Muhammad in The Hindu Scriptures

SCRIPTURES
DR. VED PRAKASH UPADDHAY

MUHAMMAD
in the
Hindu
Scriptures
Dr. Ved Prakash Upaddhay
Translated into Bengali by

Prof. Ashit Kumar Bandhopad4bay
Translated into English by

Muhammad Alamgir
Published
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Muhammad in the Hindu Scriptures

By Dr. Ved Prakash Upaddhay
ISBN !11-7131-"746-8
Edltlon 2011
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MUHAMMAD
in the
Hindu Scriptures
*****
BOOKS 1,2 AND 3 WRITI'EN IN HINDI BY
DR. VED PRAKASH UPADDHAY

RESEARCH SCHOLAR, SANSKRJT
PRAYAG UNIVERSITY
*****
BOOKS 1.2 AND 3 TRANSLATED FROM HINDI INTO BENGAU
AND BOOK 4 WRfiTEN BY
PROF. ASIDT KUMAR BANDHOPADDHAY

EX. DIRECTOR, SANSKRIT ACADEMY
HOWRAH
*****
APPENDIX COMPILED BY
DR. GOURI BHATTACHARYA

PROFESSOR,
RABINDRA BHARATI UNIVERSITY
*****
TRANSLATED FROM BENGAU lNTO ENGUSH BY
MUHAMMAD ALAMGJR
In Memory of my Shaykh
Muhammad Fadlur Rahman Ansari

may his soul rest in eternal peace
TABLE OF CONTENTS
Prebce to Tl\e Third edition .... , .. w iX

Foreword .... .... Jti
Introductio n .................................... . .. .... xiii
Ben~ali Tra nsl.l.tor's Introduction ........ .... lll.iv
Book One
Ndrlllshangsd and the A~tti"' Rishi
Cl!ap!t rOnt .
The M eanins of Narashanp a ..........................................._.., ..... 3
CllaplaTh>o.
Qua_lities of Nara,hangsa .............................................................. 7
'Cimplt rThru
N;uashansu 1s Muhamm.td ....... 11
Chapter Four.
N.uasha nsaa in the non-lndim Scriptures ...... 18
Chapterfivt.
Thl Sage ................................................................................. ~.~ .. 27
Clmpltr 5il.
An tim Buddha- Mai!Teya ............................................ ~- ...... 36
Book TWo
l(allci Avatar a1ul Muhammad
Clt11pltr 0n~.
r rolosu ........................................................................................... 45
Chaptt r TWo
The Menins of 'Avtr' ................................................. 50
vi MIJHAMMAD IN THE HINDU SCRIPTultes
ClrapterThrte.
Conditioll8 when an Avatar appears............. ........... 52
ChApter Four.
Conditions when the Final Avatar appears ......... 53
Chapter Five.
Characteritic& of the Final Avatar ......................... ... 54
Clwpter Six.
The Age in which the Final Avatar will appe.u. ............... 56
Chapter Sroe?~.
The Place where the Final Av01tar will appear,.,.. .......... 58
Chap,'er Fight.
The Age of Social and Religious Decline .................................... 60
Chnpter Nine.
Muhammad as the Final Avatar ............... .. .................. 63
Chapter Ten.
Teachings hom the Qur'an and the Vedas .. ..... 72
Chapter Eleven.
Conclusion. . .... 74
Chapter Twelve.
Saraswata Vedanta Publication Society .. ...... 77
Book Three
Religious Unity in the Light of the Vedas
Chapter One.
Foreword. ...... 81
Chapter nuo.
Unity of God.:... (Monotheism) .... 83
Chapter Three.
Proof of the Prophets in the Purillnas .85
CMpterFour.
Jesus Christ in the Puranas ..................... . . 88
Chapter Five.
Muhammad in the Bhavishwa Purana ..... 89
Chapter Six.
Universal Religion & Conclusion .. .................... 91
Book Fo11r
Muh<lmmad it1 the Vedas and the Mahabharata
Chapter Om
Muhammad in the Atharvaveda .................................................. 95
Clwpter Two
Muhammad in the Samveda .............................................. . .. 106
Chapter Thret'
Muhammad in the Yajurveda ..................................................... 110
Clwpter Fv11r.
Muhammad in the Rigveda ........................................................ 121
Chapter Five.
Muhammad in the Mahabharala .... ....... 132
Appendix -Islam in the eyes of the non-M11slirns ..... 141
Epilogue ... ...... 144
Preface to the THIRD edition
is book is actually a_collection of four boo~s . The first three. of

] heM' books were ongJnally written m Hmd1 as a Hisloncal
Research by Dr. Ved Prakash Upaddhay of the Prayag University
o India. The three books are:
Narashangsa and the An tim Rishi;
Kalki Avatar and Muhammad; and
Relgious Unity in the Light of the Vedas
Prof. Ashit Kumar Bandhopaddhay of the Sanskrit Academy,
Howrah, India, translated the above three books irtto Bengali, and
called the combined work as 'Muhammad in the Vedas and the
Puranas'. He has also added the following with his translation
Muhammad in the Atharvaveda;
2. Muhammad in the Samveda;
3. Muhammad in the Yajurveda;
4. Muhammad in the Rigveda;
5. Muhammad in the Mahabharala; and an
6. Appendix- Islam in the eyes of the non-Muslims.
In the present English translation, I have combined the first
five of the above as Book Four, and called it 'Muhammad in the
Vedas and the Mahabharata'.
There are many sacred literatures in the Hindu religion which
are regarded by the Hindus as their Scriptures. The foremost and
the oldest among them are the Vedas. literally 'Books of Knowledge'
They are:
L Rigveda, the Veda of worship, it is the o\d~t of all the Vedas;
2. Yajurveda the Sacrificial Veda;
3. Samveda, Veda of chants; and
4. Atharvaveda, the Last Veda.
MUHAMMAD IN TH~ HINDU SCRinliRES
The Puranas, literally 'ancie~t', are the next old~st script~res.

There are eighteen Puranas, whiCh basically contam the Hmdu
mythology.
Then there are the Brahmanas- the conunc:1taries on the Vedas;
the Upanishads - mystic speculatu.ms; _Hit?p,tdesa - the Book of
Good Counsel; the Bhagavad-Gita - which LS part of the great epic
Mahabharata i.e. the Great Brothers; and the other great epic,
Ramayana. Ramayana is the adventures of Rama. anJ M<Jhabharata
is the adventures of Krishna- two key figures who txpounded the
Hindu way of life.
The word Rishi means 'Sage' or 'Saint'- one who has received
Divine Revelations- roughly a Proph~t or a Messenger. 'Antim'
means Ultimate, so Antim Rishi means the Ultimate Sage or the
Final Prophet.
Avatar means incarnation of the Oiviile in the ephemeral world.
In one version of the Hindu scriptures there is mention of twenty-
four Avatars, in which Buddha is the twenty-third and Kalki is the
twenty-fourth Avatar. ln another version there are ten Avatars, and
they are: Matsha, Kurma, Varaha, Nrisingha, Vamana, Parshuram,
Ramchandra, Krishna-Balarama, Buddha and Kalki. Kalk.i is the one
who is suppClsed to appear towards the end of the cycle of time
called the Kali-Yug.
The research works of Dr. Ved Prakash Upaddhay and Prof
Ashit Kumar Bandhopaddhay as presented here have proved that
the descriptions of both the Antim Rishi and the Kalki Avatar given
in the Hindu scriptures amply point to the life and times of
Muhammad, who, according to the Muslim scripture, the Holy
Qur'an, is the Last Prophet or the Final Messenger. In addition, they
have analysed the ~redictions of 'That Sage' i.n the Holy Bible, and
'An tim Buddha Ma.ttreya' in the Buddhist scriptures, and have come
to the conclusion that these predictions also apply to Muhammad
and Muhammad alone.
I have combined ~II the above books in this presentation and
.:~eel it 'Muhammad tn the Hindu Scriptures' - Hindu ScriptureS
bemg the matn focus of attention in the discussion ahead.
Muhammad Allmsir
Rajah 11, 1421 A.H. Sydney, Australia
October 10, 2000 A.D.
FOREWORD
a the question .;,l the existence of God, it may seem that the
orld is divided into two camps. The minor camp, of those
ho do not believe in the existence of God, is growing in size
rather rapidly. The major camp, of those who do believe in the
existence of God, is riddled with an endless variety of mutual rivalry
and is shrinking in size faster than ever. Consequently, the squabble
goes on and a third camp, that of the agnostics, is growing
monstrously and is snatching away control of all aspects of human
life from the two older, war-weary camps.
The 'news' and description of God, has come to us through
men who hold an outstanding position in our spintual life. These
men are known by ordinary men, sometimes as saints, sometimes
as sages, at other times as prophets, and yet other times as God
Himself in the garb of a man. Obviously, the descriptiOn of God in
each case varies, from a metaphysical, and more correctly, from an
ontological point of view. We may thus hnd that the adherents of
each of these great men are busy exhausting all their skills in the
defence of th12ir masters, and producing tons of literature to
overwhelm those who do not 'toe the line'.
Therefore, although Jt may seem that the fight is to establish
which of these descriptions of God is correct, (or more correct), the
real undercurrent is to tell everyone which of these great men is
number one. God certainly does not show up in His actual form to
us. Even when, for argument's sake, He takes the ronn of Jesus or
Krishna or Rama, no one can deny that He is hiding His real form.
Therefore, the beholder has no other recourse but to accept the claim
on behalf of a man, because the eye has seen nothing but the m.an
So, the m.an giving the news about God, in a strange sense, occupies
a bigger position in our lives than God Himself.
We human beings can never come to a conclusion on this matWr,
MUHAMMAD IN THl! HINDU SCRIPnJle;
xii
on the basis of our linUted knowledge and the power of judgement

that we can muster. So, in trying to upgrade our man, it may turn
out to be a case of downgrading our God. God, certamly wouldn't
like to be downgraded. He knows we are believers, and as such He
is Merciful to us. He has His own sure way of t~lling u~ w~o among
these men is number one. The importance of this question ts ever so
closely intertwined with the final question of t~e Essence and
Attributes of God. This is the isthmus, the bndge, hnking man and
God. To wit, if this question is not resolved, the camp of the believers
is bound to be denuded even further, in the face of the 'enormous
success' of Materialism, supported spiritually by Agnosticism and
morally by Existentialism.
Dr. Ved Prakash Upaddhay's research on this question, and
the resulting conclusions he has drawn from the Indian and the
SenUtic scriptures, will go a long way in enlightening our minds,
and in freeing our hearts from all the torments and agony.
I want to acknowledge a couple of defects in my presentation
of Dr. Upaddhay's important work. Firstly, I have not translated 11
from his original Hindi. My translation is based on its Bengali
rendering by Professor Ashit Kumar Bandhopaddhay. Secondly, due
to a lack of resources, I had to leave out the Sanskrit quotations which
have been referred to in his work. I have however, made an honest
effort to see that the force of his argument is neither lost nor
exaggerated. As far as the Sanskrit quotations are concerned, they
are only helpful to those who can read Sanskrit. For them, as well as
for those who want to cross-check against a genuine translatiOn of
the Indian scriptures, the reference number of every verse is
included. In this regard there is a total4ependency on the accuracy
of the Bengali version of his work.
In my war~, I have been greatly assisted by my son Faisal. and
my very dear frtends Roqeya and Raqib Sabur, and Munaiba and
Amanullah Khan, all of Sydney, llustralia. In addition to the tedioUS
task of proo~-readmg, they have helped me in the proper structuring
a~d formatting of this book. I am grateful to them, and many more
fr1ends, and my wife, for their encouragement and support.
Muhammad Alamgir
Rabiul Awwal 12 Dhaka, Bangladesh
Hijri 1418
INTRODUCTION
A strong desire and ambition to undertake research in historical

matters has a1ways been cl~ to my heart. It is a proven fact
that Muhanunad fits the descnpt:ion of the Ultimo.te Sage, whose
coming has been prophesied in the Vedas, the Bible and the Buddhist
scriptures. My heart was therefore aroused with the inspiration that
TRUTH must be revealed, even though it could be distasteful to
some people.
In the period prior to Muhammad, Indians and Arabs had the
same religion. Many proofs to that still exist. But this is not the right
place to go into that. I am not in favour of religious narrow-
mindedness. I do not have the audacity to reject truth, regardless of
where it comes hom.
The Vedas have prophesied about the coming of a sage who
will ride on camel-back, will have twelve wives and whose name
will be Narashangstl. Shayana has given the meaning of
NArashangsa as one who is praised by men. But as a result of my
analysis I find it difficult to agree with Shayana. In my opinion
NarashtmgstJ indicates a person whose very name means 'The
Praised'. The Arabic word Muhammad means 'The Praised'.
Therefore Nara.shtJngstJ and Muhammad are synonymous. In the
rest of the book I have endeavoured sincerely to reveal this truth..
Vd Prakash Upaddhay
Month of Madhav
Bright Fortnight, Day 12
Shakabda 202.3
BENGALI TRANSLATOR'S
INTRODUCTION
Ti e Creator an.d Sustainer of the Universe is One and has no

econd. Only He is worthy of praise. Only He IS worthy of
worship. He as the Lord of the.Worlds. For the well-being of
human beings, in this world and the next, and to give them guidance
to the true path, He has sent Messengers in every age and every
land. But some ignorant people of India think that the lord's
Messengers, sages and great men are sent only to India, Ln spite of
the fact that the Aryans themselves came from countries outs1de
India and the Vedas are the religious scnptures of non-Indian Aryans.
The real truth is, that whenever abominations and irreligious
practices get out of hand and previous scriptures become corrupted,
God sends new Messengers and reveals new scriptures. Those who
reject the new Messengers and the new scriptures and thus follow
the superstitions bhndly, go headlong towards their doom. On the
other hand, those who accept such Messengers and obey the new
scriptures, attain the true path.
If the current scriptures of the world are examined closely, it
will become evident that some of them remained dormant and some
others were kept hidden from the eyes of men for hundreds, even
thousands of years. The Aryans had forbidden the reading of and
listening to the Ve~ for the non-Aryans. Under the attack of the
enemies, the Bible had disappeared from the face of the earth. That
is why the bllowers of various religions had expressed doubts about
the_.vali~ty,pf tl;l;ei,r,o""" scriptures. But the Qur'an is a unique
scnpture in this regard in that it has never been out of sight for even
~ day. I_ the other scriptures of the world are destroyed, it will be
u~p~ss1ble to recover them. But at any one time, there are available
ITl.l!hons of people who have memorised the thirty parts of the vast
Qur'an. That is why this book has remained intact and uncorrupted
for fourteen hundred years. No book in the world can face up to
this challenge of the Qur'an. Truly speaking, only the Qur"an can
claim to be the immutable and eternal message from the Lord.
India as well as the whole world is all ears about the coming of
l<.iilki Aua!ar- the last great man. Various scriptures have mentioned
him in various ways Many identifications of this great man have
beE'n descnbed. He has been mentioned in many places of our own
Vedas and the Puranas. Muslims say: this last great man of the K.illki
period is Muhammad.
According to the resl?arch of Dr. Ved Prakash Upaddhay,
Muhammad has been described in the Vedas and the Puranas in four
different ways. Firstly, as NarasharJtsa or 'the Praised'. This has
been described as the meanirig of the wOtd Muhammad. se&indly,
as An!im Rislu- the Final Sage. The Qur' an alsO declares Muhammad
as the hnal Messenger Thirdly, as Kal/ci Avatar, i.e he will be the sage
for the last period. Muhammad has surely arrived in the pr--sent
l<.iilh period. Fourthly, Muhammad has been mentioned in tl- ~ Vedas
by name. Therefore, from every angle, it is Muhammad, whc !5 being
pointed at.
In this connection, Dr. Ved Prakash Upaddhay has pub~;o;hed
three research works- {1) Narashangsa and the An tim Rishi, (2) K.io//ci
Aua!ar and Muhammad, and (3) Religious unity in the light of the
Vedas and the Puranas. I have combined the three in my Bengali
translation and have named it as 'Muhammad. in the Vedas and the
Puranas'.
Upon my special request the publisher has published the book
with great care. I am very pleased to see the book, and consider it as
my real manuscript. i bestow all rights to this literature in favour of
the publisher.
Let there be an awakening for true knowledge. Let there be a
closer friendship and amity between the Hindus and the Muslims.
May God give everyone the courage to accept the TRUTH without
hesitation. With these good wishes I want to conclude my views on
the matter.
Ashil Kumar Bandhopaddhy

Book One
NARASHANGSA
and the ANTIM RISHI
~-
Chapter 1
The Meaning of NARASHANGSA
Narashangsa the Individual

'"rhe word Ntlrllshangsa is a combination of 'Nar' and 'Aashangsa'.
1 'Nar' means Man, and 'Aashangsa' means Praised. It should be
remembered that 'Aashangsa' is not a word from the popular
languages; it is a purely Vedic word. Some people say, the meaning
of Narrrshangsa is 'human praise'. In the opinion of others,
Nllrllshangsa means 'praised by men'. The two meanings have been
derived by compounding the words 'Nar' and' Aashangsa' in two
different ways. In reality both ways of compounding are wrong.
The word Narashangsa is actually pointing to a particular individual.
In the Vedas, the person whose praise has been sung in chapters
relating to Narashangsa, the word Narashangsa applies to that
person.
Narashangsa the Man

"rhe word Narashangsa comes under the objective case, and its
1 meaning is 'the praised man'. Therefore the word NartJSht~ng:;u;,
cannot be applied to any demigod (or spirit or angel). The word
Narashangsa dearly proves that the person for whom the adjective
'the praised' is used, must belong to the human race. U anyone takes
the word 'Nar' to indicate demigods (or spirits or angels), then I
Wish to clarify that that is not correct. The word 'Nar' does not apply
to any of the classes of demigods (or spirits or angels). At this stage
we can check the ten different classes of demigods (or spirits or
angels) mentioned in the scripture called Amar Kosh, chapter
'Heaven', verse 11, viz. Vidyadhara, ApshartuhtJ, Yo:ksho:,
Rakshasho:, Go:ndho:roo:, Kinnaro:, Pisho:cho:, Gujjo:kG, Shitldha and
Bhooto:.
MUHAMMAD IN THE HlNOU SCIUJ>ruREs
Vidyadh 4 ra: these ~pirits are superior to others by virtue of

their knowledge (vtdya).
Apsharasha: these spirits trave~ on water.
Yaksh11: these spirits are worsh1pped.
R 4kshusha: the worshippers of these spirits are protected by
them from other spirits.
G4ndhlln:ra: these spirits love on1y perfumes.
Kinnara: these spirits assume human form and change to their
own form whenever they hke. They are extremely evil in nature
Pishacl11: these spirits kill animals and eat them
Gujj11ka: these spirits look after hidden treasures under the
earth and in the mountains.
Shiddha: these spirits always remain n the presence of the
Supreme God and receive His blessings. Whatever they say is
true. They never tell an untruth. They are good and have
attained holiness. They can become very small or very big or
very light whenever they like.
Bhoot11: these spirits bring prosperity to others and to
themselves. They seek wealth, prosperity and speCial powers
and achieve them.
It is proved from the above that Ntmul1angsa does not belong

to any of the cl_asses of the demigods (or spirits or angels) listed.
Moreover, he will be a 'praised' person belonging to the human race
'Nar' and 'human' are synonymous. - (Amar Kosi!, chapter 'Man',
verse 1.)
Widespread mention of Narashangsa
~ferenc:s relating to Nar4sh11ngs4 cannot be found m the popular

anskrit saiptures. However, such references are found m many
'mantras' (hymns) of the Vedic scriptures. Specif1cally, in the VediC
tncantahons many hymns have been dedicated to the subject of
Narl15llangsa. In the 127'h sechon of the 20'~ canto of the Atlurrvlwedn.
fourtee~ mantras have been r:corded in the praise of NaraslllwgsiJ.
Or all the Vedas, the R1gveda is the oldest. Narasha11gsa 15
men~lOned Ill many places of the Rigveda. So much so that all eighl
~~tras 10 the Rlgveda start with the word Narashangsa. The
0 owmg references to Narashangsa
10 the Vedas arC' notable
IJOOK ONEo NARASHANGSAAND THE ANT1M IUSHI
Rigveda 1:13:3, 1:18:9, 1:106:4, 1:142:3, 2:3:2, 3:29:11, 5:5:2, 7:2:2,

10:64:3, 10:182:2 and 19:70:2
S11mveda mantra no. 1349
Yaju.rveda (Bright) 29:27
Yaju.rveda (Dark) 1:6:4 and 1:7:4
These references simply prove that the mention of Narashangsa

with praise and hymns IS widespread throughout the four Vedas.
When did Narashangsa appear
J!e3rt~~~k~~~tn:~~~s bao~~orsh:c~,:=:~~~;ec~h~~~;{n~ p::~~: ;!i~

person. Otherwise, there is no pu9ose in foretelling the coming of
the pt>rson. If anyone assumes that Narashangsa came and went
before the Vrdils were revealed, then that assumption contradicts
the first mantra of the Atharvr.veda, canto 20, section 127. In this
mantra, a future tense is used in mentioning the coming of
Naraslangsa. Therefore the time of Narasllangsa was not before
but after the revelation of the Ved11s.
It has been announced in a Divine Message: "Listen, 0 people
of the world, Naraslumgsa will be praised here". This Divine
Messc1.ge is in the Atharvaveda. The period in which the Atharvaveda
was revealed was long after the other three Vedas were revealed.
Therefore, the advent of Narashangsa was defin:tely in a period
which was after (and not before) the Atlwrvaveda (the last of all the
Vedas) was revealed
In the second mantra of the Atharvaveda, canto 20, section 127,
it is said that Narashangsa will ride on camel-back. This also proves
that N11rashangsa will appear in a period when camels will be used
.1s mounts.
Where did Narashangsa appear

There is no explicit men_tion of the place _wh~re Narashangsa was
supposed to appear. W1thout such mention 11 becomes difficult to
ascertain his place of origin. Therefore, it is necessary to examine
the clues available to us
MUHAMMAD [NT'HE HINDUSCRIYTlJRES
The due in this case is that Narashangsa will use a camel as his
mount. A person is born in a particular country, in a particular period
and in a particular environment. In relating his story,_ his country,
the language of his period, the dress and mounts of h1s period are
notable. "Narashangsa will ride on camels", the sign1ficance of this
statement is that the country in which he will be born Will abound
in camels. Since camels are found in a large number in deserts, we
can conclude that Nara.shangsa will ~ born in such a desertland
Chapter 2
Qualities of NARASHANGSA
Beloved
M ost nf the mantras in the Vedas highlight the qualities of the.

Supreme God. Some mantras however relate to other matters
Narasiw11gsn's greatness is borne out by the fact that hymns of
Ius praise are sung in the Vedas. Even durmg the period of the
RISI'fllll (whtch was the earliest of all the Vedas) hymns of
pratse were dediCated to Narasl1angsa in the performance of
s.Krifinill ceremomes. In these hymns he has been addressed as the
'Beloved'.
Honey-tongued
H e has also been called 'Ho.ney-tongued' referring to the sweetness

of his words and speech
Revealed knowledge
I n addition to being described as honey-tongued, another higher

quality has been ascribed to Narashdllgsll, that he will receive
revealed knowledge. One who receives revealed knowledge is ca11ed
a Kavi or Messenger of God. Katri is a person who is in the possession
of an extraordinary faculty. K11oi can arrive at the stDtion where the
sun and the moon and the Angels cannot reach. He is the king of the
spirihlal world.
'K11' means God. One who has a special connection with
'K11' or God, and one who knows Cod with special knowledge
is KatJi. The dictionary has many meanings for the word Kavi
e.g. genius, skilful, wise, good judge, praiseworthy, sage etc.
In the RigwdiJ (5:5:2), Narallangsa is described as a JC.oi.
MUH.AMMIID IN TilE HL._I;;l' >CRU'TlJ~
Graceful personality
t~~~:~~f:~~;3~!,:;:a~~5t~eisi~~;~~~o~ 1 ~~;:e~~:::,,!h~~::
word is a combination of 'Shoo' meaning beautiful and 'Ar.:hi'
meaning radiance. Significantly, Sl1~rchi means a beautiful and
graceful person whose fac~ radiates hght (halo) .. h~ lhe same verse
of the Ri~do (1.c. 2:3:2), 11 IS also sa1d that the br1lhance of h1s light
w11\ brighten every home, meaning, that there will not be a s1ngle
home where Ius praise will not be pronounced. Th1s also corresponds
to the literal meaning of the word Narasl1tmgsa, whu:h IS 'one who
is praised' or 'the praised one'.
Promoter of knowledge
'"f'he word use~ to describe this aspect of No.rasl1angso.~ IS '[Jro.ti
1Dhamo.-NauJallo.'which means 'one who bnghtens every home'
The word is a comb1nation of 'Pro.ti' meanmg 'e\'ery', 'Dh>~ma'
meanmg 'home' and 'Anja" meaning 'to brighten'. The word "Anpl
also means 'to bum'. It will be wrong to take this meaning, bec<1use
then it will mean that 'he will bum every home'. The real me<:~ning
of a word depends on the context in which it is used. So, when
selecting a meaning, if due consideration is not given to the context,
then we may end up w!h an absurd meaning. For exilmple, the
word 'Saindho.ba' has two meanings, 'salt' and 'horse' The word is
generally used in 'bhajans' and mythical plays 'Salt' is proper in
the contextof'bho.jans' (hymns dedicated to Krishna), and 'horse' is
proper in mythical plays. Similarly, the word 'brighten' in the
ordmary sense means 'to remove darkness', but in the spiritual sense
mean~ '.to spread knowledge'. 'Darkness' itself means ignorance in
the spmtual sense. Since, spiritually speaking, Narasho.ngsa has been
described as a Kavi, the word 'Anja' would r,1 e.:m 'spreacling of
k~owledge'. So, 'he will brighten t!very home' really means he
w11l spread knowledge in every home. That is why the Rigvtda
~~:;l~;.~ed him with the special adjective of 'promoter of
BOOK ONE NARASHANGSAANOTHEJo.NllMR15HI
Restrainer of all sins
t'e;~:i~~g;::;1~ 1~r~!:!~J ~;;_~~~~:n;:: ~~~~~ec:1:k:~ ~~:~a~~~

others from qualities that one possesses. Thus we hnd in Kusta
Angirasha, Rishis chanted mantras beseeching Narashemgsa to
appear SOO!"I and restrain and dissuade mankind from all sins. The
1mplication i~ that the Rishis of ancient times had great regard for
Narashangsa in the1r hearts. It was their singular wish that
NMaSI1a11gsa should appear in this world and dissuade man from
The literal meaning of the mantra is, "0 Narashangsa! save us

from all sins". One may well ask, why then the commonly accepted
meanmg 1s. o Naraslla11gsa! dissuade mankind from all sins"" The
answer is that the mantras in the Vedas are meant to be used during
prayers. They were not written by the Rishis for personal benefi.t.ln
fact they are divinely revealed and cannot be written by human
bcmgs. Thty have however, been given personalised expressiOn b}'
tht> Rislus bv Divine command. Therefore, 'save us' m the extended
form is actu.11ty 'save mankind'
Moreover, in some of the mantras, Narnslrangsa has been
.1ddrt>ssed as 'tilt Praised', 'the Cr/cbrated', '/Ire Laver of Peace' etc.
Char.:acteristics of Narashangsa
o~:r :~l~C~ :er~;~er~i:~~~~:c::;r~J~i~~e;i~~e~~jr~~~ ~Ura;~~:

selhsh reasons or to save one's life. That does not mean, m the natural
scheme of thmgs, that the wicked person deserves any praise. The
truth of the matter is that no amount of condemnation is enough for
such a wicked person. Thus, to become truly praiseworthy, one must
possess eight special qualities, which are wisdom, respectable
lineage, self control, revealed knowledge, valour, measured speech,
utmost char;ty, and gratefulness. One can secure a position in the
hearts of men if one is free of malice, IS generous, devout and
v1rtuous, avmds blameworthy conduct and is a bdiever in God.
Moreover, one must be free from anger, envy, vanity, diffidence and
arrogance
10
While identifying Narashangsa, the Athllrt112veda has given sorne

definite indications. They are as follows:
While foretelling the advent of Narashangsa, the Athurvaveda

