the Prajapathi. He is vac who stands as mediator to communicate the people of the Lord and also to fulfill the Law. As Prajapathi is the Lord of creation when the humanity went astray from the supreme Lord, he came to risk himself to restore the broken relationship. As Prajapathi is the ‘vac’ Brahman he is the priest and he himself is the sacrifice. Prajapathi prepares himself as befitting the oblation of the sacrifice (Rig. XIII.4. Rig. I:164:37) to restore the broken relationship between God and man (S.B.I. 10:2). The relationship was broken because of the disobedience to the law laid by the Supreme Brahman. The Vac Brahman who is OM the supporter of the truth and is able to liberate people from all evil and he is worthy to lead them into light and into world of the Supreme Brahman. All gods mediate through ‘Vac Brahman’ who is Prajapathi who is foremost wisdom. He who knows Vac Brahman as the wisdom and who is not disobedient to the Vac Brahman abides in the law of him destroys the darkness of sin and attains his highest desires. Prajapathi performed sacrifice according to the law of the Lord. As the law of the supreme Brahman is in the form of vac, the law of Brahman is identical with the form the ‘vac’. Therefore, he is the law and also the lawgiver.

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4.4 Prajapathi the Wisdom

Prajapathi is the one who gives light to the devas and the one who teaches wisdom to them. Prajapathi is described as the source of Wisdom. Yo Devebhya atapathi Yo devanam Purohita: (Purusasukta Anuvaka 13:4) Prajapathi himself is wisdom. The knowledge of God which encourages the humanity to experience God is wisdom. Such wisdom will help the humanity to reach the Supreme Brahman. Prajapathi is the one who taught the method of sacrifice to all the deva. Prajapathi is the one who teaches and inspires by the duty of Sanatana Dharama. The method of sacrifice is known as swadharma to the people of God. Anyone who receives and know such wisdom, will be called Brahmajnani to whom all the devas will be accessible. (“Rucham Brahman Janayanta Deva Agre Tadadbruvan Ya Svaivam Brahmana Vidvat Tasya Deva Asan Vase” 11.13:5).

According to Yajur Veda 34.3,4 Wisdom is the immortal interior of all beings. Prajapathi is full of wisdom. According to Mundaka Upanishad 1:9 Prajapathi is all knowing and all wise. According to Chandogya II 2:4 he is having threefold knowledge in whom gods can take refuge and it also makes men fearless from death. According to Taitiriya Upanishad II Prajapathi as wisdom has destroyed sin in his own body that man attains all his desires. It is also stated that wisdom is greater than the contemplation. The one who mediates on wisdom mediates ‘Vac Brahman’ who is Prajapathi through whom man can enter into the realm of freedom (Chandogya Up. 8.1.2). Everything that is visible and invisible can be known through wisdom and OM and he who meditate on wisdom of the ‘Vac Brahman’ i.e. Prajapathi attains wisdom and knowledge and ultimately attains the supreme Brahman.

4.5 Prajapathi the Life Giver

According to Purusa Sukta XC 1-7 (pg. 05. Arthur, Anthony Macdonell) the vedic purusa offers himself as oblation for the salvation of his creatures and is known as Atmadha. (Yt purushema havisa deva yajna matanatva v.6). The devas offered the body of Purusa as an oblation-in such as oblation and sacrifice Tat yajnam Tanvanai Abadhman purusam pashum (v.7). In such a way to continue the Yajna of the creation devas binded

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the Purusa as Yajna. Pasu and they (Ye Deva: Sadhya: Rushayasha Tena Ajanta (v.8) did the sacrifice. This was the earliest principle that was established by the religious minded people. Through this sacrifice of Purusa only the sages obtained heave (Rig. XC16). According to Yajurved XXXI, 12 Purusa is the primordial man and is the golden son beyond darkness and he is the way to attain the eternity. The same ideology we can find in Rig X 81.3 praising to SB.X 1-2 after the sacrifice Prajapathi rose up on high and departs to the world. When that sun shines, S.B. XI. 1,8,29 and in Tu III 1-2, 6-10, Prajapathi the infinite serenity has risen up from the body reached the supreme light and has revealed himself as the supreme light.

Thus the ancient Vedas declare that OM the Sabdha Brahman, Vac Brahman as Prajapathi who is the source of all creation who is also the sustainer is also the source of wisdom, life and instructor who sacrifices for the salvation of the humankind and is source of eternal life.

Conclusion

Having observed the five entities in the Judaism, Christianity and Hinduism in their original scriptures, one will be surprised to know how God is impartial to delineate the plan of salvation to the whole creation. God reveals himself to His people if one realizes these facts and seek the person in Messiah and in the Person Prajapathi. It is noteworthy that these entities are fulfilled and realized in the historic person and work of Jesus of Nazareth.