|NITAAI-Veda.nyf > All Scriptures By Acharyas > Nandanandana Dasa > The Vedic Prophecies > The PROPHECY > JESUS IN KASHMIR|
JESUS IN KASHMIR
We can begin finding evidence of Jesus in Kashmir in an inscription that was carved on the sides of the steps at the threshold on the Throne of Solomon in Srinagar. The meaning of this inscription is described in detail by Mullah Nadiri, a historian during the rule of Sultan Zainul Aabidin, in 1413 in his book on the history of Kashmir, Tarikh-i-Kashmir. He relates that Gopananda, or Gopadatta, ruled Kashmir and had the Temple of Solomon refurbished by a Persian architect. During the renovation four sayings in ancient Persian were set in stone that said, in essence, that Bihishti Zagar constructed these columns in the year of 54. Khwaja Rukun, son of Murjan, had these columns built. In the year 54, Yuz Asaf proclaimed his prophetic calling. He is Jesus, prophet of the sons of Israel.
Mullah Nadiri goes on to relate that during the rule of Gopadatta, Yuz Asaf came from the Holy Land to the Kashmir valley and proclaimed to be a prophet and preached to the people. Gopadatta ruled for sixty years and two months before he died. It is calculated that Jesus came to Kashmir nearly 16 years after the crucifixion and lived to be around 80 years old. Even the Koran (4.157) explains that Jesus did not die on the cross: "That they said (in boast), 'We killed Christ Jesus, The son of Mary, The Messenger of Allah'--But they killed him not, Nor crucified him, But so it was made to appear to them, And those who differ therein are full of doubts, With no (certain) knowledge, But only conjecture to follow, For a surety they killed him not." Other scholars feel that another verse in the Koran (23.50) relates that Jesus did not die on the cross but ascended to live in a peaceful hill-side watered by a fresh spring. All this means that not only did Jesus come to India to learn from the brahmanas and Buddhists as records show, but after returning to his land of Israel where he preached and was later crucified, he did not die on the cross. Rather he suffered and recovered. After that he ascended to Heaven, known as Kashmir, where, after some years, he died and was buried in Srinagar.
In the center of Srinagar's old part of town is the Roza bal, which means "tomb of the prophet." This is the burial place of Yuz Asaf. The name Yuz Asaf relates to Jesus, or Hazrat Isa or Issa. This has been carried down through the Farhang-Asafia, Volume One, which explains how Jesus healed some leper who then became asaf or purified, meaning healed. The vior&yuz means leader. Thus, Yuz Asaf became a common reference to Jesus as "leader of the healed." The grave of Jesus is in Anzimar next to a Muslim cemetery in the Khanjar quarter of Srinagar's old town. The grave itself is m a building called Roza bal, an abbreviation of Rauza, which means "tomb of a prophet." You enter the rectangular building through a small doorway. On your way in you'll see an inscription that explains that Yuz Asaf came to Kashmir many centuries ago and dedicated himself to the search for truth. The inner chamber has two graves on the floor, each covered with heavy cloth and with wooden railings around them. The first and smaller grave is for the Islamic saint Syed Nasir-ud-Din, buried here in the 15th century. Behind it is the larger grave for Yuz Asaf. Near the gravestone of Yuz Asaf are footprints carved in stone showing the scars Jesus would have suffered during his crucifixion. It is the custom for pilgrims to place candles around the gravestones. When years of wax was removed by Professor Hassnain, not only did he discover the footprints, but he also found a cross and rosary. As typical with Muslim mausoleums, these graves are a covering and the actual graves are in a crypt under the floor. A look into the real burial chamber is provided by a small opening. The grave which contains the remains of Yuz Asaf points east to west, typical of Jewish tradition.
All this indicates that this is, indeed, the burial place of Jesus, which is visited by thousands of Christian, Muslim, and Hindu pilgrims each year. The grave has been maintained by attendants since its construction, established by ancient records to be as far back as 112 AD. There are other accounts of how Yuz Asaf preached throughout Persia, present-day Iran, converting many people. Details can be found in Agha Mustafai's Ahivali Ahaliau-i-Paras which confirms that Jesus and Yuz Asaf are the same person. Even Emperor Akbar had a court poet who referred to Jesus as "Ai Ki Nam-i to: Yuz o Kristo," which means, "Thou whose name is Yuz or Christ." Even at Akbar's city, Fatehpur Sikri, near Agra, as you enter the main gate going toward the mosque, there is an inscription which states: "Jesus (Peace be with him) has said: 'The world is a bridge. Pass over it, but do not settle on it!'"
Other records and place names relating to Jesus point to his presence in Afghanistan and Pakistan. The Acts of Thomas describe the journey of Jesus and Thomas in Pakistan (then Taxila) at the court of King Gundafor in the 26th year of his rule, about 47 A.D. Also, when Jesus came to Kashmir after his crucifixion, he came with a group of followers which included his mother, Mary. She must have been over 70 years old at the time and not likely to take such a journey very well. Seventy kilometers east of Taxila, and 170 kilometers west of Srinagar on the border of Kashmir, is a small town called Mari, or Murree in English. In that town is an old grave called Mai Mari da Asthan, meaning "the final resting place of Mother Mary." Here is where she must have died before Jesus reached Kashmir. To this day the grave is maintained by Muslims as the resting place of Jesus' mother because he is considered one of the prophets of Islam. Also near the villages of Naugam and Nilmag, about 40 kilometers south of Srinagar, is a large plain called the Yuz-Marg, the meadow of Jesus. It is here that some of the tribes of Israel settled after 722 B.C. to live as shepherds, which is still a major occupation in the area today. * * *
More evidence on Jesus's presence in India has been found at the Hemis Monastery in Ladakh. Forty-five kilometers south of Leh, and six kilometers off the main road on the western side of the Indus River, is the Hemis Buddhist Gompa. It is one of the largest and most well known of the Ladakh gompas. It also has impressive images of Buddha, wall paintings, and a respectable library. It is especially famous for its large Hemis Festival, a two-day event in late June or early July with mask dances and lots of spectators. The Cham or Setchu festival has the mystery plays honoring the Buddhist saint and prophet, Padmasambhava. The Hemis Gompa, as it stands today, is over 400 years old. However, the previous monastery, the Go San Gompa, existed here for well over 1000 years. Many inner rooms are filled with ancient writings, much of it uncataloged. The Hemis Monastery is where, in 1886, Nicolas Notovitch discovered the ancient manuscript that describes the life and travels of Saint Issa, Jesus. This was, as Notovitch explained, a compilation of scrolls from the library in Lhasa that were brought from India, Nepal, and Magadha about 200 years after the time of Christ. Written in Tibetan, the manuscript also describes how Jesus traveled to India and to the north to Nepal and the Himalayan region. Nicholas Roerich also visited Hemis in 1925 and published his own account of the manuscripts in his book, The Heart of Asia. Swami Abhedananda also confirmed the existence of these texts at Hemis in 1992, and published his account of it in his book, Kashmiri O Tibetti.
Herein, these descriptions provide plenty of proof that Jesus, as predicted in the Bhavishya Purana, came to India to live, learn, and then later die after returning again from Jerusalem.
So now let us begin taking a closer look at some of the other prophecies in the Vedic literature.