(20:127:2) mentions that he will !1St camels as Ius mounts.
In the same mantra, it is said that he will have twelve wives.
He will be decorated and aided with one lrundred pieces of gold. Gold
is very useful in times of distress. Likewise, Narashfmgsa will
be aided by God with one hundred pieces of gold. Alllflrvt~VPda
(20:127:3).
The same mantra also mentions that God wr/1 honortr
Narashangsa with ten garlands. They will be around his neck as
necklaces. Symbolically, necklace means people who are very
dttlr.
In the same mantra, it is said that lie will receive a gift of three
hundred horses.
In the same mantra, it is further ~a1d that he will receive a gift of
len thousand cows.
In the next chapter, we shall se~ how NtJrasl1angsa has already

arrived in this world as per th~ predictions of the Vrdas. W~ shall
also see, who he really was.
Chapter 3
NARASHANGSAasMUHAMMAD
The Name
N~;~~:;f:r1111~~~:;';;7t;~n~:e,;;n:;:~~':=~=~
the same meaning as is derived from the word Nsr11shangstJ. This
person IS a 'Nar' i.e. man and 'Aash.angsa' i.e. praised. Keeping in
view the reasons and indications given earlier, we have to look for a
person who IS a man and who has been praised in numerous ways.
The word Muhammad is derived from its Arabic root 'Hamd'
i.e. 'praise', and it means 'The Praised'. And Muhammad was
certainly a IIWn as declared in the Qur'an: Say (OMuhanunad), I am
but a man like you, (except that) the Inspiration has come to me that
your God is One God.- Sura Kilhf(The Cave). verse 110.
Therefore Muhammad had both the qualifications. He was a
'man' and he was 'praised'. Titis proves that the word Narashangsa
is applicable to the person whose name in Arabic was Muhammad.
To illustrate further, the word 'jal' points to the same thing as denoted
by 'water' and 'aab' and 'wtssd. The only difference is that 'jal' is a
Sanskrit word, whereas 'water' is English, 'aab' is Persian and 'wesser'
is German. Similarly, Narashangst~ is a Sanskrit word while
Muhanunad is an Arabic word, but both the words point to the same
person.
Having proved the sameness of the name, other details of
Nt~rGshtmgsg can now be considered to see if they apply to
Muhammad.
The Time
Tt is said that camels will be used as mounts in the age in which
lNargshangsg will appear. Muhammad was also born in an age
when camels were used as mounts. Muhanunad himself was a keen
12 MIJHAMMAD IN THE HlNOU<oCkll'llJRf5
rider of camels. It is on record that Muhammad went from Makka

to Madina riding a cameL Sir William Muir in his L1j~ of Molwme/
(abridged edition, page 180) writes, "around the camels of Mohamet
and his Lmmediate followers rode the chief men of the nty, clad in
their best raiment and in glittering armour".
The Place
I t has been described that Narashangsa's birth place w1ll be m a

sandy desert. Muhammad was born in Makk.1. W.L.Langer wntes
in the Encyclopaedia of World History (page 184) "He was the
posthumous son of Abdullah of the Hashimite sect of Makka". It is
a fact that Makka is situated in the middle of a desert. Therefore, it
is proved that the place of b1rth foretold for N11raslumgsa is similar
to Muhammad's b1rlh place.
Personal Qualities
Beloved
Tn the Rigvedo, the word 'Beloved' has been used for Naraslumgsa
!Muhammad too was loved by people. Stanley Lane Poole wntes
in his Speeches of Mulrammad (MacMillan 1882), "Those who saw
him, were suddenly filled With reverence, those who came near him
loved him, they who described him would say, I have never seen
like him either before or after".
Revelation
I t is said that Narashangsa wil_l rece1ve ~nowledge through

'Revelation'. Muhammad toorece1ved revelations. In hisAI-Klllam-
ui-Mubin, Enayet Ahmed has given an historical proof to this effect.
In a battle between the Persians and the Romans, the Romans were
defeated. When the news came to Muhammad, he declared that he
had received a divine message that the Romans would be victorious
again in~ few years time. Nine years after this prediction the Romans
won agam m 627 AD in the battle of Nineveh. Th1s prediction was
part of Suro Rum, the thirtieth chapter of the Qur'an.jAlso see chapter
8(10K ONE NARASHANC~il AI'OTH~ANTJM IllS HI 13
3 of Kalkl Avatar and Muhammad). In verses 2-4 of Sura Rum, the

Q~a'nn says "The Roman empire has been defeated - in a land
close by; but they, even after this defeat of thetrs, will soon be
victorious- within a few yt>ars. Wtth God LS tht> decision, in the past
and in the future; on that day shall the believers rejoice". This episode
clearly proves that Muhammad did indeed recetve revealed
knowledge
Knowledge of God
I n the Vedas, Na~~shangsa has been described as a Kavi. One

meanmg of Kavr s 'one who composes poetry' and the other
meantng is 'one who has knowledge of God'. Muhammad too used
to be called a poet- a 5/ra-ir. The word in Arab1c also means 'a man
with intuitive knowledge'. In Sura Saaffaal, verse 36-37, the Qur'rm
says:'' And (the unbelievers) say: What! Shall we give up our gods
for the sake of a poet possessed? Nay! he (Muhammad) has come
with the (very) truth, and he confirms (the message of) the Apostles
(before hm)." Muhammad was a Rishi, as such he had deep
knowledge of God. Because he brought news of God, he was called
a Nabi. The ArabLe root of the word Nabi is Naba, meaning 'the news'.
Nabi therefore means 'one who brings news'.
Graceful Personality
It is said in the Rigveda that Nar11shangsa will be a handsome and

graceful person. Muhammad was also a very handsome and
graceful person. People used to feel attracted to him because of his
handsomeness and grace. Reverend Bosworth Smith writes in his
Mohammed and Mohammedmrism (page 111), "The most noteworthy
of his external characteristics were a sweet gravity and a quiet
dignity, which drew involuntary respect, and which was the best,
and often the only protection he enjoyed from insult". Even though
his enemieS were greater in number and mightier in strength,
Muhammad still did his utmost to hll every home With the light o(
knowledge. In the preface of his book Influence of Islam on Indian
Cul/ure, Dr. Tarachand says, "Mohammad btx-ame the recipient o(
God's command, His Messenger on earth, and His Apostle to the
people of Arabia".
14 MUHAMMAD IN THE HINDU SCRIFTURES
Restrainer of sins
It is mentioned that Narashangsa will restrain an~ e~adicate sins.

There are people who adopt sinful conduct in then hfe under the
wrong impression that their conduct is perfectly vafid. Narashangsa
will help such people give up their wrong notions and motivate
them to avoid such sins in future. If somebody commits sins and
does not seek God's forgiveness, chances are that he will continue
on the path of error. In the case of Muhammad, he did not stop at
simply restraining people from committing sin, he also encouraged
them to seek forgiveness from God, so that they did not end up in
hellfire because of their previous sins. Under the influence of
Muhammad's teachings, the drinking of alcohol and the practice of
usury were forbidden in Islam and remain so today. He has advised
us not to covet others' properties. The Qur"an has given less
importance to material wealth and possessions and has heavily
stressed on the importance and value of spiritual excellence
"Whatever you are given {here) is (but) a convenience of this ltfe"
Sura Shura (Consultation), verse 36.
The Twelve Wives
In the Atharoaved.a, it is said thatNarashangsa will have twelve wives.

We know Muhimun.ad had twelve wives. His first wife was Khadija,
daughter of Khowaylid. His second wife was Sawda, daughter of
Zam'a. His third wife was 'Ayesha, daughter of Abu Bakr. His fourth
wife was Hafsa, daughter of 'Umar. His fifth wife was Zaynab,
daughter of Khuzayma. His sixth wife was Umme Salama, daughter
of Abu Umayya. His seventh wife was Zaynab, daughter of Jahsh.
His eighth wife was Juwayriya, daughter of Haarith. His ninth wife
was Rilyhana, daughter of Zayd. His tenth wife was Umme Habiba,
daughter of Abu Sufyan. His eleventh wife was Safiya, daughter of
Huyay. His twelfth wife was Maymuna, daughter of Haarith. This
coincides perfectly with the predictions about Nar11shangsa. We do
not find any other religious leader in human history who had twelve
wives. This is yet another proof that Narashangs11 was none other
than Muhammad.
!lOOk ON NARASHANCSA ANDTHEANilM RISHI 15
Other consistencies
~~h~hl~f:~~a;:,~e::~;:~~~~r: ~;~::~u:~~ !~~::;::7n ~=~o~~

complete sense with the life of Muhammad. For instance, it is
mentioned in the Alharvaueda that God will give ten thousand cows
to Narashangsa 'Cow' here is used as a metaphor. It denotes people
who are simple and well-behaved. Towards the end of Muhammad's
life the number of disciples who accepted his teachings stood at ten
thousand. They were in the special companionship of Muhammad.
When finally Muhammad went out of Madina to conquer Makka
he had ten thousand disciples with him.
St.1nley Lme Poole says in his Speeches and Table Talks of tile
Prophrl Mohammed (Macmillan & Co, London 1882, page xlvi)
"But the final keystone was set in the eighth year of the Fli~ht,
A.O 630, when a body of the Koraysh broke the tru.-c by
attacking iln .1lly of the Muslims and Muhammad fochwith
marched upon Makka with ten thousand men."
When ten thousand disciples entered Makka they tid not
commit any bloodshed nor did they torture anyone. J-,;r this
reason they have been described as 'cows' in the Alharoaveda.
In the Ved11s it is said that Narashtmgsa will be given three
hundred horses. This too is a metaphor. The horse is known
for its speed and usefulness in battlefields. 'Three hundred
horses' really means horses numbering more than three
hundred but definitely less than four hundred, just as a book
of seven hundred poems means a book with more than seven
hundred poems but certainly less than eight hundred poems.
'Horses' here means bra:e men. When Muhammad fought the
Makkans in a place called Badr, three hundred brave fighters
joined him from among his disciples.
H.G.Wells says in his The OullineofHiston; (Garden City, New
York 1949, page 60S): "A force of seven hundred men had come
out from Makka to escort their convoy home and other
cilrav11ns. and they encountered a large raiding party of three
hundred. Therr- was,1 hght, the battle of Badr,and the Makkans
got the worst of it."
16 MUtiAMM1\0 IN THE H!NOU SCRD- T\JRE5
The Atharvavedtl also mentions ten garlands to be given to

Narashangsa. 'Tengarl,mds' actually indicill ten men who will
be very dear to Narashangsa just like garlands. Muhammad
al>-o had ten such disciples who were totally committed to him.
These ten disciples used to hover around him all the ti.ne. That
is why they were like garlands around his neck. These spect.ll
disciples were:
Abu Bilkr son of Abu Quhafa, the lust successor of

Muhanunad.
'Umar son of Khattab, the second ~uccessor of
Muhammad.
'Uthman son of' Affan, the third successor of Muh11rrunad
4. 'Ali son of Abu Talib, the fourth successor of Muhammad
5. Talha son of' Abdullah, a brave and famous warrior
Zubayr son of' Awwam, also a brave warrior.
7. Abu Ishaque son of Abu 'Akkas, a man of great cour<1ge
8 Sa'eed son \)f z.,yd.
9. Abu Muhammad 'Abdur Rahman son of 'Awl
lO Abu 'Ubayda son of Jarrah.
These ten men used to help Muhammad m battles and protect

him from enemy attacks. These garland-like m~n oue known as
'As/tara Mu/Jas!ts!tara i.e. the ten who received good news of dm~d
entry to Paradise.
Also mentioned in the Atlwrvaveda is one hundred gold

coins that will be given to Narashangsa. Gold coms actually
indicate great men wtth sterling character. Those who take part
in the propagation and the preservation of religion are
constdered as gold coins in the religious context. Gold is a
precious metal. Similarly, preservation of the main teachtng
of the Master is considered as a precious contribution towards
that tEaching. The noble precepts that Muhammad pronounced
fnr the benefit of mankind were preserved and propagilted
with great care by a special band of one hundred of hts
disciples. They were known as the Aslmbus Sulfa - people ol
the bench
(lOOK ONE NARASHANGSAANDfflEAMnM RISHJ 17
From the above analysis, it is proved beyond doubt that the

Narashangsa whose advent has been prophesied in the Vedas was
none other than Muhammad.
Chapter 4
NARASHANGSA in the non-Indian

Scriptures
I n the first three chapters, the real i._dentity of Nnmsl111ngsn has

been established from the descnptton g1ven m :h~ Vedas. Th1s
chapter will be devoted to the identity of the Sage whose com1rg
has been foretold in thE' scriptures of non-lndtan origin
Prophecy in the fifth book of Prophet Moses
In a book called Deutenmamy,God r~vealcd to Moses:"[ w1ll ra1se

them up a Prophet from among the1r brethren, hkc unto thee, .md
w1JI put my words ir, his mouth; and he shall speak unto them all
that I shall command him." (Old Testament, Deuteronomy, 1818)
The above prophecy about the coming Sage contains three
important conditions :
A. He will be like Moses.

B. He will be from among the brethren of the people of Moses
C. He will speak words that will be put in his mouth (i.e. revealed
to him) by God.
A. Who was like Moses and why?
Ww~on=:ss l:~eb~~:::~~;~ ~h~:~~~e: ~~~~v:~~a~e;:e aa~~~:

prophecy was about the advent of Jesus Christ. The following
argwnents however clearly refute that claim
Moses killed ~n Eg} ptian, who beang close to Pharaoh was

antagonistic to the preaching of Moses. The significance of th1s
19
IS that l'vh)~"'' thN!;;ht it hi tc subdue anyone who created

problems Jllus rtlJgiou!> n1.!S3,on On tnr other hand }eslsnever
-;ubducd Joy of his relig1ous adversanes. On L'le coPtral), he
~ 1mse! f w .1s 3ent to t~w cross bi rt>o~<:- who opj)osed his nussion
The pe:1pl<o> of Mos~::. were idol worshippers when he l>ecamea
Sag:c .101-:l a \1esscn,:;cr But the people of Je::.us wen not id"i
worshippers when he became a Sa~e
/-,fO~tS Jefe.1teJ his dn?fJU':, -tild b, (.i'f!le VlctUn0US 0\-t'f tho2'1T.
::luring his life-time. jes~ou falied to do :>0. He was dd~ated by
!us enerrae~ and was cructfied .
.\loses was Ol'. bt:tra} td 0} t.L; follower::.. Bul or.e ol the
di,;ciples of Jesus betray(d h1m and brought him grid.
Moses was born of a father and a mother and had a wife and
children. Jesus was born without a father and had no wife and
no children Thus records St. Matthew (1:18): "Now the bitth
of Jesus Christ took place in this way, when his mother Mary
had been betrothed to Joseph, before they came together, she
was fol!nd to be with child of the Holy Spirit."
6. Moses delivered his people from the tyranny of Pharaoh and
migrated from Egypt to another land. Jesus on the other hand
could not deliver his people from the domination of the Romanl>
and did not emigrate to another land
Mosli:"s corrunanded hi~ followers to recapture Palestine, which
they did. Jesus never a::.ked his followers to get engaged in a
light.
Moses received a new law from God. His law is known as
Leviticus. Jesus did not prescribe any new law. He has sa1d it
clearly, as rer:orded in St. Matthew (5:17): "Th.mk not that I have
come to abolish the law or the prophets; I am not come to abolish
them, but to fulfil them."
The entire nation of the Children of Israel had accepted Moses
as their leader and a Messenger of God. Jesus, on the other
hand, was rejected by most of his people. 01\l)' a handful of
twelve people accepted him. And e\"en out of this small number,
one eventually betrayed hirr, and got him arrested by the enemy.
This proves that even hi:; followers did not pay him enough
respect.
10. Moses lived a long life and had a natural death. Jesus lived a
short life and died unnaturally on the cross.
MUHAMMAD IN THE HINDU SCRII"Tt.1'Jus
20
11. After Moses' demise, his nominated successor extended his rule
over Palestine and Syria. No such event took place in the life of
Jesus.
The above arguments dearly prove that the Sage who is foretold
by Moses had no resemblance with Jesus. In reality, Jesus was just
the opposite in every case.
Now, the thing to consider is whether Muhammad resembled
Moses in any manner, that is, how much of the above arguments
apply to Muhammad.
like Moses, Muhammad did fight to subdue the forces who

were opposed to his mission.
2. Before their birth, the people of both Moses and Muhammad
had faUen into worshipping idols
3. like Moses, Muhammad also defeated his enemies and be\:a me
victorious over them.
-1. Like Moses, no disciple of Muhammad was successful in
betraying him
5. Like Moses, Muhammad was born of a father and a mother
and had wtves and children.
6. Moses delivered his people from the tyranny of Pharaoh and
the Egyptians. Muhammad also emancipated his followers
&om the persecution of the Quraysh.
7. With the instructiori;;. of Moses, his successors sent foro?S to
capture Palestine and Syria. Muhammad also left instrudions
to his successors, and during the rule of 'Umar forces were sent
to capture Palestine and Syria.
8. Both Moses and Muhammad received a new set of laws from
God.
9. Both Moses and Muhammad were accepted as leaders by the1r
respective people.
10. Both Moses and Muhammad had a family life and completed
their earthly life with a natural death.
11. Moses along with his fol!owers had to leave his place of birth
and migrate to another land. Muhammad too had to leave his
birth-place Makka and migrate to Madina with his disc1ples.
12. Both Moses and Muhammad commanded their disciples to
fight their enemies and joined the fights themselves.
21
These arguments prove beyond any doubt that Muhammad

was like Moses. On the other hand, no description from the life of
Jesus Christ matches that of Moses. Therefore, Jesus !RlS not like
Mo..s
B. Who was from among 'their' brethn!n ?
A~~=~~:oF~:t~:!'~ :n::,~;:~e=:re~:~~OS:
and his people i.e. Israel. It is mentioned in the fifth book of Moses
caned Dtuteronomy. It implies that the Final Sage will not come in
the pn.geny of Moses and his people i.e. Israel He \\<ill be in the
progeny of those who are regarded as the brethren of Israel. This
assertion is further strengthened by Devtmmonry (34:10): ~And there
<~rose not a prophet since in Israel like unto Moses, whom the Lord
knew face to face." The meaning of this statement is that infutuTr
there Will be no sage among the people of Israel who will be like
~Ioses 1.e. who will speak to God.
The statement in the Bible is in the past tense. but it actualJy
refers to the future. The use of past tense to indicate future abounds
in the Vedas as well as the Qur'an, where e\ents of the future ;ue
described in the past tense. The reason for doing so is to emphasise
the certainty of such an event in the future. just like events of the
past ha,e no doubts about them, If this line of argument is not
accepted, then the abo,e statement in the Bible becomes
meaningless, It doe3 not make sense to say that no sage like Moses
arriYed while he was still alive and while he was still receiving the
message. On the oth.er hand. greato..r sages had come~ the time
of Moses. .
What needs to be considered now is how Muhammad was jrorr1
11n1011g th" brl'thrrn of lsrae1. The Sage Abram (Abraham. Ibrahim)
had two sons. His first wile was Sarah. At a time when Sarah had
no children of her own, she appealed to Abraham to marr; an
Egyptian lady called Hagar (Hajira). A son was thus born and. was
named Ishmael (lsmJil). Abram was eighty-six years old at that time.
Some years later Sarah also bore Abram {by now his name was
changed to Abraham) a son called Isaac (lshaq). At this time
Abraham was a hundred years old and Sarah was ninety- (Genesis
22
17:17). A year earlier when Abraham was ninety-nine God g~ve him
the good news that his progeny WC'ulct mulhply exceedmgly _
(Genesis 17:2). Upon heanng the good news. Abraham prostrilted
before God- (Genesis 17:3). At that ttme A:,raham was livmg as a
stranger in Canaan, which is now known as Palestin~. Then God
promisedAbrah.mt, "And l will give unto thee and to thy seed after
thee, the land wherein thou art a stranger, aU the land of Canaan.
for an everlashng po.:.session, and I Will be theu God" - (Gtncs 1s
17:8). From this statg-nentitbecomes dear that Palestine will always
b':! in the possession of the children of Abraham. It must be
remembered that in the Bllavishwa P1~rana, Abr.lh.tm is known as
Abiram and m the Qur'an he is known as fbrah1m. H1s name was
changed from Abram to Abraham when hew as given the good news
oft- coming the father of many nations- "Neitl"er shall thy name
any more be called Abram, but thy name sh<Jll be Abraham; for a
father of many nations have I made the~!"- (Genes1:; 175).
5o 11 was decreed by God that Palestine Will bt- in the possc:i~JC1n
of the children of Abraham for ever. h also proves that the posse~~Kn
will be in the hands of thE prcgeny of tit!,c:r of h1s tw"u sons. The
Arabs are the children of l!Jhmael, the elder son of At-raham 1 he
Jew;;, or Israelites, are the children of Isaac, the yourger son of
Abraham, and the step-brother of Ishmael. If fanuiy tens1on ~1./rt,d
between step-brothers, as indicated in the Bible, then is 11 surpn~mg
that the tension cont!nues to exist between the progeny of the two
brothers? That is the reason that the Arabs and Israel keep lighting
for the occupation and domination of Palestine. This mutual enll'.ity
will never be mitigated until both sides realise that the progeny ol
both the sons of Abraham have equal rights on Palestine.
In any case, the descendants of Ishmael, the first son of Abraham
are : Kidar, son of Ishmael; Adnan, a few generations from Kidar;
Quraysh, a few generations from Adnan; Abd Manaf. a few
gen~ralions from Quraysh; Hashim, son of Abd Manaf; Abdul
Mut''llib, son of Hashim; Abdullah, son of Abdul r-.luttalib; and
~l iAMMAD. son of Abdullah.
On the other hand, the descendants of Isaac, the second son of
Abraham are: Jacob (later named as Israel), son of Isaac; Judah, son
of Jacob; and MOSES, a few generahons from Judah.
So, it becomes dear that Muhammad was a descendant of
Ishmael, the elder _son of Abraham; and Moses wa~ a descendant of
BOOk ONE: NARASHANCSA AND THE ANT1M Jll:iHI 23
Isaac, the younger son of Abraham. Thus there is a brotherly

relationship between the two lines of descendants. And theref..>re,
the revelation 'from tJmong their brethren' applies to Muhammad in
every sense of the word.
C. Did Muhammad speak God's words ?
~~~~s~~~:~~~;a~~ ~~:: ~:N:d ~':~~::::;~:h~:!uedr!~:

revelations.fro~p. God. Even hom this point of view, it is Muhammad
m whom the prophecy is fulfilled in its true .st:nse. Muhammad did
fC'crive God's reVelations hom the Holy Spirit. The book of Moses
also says about the Ultimate Sage that he will spri!Jld the commands
of God in additwn to receiving them. Reverend Bosworth Smith in
his Mohammed and Mohammedanism (page 98) says, "Upon this
Mohammed felt the heavenly inspiration and read, as he believed,
the decrees cf God, which he afterwards promulgated in the Koran."
Muhammad d1d indeed speak the Words of God. If ho: was not
the Ultimate Sage or if he spoke untruth in the name of God, then
he couldn't r.ave remained alive, as is said in the fifth book of Moses:
"But the prophet, which shall pre5ume ospeak a word in my name,
which I ha,e not commanded him to speak, or that shall speak in
the name of other gods, even that prophet shall die."- (Deuteronomy
1820)
Therefore, if there is a claim on behalf of someone that he is a
Sage or a Prophet, and if his prophecies tum out to be true, then one
mu::.t have the moral courage and resolve to accept him as such
w1thout any hesitation. This is reflected in Deuteronomy (18:22)
where it is sa1d: "When a prophet speaketh in the name of the :..ord,
Lf the thing follow not, nor come to pass, that is the thing which the
Lord hath not spoken, but the prophet hath spoken it
presumptuously: thou shalt not be afraid of him."
It becomes dear on reviewing the life of Muhammad that he
did not die untimely at an early age, nor was he slain. He was under
constant attack by the wicked but he never stopped preaching the
Words of God. At times his life was in grave danger, but he was
saved by God. In his mission he was inspired by God not to fear nor
hesitate. God himself was his Protector and it was not possible for
MUHAMMAD IN THE HINDU S(_RU'T\.IklS
24
the disbelievers to take his life. This assurance was given to him by
God Himself when He said, "and God will defend thee from men
(who meanmischieO" -(Qur'an5:67). And so it was that he preached
the Words of Gvd surrounded by thousands of enemies without
any fear. Dr. Tarachand in his The lnfluerrce of Islam 011 ludwu Cullure
(preface) adds, "Mohammad became the rectpient of God's
commands, His messenger on earth and His Apostle to the People
of Arabia."
What needs to be examined next is whether the propheCies of
Muhammad were proved to be true or not. Mufti Enayet Kh,m m
his History of the Beloued of God relates the following events
One
W:~~~~=~e~;~:r':r;;;:;~~~;!%:~~~~:~~:; ~~~:~
among themselves to banish Muhammad from his kinsfolk.
Accordingly, all the tribes signed a document and hung it on the
wall of the place of worship in Makka. As a result Muhammad
moved out to an inhospitable place called 'the Valley of Abu Tahb',
three miles outside Makka. Having spent three long years m that
exile he sent a message to the Makkans through his uncle Abu Tahb
that he had been informed by God that the document they hung on
the wall was eaten away by the termites. Every word on the
document was destroyed except the name of God. Therefore the
docum~t was now invalid. Abu Talib took the message to the
Makkans and suggested to them that Muhammad be allowed to
return to his people. The Makkans agreed to the proposal on
condition that the document had really been destroyed as
Muhammad insisted; otherwise he would have to remain in exile
Upon inquiry it was found that what Muhammad said was
absolutely true. All that remained of the document was the name of
God. The rest eaten away by the termites. The Makkans then allowed
Muhammad to return from the valley. How could Muhammad know
from his exile that the tennites had destroyed the docwnent when
the Makkans themselves did not know?
l~)(li(ONio NAR,\SHANCSA AND THE ANTIM RIO HI 25
Two
O nce Muh~mmad pro~hesied that s~on there would be a fire in

the prov1nce of He1az whose bnghtness will light up the
mountains of Basra. After the death of Muhammad, in the year 54
I-IIJTI, there was,, huge fire near Mad ina wh1ch burnt out of control
for a long lime
Three
o~~:p~~i~~~~t~e ':~~~: b:1a;~:~:t~~dh~a:~~~;~~;~o~~:

This prophecy is mentioned in the collection of Had1th by Bukhari.
This event took place twenty four years after the death of
Muhammad.
Four
O ne day Muhammad prophesied that someone would hit 'Ali in

the head, blood would soak h1s beard and he would thus be
martyred. Thirty years after the death of Muhammad a person called
Mulzim Khariji hit 'Ali on his head with a sword while he was in
the middle of his prayers. His beard was soaked with blood. He did
not survive the attack and met his martyrdom.
Five
O ne day Muhammad was busy in a discourse when Hasan, his

eldest grandson, came and sat next to him. Muhammad then
prophesied that one day this boy of mine will be a great leader and
will unite two opposing factions among the Muslims. In 40 Hijri,
thirty years after the death of Muhammad, the said Hasan became
the Caliph. A state of war existed at that time with Amir Muawiya.
Hasan signed a treaty with him and thereby restored unity between
the two warring factions. As a result there was much joy and
happiness in every quarter.
~2~6~--------------~M~UAA~MM~~D~~TH(H~DU~~R~
Six
W hen persecution in Makka became in_tolerabl~, Muhammad took

to the road to Madina secretly. H1s enem1es, the leaders of
Quravsh, aruwunced J handsome reward to capture him. In the hope
of gethng the reward, Suraqa, like many others, mounted a horse in
search of Muhammad. At one point he saw MuhJmmad and came
galloping towards him. When Muhammud saw this. he ~<ud, "0
Earth, devour him!" Immediately Suraqa and bs hor<:e w~nt down
li'l the ground up to their knees. Suraqa got terrified -tnd J.ppealed
to Muhammad for his release. Then, upon the command of
Muhammad, the earth relea5ed Suraqa. He tried to attack
Muhammad once again, and again he got stuck in the ground. After
three such attempts he promised to Muhammad that he would r;ot
di!';C]ose the whereabouts of Muhammad to anyone and would not
deceive him. Muhammad forgave him. Suraqa was very impressed
With Muhammad's magnanim.Jty. He then begged Muhammad for
a prom.Jse that if Muhammad ever becamt' the Kmg of Arabia, he
would Jet Suraqa's family live in peace. Muhammad gave him h1s
words and prophesied that on day he would be decorated with the
go!den armlet of the Emperor of Persia. Only fiv~ years after the
death of Muhammad, :n 16 Hijri, during the rt>ign of Caliph 'Umar,
a General named Sa'd killed the Emperor of Persia. Huge wealth
came into the hands of Muslims, and was brought to Madma. Caliph
'Umar d1stributed the wealth among the prople and with his own
hand decorated Suraga W!th the armlet of the Emperor of Persia. It
was on that occasion that Suraqa revealed this prophecy of
Muhammad. He was immensely elated on the fulfilment of the
prophecy. When they heard about it, everyone including Caliph
'Umar was very pleased on its becoming true.
There are many such events which prove that Muhammad's
prophecies came true in all cases. Therefore, the Ultimate Sage
according to the prophecy of Moses was none other than
Muhammad. He was mall respects like Moses, he was from among
the brethren of Moses, and his prophecies used to be fulfilled word for
word.
Chapter 5
That SAGE
T h' Ult:rnate Sage has been predicted in many ways. Different

pred_iclion~ have gi~en different names, depicting di_fferent
qualthes. Ttus may nuslead one to assume that, because d1fferent
predictiO!"S ha\-e gtven different names, it is possible that the coming
of more than one Sage is predicted. If only one Sage is expected
then the Sdme name ~-hould have been g;ven in all the various sources
of prh!iction. But this argument docs not rcllly hold. because it is
not unu~ual, to sho\.er a person of different qualiti(,;, with different
hono11itc titk~ And ~ometimeos these tltles become so popular that
they t<lke the pl<1.ce of the pet son's real name.
For e;..amplE'. look at 'Vishnu' He is also kr.own as 'Pitamber'
berau~e he ust>d to wear yrllow loin-cloth. His other name is
'laxmipati' because hew as the husband of 'La:uni'. Yet another name
was 'Chakkn' because he was equipped with a circular missile.
Similarly, 'Shankerji' is known as Trishuli' bE:cause he used to carry
a trident. He is also known as 'Brishav-bahan' because he used t~
ride a bull. Likew1se. 'Sarasvati' was known as such because of her
1mmense knowledge. She was also known as 'Vina-badini' ~ecause
~he used tc play on the lute.
01:1\'!0Usly, it will not be correct tc think of 'Vishnu', 'Pitamber ,
'laxmipati' and 'Chakkri' as four different men; or 'Shankerji',
'Trishuli' and 'Brishav-bahan' as three different men; or 'Saras\ati"
and 'Vina-badini' as two different women. Similarly, the Ultimate
Sc1ge has been named diffe.-ently in different scriptures -some due
to the difference of language and some Others to depict different
qualities.
In some prophecies, only the word 'he' has been used to refer
to the Ultimate Sage. It will be interesting to examine some ot these
prophecies, and then detennine who among the known Sages fits
the bill.
28 MUHAMMAD IN THE HINDU SCRWnJRts
1. "If you love me, keep my conunandments. And I will pray the
Father, and he shall give you another Comforter, that he may
abide with you for ever."- (St. John 14:15-16)
2. "But the Comforter, which is the Holy Ghost, whom the Father
will send in my name, he shall teach you all things, and bring
all things to your remembrance, whatsoever I have said unto
you."- (St. John 14:26).
"Hereafter I will not talk much with you. for tire princr
of this world cometh, and hath nothing in me."- (St. John
14:30)
4. "But when the Comforter is come, whom I will send unto you
from the Father, even the Spirit of truth, which proceedeth from
the Father, lie shall testify of me."- (St. John 15:26).
"Nevertheless l tell you the truth; It is expedient for you
that I go away: for if I go not away, the Comforter Will not
come unto you; but if I depart, I will send him unto you."- (St
John 16:7)
6. "Howbeit when ht, the Spirit of truth, is come, ht will guide
you into all truth: for he shall not speak of himself; but
whatsoever he shall hear, that shall he speak; and he will shew
you things to come."- (St. John 16:B)
7. "I indeed baptize you with water unto repentance: but lrt that
cometh after me is mightier than I, whose shoes I am not worthy
to bear: he shall baptize you with the Holy Ghost, and with
fire."- (St. Matthew 3:11).
8. "Whose fan is m Iris hand, and he will throughly purge Ius floor,
and gather his wheat into the gamer; but lrt will bum up the
chaff with unquenchable fire."- (St. Matthew 3:12)
9. "When the lord therefore of the vineyard cometh, what will hr
do unto those husbandmen? They say unto him, He wrll
miserably destroy those wicked men, and will let out his
vineyard unto other husbandmen, which shall render /rim the
fruits m their seasons."- (St. Matthew 21:40-41)
10. "Therefore say I unto you, the kingdom of God shall be taken
from you, and given to a nalion bringing forth the fruits
thereof."- (St. Matthew 21:43).
There was a time, when the Ultimate Sage was awaited on the
basis of the above prophecies. But prior to that, two earlier Sages
BOOK ONE: NARASHANGSA AND THE ANTIM RISHI 29
were expected to arrive. They were Elias and Jesus Christ. After them,
the one expected is the Final Sage, for whom as mentioned earlier,
the words 'he' and 'that' have been used in many places. Therefore,
what must be ascertained first, is whether the two Sages expected
earher have arrived or not? Only then, the arrival of the Ultimate
Sage can be claimed with certainty.
Elias
H e was expected to appear before the time of Jesus Christ. Ehas

dtd come as john the Bapllst as was claimed by Jesus when he
says, "But I say unto you, That Elias is come already, and they knew
him not but have done unto him whatsoever they listed."- (St.
Matthew 17:12). Even while John the Baptist was alive, Jesus
announced that he was none other than the expected Elias. "For all
the prophets and the law prophesied until John. And if you will
receive Lt, thts LS Ehas, which was for to come. He that hath e~.rs to
hear, let him hear."- (St. Matthew 11:13-15)
The sage John, had at some stage admonished king Ht IOd not
to treat Herodias, the w1fe of his brother Philip, as his 0\'1 '1. This
infuriated Hcrodias who put enough pressure on Herod to ~nd
John to the prison. She kept looking for ways to kill him. But Herod
feared John, for he knew that John was a JUSt and holy man. So he
kept John in special protection and would love to listen to his
holy words. It came to pass that Herod invited the lords and
(aptains .1nd chiefs of Galilee to celebrate his birthday. The beautiful
daughter of Herodias danced in the party and pleased Herod so
much that he lost control of h1mself. He wanted her so badly that he
was ready to g1ve her anything, even half his kingdom. Herod1as
took the opportunity and asked her daughter to ask for the head of
John the Baptist m a platter. Herod felt sorry, but for the sake of his
prom1se sent the executioner for the head of John. - (St. Mark
6:17-27)
When afterwards the disciples of Jesus were going from place
to pl,lce working miracles, people recognised Elias among them.
But when the news came to Herod, he was sure that it was John the
Baptist, whom he had beheaded and was now nsen from the dead
-(St. Mark 614-16).
The point is, that the person who was known to Jesus and Herod
MUH~MM,\OIN THE HINDU .:.C.:Rli'Tl '~I':>
30
as John ttl~ B<l?rh.t w.:~s recognised ~r peoi'\e a~ E!:il.>. It pro\ :s t~at

Johr. ~he Bnptist ::'lls !le promls.ed ,;.:~ge E\i;1s
4,\though cont~mporary, E!i:.s preceded je::.us in that he 1' iiS
born hefo,oe )t>>H:> was bum :md derarted before jesu_.; J0r.1rt.:d
Jesus Christ
H~:~,s~~:e~~~~:;l;~::~~~:~~~.~~,a1sv~oa~0n:;:~v~~~:.:;~nh~;~h;11 ~~:
virgin God gave hir.~ such power~ that he could heal the hopelessly
sick by his mirade touch. Any one who listened to htm would bE'
influenced by his captivating speech.
But the Huns did not understand hts htgh position. When
Shakaraj, the grandson of the Indian king Vikramadttya c.1me up to
the central land of the Huns, he saw a man clad in white ra1ment
Shakaraj asked. "What is your name? What is your religionJ" He
answered, "I am Jesus Christ. My relig10n is to cleanse the heart
With Ved1c meditations and worship the Supreme God .. ~
(Bhavishwa Purana, Creation, Volume 3, Chapter 2, Verse 27-2.'1) In
the end, giving his reasons for corrung to that land he sa1d, "Truth
has been corrupted, people of the non-Vedic land have lost the1r
dignity, soL Christ have come over here."- (Bhavishwa Purana,
Creation, Volume 3, Chapter 2, Verse 25). About his namt> he said, "'I
am always clean in my heart and I remain busy in the worship of
the Supreme God, that is why I am known as Jesus Christ" Alas! In
exrcuting a great master like him, his fellow countryme:1 resorted
to unparalleled barbarism and inhuman methods. Their wi-=k<"dness
exceeded that of the demons.
'That Sage'
rn:,~i~=:~~~~:!~a~~~~u~l!~;sfr:n; Jt~:u:n:~s:,~~;;;~:a~rJ::~
himself, quoted earlier. Again, it was Jesus who reiterated the
prophecy of Moses about the coming of 'tlwt Sage. It is therefore
evident that the e:<pected time of 'that Sage' started after Jesus
departed from the scene. In the Greek Bible, the word 'Paraclete' has
been used to denote 'tllilt Sage'. Before an attempt is made to prove
31
who wils tilt' Parae/de 1t is 1mportant to look into the meaning- of

th1sword
In the modem English language Bble, the word Parac/."le has
been transl<!ted .:as 'the Comforter'_ Baba Ahm Das wntes in his San,;ar
Guru \p.1gc 5), "In th;; Greek language the root word for PJmc/ete
means 'worthy of prm,;e', whiCh IS a dLrect translati.-m of 'AhmaJ' Jnd
'Muimurmad'"
Str WJih.lm MUir says in h1s LUi! of MoJ.ar>Jel (Abridged Edihon
London 1871, p.1g"' 5), "The child was called Mohamet. This name
wils r.uc ilmong the Arabs, but not unknown. It JS derived from the
rout 'H<~md' .md s1gnihes The Praised'. Another form is 'Ahmad".
wh~eh havmg been employed as a translation of 'the Paraclete' in
s(lmeArabc version of the New Testament, became a favourtte term
w11h Mohamedans, specially m addressing Jews and Christians, for
11 was, they said. the title under which the Prophet had been
pred1cted m the1r books." S1r William MUir further says that Jesus
Chnst has clearly sad that he was sent only to confirm the
established law, and a Sage will come after him w.hose name will be
'Aimwd'. In page 164 of the above menboned book he says, "That
the promise of the Paraclete was capable of perversion, we see in
the heresy of Montanus; and it is probable that a garbled version of
the promise communicated to Mohamet may have given rise to the
followmg passage: [reference is to Sura 61 (Saff, The Battle Array),
.Ruku 1] 'And call to mind wherl'Jesus, son of Mary said: 0 children
of IsraeL venly I am apostle of God unto you, attesting to the Book
of the Law revealed before me and givmg good tidings of a Prophet
that shall come after me, whose name is Ahmad'."
Here the word 'Ahmad' has been u!:.ed to mea., 'Paraclete'. In
the BiblE", Jesus Christ exhorts mankmd to believe and follow the
'Paraclete' when he arrives. He says, "And I will pray the Father,
and he shall give you another Comforter, that he may abide with
you for ever."- (St. John 14:16). Note that the word 'Comfort" is an
inadequate translation of' Parae/eft', and therefore loses its link with
'Ahm.1d'. for rarac:ete' is synonymous with 'Ahrruld', but 'Comforter'
IS not
Now, if the Arabt.: meaning oi th~ wor.:l. 'Parac!ele" is accepted
then it simp!)' conhrms the claims of Islam. Dut be<:ause of their
malice towards the ~k-;hms, the Christians a~~ not accept 'Ahmad'
as ~he m"O"mt'1g of 'f'o~raclel.:'. The English ttansb.tions insist on
32 MUHAMMAD IN THE HINDU SCIUJ'nJRES
'Comforttr', meaning 'one wlro gives peacr', the Hindi translation has
it as 'one who provides 51/CCour'. Even these two meanings fully apply
to Muhammad. The following episode illustrates how Muhammad
was a man of extremely peaceful nature, and also how he would
extend a helping hand to any one who needed it
Baba A lim Das writes in his Smrsar Guru (page 60), "One day
Muhammad, wrapped in a sheet was going to prayers. A Bedouin
came from behind and pulled at his sheet with such stnmgth that it
started to hurt his neck. Muhammad however kept his composure
and asked the Bedouin, 'Why are you domg this?'. He said, 'I need
your help very badly, please help me.' Hearing this, Muhilmmad
delayed his prayer and went to the help of the Bedouin." One c.m
easily realist! from this, how important human welfare was m the
practices of Muhammad, and how peaceful he was in his nature
Praying to the Supreme Lord took a 'back seat' with him when it
came to helping someone
Baba Alim Das further writes in his Sansar Guru (page 60),
"Muhammad used to give comfort to his animals as well. He stopped
the practice of cutting the ears and tails of animals. He stopped
branding them. He would not like to keep his mounts in reins for
too long or when not necessary. He forbade animal fights as a form
of sport." In those days the evil of burying the female child was a
common occurrence. He applied great strength of ch.uacter m
eradicating this most inhumane practice. In similar manner,
countless other events prove that he was a 'peace gwer' to the whole
world.
In addition to the title of the 'Paraclete' or the 'Comforter', the
New Testament has mentioned some other characteristics of 'that
Sage' Below are some of these characteristics which can be found
el(dusively in the personality of Muhammad.
He will remind believers of the real teachings of Jesus and

otlrer Prophets
r"flhe sign of a Prophet is that he testifies to thetruth of the teachings

1 of previous Prophets. 5o we find Jesus saytng, "Think not that I
am come to destroy the law, or the prophets: I amnotcome to destroy,
but to fulfil."- (St. Matthew 5:17). Obviously, he was r-eferring to
BIXlKONE NARI\SHANGSAANDTHANTIMR15Hl 33
the Law of Moses before him, which he wanted to re-establish in

the lives of Israel. Similarly, we find Muhammad being so emphatic
about the truth contained in the teachings of all the Prophets and
Sages before him. So much so, that he made it an article of faith for
every Muslim to believe in all the revealed scriptures. To a Muslim,
the Qur'an, the Vedas and the Bible are the three holy books.
Muhammad supported the teachings of both Jesus and Moses quite
extensively and openly, because after all they were from the same
source i.e. the Supreme God.
He will appear after the time of Jesus Christ
I'hme
. has ofbeenJesusprophesied l..ilti~zate
that the Sage will arrive atter the
Chnsl. Muhammad mdeed was born m a period
~ubsequent to that of Jesus Christ
He will come as a guide to mankind
I t is said irt the Bible that the Ult_imate Sage will arrive as a guide
and Prophet to the enhre mankmd. The Islam that Muhammad
preached is undoubtedly traditional in its nature and universal 1t1
tts message (God has declared in the Qur'an that Muhammad has
been sent as a guide to the entire world.- Bengali Translator). There
is a ialse notion in the minds of many that Muhammad brought the
religion of Islam, in other words Islam represents the teachings and
preachings ot Muhammad. Islam means 'thnt which is from God'
["Surmzder to God' is more o~ppropriate.- Bengali Translator]. That is
exactly what Muhammad declared when he termed Islam as
traditionill. Traditional means 'that which is eternal', or 'that which
is in vogue hom the beginning'. Obviously, only that can be
tradtttonal, which is from God. Again, that which is from God has
to be for the entire mankind. Now, a quick look at history shows,
that during hzs lifetime, Muhammad became the leader of people,
who gathered around him from many parts of the world, and he
eamed the loyalty of all the Arabs
34
He wiH show the IDa!J to the Trulh
r is said that 'thDt Sage' will show the world the way to the real
Truth. Muhanu:nad did exactJy that. He cleared the way to the belief
and understandl!'g of ~e real Truth for those who were misguided.
He taught the true uruversal message of 'LA ILAHA ILLALLAH
Ml.THAJ...1:MADUR R..AS?OLULLAH' (there is no one worthy of worshi;
except God, Muhammad IS the Messenger of l.od). In the Vedas, Ia ilaha
illallah_ is_ worded as 'one God, no ~econd'. ~his is the ultimate reahty,
and this IS what Muhammad re-mstated m its purest form.
He will baplize wilh the Holy Spirit and wilh fire
I n St. Matthew (3:11) Jesw; says, "I indeed b:::.ptize y~u with water
unto repentance: but he that cometh after me is nughtier than I,
whose shoes I am not worthy to bear: he shall baptize you with the
Holy Ghost. and "Nith fire." There are many who insist that this
prophecy is about Jesus himself. Holy Ghost or Holy Spirit points
to the Archangel Gabriel, whose task it is to bring God's messages
to the Prophets on the earth. Jesus did receive the Holy Spirit, and
therefore, did baptize with water and purify with the Holy Spirit.
But he never purified with fire. To purify with fire actually means to
wage war against the miscreants and subdue them by the use of
force. Jesus did not engage in a combat to uphold_ the T~uth
Therefore, to say that he prophesied the above about himself IS an
absurdity. On the other hand, Gabriel came to Muhammad in the
cave and read to him the message of God. Muha~a~ then
announced the message to the entire ~nd. In the beginning he
used gentle and peaceful means to bring evil and wi~k~ people t_o
the right path. But when these people, inst~ad _of gtvmg up thelf
sinful life, went beyond all limits in their persecution of Muhammad,
he had to use fire to cleanse them of their sin. In other words, he hi.d
to fight to subdue them.
35
Wilh a fan in his hand he will bum up th chaff
~~~-~:=~~~:u;::.:~~~=r!::t!:a~~::=;:.
but he will bum up the chaff with unquenchable fire." Some people
may take this in the literal sense and assume that 'the Sage' will
remain posted in a field of wheat-crop with a fan in his hand. His
task will be to gather wheat, (an uut he chaff and burn them. A
mundane task like that as not the hall-mark of a sage. The language
in the Bible is most certainly allegorical 'Purr.e hisfloor means, when
he teaches someone he wiU fust purify his heart. Heart is the place
where pure knowledge or divine knowledge is placed, therefore it
needs to be cleansed of all impurities or untruths. 1ltis is desc:ribed
as buming up the clraff. This is exactly what Muhammad did. He
would purify the hearts of his disciples, so that the difference
between truth and untruth would become dear to them. That is why
the Qur'an revealed to him is also known as the Furqtm- one that
separates truth from untruth.
He wiU come {rom a clif{erenl naJ.i.on
Jesus has said quite clearly in St. Ma. tthew (21:43), 'Thert!fore say I
unto you, The Kingdom of God shall be taken from you, and given
to a nation bringing forth the frwts thereof." It means that the
Ultirro;zte Sage wiD not appear among the Jews and the 0\ristians.
These people should therefore give up such false hopn of receiving
that Sage from their own nation. We have proved earlier that
Muhammad was not from the nation of the children of Israel. He
was from a nation which issued from Ishmael, the lint son of
Abraham, who, as we have seen, was declared as the father of many
nations in Genesis (17:5).
Therefore, it is proved conclusively that the prophecy in the
New Testament about 'fhtJt Sllge' applies to Muhurunad and
Muhammad alone, without any doubt
Chapter 6
Antim Buddha - Maitreya
Tn the Buddhist reli~on, the word Buddha means 'sage'. A1rlwr

!Buddha means the UltmiAte Sage. At the time of his death, Gautama
Buddha gave the following prophecy to his dearest disciple Nanda:
"0 Nanda, I am not the first Buddha in this world, nor am I the last.
In time, there will appea~ a Buddhll in tlus world, who will give the
teachings of truth and charity. His disposition will be pure and holy.
His heart will be clean. He will possess knowledge ,md WISdom. He
will be the leader and guide of all men. He will teilch the tTuth. as I
have taught the truth. He will give the world a Wily of life which
will be pure and at the same time complete. 0 Nanda, his name w1ll
be Maitreya!"- (Gospel of Buddlul by Carus, plge 217)
Etymologically, Buddluz means one who is aided by wisdom
And therefore, according to Warren: "It is only a human being that
can be a Buddlw., a deity can not."- (Mohammad in the Buddh1st
Scriptures, page 1).
Characteristics of Buddha
1. Buddha comes from an aristocratic and rich family.
2. Buddha has children.
3. Buddha has a wife and a family and he is a ruler.
4. Buddha completes his normal life.- Warren, Mohammad in the
Buddhist Scriptures, page 79.
5. Buddha does his owrt work. -The DhammJJpada. S.B.E. vol X,
~:~;,:;~a preacher and is known as a preacher. 'The Tathagatas

(Buddhas) are only preachers'.- The DlwmmJJpada. S.B.E. vol
~::~!~dha retires to his seclusion, God Snds t0 him angels

and jinns. _ Saddhamtil-PIIn.dri/r:Jl. S.B.E. vol X, page 225.
37
8. Every Buddha remmdspeopleofthe previous Buddflll,and warns

people ot the guiles of the Devil. who brings ruin and
destruchon through promoting sinful actions. -Cants. Gosp.:l
of Buddlu1, page 254.
The followers of B1ddha attain perfection, they cannot be led
astray.- The Dhammapada. S.B.E. vol X, page 67.
10. There is only one Buddha in the world at any one time.- The
L1jr and Teachings of Buddhil, Anagariktl Dhammapada, page 84
I! The mam char.:acter1stic of Buddlw is that he has no teacher in
the world.- Beal. RomantiC History of Buddha, page 241.
Characteristics of Maitreya Buddha
Maitreya means 'The Merciful'. - Mohnmmad ;,, the Buddhist

Scriptrrs, page 15.
Anlm1 Buddha Maitreya, will have all the characteristics of a
Buddha listed above.
Maitreya will conduct a meeting under aBo-tree.- Taka Kasu, ~
page 213. There are two types of Bo-tree, earthly ar..d heavenly.
Buddha atta1ns knowledge under the Bo-tree. The heavenly So-
tree is very wide in its expanse. - Beal, Romaniic History of
Buddlw, page 237. After receiving knowledge, Buddha looks at
the tree with a fixed gaze.
4. Cornpared to common men, Buddha's cervical bones are very
strong. For that reason, in luullng his neck he turns his entire
body. DhammDpada. S.B.E. vol XI, page 64, foot note. Therefore,
Maitreya must also have tlus characteristic.
Muhammad as Maitreya
w:l~~en~;:~:~=~:~~~:~~;ga~d~~xi~::~~=
all the characteristics of a Buddlm as well.
God proclaims about Muhammad," And He found thee in need,
and made thee rich."- Qur'an (93:7). Even before he became
known as a Sage, he earned sufficient riches. He had many
horses. For his mount, he used a famous she-camel called
'Qaswah'. He rode on this she-camel when migrating from
38 Mt.IHAtoOilAD IN THB HINOU SC1UFn.JUs
Makka to Madina. He had twenty more she-camels, the milk

of which he used for his children and guests. He had seven
she-goats. He did not have any buffaloe9, because buffaloes
aren't found in Arabia. - (lift of Mohamet, Sir William Muir,
Abridged Edition, page 545-546). He had seven orchards of
date-palm, but he gave them away in charity.- (Ibid, page 547).
He owned three pieces of land. There were a few wells under
his control. It must be remembered, that :o own wells is a sign
of wealth in Arabia. Being a desert land, water is very precious
in Arabia. -(Ibid, page 548).
2. Muhammad had twelve wives, four daughters and three sons
So, the special characteristic of a Buddha, that he has to be a
father, was fully present in Muhammad.
3. Muhammad was a ruler. He defeated hundreds and thousands
of his opponents and established his rule over the entire Arabia
But even when he became a King, his food and other habits
remained unchanged. Stanley Lane Poole says, "The fare of
the desert seemed most congenial to him, even when he was
sovereign of Arabia."- (The Speeches and Table Talks oft he Prophet
Mohammad, page 30).
4. Muhammad did not have an untimely death nor was he killed
by anyone.
5. Muhammad used to do his own works with his own hands
Stanley Lane Poole says, "Muhammad mended his clothes,
milked the goats and waited upon himself." -{The Speeches and
Table Tl3lks of the Prophet Mohammad, page 29).
6. Muhammad spent his life preaching religion. "There is nothing
in his life which is not in the full view of history." -(Mohammed
and Mohammedanism by Rev. Bosworth Smith, page 99). As a
matter of fact he has become very famous because of preachings.
1. Angels and }inns used to visit him during hio; spiritual retreat
and seclusion.- (Qur'an, 72:1-19).
8. Muhaaunad's message was a continuous reminder of the
previous messages and an acceptance of all the previous
Messengers. This becolN!S evident upon a closer study of the
Qur'an. The Qur'an says in Sura &uftJrtl (The Cow), verse 136,
'"Say: We belin'e in God, and the revelation given to us, and to
Abraham. blunael, Isaac, Jac:ob, and the Tribes, and that given
to Moeel and Jesus, and that given to all Prophets from their
39
Lord: We make no difference between one and another of them:

and we bow to God in submission (Islam)."
Muhammad has waJned his followers about the guile and
misc~ief of the Devil. The Qur'an says in Surt:J Hajj (The
Pilgnmage), verse 4, "About the Evil one it is decreed that
whoever tums_ to ~m for friendship, him will he lead astray,
and he wall guade h1m to the penalty of the Fire."
10. Muhammad's followers never wavered from the way he
showed ~hem._ They held on to their discipleship and bond of
fnendshtp wtth fervour and strength. They never left his
company even in the face of unbearable calamity and adversity.
- (Mohammed and Molwmmedanism by Rev. Bosworth Smith,
page 110-111)
11 When Muhammad appeared as a Buddhtl, there was no other
Buddha m the whole world. When he became a Buddhtl, the social
and religious condition of the world was abominable. (On this
point, see Ktllki Avatar and MuhAmmad later in the book).
12 Muhammad did not have a teacher in this world. He did not
know how to read or write. That is why he was known as the
Unlettered Prophet. The collecbon of God's revelations m his
heart is known as the Qur'an. The Qur'an says in Sura Shu'ara
(The Poets), verse 192-194, "Verily this is a revelation from the
Lord of the Worlds: With it came down the Spirit of Faith and
Truth- to thy heart and mind, that thou mayest admonish."
13 Every Buddha has a Botree. Tht! Bo-tree of some Buddlw is the
Peepul tree, of some other the Banyan tree, of yet another the
Gonor tree According to some modern Buddhist scholars, the
Bo-tree of the Buddha Maitreya is the Iron Wood tree. -
(Mohammed in Buddhist Scriptures, page 64). The Bo-tree of
Muhammad was in a place called Hudaybiya, whose wood
was very strong and heavy. He had conducted a meeting under
that tree.
It is clear from the above that the requil1'd characteristics of a

Buddhil were all found in Muhammad. We will now examine the
characteristics of Buddhll Maitreya to see if Muhammad fulfils those
as well.
Maitreya means 'Merciful'. A Buddhist writer gave this

40 MUHAMMAD IN THE HINDU SCRII'TURES
meaning in a newspaper called The Lendtr in page 7, column 3

of its issue of 16"'0ctober, 1930. Muhammad was dso a man of
great mercy. That is why one of his titles in the Qur'an is Mercy
to all Creatures.- (Surll Anbiy11 (The Prophets), verse 107).
2. Muhammad had seen a laftie tree in Paradise whtch is situated
on the right of the Throne of God. It covers a vast are;~ "su<:h
that a rider on the back of a horse cannot cross its shade ~ven
in hundred years" - (Mohammtd m Buddhtst Scrrplures, p<~ge
79).
3. Muhammad did look at that treewtth a fixed gaze and without
a blink. TheQur'an says in S11ra Najm (TheSt;u), verse 17, "His
sight never swerved, nor did it go wrong "
It is said about Buddha Maitreya that he will not be o1ble to turn
his neck without turning his whole body. Sir William Muir says
about Muharrunad, "If he turned in convPrsation towards a
friend, he tumed not partially. but with his full face and h1s
whole body."- (The Life of Mohammtld, page 511-512)
From the above, it becomes dear that the B11ddlw Ma1trey<J.

prophesied in the Buddhist scriptures, is none other th;m
Muhammad.
Conclusion
F rom th~ preceding pag~s, it has become abundantly cle<Jr th<Jt there
is no rPal difference 1n the core message of all the rel1gLOus
scnptures. Differences and anomalies start to surface when the
adherents of 3 r~hgion disregard their real teachings and start to
practice their own mnovations. They start to deify the sages and
avatars sent by God for the welfare of mankind. They discard the
worship of one God and shower their loyalty on numerous gods
and goddesses. They invent anecdotes, stories and even Ppics about
these gods. Listening to these stories and reading them becomes a
necessary part of their religion. As a result, in India there is an
escalati~n of idol-worship on the part of the Hindus and grave-
worship on the part of the Muslims
On the one hand, they are celebrating Dussera (festival on tt)e
!ast day of Durga Puia) as a memorial to RAsa (Krishna's dances w1th
the Gopis). On the other hand, they are celebrating MuluJrram as a
41
memorial to the martyrdom of Hussain, the grandson of

Muhammad. Dussera is not found in any of the orally transmitted
traditions nor in any recorded scriptures. Similarly, there is no
requirement for celebrating Muharram in the Islamic scriptures.
Drinking of alcohol, stealing, taking interest on money lent, gambling
and adultery are forbidden in both religions. The Geeta and the Vedas
have upheld the principle of one God. Similarly, The Qur'an has
established Tawheed, the Unity of God. The Rishi in the Vedas, Avatar
in the Pr1ranlls ,md Buddlw in the Buddhist scriptures are the same as
the Nabi and Rilsu/ in the Qur'an. The Mantra m the Vedas is 'one
Brahma, no second' i.e. there is only one God. The Kn/ima in Islam is
Ia i/a/ra iilnllah i.e. there is nobody worthy of worship, save Allah.
Srmdhya or religious acts performed in the three divisiOns of the day
in the Vedic rt>hg10n has become Sa/aat or prayer in Islam. The Vedic
Bra/a (vow of absnnence) IS synonymous to Sawm or fasting of Islam.
Pilgrimage is known as T~rath- Yatra in the Vedic religion and as Hajj
in Islam. The terms for SWSJrg and Nark (Paradise and Hell) in Islam
are janna/1 (Bahishl) and fahannam (Dozakh). Aastik (believer) is a
M11slim, Na~tik (non-believer) is a Kilfir and 'thPI which is from Jshwar
(God)' IS/slant
The root 1s the same The d1fference is in the language. This is
the cause of all misleading discrimmahons between the Hindus and
the Muslims. If people discard th':!lr narrow-mmdedness and take
spec1al care m understanding each oth~rs relig1on, then all lheir
mutual r1valry w1ll vanish completely.
One spec1al reason of the present disunity between the Hindus
and the Mushms is centred around the fact that the Muslims eat
beef i.e. the meat of cows. The Hindus must know that in th1s very
land of lnd1a, there used to be a festival of cows in which they u::.ed
to sacnfice cows. Th1s has been forb1dden m the Kil/1- Yug, i.e. the
present Age. So the Hindus do not kill cows any more. My request
to the Hindu brothers is that they should not only give a slogan to
stop the killing of cows, they should also give a slogan to stop the
killing of buffaloes and goats, because these are also animals which
give us milk. The slogan should also be given against those Hindus
who kill to eat the meat of bulls and rams.
On the other hand, Muslims should also understand that eating
cow-meat is not a qualification to become a Muslim. Since they are
specially devoted to Muhanunad as hls followers, they should obey
42 MUHAMMAD !NTHll HINOUS<'Rl/'TU~a;
the commands of Muhammad. Mulla 'Ali Qari reports from TIJe

Musnnd Inram A'zanr, "Wa Alaikum Bii-Labanil Baqar, Pa /nnalrrr
Slrifa'rm, Wa Samnohu Dawo'rm, Wa Lalmwhu Da'r~~- (page 214). 11
means, 'milk from cow is good for health, gller (darrhed butter) from
it is medicine, its meat has disease'. Saba A lim Oils has supported
this view in his Traditional Religion, that cow-meat should not be
eaten. Other Sages, especially Indian Sages have recommended the
use of milk and ghee from the cow, but have advised to desist from
eating its meat. In the beginning. they used to prohibit cow-meat
during medical treahnent. In due course, this prohrbition was
exaggerated so much that it took a religious colour. In thl' opinion
of the medical practitioners of the modem limes, among all meats,
it is the cow-meat which contains the highest percentage of
tuberculosis germs.- (from the manuscript of Tlw Tmdlliouai Reirgion
by Baba Alim Das).
Therefore, my plea with the Muslim brothers is that it is not
indispensable to eat cow-meat. Even when they do not eilt cow-
meat, they stilt remain the true followers of Muhilmmad. It is better
if they give up eating cow-meat. By killing cows, they will only
contribute to mutual strife, which is against the very spirit of Islam
The main goal of Islam is to establish peace. They should pre,Kh
Islam in the Indian languages, and with that intention they should
learn Hindi and Sanskrit. Muslims are born in the land of India, and
are nurtured by its food and drink. Therefore, they should contribute
to the welfare of the Indians. Let the Muslims preach lsl<~m m Indian
languages. Let them have Indian names, because il man should
acquire the language of the land in which he is born. If they h,we
Indian names, they will not be discarded from Islam. It is not a
requirement in Islam to have Arabic names. But if there is a strong
desire to have Arabic names, then together with it they can have an
Indian name as welt To establish peace and solidarity in the society,
we must be prepared to discard anything which goes against religion
In any case, Muhammad's character was exceedingly pure and
~~~-So, to adopt that character will definitely be beneficial for every
Book Two
Kalki Avatar and Muhammad

Chapter 1
Prologue
I n this book, an attf'mpt is made to reconcileanctent Indian culture

wtth the JsJ_ .. mk cultuf('. In the JslamJC culture, the position held
by the, Nabts ilnd Rtlsuls is the same as the Avatars in the anctent
Jndtan culture. Muslims considf't Muhammad as the last NQbi or
Mt-s~m~;cr.ln the lndtan culture, he is predicted to be the last Avatar
of the Ka/1- Yug, which ts the fourth and Final Age of creation. It is
not ri~ht to <l:<sun-.e that Nabis arrived outside India and Avatars
<~rnved within India. The whole world belongs to the same Supreme
God. There> .1re no two ways about that. There is no justice in S<ljing,
that Nabts appear only in Arabia and not in India. Similaiy, it is
foolhardy to ~iiY thilt Avn111rs appear only in lndia and nowh reelse.
That is why, when I came to know that Muhammad is reated
as the !.lsi Mess<>ny,er, a strong urge led me to read about Ka/ki r.:<Jtar
1n the Punmm. According to the Jftdian culture, a part of Knli- Yug
has already passed. With great caie, I have compared the life of
Muhammad with all the events that have already taken place in the
Kali- Yug and events that are yet to take place. I have found a total
reconc1hahon. The one or two exceptions that are there are minor
anomalies. Such anomalies can be found in the story of Rama as
welL where inconsistencies are explained away by saying, 'God is
Infinite, His story is Infinite'. I want to say this in the case of
Muhammad. When we compare Muhammad with Knlki Avatar, we
have on the one hand a fact; and on the other a 'report of a /rut story
with imtJginary words', which at best is a story about a future fact,
.1nd thus can have a few anomalies in it.
Science has caused destruction of catastrophic proportions by
detonating the atom bomb, and therefore cannot be used for peaceful
purpo~es in the comity of nations. Only religious unity can bring
nations together. That is why, I have pinned my hopes on religious
tolerance and understanding as a substratum for the quest for peace.
I am sure that the promoters of National Integration will not
46
be opposed to this. The only people who will resist such endeavours
are those who are very mean and narrow minded. Nonetheless, if
they come out of their prejudices and observe the world
dispassionately, then they will start to hate their own narrow v1ews
I have embarked upon writing and publishing this book, with the
intention of spreading the message of God, who, I sincerely believe
has inspired me to do so. It is not very clear if anyone else has
Wldertaken this task before. However, a book called Sslrwart Aiam
by Mohammad Muslim (published by Jayyad Press, Kishanganj,
Delhi, 1960) has hinted at the fact that 1<4/ki AN!ar is none other
than Muhammad. I strongly believe that this publication will
eventually reach open-minded individuals both inside the country
and all over the world.
I insist that this has been written with the help of God. The
subjects discussed here are not my personal opinion. They h2ve been
ascertained from the Vedas and the Puraruzs. In addition, they are the
expressions of the spiritual inspiration I received from God
I have a finn belief that this book will promote unity in the
Indian society and also in the world at large and remove all religious
misgivings, enmities and fights. U men are guided by consaence
and wisdom, they are bound to uphold unity on the basis of mutual
respect No one can become a Hindu or a Muslim or a Christian just
by adopting a name. U I caU SirajW HUJl as S!llytl-Dp (Ughtof Truth),
or Abdullah as Rlun-Dus (Slave of God), or AMur &hmlln as Bhl:!gwan-
Das (Slave of the Compassionate) they should not be uptight about
it because these aze the Sanskrit form of their names. Similarly, they
can call me Nurul Huda (l..jg.ht of Guidance) in the Arabic language.
Let there be a total acrord between the Hindus and the Muslims
and aU the other nations. Let this book kind.Je pure thought in the
hearts and minds of everyone. Let the whole world learn to respect
everyone else. Let there be welfare for everyone. This is my prayer
to God.
A caution here about this comparative study of KDlki and
Muhammad. Some readers may start to think that people with a
vested inlen!st could have fashioned JWb at a lab!r time, according
to the known characteristics and lih of Muhauunad. Anticipating
that possibility, among aD the tradilionaJ books I have taken recourse
to I have made an attempt to establish the age of the PumlfflS, both
with direct evldenre and with indirect evidence. IN! main IN50I\
47
for doing so is that no scholar has been able to fix the time when the
PurarlllS were wntten. ~~is why, on the <juestion of 'dating' the
orally transrrutted aphonsms, the Uparushads and the PuraMS, the
Western scholars have qualifi~d their findings with the word
'probable'. I will first of all exanunewhat the Western scholars have
to say about the 'dating' of the Prmn4S. After that, I will try to
estabhsh the real truth about it.
ln the EncydapiU!dUl of War~ Hislury (page 43), W. L Langer
says, "Puranas, 1.e. the ~enealDgical order of kings, compounded
with legends, we~ ~ut ll'l the present form in the fourth century
A.D. and later." Sunilarly he says, "The Mahabh.uata and the Epic
Poems composed by several generations of bards, seems to have
been taken from about the second century B.C., although probably
revised early 1n our er~."- (page 42). But these opinions have the
following mcons1stenaes
In this assertion, Langer seems to suggest that Balmiki, the
composer of Ramayai'UJ, and Vyasa, the compiler of MslMbhi2rat4 were
contemporaries. This is not possible, because firstly, Ba1miki lived
in the period of Rama. It is dearly Ill1'ltioned in the scripture that
"Balmiki used to look after Sita in tus Ashram, when Rama had
abandoned her." It is also said that Balmiki had composed the Epic
Poems in his own Ashram. Secondly, The events of Ram.a took place
in the Trrta- Yug (the Second Age of the world). Therefore, it is evident
that Balmik.J had composed Rl:lmayarra in the Tma- Yug. On the other
hand, Vyasa had compiled Milhablulra.ta in the DwdpeT-Yug(the Third
Age of the world). Therefore, the two sagE'S could not ha\e been
contemporary to each other. Thirdly, it is proved according to the
Bfwui.shwa Purai'Ul that King Shaka had met Jesus Christ. Shaka
however hved an a period much later than VIkraznaditya. -
(Biuroishtw PurtlfUZ, Creation. part J,chapter 2, verse 18-31). So, it is
eVIdent that Vlkramaditya's period was earlier than that of }esus.lt
is tntetesting to note however that ~ MIJJwJ&haraftl and tM
Pui'IUlaS existed in the times of'.--aluamaditya. and therefore. ~s
contention that the Pul'"llNIS were written after Christ does not hold
ground.
From the point of view of language. the PvTaiMS aze ~
ancient than the grammar of Panini: beca~. the ~used m
~ Puronss has no resemblance with ~aruN ~hich ~~
tn!luence 1.n 11 and ~as tn vogue in W miE'I'Yellll'll period
48 MUHAMMAD IN THE HINDUSCRIM\IRES
the Vedic Sanskrit and the Popular Sanskrit. According to Langer,

Panini's period was between 350 B.C and 300 B.C.- (Encyclopedra of
World History, page 42). On the other hand he says, "Buddhism was
founded in the same period and region by Siddhartha (? 563-483
B.C) of the clan of Gautama of the tribe of Sakya, who attained
'illumination' (bodhi)." - (fbid, page 41). Again, this contention is
fraught with inconsistencies.
It is proved from the Buddhist scriptures that Buddha preached
his religion in the Pali language. Pali was the common m<~n's
language at that ti:ne. With the evolution of language, Pah grew
from Sanskrit, Prakril from Pali, Apabhrangsha (non-classical
language) from Prakrit and the modem H:ndi from Apabhrangsha
It must be remembered that Sanskrit was extant before Buddba. We
may add that the transformation of a language is a slow process. It
takes thousands of years before a maJOr transformation becomes
perceptible.Accordingly, the grarrunar founded by Panini must have
existed at least one thousand years before Buddha. Therefore,
Panini's period must have been earher than 1563 B.C. Pamm's
sources also indicate, that language in the written form, was not the
order of the day in that period. Oral transmission was the mainstay,
in the preservation of language. A::. far as the Purmras are concerned,
we have indicated earlier th.Jt they are older than Pamni. Therefore,
the period in which they were compiled must have been between
2502 B.C. and 1563 B.C. However, this is only an approximanon. No
wonder, in dating an event, scholars have expressed !herr doubts
with a question mark or used words like 'possrble', 'nearly' etc
Out of the eighteen Purarras, it is the Blravrs!rwa Purtma whrch
contains details of future events. It starts with the story of Ad<~m
and tells us about the events of the Knli-Yrrg as related by Sutadeva.
-(Bhavishwn Purarra, Creation, part I, chapter4. verse 25). This proves
that the Puranas existed before Adam. Moreover, when Adam was
bom, only 2208 years of the Dwaper- Yug remained.- (Ibid, verse 28-
29). In the meantime, 5070 years of the present Knll- Yrrg Me gone,
therefore, Adam was alive 7278 years ago. These prophecies from
the Purtmas used to be transmitted orally from one generation to the
next, becau::.e at that time there was no written language in t>xistence.
However, it is interesting to note that the language of the Puranas
was superior to Sanskrit, which was given to Noah by Vishnu in <l
modified form and was called the Mlechcha or the 'Sian~' language
[I( )(II{ TWO 1(,\LKIII\IATAR IINOMUH>\MMAO 49
-(Ibid, chapter 5, verse 3-4). Noah had three sons -Shem, Ham and
Yakoot.- (Ibid, verse IS) !Note, that the name Yakoot in the Purana
corresponds to Japheth in the Bible]. From here, nations started to
emerge on the basis of language. The Semitic languages came from
Shem; Hamitic from Ham. In reality therefore, being more ancient
than Adam, the compilation of the Pumnas took place more than
7278 years .1go. No doubt there will be objections to this conclusion.
Bdore Adam, i.e. m the age of the P11rtl11as, mankind was
divided into four classes. This division was not based on race. This
was purely on the basis of occupation and personal qualities. So,
with the 1mprovement of personal qualities a Shudra could become
,, Brahmin, ilnd with the deterioration of personal qualities a Brahmm
could become a Shudra. - (8/mvis/nva Purana, Brahma, chapter 40,
l'erse 47). There cannot be any d1fference between people, because
mankind is one and the Supreme God is One. -{Ibid, verse44). Man
IS not different from one another because of his physique, colour;
hair, blood, flesh, skin, bone, fat, happiness, sorrow or any activity.
How could they be different in worldly matters?- (lbid, verse 42).
The four classes menhoned in the Rigveda viz. Brahmin, Kshatriya,
Ya1shya and Shudra do not indicate any racial division. They simply
mdicate four broad classes of social activities, combined with human
qualities, required to perform such activities. - (R1gvedn, 10:90:12;
Atlraronvedn, 19:6:6 etc.).ln those days people used to chose whatever
profession they fancied.
Having given my views on the dating of the Puranas and the
caste system, I want to add that there is no interpolation in the
Purmms, because in one of the chapters of the Bhagaval Purana the
number of verses contained in all the eighteen Puranas are
mentioned. So it is not possible for anyone to add verses to the
Puranas.
Finally, I want to begin the description of the UltinUJie Am2lar in
the name of God Almighty. I have written this book upon the
instructions of revered Professor Saraswati Prasad Chaturvedi,
former Head, Department of Sanskrit, Prayag University; and Swami
Sri Ramanandji Saraswati; and I remain grateful to them.
Dr. Ved Prakash Upaddhay M.A. (Sanskrit Veda)

Research Scholar, Sanskrit Department
Prayafl University
Chapter 2
The Meaning of 'Avatar'
Ti e word AVt:ltar is formed by combining the roots 'ava' and 'tu',

w~ch together mean 'to come to the world'. God'sAvatur me.ms
bnth of a great man who preaches to the world messages
revealed to him by God'. God is present everywhere, so to think o(
Him as confined to a fixed place is to deny Him lnfimty. There an>
places where His Brightness is in full glare, and there are place~
where His Glow is dim. The rays of the Sun look pretty drm in a fog,
but that does not reduce the real brightness of the Sun. In the seven
heavens, God encompasses the highest heaven. The Sun, the Moon
and the Stars do not exist at that height.- (5/retash-watar Upmris/uut,
chapter 6, mantra 14). The effulgence of God's Lrght is so bright and
severe there, that the Sun and the Moon will become totally ecl1psed
The entire creation becomes manifest with the light of God, just
like the firmament becomes manifest with the light of the Sun
So does God send His special man for the welfare of m<~nkmd
Such a man is specially related to Him. He is a great soul and is
dearly loved by God. He is the one who, among men, has the most
immaculate heart and possesses a sterling character, and h1s heart is
fified with divine knowledge. He experiences theophany, and
therefore, even without being taught by anyone or learning from
books, his heart receives the highest and the purest form of
knowledge. The expression 'God's 'l.vatar' indicates a posse~~1ve
case and means 'the coming of a man who is in a special relationsh1p
with God'. Now the question is, who is that man, who has a speci<~l
relationship with God? 01:-viously, the one who is His devotee, is
related to Him. In the Rigv.?da (2:12:6) such a person is called a Ktrri.
that i.:;, ~person who praises God. Its Arabic equivalent is Ahmad
One may then ask, whether any person who pra1ses God can be
called AhmtAd? The answer is, no There is d very special person who
is indicated by Ule words Ktcri and Ahmad, and these words are
51
applicilbl' to him alone. When a word i.!> applicable to a person, it is

only he who is pointed out by that word. Adam also praised God,
but h~ IS m>t called AlmUJd. Consequently, every person who is deeply
related to God. is not a Keeri
It is not my intention to exanunealltheAualarshere. The prime
subject for the present discussion is the Final Aootar However, I want
to m.1ke it clt>ar that the Sanskrit A:.mtar is synonymous to Pwrhet
in English and Nab1 in Arabic. -(see Sunder Lalji'~ Hindu-M11sl!m
Unity. page 29-30) In the olden times, every country received it~ own
Auatnrs, i.e. Prophets, because it was not poss1ble for any one Ata~ar
to work for the welfare of the entirt world. But the case of the fil~oll
Avatnr IS differo:>nt. He has been sent for the welfare of manktnJ as a
whole. His religion is 1ntended for everyone. In the next chapter, I
want to look at the reasons for which anAvntor makes his appearance
Chapter 3
Conditions when an Avatar appears
An At~t~tDr appears when the following conditions prevail:
1. When people are inclined towards an irreligious way of hfe

and disregard true rel~3ion.- (Geefll).
2. When the true message is corrupted to acquire worldly gains
3. When irreligion is practised in the name of religion
4. When people teaching religion are not well versed in 11, as a
result they end up promoting irreligwn
5. When the true devotees of God are oppressed and persecuted
6. When the influence of s:nful people and tyrants increases
7. When jealousy, malice and anarchy become wide-spread.
8. When religious considerations are kept WLihin the bounds of
personal and family interests.
When ptO\'isions given by God are misused ilT'Id wasted. -
(Ynju.rveda, chapter 40, part 1)
10. When Avatars appear to protect the saints and to restram the
wicked.- (Gee/a).
11. When Avatars arrive because religion is being destroyed
12. When blood-shed, looting and destruction go out of control
13. When Avatars are sent to re-establish Religion in the lace of
moral degeneration and religious corruption.
Chapter 4
Conditions when the Final Avatar appears
~::~:~~~lowing conditions prevail, the Final Aootar is supposed
Reign of barbarism. Crookedness and blind pursuit of personal

gam is on the increase. There is little regard for others' lives.
Corruption t~mong the people in power is wide-spread. Taxes
are increased. Preachers of true religion are beaten and
sl<~ughtered
2. Trees do not bear enough fru1ts. Production of crops decline.
3 Water m the rivers dry up.
Increase in irreligious activities: Others' property and wealth
are looted. Infant daughters are buried alive.
5. Discriminatory laws become unbearable: Unity among people
disappears. People are divided into high, low and untouchable
classes. These distinctions are maintained ruthlessly.
Worship of other than God : Even though the Sustainer of this
universe is One Supreme God, He is rejected, .md in His place
other gods and goddesses are invented and worshipped. Trees
and stones are given divine status
Practice of deception: Traps are set for others in the name of
helping them. People are treated with hypocrisy and fraud.
Ostentation, envy and malice: There is little sympathy for other
people. Mutual enmity is the order of the day. People don the
garb of religiousness even though there is little respect for God.
9. Irreligion in the name of religion : There is a general apathy
and lack of earnestness in following religious commands,
whereas there is,an addiction for irreligious activities.
10. Saintly people are persecuted: Honest and simple people face
adversity and misfortune.
11. God's commands are ignored : The commands in the Vtdas are
not obeyed, and are treated with disrespect.
:hapter 5
Characteristics of the Final Avatar
He will ride a special horse. With every mention of the Final Ata!ur
in the Puranas, his mount has been descnbed a<> a 'God-given'
horse whose speed is unimaginable.
2. He will carry a sword. In the Bhagavat Purana {12:2.19), 111s sa1d,
"Adorned With eight qualities and riches, ridmg a swill horse
given to h1m by the Angels, and with a sword in his hand, the
saviour of the world will subdue all the mi~crtoants." He w1ll
not use gun!., rifles, cannons or atomic weapons. We must
remember that the current age is the ag(' ot almruc weapons
and not of swords. !Therefore, the Final Ava/(lr has alre.1dy
arrived. We must find him out. To expect him m the future
times is not in conformity with the scriptures. - Beng<~h
Translator). The main characteristic of the Avnturs is that they
use the dress and weapons of the People and Age in wh1ch
they appear.
3. Sanctified with e1ghl qualities. It is recorded in the P11rm111s that
the Final Avatar will be adorned with eight sterling qualiue~
4. He has been described as the Saviour of the world.
5. One of the special characteristics of the Fitwl Avatar is that he
will subdur rv1/ and wicked people who love to cr~ate msch1ef.
- (For points 3,4 and 5 see Bllagavat Pumna, 12:2: 19)
He will have the cooperation of four brothers. Brother in th1s
context means 'a companion'. The Final Avatnr will have four
major companions who will cooperate witt> him in every
m1ssion. In Ktl/(1 Puruna (2:5j, the Final Avatar says, "0 God!
With the companiOnship of four brothus I will destroy the
Devil."
He will be assisted by tile angels. Angels will come down fr~m
the heavens to assist the Final Atllltar in spreading the religiOn
and tn crushing mischief.
II()()!< TWO I<Ali<IAVATARANDMIJHAMMAD 55
Deslroyrrof Killi. Here the word Kiili is taken to mean 'the Devil
and his consorts'. The Final Avatar will defeat and subjugate all
the devrls.
9. Unparalleled grace. The personality of the Final Avatar will be so
charming and graceful that it will not be easy to describe him.
No other Avatar will equal him in gr11ce and beauty.
10. He will destroy all tile war1ords.ln the Bhagavat Purana (12:2:20),
it rs smd about the Final Avatar that, "the one whose grace is
unparalleled, who moves around on an extremely swift horse,
whose foreskin is removed, and who has the authority of a
king, he will be the one to destroy .nnumerable war lords and
b<.ndits". [In this verse, a very peculiar characteristic of the Final
Avatar is mentioned. That he will have his foreskin removed,
m other words he will be circumcised, puts the case of
recognising the Ultmmtr Sage beyond any doubt. - Bengali
Translator]
11 His body odour will be sweet-smrlli11g, the fragrance of which will
purify the heart and mind of people around him. - Bhngaual
Prmma (12:2:21)
12 He will be the /radrer of a /argr comnumily and will bring well-
berng to them. He will suppress irreligious tyrants lnd establish
the rule of 'the straight path'
13. He will be borrr 011 the twelfth of Madhav (8aisakh).- Killki Purana
(2:25)
14. He will be bom in thecrtyofShambhai- (KIIIki Purana 2:4), m the
/rouse rif tire chief pries/. His father's name will be Vishnu- Yash
(Bhagswat Puramr, 12:2:18),and his mother's name will be Sumali
(Ka/ki Puramr 2:4 and 2:11)
Chapter 6
The Age in which the Final Avatar will

appear
A ccording to the Indian scriptures the total hme for the world is
divided into four Ages.
Sntya-Yug, the age of h~th. This is the hrst Age and 1s 1,728.000
years long.
2. Trela Yug. This is the second Age and is 1,296.000 years long
3. Dwaper- Yug. This is the third Age and is 864,000 years long
4. Kali- Yug, the age of sms. This is the fourth and last Age and rs
432,000 years long.
Generally speaking, people look to the future, for the arrival of

an Avatar. But what is the use of an Avllfnr, if he comes after the
world is destroyed through the injustices of man? The answer to
this is provided by the 8/ragavad Geeta when it says, "Whenever
religion suffers a total disregard and irreligion rules the day, an AVIIfar
is sent _His task is to restore the prestige of the saintly people, crush
aU evifand re-establish religion."
What needs to be ascertained is, whether or not the conditwns
which precede the coming of an Amtar have already existed m the
world in the global sense or not. It is certain that the Final Avllfar IS
due to appear in the KAii Yug of which more than 5070 years ha\'e
passed. According to the Bhagamt Puratlll (12:2:17), the Final Avatar
will arrive after some or most part of the KAii Yug has expired. ~e
general condition will be such that the primary motive of man w1ll
be his personal interests.
Secondly, we have to give due consideration to the statement
that dwing the time of the Fitlll/ AttaiDr, sword and horse will be
used in warfare. We have quoted earlier from the Bhagavt~t P~raltD
(12:2:19), where it says, "Adorned with eight qualities and nches,
ll(l()K TWO KIILKIIIVIITIIR 1\NOMUtiAMMAD 57
riding a swift horse grven to him by the Angels, and with a sword in
his hand, the saviour of the world will subdue all the miscreants."
The present age is not the age of swords and horses. The age of
swords .and horses is definitely gone. Swords and horses were used
about a thousand years ago. The Arabs started the usc of gunpowder
about 900 years ago.
About the birth date of the U/lmmle Sage, it is said that rt will
be the twelfth of the bright fortnight, of the month of Madlrav. -
/(JI/ki Prmwa (2:25).
Chapter 7
The Place where the Final Avatar will appear
I I is dearly mentio_ned in the Knlki Prmma (2:4) that Shambha/ is th.'

place where the Fmal Avalllr will be born. It rs however not ea~y to
describe a place by its name alone. Firstly we have to ascertam
whether Shambhnlrs the name of the place or an ad1ectne used to
descnbe the place
Shami..hul cann0t be the name of any place Had it been so. its
location would have been mentioned in thi' scnptures. If 5/ramblm/
was located in India, a :;age would have been born there 1400 years
ago, as a dehverer of mankind. The birth of the Fmal Avatar rs not"'"
ordinary event. It must correspond with a ma1or change in the world
Since that has not happened u, lndia, wecdnsafely say th,lt Sluwrblml
is not a place within the Indian domain. Therefore. it is necessary to
analyse the meaning of the word 5/mmb/ra/ in an effort to locate the
place
L One meaning of Slr11mbhal is, 'a place where one gets peace and
security'.
2. Another meaning rs, "that which attracts others" or 'that whrch
confers distinction'
3. A third mcamng is, 'a place situated near water'
Some people may think that 5/rrmrbha/ actually means 'to dram
out water', and therefore the assumption of a place near water' rs
wrong. The answer to this is that we are trying to locate a place, and
in this context Sha101blml cannot merely mean 'water'; it h.1s to \.Je 'a
place near water'. Fer example, 'Ghosh of Ganges' does not mean
Ghosh who lives on the water of Ganges, it means Ghosh who lives
in a village on the banks of Gc1nges. The expression 'Ghosh of
Ganges' contains an indicatron about thf' place "here Ghosh lives
So, from the above indic<ltions we can say that the place, where
the Final Avatar will be born, is srtuated near water, it ts a place
11('101( TWO 1(1\U:IAI'IITAIIIINOMUHIIMMAO 59
which people are attracted to, lnd it 15 a place which gives peace
and a sense of secunty. The places where Avatars are born are holy
places, therefore the b1rth place of the Final Avatar must also be holy
and free of 1ealousy and mahce.ln other words such a place must be
a place for pilgrimage
A matter deserving special attentiOn is, that one should not be
under the f.:~lse impression, that the Ultimalt Sagt must bean lndan,
and hs 1.-.nguage must be Hindi or Sanskrit. Dress and language
vilries <1ccording to the country of origin and the penod in which
one is born. If it was nec"ssary for all the Avatars to havE' the same
dress, then the AV11/ars born in different countnes of the vorld would
h.we dressed m th<- same manner. But that did not happen. Avatars
m different ,,,untries dressed themselves acco~ding to the custom
of those countries and spoke the language of their country of ongin.
On the contrary, t is sheer ignorance and foolish to think that all the
Aualtlrs must be born in lndi<1. How can anyone say that God has
created only lnda ilnd not any other country' Or th.Jt God loves
only India ,1nd not any other country.
Therefore. the U/tim..Jit Sr1gl" may come from any country outside
India and may dress h1mself and spe<~k the language prevalent in
that country.
It hils been proved conclusively from the historical perspective
!hilt no Sage was born in India, thirteen or fourteen hundred years
ago, in whom the charactenshcs of the Ullimalt Sagr could be found.
In all the Pwanas, Sl~t~mblrdl h.1s been mentioned as the birth-
place of Ka/ki Atltltar. This subject will be dealt with in more details
m the chapter called ~uhammad as the Fi1tt1l /\t1atar'
(Note : It is mentioned in Vac/mspallam that there are 60 idols in

Slramblml. Many scholars have mentioned Laat, Ma11aa/ and Kmwllr
among Uuse idols. Muslim scholars say that Sllamb/111/literally means
Darul Anrrum (Abode of Security) in Arabic, and therewere60 famous
idols in it including Laat, MaJitltll and Kt:wat/r.]
Chapter 8
The Age of Social and Religious Decline
T he adven.t of eve_ry great man is preceded ~y chaotic cond1tions

Or it can be sa1d that whenever there IS chaos in a human
commumty, God sends a great man. About two thousand y<'ars
ago the condition of India was very bad. It is mentioned in the history
of ancient India that the final Age will be that of darkness and
anarchy. That final Age has started from the fifth century A.D. In
the Vtdic period there was no idol-worship. Accordmg toR. C. Dutta,
1dol-worship started much later.- (A History 1if CivJiisatimr i1r h1dia,
vol 3. page 281 ). The priests in the temples fdl into grave l'rrors ,md
started to dupe people of their wealth with ostentatious and often
unnecessary religious practices. - (Ibid, p.1ge 283)
[Note: Obviously, the final Age is that part of Knli- Y11g when
the stage is set for the arrival of the Final Avatar.- Enghsh Tr.msl<~tl)r]
In the Vedic period, equal right and respect was enjoyed by all
Hindus. The caste system was introduced in the present age, which
has caused all the divisions and discriminations. The class
distinctions based on profession was a matter of choice in the \1,,/u:
period. In due time however, these differences bec<tme permanent
boundaries in dividing the populace into fixed class,;os. As a result,
it started to have an adverse effect on soci<tl unity .md h.umony.-
(Ibid, page303). Woman became a slave and an object of lust.- (Ibid,
page 331). Laws were framed in favour of the higher d<tsses. A
Brahmin was never punished with the death sentence, even if h,;o
committed murder or wns a merciless tyrant. If a man of the lowo?r
caste, committed ndultery with a woman of the higher caste, he was
sentenced to death. On the other hand, if the same crime was
committed by a man of the higher caste, he- would get aw.ly with a
ransom of a small sum of money. If a person of the lower caste, tried
to g1ve advice to a person of a higher caste to abandon sinful acts,
his 1.1ce would be burnt with boiling oil; and if he abused 1 person
OO(IK TWo- KALJ(J AVATAR AND MUHAMMAD 61
of the high_er caste, his tongue would be cut.- (Ibid, page 342-343)
Consumption of alcohol was very hgh among the kings. Even the
queens indulged in lot of drinking. Adultery was widespread.- (Ibid,
P'ge 469). Those who were 1n search of God would leave the society
and go to the forests and mountains. On the other hand, worship of
1maginary ghosts and demons was considered as religion
Godfrey Higgins says in his Apology for Mohamed (page 1).
rerhi!pS in no previous period hi!d the empire oi the Persian or the
oriental pi!rt of the Rc.man Empire, been in a more deplorable or
unhappy st.1te than at the beginning of the 7'" century. In
consequence of the weakness of the Byzantine despots the whole
frame of their government was in a state of complete disorganisation,
of the most frighth.:l nbuses and corruption of the Priests. The
Christian religion h.ld f.11len into a state of degradation scarcely .11
this day conce1v.1ble .md such as would be absolutely incredible
h.1d we not evu.iencc of 11 the most unquestionable. The feuds and
.mimosities of the.1lmost innumerable sects had risen to the gw.:~test
p(lssble heights; the whole frame of society was loosened, thr towns
and cities flowed with blood. Well indeed had Jesus pro hesied
when he said he bwught not peace, but a sword"
He adds further. At this time. in" remote and almost unk.IJwn
corner ot Ar,101a, .H .ll11Stance from CIVIl bro1ls wh1ch was teanng to
piect'S the Roman empire, arose the relig1on of Mohamed, a relig10n
destined to sweep like a tornado over the face of the earth to carry
bl.'forc it empires, kmgdoms and systems, and to scatter them like
dust before the wind.""- (Ibid, page 2).
History is witness to the fact, that before the advent of
Muhammad, Christianity was invaded with all sorts of superstitions
<lnd irrehg10us prilctices. George Sale- writes in the preface of his
Transl!ltimr of H!II!J Qur"tlll (page 25-26). "The priests living in the
monasteries dt that time destroyed religious unity. They abandoned
peace, love .md all good manners. They forgot the essential teachings
of religion and in its place legislated imaginary laws and
prohibitions, and thereby mutual squabbling became the order of
the day. The Roman Catholics committed transgressions of all kinds
dnd started idol-worship without shame."
Draper says in his Tire History of Struggle bl'twrt'll Sci<'IIC<' 1111<f
Rdigio11, "ln the times before Muhanunad, idol-worship became part
of Christianity, which then became a thoroughly distorted religion
62
As a re~ult nstead of worsh1pping une God the Chnsllans s.tarted

to worshtp three gods, and elevated Mary to the position of God's
consort.'
Chapter 9
Muhammad as the Final Avatar
P rimary evidences from th.c scnptur<'s prove, tha: ..Ntlkl AV;1/ar

wtll nde on il horse and carry a sword. 1\,;eedless to say, that the
.Jge of horses and swords ts gone. The modem age tS of Jets c~nd
atomic weapons. So, we have to look for K.nlki Avatar in the times
that are in the past. [n order to do that, let us look at the total sttuatwn
of Muhammad, and examine the smularihes between him and KR/ki
Avatar
He will ride a horse and carry a sword
I t is satd in th~ Bhagav~t Pura~a (12:2:19), "Adorned with eight

qualities and nches, ndmg a swtft horse gwen to hun by the Angels,
and with a sword in his hand, the saviour of the world will subdue
all the miscreants." We find that Muhammad received a heavenly
steed from God called Buaq, riding which he made his holy journey,
known as the Mi'ra1 or the Ascension, to the Heavens. Sir William
Muir says in his Life of Mohamet (page 125), "He explained to Omrne
Hani, daughter of Abu Talib that during the night he performed his
devotions in the temple of Jerusalem. He was going forth to make
his vision known, when she conjured him not thus to expose
himself to the derision of the unbelievers." Muhammad used to love
horses. He owned seven horses. This is reported by Hakim Abu!
Barakat Abdur Rauf in hisAsahus Siyar (page 595), and by Sulaiman
in his Jame'ul Fawaid (vol2, page 179). In the Sahih of Im.azn Bukhari,
it is reported by Anas that he had seen Muhammad riding a horse
with a sword hanging by his side. It is also reported in Asahus
Siyar (page 595) that Muhammad had a total of nine swords, one of
them was called Zulfiqar, the utlters came down to him from his
ancestors.
64 MUHAMMAD IN HIE fUNOUSCRii'TtJRES
Teacher of the World
In the above mentioned verse, i.e.the Blraguva/ ~urrmn (12:2:19), we

find that Knlkr AMtar has been called 'the SavLour ot the World'
which in reality is synonymous to 'the Teacher of the World' ,;
denotes a person, who saves the fallen world With divine guid.:~nce
He is not the teacher of a particular people, he is the teacher of the
entire mankind. Indeed, in the Qur'an, Muh.1mmad has been
commanded to declare this to the people. "Say 0 men! I .1m sent
unto you all, as the Messenger of God."- Sum A 'raJ {The Heights),
verse 158. In another place, the Qur'an says, "Blessed IS He Who
sent down the Criterion to His servant (i.e. Muhamm.ld), that it may
be an admonition to all the worlds."- S11m F1~rqnn (The Critenon},
verse 1. It is therefore est.lblished that Muh<1mmad indeed W<ls the
te.1cher of the entire world.
He will subdue the Wicked
~~::t;;i~~~;;~pueta~i~~: i::;~~e~~~tr:~h:~~:~~~(~~et~~e"~~~~~:~n
does enjoin the believers to fight against all forms of tyr<~nny, bcc.1u~e
when the Unitarians proclaimed he Oneness of God, they were
subjected to immense misery and torture and were dnven out of
their homes. It was Muhammad, who purified the b<1ndits <1nd
miscreants and established them on the path of tmth. His people
mixed up the worship of One true God with the worship of their
own false gods. It was then Muhammad, who cleared the deck, of
every variety of idol-worship. The meaning of the word /s/mu, is to
obey the commands of God. One who does not give due regard to
the commandments of God, is rightly called an atheist or a Knfir (an
unbeliever). Muhammad was born at a time when the whole world
was in the grips of anarchy and the rule of the wicked. In the East, a
Persian emperor named Kaikobad had promulgated a rule that
everyone had an equal right on wealth and women, i.e. no individual
could lay a personal claim on any property or any woman.- (Seeratun
Nabi, part 4, page 215). As a result the whole country was sunk in
the quagmire of the most horrible form of adultery. Muhammad is
the p~n, whose disciples conquered Persia in due course, and
ll(J(lli: rWO I(ALI<l"V"TAR,..NDMUH.o.MMAD
65
freed the people fro~ t~e horror of such abominations, and thereby
re-established the d1gmty of rehgion.
He will be born in the city of Shambha( (Kalki Purana 2:4)
W e have seen earl_ier that th_e meaning of_Shambhal is 'hou~e of

peace and secunty'. The oty of Makka IS known in Arab1c as
Darul Amaan which also means 'house of peace and security'.
Tht>refore, 11 is proved thill the place of birth of both Muhammad
and Kt1/kl Avatar is the same
He will be born in the house of the chief priest
Kalki Avatar's mother and father
H is mother's name will beSumali, (/VIIkl Purana 2:4and 2:11), w~ch

meansgentle.1nd thoughtful. Muhammad's motherwasAanuna,
wh~eh in Arabic has the same meaning. His father's name Will be
Visluw Yash (Bhagnvat Purana, 12:2:18), which means worshipper of
Vishnu, i.e. God. Muhammad's father was Abdullal!, which means
obedient of Allah, i.e. God.
He will be the Antim or final Avatar
I n the Blragavat Purana (1:3:2~), _Kalki Avatar has been described as

the last of all the Avatars. It IS mteresting to note that the Qur'an
also declares Muhammad as the last of all the Messengers. That is
why Muslims do not accept the idea of any other Messenger after
Muhammad. In books hke Vachaspallam and Shabd Klllpataru, a couple
of meanings have been given for the word /VI/h - one who eats
pomegranate and one who washes away disgrace. Muhammad used
to eat pomegranate olnd date. He did indeed eradicate disgraces like
takmg partners with God and disbelief in God.
66 MUHAMMAD IN THE HINDU SCRIPTURES
He wiU go towalds 1m North and tmn come back
I t is said in Kalki P~ratla that KtJ/ki Avalar will go to the mountain,

where he will rece1ve knowledge from Parshuram, then go towards
ttte North, and then make a come-back. Muhammad did go to the
mountain. There he received knowledge from Gabriel, and the
Qur'an started to descend upon him. A few years after that he went
North to Madina. Finally, he made a victorious come-back to Makka.
Shiva will present Kalki with a steed
It is said that Shiva will present Knlki with a steed of extraordinary

quality. Similarly, Muhammad did receive a steed from God known
as Burnq, whose speed transcended time.
With {otu Companions he will overpower the De!}il
It is said in Kalki Pura11a (2:5~ that Knlki .Avatar, with four of his
Companions, will disarm Kill! i.e. the Dev1L Likewise, Muhammad
and four of his famous Companions, fought off the mischief of the
Devil. The four Companions are : Abu Bakr, 'Umar, 'Uthman and
'Ali. After Muhammad, these Companions became his successors
and spread the religion of Islam and the creed of One God. See
Encyclopedia of World HistOry by W. L. Langer (page 184-632 A.D. to
661 A.D. The orthodox Caliphate including the first four Caliphs).
He will be assisted by Angels

Jt is said in Kalki Pur~na (2:7) that ~lki Avatar will be assi_sted by
.l.Angels in the battle f1el~s. In the hfe of Muhammad, we f~d that
this indeed became a reahtv.ln the battle of Badr, he was ass1sted by
Angels. who descended f;om the heavens, to be on his side. The
Qur'an says, "God had helped you at Badr, when you were a
contemptible little force; then fear God,_ thus may you show your
gratitude. Remember you .<:aid to the faithful, 'Is it not enoug~ for
you that God should help you with three thousand Ange.ls(spe<:tally)
sent down? Yea, if you remain finn and act aright, even tf the enemy
should rush here on you in hot haste, your Lord would help you
ll()()KTWO KAlKIAVATAil.ANOMUHAMMAD 67
with five thousand Angels making a terrifrc onslaught'." -Sura Aale

/mrarr (The Family of lmran, 3:123125). Again, in Sura Anfal (The
Spoils of War, 8:9), the Qur'an says, "Remember you ~mplored the
assistance of your Lord, and He answered you, 'I w11l ass1st you
with a thousand of the Angels, ranks on ranks'." And again in Sura
Alrwb (The Confederates, 23:9), the Qur'an says, "0 you who believe!
Remember the Grace of God, (bestowed) on you, when there came
down on you hosts (to overwhelm you), but we sent against them a
hurricane and forces that you saw not, but God sees (dearly) all that
you do."
He will have the most graceful personality
In the Bhngavat Purana (12:2:20), it is said about Kal~i ~vatar, that h~

will have a personality of unparalleled grace. Similarly, Bukharr
has recorded a narration from Anas, that Muhammad was the most
beautiful person among men and had an extremely graceful
personality.- (jame'u/ Fawaid by Sulaiman, page 179)
His date of birth
It is said in Ka/ki Pura.na (2:15) that Klllki Avatar will be born on the
twelfth day of the bnght (first) half of the month of MJulhav. It has
been proved historically that Muhammad was born on the twelfth
day of the bright half of the month of Rabi'u/ Awwal.- (Asahus Siyar,
page49).
His body odour will be sweet-smelling, in which the air around.

him will become fragrant- Bhag;wat Purana (12:2:21)
Pw:~;~,:~~::~li~heath:~d~e~f~~; :!: b;~~ ~~~~~~:d;:~

Muhammad would remain fragrant all day.- (Shllmael Tinnidhi, page
208). Anas, Muhammad's servant says, "We always used to know
when Mohamet had issued forth from his chamber by the
odoriferous perfume that filled the air." - Life of Mohamet by Sir
William Muir, page 342.
68 MUHAMMAD INTHf HINDU \.CIUJ'TUII.ES
He wiU be adorned with Eigh1 qualities
&~~k~~nv~~~;tw~l ~= !~:f:n~~ p;~~~ae~~~:~;e~~~~~a!:~~i!~ ~~:~

wisdom, respectable lineage, self control, revealed knowlt>dg(',
vo~lour,
measured speech, utmost charity, and gratefulness
Wisdom : Muhammad was in the possession of a very high
quality knowledge. He could correctly describe present, p<lst
and future. His prophecies would always come true Many
instances of this are mentioned in Enayat Ahmad's AI-Ka/amu/
MubettL When the Romans were defeated by the Perst,llls,
Muhammad prophesied that they Will win again very soon
The truth of this is now accepted by all the h1storians. In
addition to this, there are many other events recorded in history,
where Muhammad's prophecies came true
Respect"ble Li11e13ge: In the Introduction to his Tile Speechn. of
Molwmmt1d (page xxvi), Stanley Lane Poole w1ites, "he was born
in A.D. 571, and came of the noble tribe of the Kor~ysh. who
had long beenguardiansoftheSacred Ka'ba.'' Edward Gibbon
writes in his Decline 1111d Fall of tilt' Romrm Empire (vol 5, page
229, published from E. P. Dutton & Co., New York 1910 A.D.),
"He sprung hom the tribe of Koreish and the family of Hashim,
the most illustrious of the Arabs, the Princes of Makka, and the
hereditary guardians of the Ka'ba."
SelfConfTol: It is mentioned in the Indian scriptures that KJJ/ki
Avatar will be a man of great self control. Similar views are
expressed abo:.~t Muhammad. Sir William Mu1r wntes in his
LifeofMohamet (page 525), "Modesty and Kindliness, Patience
and Self denial had riveted the affections of all around him "
The significance of self control is the ability to curb the dictates
of the lower self. The self is generally driven by the basic
appetites and therefore is the slave of base instincts. Those who
bring these appetites under control are masters of their Self.
One may then ask about Muharrunad, how could someone who
had at one time nine wives living with him, be considered as a
man of sell control? One must remember that the King of
Ascetics, Sri Krishna, had more than six hundred Queens. As a
matter of fact, a Yogi (man of God, ascetic) remains free of any
desire, even when he lives a familv life. ?nd that ic; whv h'
(JO<J){ TWO ~AL~I AVATAII AND MUHAMMAD 69
attains to emancipation and mrvana. Just like the lotus, which

remains untou..:hed by water, although surrounded by it, the
Yogi or the holy man, r~mains far ~bove any desire, whil~ still
surrounded by a busy hfe, unimagmable m the case of ordmary
mortals. Simi\;uly, even thuugh Muhammad lived with nine
wives at a later stage of his life, it did not diminish his holiness
and his supenority as a man of great self control.
Revealed Knowledge: This is the fourth quality of Kalki Avatar.
Revealed knowledge is what God speaks to his chosen man. In
other words, it is what the Rishi or the Messenger hears from
God. Thus, a revealed scripture is one, which contains
knowledge and information from Divine sources. In the case
of Muhanunad, we find that he received Divine knowledge
through the mP-dium of an Angel. In the Introduction to his
Tire Speeches of Mohammad (page xxxi), Stanley Lane Poole
writes, "These are the first revelations, that came to
Muhammad. That he believed, he heard them, spoken by an
Angel from heaven is beyond doubt." Reverend Bosworth
Smith adds, in his Mohammed and Mohammedtmism (page 98),
"Upon this Mohammed felt the heavenly inspiration and read,
.:~s he believed, the decrees of God, whtch he afterwards
promulgated in Koran. Then came the announcement, '0
Mohammed. of a truth thou art the Prophet of God and I am
His Angel Gibrail.' This was the crisis of Mohammed's life. It
was his call to renounce and to take the office of Prophet." Sir
William Muir also affirms in his Life of Mohamet (page 48), "He
was now the servant, the Prophet, the vice-gerent of God."
These statements from eminent historians prove that the fourth
quahty of Ka/ki Avatar was fully present in Muhammad.
Valour: The fifth quality of Klllki Avat11r is valour. Muhammad
did possess great physical strength and courage. Once, the most
powerful man among the Quraysh called Rukana challenged
Muhammad to a bout of wrestling. He promised that if
defeated, he would accept Muhammad as a Prophet. As it
h<tppened, Muhammad defeated him twice. - ASllhus Siyar
(page 97), and Life of Mohamet (page 523) by Sir W. Muir.
Measured Speech : Measured speech is considered to be a
profound quality of great men. In the Introduction to his The
Speeclls of MoMmrruu:l (page 29), Stanley Lane Poole writes, "He
70 MlJHAMMAO IN THII HINDU SCIUPTURI!S
was of great taciturnity, but when he spoke, it was with

emphasis and deliberation, and no one could forget what he
said." Reverend Bosworth Smith adds in his Mohammed and
Mohllmmedanism (page 110), "ln his intercourse with others, he
would sit silent among his companions for a long time together,
but truly was more eloquent than other men's apeech, for the
moment, speech was called for, it was forthcoming in the ~hap._.
of some weighty apothegm or proverb, such as Arabs love to
hear."
Utmost Charity: A very special part of piety is to look after the
unfortunate. Every great man has emphasised on charity. In
the Puranas, this has been marked as the seventh quality of
lVllki Avatar. Muhammad too, practised charity to its utmo.<.t
limit. In the Introducbon to his The Speeches of Mohammad (pat;e
30), Stanley Lane Poole writes, "Indeed, outside the Prophet's
house was a bench or gallery, on which were always to be found
a number of poor, who lived entirely upon his generosity and
were hence called, 'the people of the bench'." Muhammad was
not wont to disappoint anybody. The renowned h1storian S1r
William Muir was compelled to acknowledge that, "he was,
says an admiring follower, the handsomest and bravest, the
bright faced and most generous of men."- Life of Mohamet (page
523).
Gr~tefulness: The eighth quality that the K.a/ki Avatar will be
endowed with, according to the Puranas, is gratefulness. We
have given enough historical evidences in the above passages
to prove how the other seven qualities were present m
Muhammad in the absolute sense. History IS replete with proofs
of Muhammad's gratefulness, which are written in letters of
gold. Every book of history is full of episodes wh~re
Muhammad has shown immense gratitude to the Ansars 1.e
the Helpers of Madina. - Asahus Siyar (page 343) etc.
He will be Instructed with Divine Message

A bout Klllki Avatar, it is re~~ted in_ ~dia that he will es~ab_lish the
Vedic religion i.e. the 01vme reltg10n, and that he w11l mstruct
mankind with the Message of God. That the Qur'an was revealed
to Muhammad from God is an infallible truth. This cannot be rejected
II()()K TWO. I(A(J(I AVATI+Jl. AND MUHAMMAD
b anyone except the haughty. Th.e Qur'an teaches supreme

~inc pies of hfe, decent con?uct, umversal l~ve, One~ess ?f God
~nd lofty ideals. We can see ghmpses of allthatm the VediC scnptures
as w~~is is how we have a.total mat~ ~etween Ka/ki A~tar an~

h mad.ln the next sect10n we s~all g1ve a few. quot_ahons from
~~ ~~r'an and the Vedhs to h1ghiLght the sim1larit1es 1n their
teachings.
Chapter 10
Teachings from the Qur'an and the Vedas
i.. TheQur'an says, "God! There is no god but He, the Living, the
Self-subsisting, Eternal. No slumber can seize Him, nor sleep
His are all things in the heavens and on earth. Who is there can
intercede in His presence except as He permits? He knows what
appears to His creatures as before or after or behind them. Nor
shall they compass anything of His knowledge excepl as He
wills. His throne does extend over the heavens and the earth,
and He feels no fatigue in guarding and preserving them, for
He is the Most High, the Supreme in glory."- Sura Baqara (The
Cow, 2:255).
lt is declared in the Upani;;hads, "God is One, there is no
one worthy of worship except Him. The world is nothmg
without Him, i.e. it exists as long as He preserves it. The
world cannot exist for a moment by rejecting Him."
2. The Qur'an says, "No vision can grasp Him, but His grasp is
over all vision."- Sura An'am (The Cattle, 6:103)
It says in Kenupanishod (1:3), "One whom no eye can Sl'e,
on the other hand He sees all eyes, know that He is
Brahma."
It is said in the Qur'an in the form of a prayer, "Show us the

straight way."- Sura Fateha (The Opening, 1:6).
In many places of the scriptures, notably in the Rigwdu
(1:189:1), it is said, "0 Self-revealing Lord of the Umverse,
guide us to the path which is beauhful."
4. TheQur'an says, "Say: He is God, the One and Only; God, the
Eternal, Absolute; He begets not, nor IS He begotten; and there
ISnone like unto Him."- Sura Ikh/as (Purity, 112:1-4).
ll(l(lJ( TWO J(ALJ(IAVATAiti\NDMUHAMMAD 73
Shetashwlllar ~pamshad (chapter 6, mantra 11) says, "The

lord of the_ U_mverse is ?ne; He is the Soul of every living
being, He IS 1nunanentm every form of life; He directs <Ill
actions, He is above all; He IS everyone's Refuge, He sees
all, He knows all; no epithet is applicable to Him."
5. In the language of the Qur'an, Allah is Hnq1j, The Truth (the

Reality).- Sura Hajj (The Pilgrimage, 22:62)
In the Vl'danln it is expressed as Bra/una is The Truth.
6. The Qur'an says, "Whithersoever you turn, there is the Face

(Presencei of God."- Sura B11qara (The Cow, 2:115).
In the Gl'ela and other places it is said that His Face is
looking at every direction. See for example, Rigveda
(10:90:1), Sanweda {6:13) and Allwrvaveda (19:6:1).
7. The Qur'a11 says, "Say (0 Muhanunad), I am but a man like

you; it is revealed to me by inSpiration, that your God is One
God; so stand true to Him, and ask for His forgiveness."- Sura
Sajda (Prostration, 41:6).
In the Vedas, the Geel!l and the Sacred Trad1t10ns, there are
instructions to be respectful to One God, and to seek His
forgiveness from all sins
In the Qur'an, one who rejects the commands of God and Hb

Prophets, is called a K.ilfir
One who shows disrespect to the Vedas and rejects the
instructions contained in them is called a Nastik-literally,
one who reJects.
Muslim is one who believes in God, obeys His commands and

believes in His Messengers. Such a person is called anAastik in
Sanskrit. Just as Nastik is the oppos1te of Aastik, so is /Vlfir the
opposite of Muslim. Just as an Atlstsk does not like to talk to a
Nastik, so does a Muslim dislike argument with a Kafir
Therefore, Nastik and l<JJfir are synonymous, just as Aastik and
Muslim mean the same. The difference is only of language
Chapter 11
Conclusion
I t is my hope that every edu~ated person wt.ll, qutte impartially,

accept the proofs provided 1n this book and pave the way to a
peaceful coexJstence in the future of our nahan. Knlki, whom the
Indians like to think of as a god, is none other than the Avatar, whose
disciples are the Muslims. It is said that Kalkl w1ll do a lot of good to
the Indians. Therefore, it is imperative for every lndtan to have faith
in Kalki Avatar. The Antim Rishr will be a horse nder, a ct~mel rider
and will carry a sword. The present age has certainly come a long
way from the age of horses and swords. There is no possibthty of
them returning in future either. It is not right to think of Muslims as
aliens. Islam .1nd Muslim are Arabic words. Islam 1s n rehgion of
obedience to God, it is a traditional religion. Muslim IS an Aasttk- a
believer in God.
One, who takes a narrow view of his own traditional religion,
quarrels with others without realising the true significance of their
religion and spreads mutual hatred, will be roasted in fire in the
Kmgdom of God. I have not written this research work w1th <my
parochial intentions. As a matter of fact, I have been commanded
by God Almighty to undertake this task. God is saddened by so
much differences, hostility and blood-letting between the Hindus
and the Muslims. The task of an adviser is to teach. To then put 11
into practice is not his responsibility. My task is to witness to the
truth of the Almwd (one who praises God) who was prophesied by
Jesus Christ and the Kalb Avatar whose coming has been annou~ced
by Ved Vyasa. The Christians may not believe in Kalki, but the Indians
will definitely accept him.
\Nhile Kn/ki Avatar matches Muhammad in such astonishing
details, it surpnses me to see that the Indians are still waiting for
him to appear. The reality is, he has already appeared, and he 15
undoubtedly Muhammad. From the point of view of the
IJ(lOK TWO KAUCliiVATAR ANOMUHAMMIID 75
fundamental principles of religion, there is no difference between

the two. But the narrow-minded are not aware of that.
There was a time when Buddha preached his religion, in order
to cleanse the Vedic religion of all superstitions. That religion and its
followers were treated with hatred and contempt. People thought
that Buddhism was a new religion totally outside the pale of the
Vedic religion. But when it was finally proved that Buddha was the
twenty-third of the twenty-four Avalars prophesied in the Puranas,
everyone accepted him as an Avalar, and all the hostilities and
incongruities between Hinduism and Buddhism disappeared.
Similarly, looking at the followers of Muhammad and the religion
given by him, it may seem to be totally opposed to the Vedic religion
But, by examinmg the description of the twenty-fourth Avalar in
the Purarras and the manifold details in the twelfth chapter of the
Blzagava/ Purana, there remains no doubt at all that everything that
is said about Ka/ki Avatar totally and completely fits on Muhammad
alone. It was then that I was convinced that KD/ki Avatar is none
other than Muhammad, and the Vedic religion has received fresh
nourishment from the religwn that he taught.
There will be a day, I am sure, when everyone will be able to
digest this truth, and Islam will be recognised by all classes of Indian
Brahnuns, whether they are Shaivas (worshippers of Slziva) or Shaktas
(worshlppers of Shak/1 or Durga) or Jains or Buddhists. As a result, a
large unified society will be created in India. Religion cannot be
preached or promoted by the use of rods and weapons. On the
contrary, when the real picture of the true religion enters the heart
by the mercy of God, it becomes easy for anyone to accept the best
religion rather willmgly. It is the responsibility of the religious
scholars to present religion to the people in its true perspective. U
enough respect is generated for religaon, people embrace it with an
open nund. Religion cannot be forced upon anyone by the use of
v.iolence. Religious preachers should adopt peaceful means. Beard,
flki (tuft of uncut hair kept on the head by Hindus) or any special
dress has nothing to do with the essence of religion. These are no
more than an external show of loyalty. The true nature of religion is
reflected from the heart of a man and the refinement he shows in
judging human affairs. This is the factor which determines the degree
of success one is liable to achieve in conducting human life.
Every Hindu, and for that matter every Indian, must remember
76 MUHAMMADINTH"EHINOUsc~
that they arenotthe only ones for whom the tit~e Hin~u is applicabl
~s a matter of fact ~uslims and Christians h~ing 1n India have:
nght to be called Hmdus, ~ause the word HmJu means one who
lives in Hindustan (i.e. lndaa).
My request to the Muslims is that since t!.e word~ Hindu and
Hindustan were coined by them, they should not ht!S1tate to caU
themselves Hindus. The class system that was pre\'dlent in India
was not race-related, but work-related. A Muslim w:-.. , w urships God
and practices self-control is among the Brahmins. Sinularly, one who
believes in God is a Muslim i.e. an Anstik. The word ~uslim does
not mean one who has his foreskin removed, and an A1.1stik is not
one who wears a tiki. In the olden days, Rish1s and Mw!iS (sages)
used to keep beards. There will not be any peace and happiness m
India, if nothing is done to remove the differences between the h1gher
class and the lower class, and if equal opportunities are not gwen to
everyone.
Chapter 12
Saraswata Vedanta Publication Society
P nmanly speaking, the real picture of religion is distorted when

divisions crop up from within the main structure. Tune has come
to reintegrate the fragmented parts of religion and march into
the age of truth.
To rekindle respect for the Ved~s and the Vedanta through
establishinG good reJ,~tions with Islam and Christianity, with a view
to bnngi.ng about unity in the commuruty; to preach the creed of
the Oneness oi God; to eradicate superstitions and blind faith f,om
the society and religion; to remove narrow mindedness frr n the
hearts of the people and show them the forgotten path; nd to
promote amity among people, by denouncing religious qua Te!s-
are the main aims of this Society. TIUs is a purely non-political Scw..:~ty.
Book Three
Religious Unity
in the Light of the Vedas
Chapter 1
Foreword
T he man who is lacking in the correct percephon of l"('ligion, is

bound to fall in the dark pit, if he becomes a blind follower of a
misguided guru. Therefore, to save oneself from such a fall, it IS
necessary to know the true meaning of religion. The question is,
what is the source of true knowledge? The answer is, it is the
revelations thdt the Rislus received from God. These revelations were
then compiled in the holy scriptures. In the course of our life, we
deal with subject matters which do not come within the purview of
direct experience or even the power of imagination. They can only
be known through revealed scriptures. These scriptures are the Vedas,
the B1ble and the Qur'an. Hinduism, Christianity and Islam are
established on these scriptures. All three scriptures are holy and
divine, and therefore, mutual contradiction between them is
absolutely 1mpossible.
Among the scriptures, the first, hence the oldest, to be compiled
are the Vedas. Scriptures such as Brahmana, An:myak, Up1mishild and
Purana are considered to have come later. The Vedas were written by
the celestial saints before Adam. Devotional aphorisms written by
(Saint) Narada are appreciated even today. In the section called
'Creation' in the Bhavishwa Purana, Vyasa has described the future
which includes the story of Adam and Eve. We will come to that
later. The period before Adam was the period of demigods and
rakshashas. That is why many of the events of that timE" are not
comprehensible to human mind and thereby lots of inconb'TUities
are seen in the stories of the demigods of that time like Rama,
Hanuman, Shanker and Krishna. There is nothing abnormal about
these stories, as far as the demigods and Asuras (monsters) are
concerned. Eighty~ight thousand Rishis leh for the mountains, when
they came to know that the world will be under the control of human
beings in future.
82 MUHAM"1AD IN THE HINDU SCRW'rtrR[S
The Bhavishwa Purtma has dearly indicated unity of pur

among the Messengers ~f God: who will b~ sent after Adam. Ji~~
exactly what happen_ed m reahty. Later sc_nptures, the Bible and th
Qur'an, highlight th1s truth in great deta1ls. ~
The Messengers who are mentioned in the Bible and the Qur' an
had been mentioned earlier by Vyasa, who _lived before man cam~
to this earth. He started his narration by saymg, "0 My heart, listen
to what Sutadeva has said about the events of Kil/1- Yug, and be
delighted!" Then he goes on to describe the future events relating 10
Adam and Eve. (Therefore, demigods like Rama, Hanuman, Narada
and Vyasa lived in an age which was before the ad vent of man on
this earth).
From the Vedas, we learn of the Unity of God. From the
Bhavishwa Purana (Creation section), we get the details 0f the
Messengers of God, the flood of Noah, the existence of the demigods
and Asuras (monsters) before Adam and their continuous warfare
with each other, and the details of religious laws given to them by
God. From the Brahmana, we come to know how the Asuras, who
used to rule the Dark Half of the month, were forced to ab..ndon
their hold on it when the demigods organised the sacrifice of the
full moon. In similar manner the demigods demolished the three
fortresses of the Asuras which were made of iron, silver and gold. In
some places of the Bhavishwa Purana, the religion of Islam has been
described as the Vedic religion. Where, in the Bha<11shwa Purana,
Christianity and Islam ha,ve been termed as MlechcluJ religions, the
word Mlechcha has been elaborated. A Mlechcha is one who is well
mannered, has ideal knowledge, has the characteristics of a B;ahmin,
is a devotee of the Supreme 3ei..ng, and has received knowledge from
the messenger of God called Hanuk. Therefore, the Mlechcha religion
comprises of devotion to God, Worship of the Supreme Being, non
violence, contemplation and control of the baser self.
' I will now proceed to give the Vedic accmmt of the Unity of
God, details of Messengers from the Puranas and a description of
the Universal Religion.
Ved Prakuh Upaddhay

Chapter 2
Unity of God - (Monotheism)
E he Rigveda, manifold descriptions of God, who is immanent in

e entire Creation, h~s been gi~en. These descriphons have
slead many people mto believmg in the multiplicity of God
(polytheism), and concluding therefrom that the Rigvedil is a scripture
which tells us about many gods. So, each name or attribute of God
that has been mentioned in the Rigveda, a uniquely separate god
has been assumed. This is the result of ignorance about the core
message of the Rigveda. In reality, the Essence of God is One. His
Qualities are many, and have been described in many ways.
lndra, Mitra, Varuna, Agni, Garutlhana, Yama and Matarikha are
different names which are used to describe different aspects of the
same Divine Being.- Rigveda (10:114:5).
The Vedanta declares, "The Supreme Being is One, there is none
other than Him."
"The Supreme Being manifests the manifest. He fulfils the
desires of the good-natured. He is the Lord. He is OIIUlipresent. He
is Worthy of all praise. He is the Object of all respect. He is Rich. He
is the Greatest. He is the Creator of everything and has the
knowledge of everything."- Rigvtdtl (2:1:3).
The following rrumtra says, "The Supreme Being is the Sustainer
of the Heavens and the Earth. For the wind of prosperity, He is the
Source of Power. He is the One who gives provisions. He goes
everywhere riding a powerful wind. He is the Beneficent. He is the
Cherisher. He protects His worshippers." - Rigve (2:1:6).
"The Supreme Being bestows riches to those who sing His
prai_se. He is the Lord of the precious Sun. He maintains human
affaus. He is the Object of veneration. He is Bountiful. He looks
after those who worship Him in their homes."- JOgveda (2:1:7).
"That God, is One, who enters the hearts ol men and blows
their secrets." - Atlwrutl~ (10:9:29).
84
The Rigveda h~s upheld that 'Truth is One'. This has been
paraphrased further rn the She!ash-watar Upamshad (chapter6, rn
11) where it says, "The lord of the Universe is One; He is theSo~tr~
every living be_ing, He is ~ent in eve;y form of life; He dire(~s
all actions, He 1s above all; He IS everyone s Refuge, He sees all H
knows all; no epithet is applicable to Him." ' c
Some people believe in the existenc~ of Bralrma, some do not
"One who does not believe in Him is H1s enemy. He destroys the
possessions of His enemies."- Rrgveda (2:12:5)
"He who dOf'S not need an ear to hear, and yet is the Source of
the power of hearing, know! that He is Braluna. The one whom you
worship, is not Brahma!- Upanishad.
He is the Supreme Soul. rich in Abundance. He sends His
Messengers with programs which bring welfare to the poor. Wealth
is earned through His Grace, and lost through His Wrath
He can quieten the moving and restless world. He has created
Space. He is the One who holds aloft the Heavens and the Earth.-
Rigveda (2:12:2).
In the Rigveda, the Being, whose glory and praise has been sung
under many names, in the hymns of Agm, Indra, Varuna, Yama and
Vishnu, is none other than God Himself. Man has approached Him
differently. Some call Him Shiua, some think He is Shakts, some
consider Him as Brahma and some see Him as Buddha. To conclude
from different pictures of the same object, that the pictures represent
different objects, is a big mistake. This will result in a
misrepresentation of the Vedas and a distortion of the Aryan religion.
In all the gods and goddesses, men and women, good people and
bad, and all the mobile and immobile objects, God is present as the
Living Consciousness. If God's conscious Presence did not
encompass everything, the functioning of the entire world would
stop. The Being with supreme Felicity, does reflect through the
person, who has cleansed his heart and who keeps it pure. TI~al.lS
why it is necessary to feel Him through every vein, and hold H1m_tn
every breath, and continue to improve in virtuous practi<.eS Wtlh
application and resolve.
Chapter 3
Proof of the Prophets in the Puranas
a e who receives Div.ine message is called a Rishi. They are

sually men of few words and are indifferent to the worldly
fe. That's what qualifies them to rece1ve essential knowledge.
The knowledge of the Risllis is not their own creation. Instead it is
revealed to them by the Lord of the Universe. If any one does not
believe in this, then let him produce a Mantra similar to the ones in
the Vedas. Any scnpture of the world which contains the Divine
message has the same characteristic. It is impossible for human
bemgs to create a literature like that. It is out of compassion, that
God sends it as a gift to his chosen man. Therefore, there cannot be
Cl pie<.:e of literature wh1ch can imitate the Vedas, the Bible or the
Qur'an.
In any case, let us begin with the real issue. The following
account of Adam and Eve is given by Ved Vyasa in the Blwvishwa
Purana, Creation, part 1, chapter 4.
The land of the Mlechchas will become famous, when there will
remain only tv-lo thousand and eight hundred years of the Dwaper-
Yug. Adam and Hawwavat1 (Eve) will be created by Vishnu out of
soft soil, as a reward for devoting themselves to the meditation of
the Supreme Soul by restraining their passions.(Note, that from here
on, the story continues in the past tense- English Translator].
The Supreme Deity built a delightful garden in the East of Eden
meas~ring about sixty-four square miles. There, Adam went to see
h1s Wtfe under the shade of the Tree of Sin. Presently, the Devil
arrived there in the form of a snake. The cWUting Devil deceived
Ad~m and Eve into violating the commands of Vishnu, and thereby
eatmg the fruit of the tree, which brought them down into this
w~rldly life. There they ate the leaves of the Guier tree and got many
children, who were then called Mlechchas. Adam lived for nine
hundred and thirty years. At length, he succeeded in neutralising
86
the effect of the fruit and returned to heaven with his wife.
In this manner, after finishing the story of Adam and Eve
beautiful description of the prophets, who came in the foUo~ a
periods, is given. [Note, that the Biblical version of the names a!
given in brackets- English Translator].
The most famous son of Adam was Sheth (Seth); he lived for
nine hundred and twelve years. Then his son A11uha (Enos) was the
incumbent prophet of God for about one hundred years. Then the
responsibility was given to his son Kinash (Cainan). Then his son
MahDilel (Mahalaleel) ruled for eight hundred and ninety-five years
He built the city of Mangarh. His son Virad Uared) ruled for nine
hundred and eight years. He built a city in his own name. Then his
son Hanuk (Enoch) devoted himself exclusively to Vishnu, with
special meditations to rid himself of the effects of the fruit. His rule
lasted for three hundred and sixty-five years. He gave himself up
completely to the Mlechcllil religion and entered Paradise in body.
After Hanulr:, was his son Matocclril (Methuselah). Hrs rule lasted for
nine hundred and seventy years. His son Lom11k (Lamech) ruled for
seven hundred and seventy seven years. After that he died. Then
his son Noch (Noah) ruled (or five hundred years. He had three sons
- Sheem (Shem), Hoom {Ham) and Y1rkoot Oapheth). As a devotee of
VIshnu, Nooh occupied himself with special medit.Hion. Once Lord
Vishnu told him in his dream, "0 Ntltlh, know that there will be a
catastrophe after seven days. Collect your people m .1n ark. 0 My
devotee, save yourself, you will become the greatest"
Upon receiving these instructions in his dream, he built an ark.
three hundred cubits long, fifty cubits wide and thirty cubits high.
Then he and his disciples, along with a pair of every animal in the
world, went into the ark. By the command of God, it rained
continuously for forty days. As a result the whole of India was under
the flood. The four seas became one; and that was an awesome sight
With eighty-eight thousand (?) disciples and believers in Bralwur,
Nooh lived there until the flood subsided.
The sons of Nooh became known as Sheem (Shem), Haam (Ha_m>.
and Yakoot Qapheth). Yakoot had seven sons- Jwnra (Gomlr), MaJM/
(Magog), Madi (Madai), Yunaan (Javan), Tulab (Tubal), Maslwk
(Meshech) and Teeras (Tiras). Nations were named after them.jmura
had ten sons -IVmaj (Ashkenaz), Rikot (Riphath), Tajroorn (Togarmah,
a nation was named after him), Ealish (Elishah), Terlislr (Tarshish),
... 'l(lKTHREE RfLIGIOUSUNm INTHEUGHTCOFTHEVfDAS 87
K.illlri (Kittim), Hvvdmzi (Dodanim) etc. Nations were named after

the last four
The second sron Haam had four sons - Koos/1 (Cush), Mitra
(i\lizraim). KtJOj (Phut) and K1111111111 (Canaan). Famous Ml_r>chcl~ll
nations wen: named dfter them. (Note, t.~e word MledJciUl m this
n.:~rr.ltion equates with the word 'Gentiles' in the same narration in
the Bible!- English Translator!. Koosh had six sons- HavilD (Havilah),
SartmftmiS (Seba), Savallka (Sabtechah), Nimruh (Nimrod), I<JJ/an
(R<1am.1h) and Si11arMak (Sabtah). In this way, while descri_bing the
future s.,ges, Sutadeva was overtaken by sleep in his mE'd1tation.
He woke up after two thousand and one hundred years elapsed,
,md said, "now I will tell you about the future generations of Slret~nz."
His eldest son Slus/1 (probably Asshur) will be a king and rule the
Mltcllclws for five hundred years. Then his son (in the Bible, Shem's
son) Arkasmf (Arphaxad) will rule for four hundred and thirty-four
years. Th~n h1s son Sinlmla (Salah) will rule for four hundred and
sixty years. Then his son Jbraf (Eber) will hold a similar position.
Then lbraf's ~0n K11/aja (Peleg) will adom the throne for two hundred
and forty years like his father. He will have a son called Rw1 (Reu).
He will rule for two hundred and thirty seven years. His son /uj
(Serug) will be seated on the father's throne. Then his son Nalwr
(Nahor) will rule for one hundred and eight years and will destroy
innumerable enemies. His son Tal1ara (ferah) will hold a position
similar to his father's. He will have three sons- Abiram (Abram),
Nalwr (Nahor), and Harana (Haran}. Harana will be a king. In this
way all the Teachers of the Mlecllclras will appear.
In the distant future, Indian kings like Shaka and Bhoja will,
frcom time to time, visit Jesus Chnst and Muhammad to obtain
~lig1ous knowledge from them.
Chapter 4
Jesus Christ in the Puranas

(From the Bhavishwa Purana, Creation, part 3, chapter 2)
M er the story o.f Abm~m . the story of Jesus Christ begins. Once
the powerfulKingShaka went up the peak of a mountain There
the mountamous regton of the land of the Huns, he met a
fair skinned holy man dad in white rarment. The King asked him
who he was. He said, "I am /sa, born of a virgin. I am ant! of the
Prophets of the Mlecllclul religion. I have been sent to preach the
Truth." Hearing this, the King wanted to know about hrs ideals.
/sa said, "Truth has been destroyed. Ml.:clrcJw religion has lost
its dignity. That is why I have come. I have achieved Messrah-slup,
so that I may destroy the bandits who have ruined the Mkchclw
religion, and that I may establish the Truth. 0 King! lrsten to the
religion I have established among the Mlec!Jchas. Whdher you bathe
or do not bathe, you can sb.ll achieve purity by cle.1nsmg your heart
with Divine meditation. It is incumbent on man to meditate on God
with honesty, truthfulness and sincere devotion. That God is ever
so Firm, eternally True; just as the Sun remains fixed and unchanging.
I receive eternally pure and beneficial messages from God, that is
why I am known as !Sil Masih Uesus, the Christ)."
Hearing this the King pai'd his obeiSance to him. Then /sa gave
,the King, the good news of the coming in future, of Muhammad,
the worthiest of the Mlechchas.
Chapter 5
Muhammad in the Bhavishwa Purana

(From the Blwvislrwa Punma, Creation, part J, chapter 3)
M hammad.has been descn.bed as the last_Mess.eng~r.ofG~ i.n

he Pum11as. Muhammad appeared dunng the re1gn of King
hoJa. Seemg a world-wrde dechne of rehg10n, Ktng Bho1a
went to Arabia.
There he met a Mlechclur Master called Muhammad, whom he
found surrounded by his companions. The King washed the great
Silge of the desert with water from the Gmrges !perhaps meaning
holy water]; anomted h1m wrth sandal-wood paste mixed with the
five products of the cow (viz. milk, coagulated IIU!k, butter, liquid
and ~olid excreta); and thereby pleased lord Shwa. In paying his
obeisance he sa1d, "0 Master of the de~ert, destroyer of the monsters,
versed in the highest knowledge, protected by the Mlechclws, pure
and true, embodiment of conscious and joyful beneficence, my
salutations to you! Accept me, one whose place IS under your feet
as your slave 1" - Verses S-8.
King Bhoja had an idol with him made of stone. When
Muhammad saw that, he said, "One whom you worship. eats my
left-overs." Saying this, he did indeed feed the idol with his left-
overs. When he heard and saw this, King Bhoja was bewildered. He
then accepted the Mlrclzclra religion.- Verses 15-17.
During the night an Angel appeared in the garb of a demon,
and addressed King Bhoja," 0 King! Even though your religion is
the best of all religions, from now on, I will name it as a demonic
religion, by the command of God. From now on, the one who has
got his foreskin removed, who does not wear a tiki, who is bearded,
and who invites loudly (i.e. gives Adlum to call to prayers), will be
dear to me. He will eat of dean animals. He will rid all religions of
their superstitions. This will be my religion." Having said this, the
Angel disappeared.- Verses 23-28.
90 MUHAMMAD IN THE HINDU SCitiPn.iRE:s
The word Ahmild is so exalted that it has been used in the Rigvedti
(8:6:10), in_the AtluJrvaveda (20:115:1), in t~e Samveda (verse 152 and
1500) and m the Blwmshtw Purana, Creation, part 3, chapter 4.
In addition to that, the word Allah has been used in the Rigve
(9:67:30 and 3:30:10).
Chapter 6
Universal Religion & Conclusion
Belief in the Sustainer of the Universe is part of every religion.

There is no religion which denies the existence of the One
Supreme God
To please the Supreme God is the duty of every human being.
It is among the fundamental resolutions of every religion to
not harm any living being, to be truthful, to be charitable, to be
grateful to those who assist, to help the poor and to be religious.
3. It is necessary to subdue wickedness which is nurtured in the
name of rehgion, and to promote the real nature of truth by
uncovering the false mask of untruth.
You get what you worship. Therefore, if false gods are
worshipped, there is no way of reaching the One True God.
The Supreme Soul is One. There is no one worthy of praise and
glory except Him.
Therefore, it is necessary to meditate and glorify the Supreme
Bemg with utmost concentratiOn.
7. It is incumbent on everyone to be gentle, not to hurt the feelings
of anyone, to behave decently and to have a clean heart.
The demons are all the time active to waylay from the path of
truth and justice. Therefore, when facing barriers and difficulties
on the path of truth, it is important not to compromise with
evil
One should be deeply respectful of the Supreme God. In His
worship, nothing else should be in contention.
When we consider the fundamental issues in every religion,

we find that there is no basic difference between the Vedic religion,
Christianity and Islam. As a matter of fact, priests with vested interest
have made unnecessary additions to the original religions. As a
result, the true picture of these religions are distorted and even lost.
Wickedness in the name of religion and all forms of religious anarchy
.a. ~INntEHftOJ~
an m1y be ""''Jped. wte. every man will~ thai,..
Adam.:
the ctWdrm. of the same father- and the same tnot:her viz..
-(Eve). - aamding"' """"! reiig;on. the s.p...,;
&mg is One. ~ fa~ of manbnd IS one. their physical form i5
one, their beha.VJCRU IS one. and mm and women are equal; 1-.
how can the Supreme Be;ng be pleased with us, when the dWd,.
of the same parents are engaged in ~~tual- nvalry and fights in the
name of false religions? Therefore, 11 IS wtse to live together, WUh
love and rompass:ion for one another.
Book Four
Muhammad in the
Vedas and the Mahabharala
Chapter 1
Muhammad in the Atharvaveda
The Fourteen Mantras of Atharoaveda (20:9:31)
f:r
fmea~a;;~u;i ~~~:~t~r:1i~a: ~;u~=:~.~::a~:~;::~
described in each mantra are given below
Mantra One
In this mantra. two deSO'lptions are given of the Sage who ! praise
is being sung
A His name is given as NaraslumgsD., which means 'the ~"'d'.

Historian Philip K. Hitti writes in his History of the Arabs
(chapter 3, page3), "He is Muhammad, Highly Praised.".
Professor Ramkrishna Rao of Govt. College for Women,
Mysore, Kamataka, writes in his Mltlwmnuzd, ~prophet
of 1~/am, "In the desert of Arabia was Muhammad born.
The name means 'Highly Praised'."
Narashangsn means the Praised'. Muhammad means 'the
Praised'.
B The other description of the Sage in this mantra is that he is a
l<iluram, which means an emigrant- one who leaves his own
country. The mantra says that 'the emigrant is visible among
sixty thousand and ninety people'.
We find in history that during the tiJne of Muhammad,
the population of Arabia was about sixty thousand.
We also find that Muhammad left his birthplace Makka
and went to Madina, and sixty thousand people of Arabia
became hostile I him.
96 MUHAMMAD lN THE HIN()lJ SCIUI'llJRts
Therefore, both descriptions vi~. Narashangsa, the Praised

Kauram, the m.Jgrant; are fully applicable to Muhammad. ;and
Mantra Two
In this mantra, three identities of the Sage are given.
A He wt!l be ,1 camel rider It is dear from this, that

the future Ris/u will be an inhabitant of a desert land
because camels are only found in a d~sert, and '
he will be from outside India and from a non-Hindu
background, because riding a camel is forbidden for a
Hindu Brahmin according to Manu Smriti (11:201). Even
the milk and meat of camel is forbidden according to Mm111
Samh1/a (5:8 and 11:157).
B. He will have mere than one wife.
C. He will go to the heavens riding a chariot
These three identities are fully applicable to Muhammad. He

was an inhabitant of the desert Arabia. All his life he rode on camels
He had more than one wife. He did go to the seventh heaven riding
a heavenJy steed called Burnq. He did travel through Paradise, which
is known as Mi'rnj. While describing this event in his History of t11e
Arabs (chapter 8, page 114), historian Hitti says, "Within this pre-
Hejirah period there also falls the dramahc 'lsra', that nocturnal
journey in which the Prophet is said to have been instantly
transported from ai-Kabah to Jerusalem preliminary to his ascent
(Miraj) to the seventh heaven."
Mantra Three
In this mantra, another name of the Sage and some gifts given to
him, are mentioned.
A. The other name mentioned here is Mamalul. Now, this is not _a

Sanskrit word, it is a foreign word. It is actually the Sansknl
form- ohhe Arabic word Muhammad.
The Sage MamRiul is mentioned in the Rigvedll (5:27:1) as
well.
B. The said Rishi will be given one hundred gold coins, ten
garlands, th~e hundred horses and ten thousand cows.
Gold corns, garlands, ~orses and cows- these descriptions
should not be taken strictly in their material sense. Material
achievements do not repres~nt the greabless of a Rishi.
They do indeed reAe<:t worldliness and corruption. As a
matter of fact, these descriptions have been used in the
figurative sense. Among his disciples, there will be about
a hundred, who will achieve h1gh marks in terms of
relig1ous understanding a;"td spintual perfection. These
disc 1ples will be like gold coins. There wiJ: be ten di~ciples,
who will be so dose to the Sage that they will be like hls
garlands. There will be three hundred cf them who will
fight for his relig10n. They will be like three hundred
spin ted and energetic horses. Similarly, there will be ten
thousand of his followers who will represent the success
of his mission, and thus symbolise the nature of a cow in
terms of true servace to mankind.
One hundred of the followers of Muhammad were those
who had left their homes and dedicated themselves to the
service of Allah. They are known as Ashabus Suffa in
history.
Ten of his followers had achieved such perfection in their
religious practices that while they were still alive, thfy
were given the good news of entry into Paradise. They
are known as the 'Aslum~ Mubasl1shara (the ten who got
the good news).
At some stage in his life, Muhammad emigrated from
Makka and went over to Mad ina. But his Makkan enemies,
sent a one thousand strong 'army to attack him, three
hundred miles away in Madina. Muhammad faced them
With only three hundred of his disciples, who intercepted
them like chargers, fought them with great bravery and
valour and succeeded in routing them. Seventy enemies
were killed and another seventy were taken prisoners.
That is why these three hundred are regarded as chargers
(horses) from religious point of view. They are known as
the 'Companions of Badr', from the name of the place
where the battle took place.
MVHAMMAOINnt:EiiiNDu~
In the tenth year of the Hijrah, Muhammad went to~

with ten thousand of his followers. After a token resistan
the Makkanscapitu..lated and surrendered unconditi.onaUee:
Muhammad too, forgave them unconditionally. His t y
thousand disciples an~ soldiers were equal~
magnanimous to the vanqwshed. That is why they ha/
been described as cows- symbol of beneficence. In his
this event is known as 'the Victory of Makka'.
to;'
Needless to say that the hints given in the mantra tally so

vividly with Muhammad alone.
Mantra Four
This mantra says, "0 Rnla, preach the truth."
The Hindu comme-ntators of the Vedas have described &va as

'one who glorifies'. Therefore. the Rishi who will receive the divine
command to preach 'the truth' will be the 'one who glorifies'
Professor Hitti says that Muhammad had two names
Muhammad and Ahmad. "The form which his name takes in the
Koran is Muhammad and once Ahmad." -History of the Arabs
(chapter 8, page 3).
Ahmad means 'one who praises'. Reva is its Sanskrit synonym.
The Qur'an asks Muhammad to preach whatever is revealed
to him from his Lord.
Mantra Five
In this mantra a description of the march for the 'Victory of Makka'
is given. The followers, of the 'one who praises', are marching ~ead
with praise of the Lord on their lips; while back home, their children
are waiting anxiously for their retum.
Mantra Six
In this mantra again, the Rishi Reva is being asked to arm himself
with Wisdom and Hymns of Praise, then like an unfailing archer,
deliver that Wisdom into the hearts of men.
The Qur'an, that was revealed to Muhammad, has also been
called Hakeem, which means 'the Book of WISdom'.
Astonishingly, the very first Sura (chapter) of the Qur'an does
begin with the prai~ of G:'d, when it says, "All praise to Allah, the
Creator of the enbre Untverse, Who is Infinitely Merciful and
Incomparably Beneficent."- Sura Fateha (The Opening).
Manlra Seven
In tlus mantra, two more characteristics of the Sage are given. One,
he w11l assume the power of a king and establish peace among the
people. Two, h1s message will be for the entire mankind, and not for
any particular land or people. His message will contain Universal
Divine Principles, which can be used to manage the affairs of the
entire world with justice and peace.
A. Muhammad certainly was the only Sage who wielded the

power of a king and succeeded in bringing to an end 'the time
of ignorance and barbarism', as mentioned by Professor Hitti
in h.Js H1story of the Arabs (chapter 7). He established peace and
equality in Arabia and the whole world. The religion he
established is called Islam, which means 'Peace'.
Again, it was only Muhammad who can rightfully claim to be
the Teacher of mankind; and his Qur'an which does contain
Universal Principles; fit the description. No wonder, theQur'an
uses the epithet of Rah111Qtul U/-'Alameen (Mercy fc:: all the
Worlds) for Muhammad, and Dhikrul Lii-'Alameen (Message for
all the Worlds) for the Qur'an itself. The truth of this has
definitely been established in the touchstone of history. Its glory
will keep shining for ever.
Mantra Eight &Nine
Here again, the Sage has been addressed as a king. There will be so
rnuch peace in his kingdom, that even a chaste housewife will be
able to go out at any time during the day or night to buy her groceries.
In the history of mankind, this had indeed hem possible only
100
during the time of Muhammad. It is unthin~able in the so-cal

modem age of today. It has been seen m recent hmes, th<~t the West led
women have found it necessary to carry pmtechve arms with h ern
when going out. They are_ takmg lessons on the us( of wea~~::
Whereas, strange though 11 may seem, 11 s true nonctheles~. tha
even today, when the Adhan _s called, the people of Makka ru~h 1 ~
the Mosque for prayer, leavmg the1r homes and shops opl'n and
unattended
Mantra Ten
In this mantra, an~ als_o in t~e seventh and the nmth, the Sage ha>
been called a Pankshll, whiCh generally means 'one who givt>s
protecbon'. Pund1t Khem Charan Das Tnved1 gv~~ rh~ meaning of
thiS word as 'a kmg endowed w1th every kmd of wealth'. H1s book
can be found in the Calcutta National Library.[Call. No. 180 jb. 92
119(5).1
Peace and Prospenty in the kingdom of the Sage has been
mentioned in this mantra.
MantraEleen
In this mantra, like in the fourth mantra, the Sage has been called as
'the one who praises'. He has been asked to praise God and preach
his Commands.
We have mentioned earlier that the other name of Muhammad
is Ahmad, which means 'one who praises'; and the Qur'an is the
Song of Praise dedicated to God.
Mantra Twelve &Thirreen

1\-is said in these mantras that during the reign of the Sage, the hving
conditions of human beings and also of animals will improve
enor.nously.
The Muslim community, under the guidance and leadership
of Muhammad, did achieve a very high standard of progress a~d
prospenty in the world, and that remains the brightest chapt_er m
human history. This has already been accepted by all nations,
regardless of race and religion.
U(Xll( f()U~ MVHAMMAIJINTtiEVW~ANIJHIF.MAIIIIUHARATA 10)
Mantra Fourteen
In this mantra, the Sage has been addre!>sed as a brave warrior. He
is requested to accept our pra1se for him, which will supposedly
cleanse us of our s1ns
As a warrior Sage, we do not find anyone but Muhammad.
H15 torians like Professor Hitti write, "The Koran with the one hand
<~nd the Sword w1th the other."- History of the Arabs (chapter 11,
page 143)
The Kunlap Mantra ends by saying, "Praising hirn washes away
~m5 and also protects one from sins."
The Male Child Sacrifice

- Atharvavrda 00:1:2, mantras 26-33):
In the anoent times, Brahma had two sons Atharva and Angira.
Upon receiving divme command, he prepared to sacrifice the eldest
son Atharva. In the scriptures, this is known as 'the Male Child
Sacnflce'. Th1s is celebrated up until today, in which an animal is
sacnf1ced mstead of a human being. The above verses are recited at
the time of slaughtenng the animal. These verses contain the
following
26: Atharva put his head and heart together. Religious zeal
radiating from his forehead.
27: The head of Atharva, the abode of the Lord. Protected from all
Sides by soul, mind and spirit.
28: It stands not a great height, nor its walls equal in measure. But
the Lord is Visible all around it. One who knows about the
House of the Lord, knows it. Because the Lord is remembered
there.
29: Saturated with Spiritual Bliss i:> this House of the Lord. One
who has experienced this, is endowed with insight, life and
children, by Brahma.
30: One who knoWs this Holy House, his spiritual power and
insight intact, never leaves the Hcuse; for reasons that the Lord
is remembered there.
31: Surrounded by eight circles is this Holy Place of the angels,
102 MUHAMMAD IN THE HINDU SCIW'nJRES
and nine gates. House of Security, it is the precious eternal life

covered with Divine Light. '
32: Precious Holy Spirit is there, established. Three pillars and three
wooden girders hold it up. But, it is the center-point of the Soul
ofBrahma.
33: Brahma lives there. Bright with heavenly Glow, soaked in
heavenly Blessing, is this Place. To man it offers precious
Immortality, and that is a Security indeed!
According to the Qur'an, the great Sage Ibrahim had two sons:
Ismail and Ishaque. He too received Divine command, and was ready
to sacrifice his eldest son Ismail. At the point of slaughter, the
Lord gave him a lamb from Paradise, which was then sacrificed in
place of Ismail. The Muslims do celebrate this event every year, even
today.
The Sage Ibrahim built a house of worship. As per the
description given in the Vedas, its height is not much, its walls are
not equal. It stands on three pillars. It had three wooden g1rders.
Nine gates and eight circular paths around it still exist. ln the Qur'an,
it is called the House of Allah and the House of Security. Muslims,
who have the means to do so, perform pilgrimage to this House of
the Lord, situated at Makka. Thus, we find an amazing similarity
between the Vedas and the Qur'an.
Muhammad is the descendant of that Ismail i.e. the Sage
Atharva.
Historical Events
- AtharvtHieda (7:6:1, mantras 4,6,7,9 and 10)
0 Homes! Be filled with riches through granted prayers. Be

satiated with blissful gifts through our friendship. Let there
remain in you, not one hungry, nor th.irs_ty. 0 House! We have
t.
come from fore:gn lands. Do not be afra1d of us. .
0 Homes! Be filled with dear and true conversations. Be
pleasant th laughter and good fortune and nourish~ent. Let
there be 0 hunger in the house. 0 House! We w11l return
overseas, f r us not.
0 Homes! Cive in happiness, in this province. Bring up your
li(XliC f()lJR. Ml)HAMMAD IN THE VIDASANDTHEMAHABHARATA 103
children. I will come again with riches beneficial. Prosper, with

the wealth that I will bring from many lands.
9: 0 Agni (Fire)! We will follow the commands until our bodies
are consumed. We will seek ~o worship you in such intense
meditation. We will listen to the Vedas, read with such
meditation, and earn long life and pure intelligence.
10: Protector of the truth, intense in power, well-wisher of the
inmates, this priest Agni wins over its subjects. Situated at the
navel of the earth, in the northern elevation, let Agni become
fiercely bright, and trample under his feet, all the enemies who
want to oppose.
A. When a man returns from abroad, it is natural that the entire

household, relatives and neighbours are filled with happiness.
But in verses 4 and 6 above, we see something unusual. The
people of the house, and for that matter the people of the land,
are in fear of those who have returned. And that is why, those
who have returned, are trying to reassure the people of the
house. The cause of this fear, lies in the reasons, for which those
who have now returned, had t0 leave their homes in the
fust place. If their going abroad, was a_normal and natural
a Hair, then there was no reason for this fear. It indicates, that
the people of the house, and of the town, must have forced
them into exile, and unjustly too. Today, they have returned
home as victors. Therefore, those who drove them ~t, are
apprehensive of reprisals. Knowing that well, the victors are
giving assurances of peace. In verse 9 therefore, we see that the
people of the house are eagerly pledging to follow the
ordmances, and declaring their fealty to the leader with a
commitment to all-consuming meditation. In other words, they
are accepting their defeat, and subjecting themselves to their
conqueror.
Let us compare this with history. When Muhammad
started to preach his doctrine of One God, his fellow-men
were up in arms against him. They tyrannised him and
his followers, using inhuman methods, causing them
untold miseries. At one stage they were driven out of their
homes and were kept in confinement for three years, i~ a
valley outside Makka. Eventually, when their oppres.'non
~ Ml.!HAMMADINTHE~
w~s absolutely un~anble, Muhammad and his followers

m1grated to Madma, three hundred mles north
Makkans did not leave them at peace even there EThe
year t!'ey attacked Mad~a with large numbers of ~ol;i:?s
at theu behest, but each time they came back unsuccessful
~d defeat~. At last, Muhammad moved tow<lrdsMakka
w1th a conhngent of ten thousand followers, and silenced
the ene~y. For the Makkans, it was a time of great fear
and anxiety. They saw great danger for their lives. But
Muhammad addressed his fellow-men saying, they had
nothing to fear, they ~ere forgven and thus they wt>re
free. As_a result of th1s unprecedented generos1ty and
magnanmity, the Makkans accepted Islam and declared
their fidelity to Muhammad.
Another thing to note here is that those who have returned
are saying to their relatives, as in verse 7 above, "0 Homes;
Live in happiness, in this province. Bring up your ch1ldren I
will come again with riches beneficial Prosper, with the wealth
that I will bring from many lands." It seems to suggest that the
speaker will go abroad again, and has plans to return a second
time.
After the victory of Makka, Muhammad and his followers
did go back to Madina. He came back after two years and
performed pilgrimage. That is why he says in the mantra
that he will be back again.
C. Makka is situated at a latitude, which is like the navel of the
earth, and Madina is in a northern elevation from there. Sri
Harimohan Bandhopaddhay in his translation of Allopanishlid
(page 19) has said, "In the north of this Kn'ba is situated the
pivot, upon which stands the World of Drahma." Mantra 10
above alludes to that when it says, "Protector of the t":'th,
intense in power, well-wisher of the inmates, this pne~t
Agniwins over its subjects. Situated at the nav~l of the earth, In
the northern elevation, le.t Agni bf:come fiercely bright, an~
trample under his feet, aU the enemies who want to oppose.
How beautifully the actual historical events have been
described in these mantras. Js there any other event in the
history of mankind, which tallies with these mantras, even by
a word? On the other hand, it is amazing to see that the events
B(X)K F(JI,Jil MtiHJ\MMADIN THE VIDASANDTHE MAHABHARATA 105
of Muhammad are in complete accord with the text of the

mantras.
Chapter 2
Muhammad in the Samveda
Narashangsa = 'The Praised' = Muhammad
It says in the Samveda, "In this altar of sacrih..:e, we beseech your

presence, 0 Narashangsa, the Honey-tongued, Sweet spoken,
Master of Sacrifice."- Uttararcluk, rrumtra 1349
See "Book One - Narashangsa and the An tim Ri:>hi , for a
detailed discussion on the subject of Narashangsa
The Praiser and the Praised
In the Samveda (lndra, mantra 247) it is said. "0 Powerful /ndra!

Without further delay, elevate the Sage, who IS resplendent
with beauty and busy in '(our Praise, to the station of 'the Praised'
No ~-ne can give us happiness except You. Pratse and Glory be to
You.
Two things are mentioned here: I. There IS a Sage who is bu:>y
in praising lndra, and 2. He is praised by lndra Himself.
Christian historian Professor Hitti says in his His!ory of the Arnbs
(chapter 8, page 3), "The form which his name takes in the Koran ts
Muhammad and once Ahmad ... Muham.mad (highly pra~sed)." In
the above mantra, both names have been mentioned
Ahamiddhi = Ahmad
"A Mmiddhi (Ahmad) has received from his Father (i.e. his Lord)
the very essence of intelligence. I have received light from him
(Ahmad), who is like the Sun."
The importance of this verse can be ascertained by the fact that
it has been mentioned in four places in the Vedas. Namely, in Sa~
(section on lndra, chapter 3, mantra 152), in SamDt'da (Uttararchik,
II('.('!K FOUR MUHAMMAD IN THE V0'-SANDTHE MAHABHARATA 107
rnantra 1500), in R.1gveda (8:6:10), and inAtlurroaveda (20:9:19, mantra

l). However, it is to be regretted that the verse has been translated
differently by d1fferent scholars, mainly because they did not have
the correct understanding of the word Ahamiddhi.
In his translation of the Samveda, Sri Ramesh Dutta writes, "I
have received favour from my Father Indra in truth, I have become
resplendent like the Sun."
In h1s translation of the Rigveda, Sri Paritosh Thakur translates,
"It is/, who, by virtue of my sacrifices, have received the favours of
Truth and Proviswns. I am manifest like the Sun."
In h1s translation of the Allzarvaveda, Sri Bijan Bihari Goswami
has refrained from translating the verse.
Upon andys1s, it becomes clear that there are differences
between the translations of Sri Ramesh Dutta and Sri Paritosh
Thakur. The other person has avoided its translation. This provides
us with ample evidence that the correct meaning of the said verse
has not been 1dentitied
Secondly. the speaker in the said mantra is Knmba. There were
one hundred and one other Rislus besides Knmba. It cannot be proved
that all these R1shrs were deprived of the favours of lndra, Knmba
bemg the only exception!
Thirdly. the lord God m this mantra is l11dra. To say that Knmba
was the only son of llrdra, or, to say that he was the only son, who
received the favours of Father h1dra, has no historical bas1s.
Fourthly, m the Rig-veda (1:18:9), Rishi Me,tlwtil/ii, son of KnmOO,
says, "I have seen the mighty and famous Narashangsa who is as
brilliant as the sky." In the Bnght Yajurveda (28:42), it is said, "In
great rhythm Narashangsa assumed the looks, the senses, and the
span of life of /ndra." In the Samveda (lndra, mantra 247) described
earlier, Narashangsa has been shown as a Rishi, who was praised by
/lrdrn. Therefore the claim that only Rrsl1i l<Jlmba (Indra's son) had
received the favours of lndra is illogical.
Fifthly, it is sa1d that the word Alll.lmitliihi IS a combination of
Sansknt 'Aiumg' +'it'+ 'he', where 'Aill.lllg' means T and the rest of
the combmation adds an emphasis on 'I', like 'surely it was 1'. ~ut,
to get the meaning of 'surely it was I', there is no need to add 'd' +
'he' to 'Aiwng'
In reality, Ahamiddhi is a non-Sanskrit proper noun.. and as
such the meaning of the vetse is what I have given at the beginning
108 MUII,,MM>IUINTII~
of this section.
Ahmad received a Divine Scripture, which is s.ltur,1ted Wit
th" very essence (nectar) of ~no~l~dKC. In the Swllvr,/a, just prior 1h
tht!-1 versl' (Lc. wrse 1500), 11 rs s.ud, "0 ll_\'111 1 T,lke tlw Kift of tho
IU'l:Jt'SI form of Prmse - wnlten 10 thl' Vidn ml'lrc of vcrsific<~tion'~
and pre<~ch it among the Angels (the good suuls)." - Vcrsl.' 1497
fhc i.'Xptl'Ssion 'nlwesl form of l'ratSl'' is sigmfic<~nt her~. It
me.ms, in _the age of truth, the trw. Tl'h_gron wdl be wr~Utn in th
'rh~thm ot pu~e ~onothetsm', and not m the rhythm ol the e.uhe:
Scnptures. Tlus rs why the_new Scnpture rs termed Js the 'pur.,
csstncc or the nectar', later m verse 1500.
Muhammad has taught the wors.hip l)f th~ Formless Cod in
the Vttilc rhythm i.e. unatded by anythtng miltenal; and has taught
the Dvine Scnpture, the Wtse Qur'an, writt4,'n m the 'rhythm of
pure monotheism' Just as the world Tl'Cl'ives phystcill light from
the Sun, go has mankind received the light of gudance from
Muhammad.
He who did not drink from his Mother's milk
"T he habtts of this child Agni, this youngone, is very strange. He

does not go to his mother for m1lk. H1s mother does not feed
him mlk, and yet, as soon as he 1s born, he takes up the noble
asstgnment of Prophethood."- Samveda (Agm, mantra 64).
Here, Agni indicates a Risl1i, who is full of brightness, fierce
like Agni (Fire), and has the strength to overrower the anti-religious
demons and monsters. He is not a demigod nor an Angel; he is a
Messenger of God, a human being. Rishis who receive mantras are
the Messengers of God. The Rishi mentioned m the above man~a
has a very special characteristic. He does not drink milk from hts
Mother. He is fed with the milk of someone else.
Sri Shishir Das has written in his The Dearest Prophet (page _68-
69), "In those days, to bring up their children, the aristocratic_c~ty
dwellers would send their children to the Bedouin families, bvng
in the desert. The idea was to raise them up, in the open enviro~ent
of the desert, by keeping them away from the polluted condbOI\S
of the city life, to instil in them the true Arab qualities, and to teach
them the pure form of the Arabic language. Traditionally, the vill~ge
women (wet-nurses) used to come to the city twice a year, tookill8
IJ(XliC I'()UII M.UH/\MM/1.0 lN TilE VH.>IIS/I.N[>TH~ M.-.1-I"IIH/\II"T" 109
for children they would adopt for suckling. This was a source of
earning for them. Now, Muhammad was an orphan, and therefore
none of the wetn~rses were mtereste~ m him. On the other hand,
no mother w,1s w11lmg to give her ch1ld to Lady H<tlima, bec,,use
she did net seem to have enough milk. L<tdy Halima has said, 'I
thought it would be better to take this orphan child, instead of going
back home cmptyhanded. My husband also agreed with me. So it
was settled. We tollk Muhammad home w1th us. As soon as I sat
down to suckk him, I saw the inrush of blessing, welfare and
prosperlly. There w.1s a surge of milk in ~y breast".':
The 1dent1ty and the country of ongm of the R1slu, mentioned
m the ,Jbove mantr.l, becomes immed1ately obvious. Arabia is the
lmly country m the whole world, where suckling children arereart>d
up by wctnurses. instead of their llWn mothers. From the ancient
tmws up to now, among all the Rislu Messengers who have come to
tlw world, it w.ls only Muhammad of Arabia, who was suckled by a
wet nurse, and not by h1s mother. Therefore, the above mantra is
pointmg exclusively to Muhammad of Arabia.
Chapter 3
Muhammad in the Yajurveda
Narashangsa = The Praised Man = Muhammad
"We offer our praises to Narashangsa, who, "":ith offering and

toast, is full of praise for the Angels, whose acbons are pleasing.
who are free from all sins and are wise."- Bright Yajurvedtl (29:27)
In the next verse, although the word 'Narashangsa' has not
been used, it's other synonyms have been used. So, it goes, "OAgm!
You can summon the Angels, you are worthy of adoration and adulation
Come to us, you are as lovable as the Angels. 0 Adorable' Master of
the best offerings, sununon the Angels and make your offenngs to
them. - Bright Yajurveda (29:28).
The Agni (Fire) mentioned in the Vedas is not the physical fire.
The word is used here in the figurative sense. Sri BiJan Bthari
Goswami explains, "That which pushes forward, is Agni."
In the introduction to the Samveda, Sri Paritosh Thakur says.
"The root word is Agi, meaning 'to move forward'. He whose
expansion is in the forward direction is Agm." Again, in giving the
meaning of Agni-s (plural) in verse 1279 of the Samvtda, he has used
the word 'rays', which has the same 'forward movement', space
permitting.
Sadly however, people in the later ages, corrupted th~ meanin1
of these words and started to worship matenal things, ~stead 0d
the Formle~s Brahma. It was at that stage, th~t the spm~al and
conceptual1deas of the Vtdas were given matenal descriphon, an
translated into Sanskrit.
The aforesaid Narashangsa, the Rishi who is w~rthy of prai~
and ~doration, will carry mankind_ forward into the h.;hest P 1 nna~ e
of splfitual journey. Rays of his bnghtness will remove all obstac es
l!(lOK FQURo loft}HAMMAD IN THE VEDAS AND THE MAHABHARATA 111
in the journey. That is why he is called Agni.

It is said in the 01Jrk YajuroediJ (1:7:4), thatNarashangsa will be
taken to the heavens on a horse which belongs to the Angels.
In the Bhagavat Puratlll (12:2:19), it is said, "The leader of the
world will ride a swift horse given to him by the Angels."
It is said in the &1/ci Purai1J2 (last chapter, verse 1) that the mount
of Kallri Avatar will be a white horse, that goes as fast as the wind.
We have found in history that Muhammad went to seven
heavens riding a steed called Buraq. The root meaning of Buraq is
'electricity'- Therefore, Buraq is a horse that has the speed of electricity
or lightning
Further mention of Narashangsa are found in the Dark Yajurveda
(1:6:4) and in the Br~ght YajurvedJJ (3:53, 20:37, 20:57, 21:31, 21:55,
27:13,28:2,28.19 and 28:42).
Heavenly King
B~f~~rT6~:::f~!;)sai:r:b:~~~~e~~~~~~~;~:i '.~ o~i:

East and the West, have given many different interpretati01 s of this
verse. I wish to quote here the interpretation of the Western s..l-tolar
Cole-brooke, 'Let us meditate on the adorable sight of the divine
ruler Savitra, may it guide our intellects'."
In Bright Yajurveda (4:25), more qualities of this S111litra Dev has
been given, "Worthy of adoration is the famou.<> Savitro Dro, whose
appeal is universal. He is wise, the embodiment of truth, blessed
with precious quaiities, everyone's object l)f adoration, worthy of
med:tation and charismatic. His light brightens up the plans of the
higher realm, in order to guide the affairs of this world. Open-handed
in giving away golden wisdom, his manners most attractive, Sallitra
Dev 1s in the imagination of everyone, yet, he defies imagination. 0
Dev! Let us adore you on behalf of humanity! Let the whole world
seat you in their hearts! Let the whole world be enlivened by your
presence!
A couple of points are noteworthy here :
A. Universal in appeal It is prayed that everyone seat him in his

heart, and that he bring new hfe to the whole world. It means
that he will nollimil himself to the Aryans alone, like the Aryan
.113. MUHAMMA01NT11~
Prophets d1d before him. He will come. k1r both the A

and the non-Ary.lns~ for the entire mankmd as such. tyans
B. Op!'n-han,ft:d m g~vmg l~tsdom : Re.1dmg ot the Vedas
listening to them IS reslncted to the Brahnun.s alone. N~ :nd
else ho:~s any right to these scnpt_ures. M.-my other scripturne
arou:d the world had such restricti?nsc1t some tim!.' or th th es
But ,:...wttm Dcv ~ill ~1ve the dtvme knowlcd?e to ev:~o~:
w1thom a1~y restnchons ot race, c,luntry or soc1al st.nus
We have seen that

1. Muhammad had the powers of a King. As such he established
the Kingdom of God on earth.
He was tho.'_ Messenger for the en lire milnkmd. This is clear[\'
mentlt)ned m the Qur'an.
J. He invited the entire m.1nkind, regardless of race, country and
social status, to imph:ment Islam in the1r lives, .1nd gave the
right to everyone to read the divine book, the Holy Qur'an
Therefore, all the q~alities mentioned in the above mantra are

present in Muhammad. We do not see these qualities in any other
Sage.
Shaven-Head Rudra
I n the 16'~ chapter of the Bright Yajuroed11, a certain Sage Rudra IS

mentioned, to whom obeisance is paid more than one hundred
times. His manifold qualities are mentioned m many ways, and w11h
each mention, he is offered a salutation. Some of these quahtesare
of a general nature, while others are special. We will look into these
special qualities, so that we can identify the person, to whom these
qualities are applicable
Verse1
"0 Emancipator from misery! 0 Wise Rudra! I salute your rage! 1
salute your arrow and your powerful arms!" . lc.1nd
Rudra means 'Furious'. In this verse he ts shown as " me
person who delivers from pain and misery. He is at the sa
llll.>t.. FtlUII- MU!-IAMMADIN THE VmA~ANOTHE MAHMHAIIATII 113
time wi~e and powt:rful, indicali!1g tha! he can restore justke

w 1h strength, and there-fore is \'ery ~tern with the enemw!. of
religion
We find in histor> tl1dt Muhammad was the pnJy Sc~gt who
rem<linei unflinchmg m the fa~e of hiS enemies, fuught them
in rTJany battics, and at the same time Wils wry kmd to t~e
oppre,;sed
Verse 2
"0 R11dr11 1 Your personality is gracious, placid and sacred! 0 G.m.11!
Look at us with your mo~t pleasing personality!"
Some Sages medJidted m the forest, some on the mountam~.
<1nd received beatitude. Girisll indicates those who received
beatitude on the mountain.
We see that Muhammad used to meditate on a hill called Hira
The Christian historian, Professor Hitti in acknowledging this,
says in Ius Hislury of the Arabs (chapter 8, page 112), "He was
then often noticed seclud1ng hi!Tlself and engaging in
meditation within a little cave (ghar) on a hill outside ofMakkah
called Hira ... Muhammad heard in ghar Hira a voice
commanding 'Recite thou in the name of thy Lord who created',
etc. This was his first revelation."
VerseS
"Those who are his sen ants, I salute them <IS well!"
He will have servants, means he will have disciples. This proves
that the said Ru.dra is not one among the beings of the higher
realm, but one among human beings on this earth. Celestial
beings have worshippers, not servants. Servants live in the
company of their masters and assist in his woik That is not
po~sible in the h1gher reo~lm.
We have found in history that Muhammad ho~d more than one
hundred thousand disciples, who assi~ted h.1m lfl h1s work.
Such a thing has not happened to any other So~ge in his own
lifetime
114
Verse29
"l salute the matted-haired Rudra, the shaven-headed Rudra!
!housand-eyed, armed with many arrows, the Rudrn I salute, sleeps
m the mountains, has the knowledge of the sacred 1 I salute the Rudra
who carries arrows and showers LI-tem to theu targets!" '
~~~~:~:~~0~:;;~-a~:~~~;n~::i~ ~~~:=~~~ve:~:~t~~~:
on a mount<lin.
On the other hand, Muhammad had long hair which Mushm
saints love to emulate as their ideal. At other occasions he would
shave his hair, and that too is a tradit1on among h1s diSCiples
Even today, Muslims in India are more readily known by this
epithet viz. Shaven. This is not the tradition among the Aryan
Rishis. Every word of rhe mantra applies to Muhammad. long
haired, shaven-headed, carrier of bow and Mrow, sleeper on
the mountain and meditator on the mountain
Verse 36
"I salute the resolute and fearless judge Rudm! I salute Rudradonned
with quiver and arrows! I salute Rudra, equipped as a warrior, with
his sharp arrows!
No one has seen a Sage of this description, other than
Muhammad. He was an administrator, a king, a judge and a
commander in the battle field in full uniform. Whose identity
are these, if not Muhammad's!
Verse 42
"~alute to Rudra, lives a domestic life, then remains free! Salute to
Rudra, the vessel to cross the sea of sins! Salute to Rudra, busy in
society, then a devoted pilgrim! Salute to Rudra, hides in the bush,
then rides the_waves!" f
Here agam, some strange characteristics of Rudra, the Sage: 0
the future, are eulogised. It is quite usual for Sages to live an
ascetic life, but the one exception is Rudra. He has got all ~E
qualities of an ascetic, and yet is fully involved in life. Agau\
BOOK FOUR M\.IHAMMAD [NTHE VEDAS AND THE MAHABHAAATA 115
we do not find any one to match this desoiption, except

Muhammad.
Presently, his servants i.e. his disciples are described as Rudras.
Ve,..22
"0 Rudra! Picture of an archer, salute to you! Salute to the Rudras,
who join the bow-string to the bow! Salute to the Rudras, who pull
the strings and shoot the arrows!"
Ven;e 23
"Salute to the Rudras, who shoot arrows at the enemy and chase
them away! Salute to the Rudras, who remain conscious, awake or
asleep! Salute to the Rudras, who remain present, present or absent!
Salute to the Rudras, in movement or at rest!"
Verse 24
"Salute to the Rudras, who assemble and lead the assembly! Salute
to the Rudras, the horse-like and the horse-riders! Salute to the Rudras,
who, like a divine army, strike with sacred verses and many such
means! Salute to the mothers accompanying them, and the ladies
with ability to strike!"
Ven;e 26
"Salute to the Rudras, soldiers and commanders, on the chariots or
on foot! Salute to the charioteers and the coachmen! Salute to the
great and theo small!
The above verses are dedicated to those human Rudras, who
like Rudra, their Master, will be archers, will attack the enemy with
weapons, which strike at them in different ways. They will be quite
unlike the mercenaries who fight for a king who is greedy of territory.
Th~y will be soldiers fighting against the Devil, for the sake of
rehgion. That is why the epithet of 'divine anny' is used for them.
Just as Muhammad was an archer Rishi, his disciples were also
archers and fighters who engaged themselves in battles. They
116 MUHAMMAD IN THE liiNDUSCkJrn.rR!s
defeated their enemies in many battles by employing many tacti

and established religion. No Prophet or ~essenger or Rrshi or A1.1a~
in the whole world, has establish~ rehg10n ~y gomg to battles. Rud~~
in the Yajuroeda, and Kal/ci Avatar m the Kn/h Puranu, IS the only 0
who has been prophesied to destroy the Dev1l and establish rehgi:e,
by means _of battles. We do not see anyone other than Muhamrna~
in th~ entire history of mankind, who comes under thts categor{
That as why the Chri<;tians say about Muhammad, w1th a touch of
malice, 'the Koran with the one hand and the Sword with the other'
- Hitti, Histor:1 of the Arabs, chapter 9, page 143. The truth of the
matter is, that he was sent by Brahma, to establish the religion of
Brahma, in the whole world. Therefore, let hi~ enemies and the
malicious people say anything they like, he w1ll definitely fulfil his
task, and that is exactly what he has done.
In verse 24 above, a special and amazing sign is added, that
the mothers and other ladies will participate in these religious wars.
'Great and ,;mall' in verse 26 may mean 'h1ghly placed and
lowly placed people', or it may mean 'grown up rr,en and young
boys'.
When the tyranny and persecution of the Mak.kans was not
bearable any more, Muhammad left his home town and went to
Madina three hundred miles north. Even then, the very next year,
the Makkans attacked them irt Madina with an army of one
thousand. Muhammad faced them with three hundred and thirteen
of his disciples, in the plains of Badr. In that battle, dignified peoplr
like Muhammad him;elf, Abu Bakr and 'Umar had to join with thr
common Muslims. Again, brcause the number of flghtt>rs was so
small, young boys had to take up arms alongside the elderly. This IS
what is indicated in verse 26.
In this battle, rain came down as an extra help from God for
the Muslims. The oppo.'>ition found 1tdUhcult to control the sizeable
army in the rain. It WilS however easier for the small band o~ M~shms
to Svo.Jftly wcrrun the enemy. This is exactly what vcrse 114 mdKates
It say.,; "Saiute to the Rudras in the heavens. whose main source of
pr)wer i~ ra:'1 1" What an amczi!'lg concord,icc 1
-\fter thi~ <jefeat, Cho; ~!.:~J...k.ms becarne furiou.-; A ye<~r later.
thl'y came ba..:k v.ith_ <! Luge COI"'.IIflgent of thrl'e thousand soJJier~
TfHre was a hercc f!:;ht by the side of a mountllin ccl!ed Uh;~ 01
Muslims could muster only seven hundred men. Many Mus
II(XJiti'()Uil;Ml/HAMMADINTHI!VEDASANDTHEMA.HABHAilATA 117
ladies from Mo~d.ina joined the battle. This is the prophecy in verse
24 above.
Although the Muslims d.Jd suffer some losses in the battle of
Uhud. that was not the end of the argument. Therefore, the Makkans
gathered a huge army of ten thousand to settle the matter once and
for all. At that time the Muslims were only one thousand. They
decided to dig a trench around Mad.ina to protect themselves from
the attack. In the meantime, help came from the heavens in the form
of a storm and lashing winds, which uprooted the tents of the enemy
and sent them into disarray. Pointing to this, verse 65 says, "Salute
to the Rudras in the outer Space, whose main source of power is
high wind!" Muhanunad and his Muslim troops were the Rudras
on the earth. In showing respect to them. verse 66 says "Salute to
the Rudras, who are on the earth, whose main source of power is
food. Salute to them, with hands cupped together, factng east, and
south, and west, and north and above!"
With these words, and with more than one hundred salutations,
the 16'" chapter of the Bright YnJIUT!tda comes to an end. Surpnsing
indeed IS the fact that nowhere m the four Vedas, has so much respect
been shown to anyotw, considering the number of salutations that
have been showered upon Rudra and the Rudras in this single chapter.
That the Rudras on the earth are human beings is indicated by the
expression 'whose main source of power is food'.
The Emperor who brought Enlightenment to Mankind

VerS(-s 36 and 37 from dlapter 18 of the Brig!.t Yajurveda are as foUows:
Verse 36
0 Agni! Establish devotion in the world; in that which perishes; in
the heavens; in the space all around; establish devotion! Establish
devotion for Me, in all dire<:tions!
Verse 37
I set you up in the rays of the Sun, in the light of the Moon, in the
music of Gandlmrva, in the speech of Sarasvati, in the control of my
subjects in the Kingdom of Agm!
118 MUHAMMAD IN THE HINOUSCRIPnJRES
Agm here is not the ~hysical 'fire'. It is used in the figurati

sense to d~note quality. It_1s said in_ the Rtgveda (1:128:1) that fire~:
produced m man. In the mtroduc~10n to the Samveda, Sri Parit h
Thakur says, "The root word isAgt, me~ning 'to move forward'.~
whose expansion is~ the forward direchon is Agm." Again, in givin e
the mearung of Agm-s (plural) in verse 1279 of the Sanwtda, he ha~
used the word 'rays', which has the same 'forward movement',space
permitting. The material things that have been mentioned in the
Vedas, are actually meant to denote quality. But it is unfortunate that
these ideas have been perverted, and man has started to bow his
head to material things. In worshipping the Creator of the Umverse
man shouldn't have bowed his head to thmgs, which are (even)
inferior to himself.
In the ancient times, the Brahmins had such a stranglehold on
the scriptures, that no one else had a right to read or to hear the
words of the Vedas. That is why they filled the Vedas wtth figurative
words like fire, air, [ndra, Varuna, horse, cow etc. so that any non-
Brahmin would not be able to understand the true meaning, even it
he listened to the reading of the Vedas secretly. If these words, taken
from Nature and used in the Vedas, have to be understood for what
they are in the material sense, it will be dtfficult to accept the Veda,;
as divine scriptures.
If the material sense of the word Agm were to be taken, then it
wouid.n t be established upon the earth, the perishables, the heavens,
the outer space and all around human beings (verse 36 above)
Actually, it is pointing to a supreme Rislli who like fire, ts greater
than any other Rishi in power, in brightness and in destroying the
rebellious in the battlefield. So, in verse38, it continues, "In the form
of Agni- who accepts the truth, but is enraged by the untruth, whose
station is truth, who is a Brahmin and a Kshatriya- save us!"
To call someone as a Brahmin and a Kshatriya at the same ttme
is quite significant. According to the Laws of Manu, within the Hindu
religion, the duties of a Brahmin is to learn and teach the contents of
the scriptures. The Kshatriyas are supposed to be the rule~s of the
country. The Brahmin has no right to do the job of a Kshatn_ya, ~nd
the Kshatriya has no right to do the job of a Brahmin. But 11 1S bel_ng
asserted about the Rishi in the above verse, that he will establish
devotion i.e. religion, and also control the subjects as a king or_ a
ruler. Seven times in this chapter, he has been addressed as a BrahnU0
O(XJK FOUR MUHAMMAD IN THE VIDASANOTHE MAHABHARATA }}9
and a Kshatriya. In verse 37 above, there is an express mention of

'the Kingdom of Agm'.
Judging from this standpoint, it was only Muhammad, who
hke a Brahmin, ta~ght and established the precepts of the scriptures;
and like a Kshatnya established and ruled the Kingdom of God on
:~~~-i~~~~~;f;; 1\ns:~:.~~~~;~i~~~~:;~~::~~~ ~~:~:::~~~;~e~

our Kshatnyas, enhghten our Vaishyas, enlighten our Shudras, and
gl\'l' me total enlightenment!" This is yet another sign, by which to
determine who the Sage is, in these verses.
The great Sage Manu, has given the laws pertaining to the
Shudras, m the Matw Sm1111ila (Creation, 1:31), "The name ofShudra
wdl mean 'one who reflects destitution'." In Creation, 4:81, he says,
"'the Elrahmm who gtves religious instruchons to a Shudra, he and
the Shudr<~ wdl be thrown into a hell called Asankrila." Further, m
Creatwn, 4:80, he says, "even on commonplace matters, Lt is
forbtdden to give advice to a Shudra."
While discussing Creation, 2:127, Dr. Murarimohan Sen Shastri,
the Benr;ah translator of Mmm Saml!ita, has written, "Never ask a
Shudra guestions like, 'How are you, son? Is everything all nght?',
even in<ldvertentlv!"
In the light of this, it is absolutely unimaginable, to pray to the
Sage 111 the aforesaid verse 48, for the enlightenmznt of the Shudras;
or to offer the spiritual blessmgs that he received from God to the
Shudras, at the same time as the Brahmins and the Kshatriyas. It
then becomes clear, that the Sage in the mantra, will consider the
Brahmin. the Kshatriya and the Shudra as equal to each other, and
he will come to teach religion to all classes of people in the world._ln
other words, he will be a universal Rishi, and hLS religion will be
such that the Brahmins, the KshatrJy.as and the Shudras, will have
equal nghts to learn, teach and practice that religion.
Who was like this? He was Muhammad! He dissolved all
differences between one man and the other. He established for every
~an in the world, rights to religion, rights tothestudyoftheQur'An,
nghts to spiritual training and rights to enter the Masjid. The person
who earned the honour of calling the Allhan, in his own Masjid in
Madina, was a slave called Bilal. The person who collected the
~ighest number of his sayings, and upon whose collections, the
Interpretation of Islam depends most, was a slave called Abu
120 MUHAMMAD IN THE HINDU SCRPn.Jk~
Huraira. The person \vhom he ddopted .1s his own son, was a slave
called Zayd. Af'<i ~the ,ery last ..by~ of his life, he <tppoint~ young
Usama, the son ot Zayd, as the chud commander uf the Muslirn
army. It is absolutely true. that every pl'rson in the world retc 1ved
equal honour with him and in the religiOn he preached, the dl'tails
of which can be found wriUen in bold in every page ilnd t:'\'t:'rv hne
ofhistory. '
In the h1->IO!'Y of llldi,l, we find Emperor 1\tulmlsh, givmg his
daughter to his $\.we Subuktagin, and later making him the heir to
his throne, purely on the basis of his superior ability. No other
religion in the world ha, gven such dignity to man. rv:ukurun<Jd is
the only Ris/u, who h<~.;; given enlightenment to Hw Bahm,n<., the
Kshatriyas and the Shudras. without any discriminatiC>n behvecn
them. That is why, the Qur'an has called him the Prophet for the
wholl world, the universal Risl:r
In the next verse i.e. verse -19, hl' is addressed as
Bw."dhuru~l!!lll.'(:i' ffil'<'lning 'hghly pr<used'. The rl.'r~on who ISC.llled
Nnrnslumgsa (p.-aiscd by men) m many mantra~. i"> tht same pw~un
who is now c;11\ed 'highly praised'. The wnrd 'Muhomtmad' <:I,VNS
both these me:mings, as per the di.:tionary. Therefore, orKc again
we find compatibility between Muhamm.1d and the nil me~ given in
the Veda~.
Islam i~ the religion for everyone in the woriJ, and as such it
h.:~s been preached in all parts of the world, and has reached all
parts of the world. Hindu religion is the religion of the Brahmins. It
is forbidden to preach and take Hindu religion outside the circle of
the Aryans. Jesus declared himself as the Prophet of the Isr~clites
only. He called others as dogs and swine .md forbade preachmg of
his religion to them.- St. Mattl}ew, 7:6, 15:24-26.
Chapter 4
Muhammad in the Rigveda
Narashangsa = 'The Praised' = Muhammad
s~~s~~~~~~(~~ ~~~:~~t~~~1~a::~h~h:g~a~~e~~~~~:::: ~1~~~~~:~

to N<u<~shangsa in the Rigvcdn i ..:ave already been noted there: 1:13:3,
1:18:9, I. 106 4. I 14~1, 2:3:2,.129:11, 5:5:2,7.2:2, 10:64 3, 10:182.2 and
197{1:2. for further nderencl'~ see 1:1161, 2:34.6, 2:38:10, 9:86:42,
10:70.2 and 10-92:11
Eelil = 'The Praised'

~~a:;~n~ ~~~~1es 1 ~f 1 ~:e f~:~~~~: ::~e0~a~f ~~:n P:~~~i~~~~~~ :~~~:
Rixurda, the meaning of Edit 1s g1ven as 'the Praised'. Therefore,
Eelil and Nam~lumgsa .:m synonyms. In many places Naraslumgsn
and [t'/11 are mentioned almost simultaneously. It proves that
NMasha11gsa <lnd [!'/it is the same pE'rson.
It is a possibility th11t when the Vedas were being translated
mto S.:mskrit, in milny places proper nouns were translated according
to their me.ming. So, theSilge whose name meant 'the Prarsed', was
sometim('s Tl'corded as Narashmrgsa, and sometimes as Er/il. And
some other times as simply 'the Praised'.
For instance, in the Rigveda (1:13:4), it says, "0 Eelil (the Praised)
Agm, bring the Angels in the most pleasur<:~ble chariots. You have
~een assigned by men to call upon them." This mantra is recorded
rn lhe Sumveda (verse 1350), where Edit is written as Errhil, which
illso means 'the Praised'
Again in the Rigvcda (1:142:4), it says, "0 Eel it Agni, bnng here
lhl' most wonderful nnd dear lndra. 0 Sweet-tongued, we offer our
praises to you." This mantra is repeated at 5:5:3.
122 MUHAMMAD IN THE HlNDl' SCRIPTuRe;
In the introduction to the Sum veda, Sri Paritosh Thakur has giv
the meaning of Agni as 'that which moves', anC tn translating ver:
1279 of the S11mveda, he has used the word 'rap'. Sri Bijan Bihari
Goswarru, m his translat_ion of the Alharuaveda (1.2:3:1) has the
meamng o.f Agni as 'a detty who is knowled~l' personified' If we
now comb me these two mearungs, then the aboYe verse would read
"0 Praiseworthy, Moving, Bright and Wise Sage . " '
Special discussion on Narashangsa
'"rltroughout the Vedas, in almost every line, the elements of nature

!like Indra (the god of wind), Varuna (Sun), Agm (Ftre) etc. are
glorified and praised. The question is, are we going to take the very
literal meaning of these words, or are we gomg to take them for the
special characteristics they represent? In answer to this, we have to
ascertain the real naturl!of this voluminous p1ece of literature, known
as the Vedas. Do we think that the Vedas are primarily meant to
describe the physical nature around us, or do"'" con~1der them as
religious .scriptures?
It has been accepted by all the Hmdu experts on scnptllres that
the Vedas represent a monothe1stic religwn. There is no room in it
for any idol-worship or nature-worship or worsh1p of any material
thing. Therefore, to take the literal meaning of {ndra, Varww, Agui
etc. will be to pervert and destroy the real nature of the Vedic religiOn
To corrupt and pervert the Vedic religion by abusing the Vedas is
inconceivable. Therefore, it is proved beyond doubt that these words
are actually used in the allegorical sense, to denote the spmtual
characteristics represented by them. WJth this meaning alone, the
Vedas can be restored to the position of relig10us scnptures.
The question then is, why were the Vedas written in the
allegorical language' At the time when the Vrdas were bemg
translated into Sanskrit, narrow-minded rulers, pnests and
aristocrats were erecting barriers against each other on the basi~ of
race, colour and caste. Except for a special class, the reading, hea~mg
and seeing of the Vedas, was strictly forbidden for the rest of manlund.
Laws were instituted to mete out inhumane punishments for any
violation in this maller. Preventive measures were taken to stop
people from hearing the words of the Vedas, who would perhaps
eOOKfOURo Ml.}HAMMAD INnfE VEDASANDnfE MAHABHARATA 123
hide behind the tree or in the dark, or try to listen from a distance
when the wind was strong. It was thus forbidden to read the Vedas
on cloudy days, stormy days, under a tree, in an open field, in the
village or in the forest. -Atlummveda (7:6:2:7). Even after such extreme
measures, their hearts were not at peace. Unwarranted apprehension
kept them on their toes. What if, they thought, someone does read
it, or listens to it or comes to know about it, then our exclusive
knowledge, right, sell-respect, control and rule will come to an end.
As a result of this paranoia they converted the Vedas into the
allegorical language!
I want to quote briefly theallegorkill meanings, that have been
propounded by the specialist conunentators of the Vedas, of words
like Indra, Vanma, Agni, Meglul, Yama, Yami etc
One
r"f'he famous commenta_tor of the Vedas, Sri Paritosh Thakur writes
1in page 2 of the pubhsher's foreword to Samveda, "We hnd that
the meanings of many of these words have changed, after the texts
were translated into Sanskrit, from the original Vedrc language. For
instance, more than one meaning of the words go and aslrwa were in
vogue during the Vedic period. Go was used for 'water', 'ray',
'sentence', 'world', 'cow' etc,andashWtl for'ray', 'horse' etc.Sinularly,
many words were used to denote 'world', 'ray', 'side', 'night', 'dawn',
'day', 'cloud', 'speech', 'river', 'action', 'food', 'strength', 'sacrifice'
etc. Even though these words are still in use, in many cases their
Vrdic meanings are not. Therefore, in interpreting the Vedas, we have
~o proceed very carefully. Moreover, certain meanings are exclusive
m the spiritual and devotional arenas, which taken literally would
mean something completely different."
While analysing the meaning of Agni, he writes in the
introduction to the Snmveda, "The root word is Agi, meaning 'to move
forward'. He whose expansion is in the forward direction is Agni."
Again, in giving the meaning of 'Agni-s (plural) in verse 1279 of the
Samveda, he has used the word 'rays', which has the same,' forward
movement', space permitting. .
In his notes to the Brighl Yajurveda (chapter 3, mantra 13), 5~
Bijan Bihari Goswami explains, "That which pushes forward, IS
Agni."
124 MUHAMMAlJ IN THE HINOU SCkU>n.JRES
lt S<lYS in th~ Rigvnl11 (1:174:3), "0 fmfm! Go to Par<~dise with

yo_ur f~ll_owers! There, hke a hon, protect the swift-m~wing Agw
(f1re). fhe word Agn1 is used here in the allegoncal sense
Obviously,_Fire cannot live in P.uadise. In his notes on the R 1 ~vtd~
(9:65:1), Sn Raml:!sh Chandr.:t Dutta says th<lt the Rislus loved to
express 'dexterous tingers' as the 'wife of AS"' or /ndm or So, 1111
L1kewse, we could have given m,1ny other mstanccs !rom the
Vt>dtJS wher~ words of mundane nature have btcn used .llll'gorically.
However, smce Agni has been used in some pi.Kcs for Narnslw11ss 11 ,
our mai.n subjl'CI here, we have restricttd tlw; dLscusston to Agm
only. It sun ply proves that Naraslla11gsa JS not th.._ s.1m'-' .1s the mah.'rial
Fm! The word has been used for its spiritual meilntn~:;s like full of
movement. full of brightness, foremost in spiritual power, subduer
of anti-religiou~ p'ople by the use of force, all-cunqul'nng etc
Two
'rhe Etymologist Yaska has thrown some new light on the_ reasons
1 why Narasluwgsa IS sometimes called Asni. He says 11 is the
consensus of the etymologists, that Naraslrangsa is am(mg the Sages
who have not been comm1s:oioned yet. Moremer, the primary
consensus is, that all the Sages who have not appeared yet are called
Agni. It goes on to say that the principal Sage is Agni, and that Agni
lives in every Sage. Therefore, in mantras wherP a particular Sage is
not identified, the principal Sage Agui is assumed.(Etymology by Sri
Yaska, chdpter7,section 1, The Sages, etymology of Narasl!angsa, page
230, National Library Calcutta, Call no. 180, Pc 94.11].
It is quite justified, that instead of imposing a name on the basis
of assumption or imagination, for the Rishis and Sages who have
not been commissioned yet, or have not appeared yet, it is better to
keep their identifying characteristics intact. It is sad however, that thi_s
principle has not been followed. The s<:c;~ Narashangsa, Eelit or Eerhd
was not knovvn and not commissioned in the Vedic period, becaus~
he appeared many centuries after that. Narashangsa, Eelit or Eerh_t
are word& pointing to the same Sage. The meaning of these words ts
one- the Praised. The meaning of the word Muhammad is also 'the
Praised', which has been explained earlier. In the Vedas, words have
been used which mean Muhammad. The 'Nar' part of Naraslumgsa
~OUII MUHAMMAO lNTHI1'vHli\~AN0THI' MI\HA8H.\ItMI\ 125
clearly indic,lles that he is il man, and not il Angel from the Unsel:'n
world.
However, in the Blwvtsllwa P~ran.a (Creation, chapter 3, page
4I<l), tr.:~ns],lted 1nto Hmdt by Pundit Sn Ram Sharma Achary,,, tht>rl
is a prophc.::y about the cn:mng of 'Moluwwd', "Meanwhile, the
Mlecltclw ,S,lgl' known as Molwmad, received hts commis~inn w 1th
many discivles and companiOns." (Nationdl Library Calcutta, Ca:!
no. 180, Jc 96.179 (1 )J.
Ten thousand enemy soldiers- Battle of the Trench
I t is s<1id in the Rigvl'da {1:53.69), "0 lndra! Guardian of the virtuous,

you were thnlled by the storm wh1ch brought you happiness, when
the enemy was destroyed! 0 Indra! The downpour was an offering
and <1 toast to thrill you; when, unhindered by the enemy, you
uprooted the ten thousand of them, for the sake of the one, who
praises you and offers you sacrifices."
A few things are noteworthy here : 1. lndra destroyed the enemy
for the sake of the 'one who praises and offers sacrifices'. 2. The
enemy was ten thousand strong. 3. lpdra used storm and downpour
as his weapon against the enemy.
If we open the books of history, we find that Muhammad had
two names: Muhammad and Ahmad. Muhammad means 'the
Pr.aised', and Ahmad means 'one who praises'. See Professor Hitti'!>
H1story of tlw Arabs, chapter 8. In many places of the Vedas,
Narashangsa, clit etc. have been used as synonyms for 'Muhammad'
At other places, Allilmiddlli, Knra etc. have been used as synonyms
for' Ahmad'. In the above verse 'one who praises' points to' Ahmad' .
. When the persecution, tyranny and oppression of the non-
behevers crossed all endurable limits, and when finally they planned
to kill him, Muhammad and his followers had no other recourse
but to leave Makka and take refuge in Madina, three hundred miles
north. The Makkans planned to attack Mad ina, and in 627 A.D. they
blockaded Mad.ina with ten thousand soldiers. To protect themselves
from this predicament, the Muslims dug trenches all around Madina.
At length, there was a fierce storm accompo~nied with a heavy
~ownpour, which uprocted the tents of the enemy and thre~ t~em
Into utter disarray. All they could then do, was to run for thear laves
126 MUHAMMAD IN THE HINDUSCR!PrtJ~
In history, this battle is known as 'the battle of Ahzab

Confederates) or the Battle of the Trench' About this battl (the
Qur'an says, "0 you who believe! Remember the Grace ofe(;~e
(bestowed) on you, when there_ came down o~ you hosts (t~
ovenvhelm you); but We sent agamst them a hurncane ilnd forces
that you saw not; but_ God sees (dearly) all that you do." Sura Ahlllb
(33:9) .. What an amazmg resemblance between the Vedas, theQuran
and h1story.
The above mantra is also mentioned in the Atharvaveda
(2034,6)
Various Military Expeditions
A~~::l;e;fe~:~tr;~ ~~:;~;v:~~~~~g:!;7 aanndd:~: ~~~h ~:;~

interpreted in the followmg manner, by the famous Indian
commentator of the Vedas, Pundit Khemkaran Das Trivedi "7: 0
Magnificent Commander, go from battle to battle, and destroy castle
after castle with your might! You have killed the nominal friends,
who cam~ from far off lands, for their unforgivable treachery! 8:0
King! You have slain the jealous usurpers, with the help of the valiant
men, who give refuge to guests! You have raised to the ground, many
fortresses, which surround simple and good-natured folks, and
which belong to your wicked adversaries, who dishonour their
treaties!"
In these mantras, three more identities of the Sage are given: 1.
he will go from battle to battle, meaning he will go to many battles;
2. he will fight and defeat those wicked occupants of fortresses, ~ho
will break the treaty; and 3. on his side will be thosewhowillprovLde
refuge to the incoming guests.
1. If we now look at history, we do not find any other Sage like

Muhammad, who had to go to battles so many times in his ~fe,
to fight the non-believers. The more famous battles in which
he participated are the battles of Badr, Uhud, Trench, Kh~?
Banu Qurayza, Banu Nadir, Banu Mustaliq, Hunayn, 31 ' !
Tabuk etc. In addition, he took part in the Treaty of HudaybLthYY'
and the Victory of Makka. There were quite a number of 0 er
B(lOKFOUR MUHAMMADJNTliEVEDASANDTHEMAHABtv.ltATA 127
military expeditions, in which he was not present physically,

but they were conducted according to his instructions. That is
why, it is said m verse 7 above, 'go from battle to battle'.
2. When Muhanunad arrived at Madina after emigrating from
Makka, he drew up peace treaties with the idolaters, the
Christians and the Jews. But within a year, the Jews began to
be insincere about their treaty and started to violate them. They
had in their possession many fortresses in Madina and Khyber
They began to conspire against Muhammad and make
preparations for a military onslaught. Their hostile stance
towards lvluhammad resulted in the battles of Banu Qorayza,
Banu Nadir, Banu Qaynuqa and Khyber. Muhammad destroyed
all the fortresses of those who, quite unjustly, violated the
treaties, and defeated them in these battles. See how these
events resemble the prophecies in the Vedas.
Muhammad and his d1sc1ples who migrated to Madina, were
treated by the Muslims of Madina as their guests and as :.uch
were given shelter and every other kinds of help. That ,s why
they are known in history as the Ansars or the Helpe -These
Helpers joined Muhammad in all the battles mentione. 1 above.
Such resemblances with the above verses cannot be four. 1 with
any other Sage, other than Muhammad.
The Victory of Makka
w:~~~h~~r1~i:t~i~~~s~~~3~~d ~:;_::n!e~~:~~!":a~~~~
fight the King, whose name was 'pleasing to the ears' and was 'left
without a patron', 0 Celebrated lndra! You defeated the enemy by
hurling upon !-hem chariot-wheE:ls from the unseen!" This verse is
repeated in the Atharvamla (20:3:4:9).
It is worth noting here that Shayana has failed to identify the
King, whom Indra helped to defeat the enemy. But we find four
indications in the mantra, which can help us to identify him. 1. He
is 'left without a patron'. Hindu commentators take it to mean that
he will be an orphan. 2. His name is 'pleasing to the ears', meaning
he will be highly praised. 3. He will be a king. 4. His enemies will be
s1xty thousand strong with twenty chieftains.
128
Let us now examine history, ~o see if Muha_mmad fits the biD

1. Muhammad was an orphan and was left wtthout a patron~
Makka, and was therefore compelled to leave his mother-land
Professor ~ttti, a Christia_n histonan: says, "The ba_by's fath
Abdullah dted before hts birth .....Leavmg the city of his birth aser.
despised Prophet."- H1story of the Arabs, chapter 8: page 111 &: 116a
2. "He ts Muhauunad- the h.ig~y praised."- Hitti. J._ Muhammad
was a R1sh1, a Prophet and a King- all at the ~a me time. 4. Whe 11
Muhammad started to preach Islam, which is the true fonn of the
Vedic monot~eism, the populatio~ of Ar_abia was about sixty
thousand, dtvtded mto twenty proiJW\ent tnbes, each ot which had
a tribal chief. and they were all enemies of Muhammad.
In the hymn of praise that is sung for Narasl!angS<I in the
Atlwrvamio (20:9:32:1), we find that Naraslumgsn is surrounded by
sixty thousand and nil'lety enemies. Therefore. NaraslumgSD and the
person whose name is 'pleasing to the ears', as mentioned in the
four Vedas, is wtthout any doubt, none other than Muhammad.
In translating verse 153:10 of the Rig-.xda, the famous Indian
commentator of the Vedas, Pundit Khemkaran Das Trhedi writes,
uo lndm! (0 Magnificent Commander!), with your protection and
support, you have defended the illustrious King, who wields
weapons in destroying the enemy. With munihcen~. treat thls
adorable King of high moral character \nth great honour. Support
him, with the helping Rishi. with thOSE' who pro\1de ref~:~ to their
guests. a.!ld \\ith those who are on the move ..
The King i.'l this verse is 'illustrious. 'de~trover e>t enemu5.
'adorable'. and of 'high moral character. Those who are on his si~
are. 1. 'the helpin~ Risl!i', 2. 'who provide refuge to their gue:::ts
and 3. those 'who are on the move'.
The Quesbon is , who are these people?
Agai~. we see m h1storv that, as a result of the inhuman
persecution oi the Makkan.s, it became very dangerous f(lt
Muhammad and his followers to li\'t" in Makka. ~a co~tine:ent~
\tuslims left ~lakk.a and took refuge in Abysstru~ ~nm' Etht0fl-'..
Tht> \1akkan enemit>S sent ,) delegation to the Chnstian Ernf"?r('ll' t
Abyssinia. seektng to bring the Mu:<!ims bJ..::k But the E_rr-:;~
acrepted !\1uh.unr.tad as a true Prophet and a R.!s-.1:;, anJ teJU:
hand ~lwr the ~lusli.ms to the Makkans. .._...
Agatn. ~tuh<\mmad and his disciples lt>it ~lalla and \~entO'
to MadiM. _and -the peopl~t>of Madim,pve taem:'l2fuge. Jn\hlstoay,
theseemigrant:', 'who.wereonJhe.tnave~,am-knowilastheMu!Kjirs
(those-who.eaug:rate-);:andthose ,who pw:!tbemnfuge;.ile.known
as the Ansars (the Helpers). , ' _ - :~ ,.
In the mantra, -the Emperor of Ab)lSSinja- is-indicated :to be a
pious~ and is called 'the helping Rishi'. The MuslimsofMakka,
_who eaugrated and were lhus o~ the move: are the.Mlih~Jjlrs~:Ih!
Muslims of Madina, whoprovidedshelter--andnelp are theAmms.
In the mantra, a supplication is being made to Jndra, seeking His
blessing for aU these people.
Mamaha with ten thousand followers'
~~h~~~;:~~e~: ~:;~st:~~~:~~;~~~;~ro=:~=
foltowef'S.'. So, it says in the Atharoawda(~:'31}, "'God-Will give the
MiUrutlta Rishr, one-hundred goldc'oins; fen~gartands-, three hundred
ho~andtenthousandcow&." ,-,:
A Rislh does not come tt:ffhe. World to aequiregold coilis:.or-to
be honoured W!ttl garlandsorf(}tend-hon:es~-eews. These-W6rds
a:re at"tUaUy used. to signif:y the varicUs cjualitil!s o* ttte<fo~ Of
the RISlu .. Jhus. it is said in-dw'Ri~(5:27!l.)J:''~,rwha-llas
n hisposseS:son a-wh.eel.td whide (i.e< he- i.g:hlghly,~bfet.
whoistruthfu.la......-lt:ruth-foVin~whois~ykln>wt~ble,
powerful and open-handed, has shown me kindness with his
Message. -The son oft:MAlatighty.-possoessor o0f aD noWe-~ties":
benehcent to the entire world, he will be famous along Wilh.liis ten
th~-follo\j;en;~ .' 8
rrot~t us. 0 Mitra, Varuna, Afamaha, Adih-;5~:~:
~~t!'" Th.Js is the-~d-l:irre af tt.9Jilowing aifteiEa:tColipletS
trom'Book 't of- tbe:~wbere.~ has baB:-raeniliaRed
94:16,95:11.96:9.98:3, 1"00:19, 101:11, 102:11, 103:8, 105:19,.l06:1,.J07:3,
IUS B. llJ9:8, 110:9, 111:5, 11225, 11320, 11-Ul and 115:6. The fir.;t
line-of:these-eoopi@ts~12Dt~.1nsomeplaces.lhere
.1re pn~yus_fOI'iong l:ife.~lhand. good btu.oe--ln some ottBs.;
tl:tere ;u:e-.prayers far victorr'.ovu theeneat)L
kl~R~~ (l:U8:2)..tt mentions that new h}'DII'IS.are- be
COol~~ 'it~ uptwo-hilhelto.unknown ~Oids~..,_,
130
and SGitJt. The verse is, "0 lndra and A pi! I have heard, you bestow
many more riches, over and above famJll and Salat! Therefo
Indra and Agni! I am going to compose new hymns to be chan~ 0
the time of our offerings to you!" at
In the search for the meaning of these two new words, there
a difference of opinion between Shayan.: and Y~ka. Shayana ~
suggested that ftmwt means 'the prospective son-m-law, who while
lacking in good qualities, offers good money to the father to win~
daughter'. Yaska says Jamal means 'one who brings up his chdd'
Similarly, Shayana suggests that Salilt means 'younger brother of
one's wife', while Yas!G> thinks it is 'toasted paddy on the winnowing
fan'. It proves, that if these words are taken to be from Sanskrit
then it is not pcr,.sible to determine their mearung. In fact these a~
foreign words.
We find that in Arabic, SahJt means prayer, and fai1Ult means to
pray in a group. Another thing to note here is, that m this verw,
reading of newly composed hymns at the time of offering. is
mentioned, whereas it is not permissible for anyone to compose and
m::ite his own h}'D'Itl$ at will It is the scripture that provides the
hymns and decide:; which hymn is to be recited on what occasiOil
In lhe above couplets, on.Jy M1muJJul is a new Sage, all others are
ancient. Therefore, it proves that the new Sage Milmaha will compose
new hymns when he arrives. The word MDmaha is a1so a foreign
word. Ia us now collect all the signs of M1muzha given in the Vt.das:
A. MlznrllJw will be a camel-rider from a desert land. -At~

(2D:9-.31).
8. MilmaJIIl will be famous along with ten thousand follawers.-
C ~~'!!;.,., oth6 (i.e. new) hymns will be~

and ...;led during offerings, instead of the Vedas. - t<igwJI
(H09o2).
The groat MJmulho will be a non-A'}'an desert-living """"'

rider. Aaording to lhe Manu Samhiba (5:8), it is forbidden for:
Aryan to drink camel-milk. Ilhe-..1s camo~meat, he will haV "'will
penant2 - Mtm11 S4mlriba (11:1S7). U he rides a camel, his Sll'l _
rapoiR him to do the E'raNnjtmrD Yop as a mark of ~
- . . Somhi,. (nam). (This wlhe lhnoe-breath ...rose .,..,..~
!I(J)Jc: f()Uil MUH,o,MMAO fNTHI! VI!LIASAN(llH( MAHAhHA~ATA ])}
in Yoga- English Translator).

Among the Aryan Sages, no one was famous for ten thousand
followers, and no o~e brought with him any new r.et of hymru. to be
recited dunng offenngs, in place of the Vtdas
On tht: othtr hand, Muhammad was a camel-rider and lived in
the desert tlf Arabia. He became world famous for his hu;,t)ric
expedition for the victory of Makka, in which ten thousand of h~
followers were w1th him. He received a new set of hymns called the
Qur'an, recitation of which is compulsory in every pray>:-r .md other
religious detot:ions. No prayer is acceptab!P., if ~ port1on of the
Qur'an is not recited.
The highly respectable historian, Washington lrving writes an
his life of Mulwmrruzd (page 17), 'The Prophet Muhammad departed
with ten thousand men on this momentous enterprise."
It then becomes absolutely clear, that Muhammad, who lived
in the desert, rode on camels, recited new hymns, and lead ten
thousand men, was tlwt Sage.
lt is even more surprising that in three places in lhe Bible, lher2
is a prophecy of the coming of a great Prophet who will lead ten
thousand men.
A. Prophet Moses prophesied at the time of his death. 1be Lord

came from Sinai, and rose up hom Seir unto them; he shined
forth from mount Paran, and he came with ten thousands of
saints : from his right hand went a fiery law for them."' - Old
Testament, Dtutm:mumy (33:2). According to Old T~.
Genesis (21:21). Paran is Arabia.
B. "My beloved is white and ruddy, the chiefet among ten
thousand." - Old T<5tamenl, Song of"""- (SolO).
c. "'Behold, the Lord cometh with ten thousands ol his saints... -
NerD Ttstmnenl, Jude (1:14).
What a concerted ma.nnel' in which the Vtdas and lhe lliit*haw

~~~me prophecy, and how effectively they apply to
::hapter 5
Vfuhammad in the Mahabharata
T he great Rislti, Klllki, has been prophesied in many Hmdu

scriphtres. Among them the following are noteworthy: Matslrn
Prtrrma, lGJrma Puruna, Varaha Purtma, Narsimha Ptmm11, Um 1w11
Purana, v:shnu Purana, Devi Bl!agavat_ Srimad BlwgmJa/, BIWUI>i!w~
Ptmma, Brahma Baivarta Ptallna, G~~ruda Purana, Kaikl Pura11a. Jam
Maha Bhashma, Brihad Dlv.rnw Puroma, Hari BhtlslmuJ, Agm Prmma,
Vishnu Dharmatra, Vayu Purmw and Malwbharatr..
Prophecies about Ka/ki are made in so m;my scriptures .md m
such detarls that no other Sage come anywhere ncar KaUi in ttm
regard. This factor alon~ highlights the immense sigmfic<~ncc of Kn/ki
1t is \'en more .>urprising that the signs and ch<lr<~ctl;'ristrcs of N!lki
that have been given in the Hindu scriptures, .ncide so closel;'
with the sagos given in. many places of both the Old ;md the New
~!~~:Jt::~!~~~n:i~~~ ~::~l~~i~i~~::,:~~:~sg~~;~,r;:::.:~ ;h~~~;

beto~es p'ossible for every man, to <~ccept h1m and follow h1m m
the cohCiuCt of hiS life .
.... ,_.Prio/to th'e rilo'dern civilised age, there was a time, wt-.en the
\Vhole world~as in.the depths of darkness in terms ql litt>racy.
refl.gt?fi.ri'p~aetices, ~OraUty_and spiritualit):'. Historians have c_.llled
it 'the Dar~ Ag~- It IS ':leces~ary tha~ weu~derstand_t~l! ~-~lua_ture
of 1HH:( t%--k) Age, heduse the prconditwn foi the arnval ot the
Sage Killki is the prevalence of the Dark Age in the whole w01_ld
?j~~{:J;~~~i~;.~~--~~~?'l't~'}~fi~~-~ill play his role in ~movLng
1~" '1Hrriplih'th11t'h.eitin rtOt'do~rctarlilg the age cif scienc~, literacy
and civilised systems of life. On the contrary, it will be hiS: ta~k~ a;
an epoch-making Prophet, :o remove illiteracy, superstition an f
every type of darkness, and set the pace for the onward march ~~
science, true knowledge and civilised behaviour. Therefore, to wa
IO)J<fOUR..MUHAMMAO I'll nfE VEDASANDTHI1MAHABHA!V.TA 133
for Kalki ~o ap~ear ~ thi_s cjvilise~ ~ge, goes agains,t the very spirit
of the prclphecres g1ven m the reh~ous scriptures.
W~at we :-hoUld now see is,. whether there was a time in the
world, when ignorance and darkness ruled the day, and whether in
that condition any Prophet arrived to esab\ish true religion and th~
nile of justice, not just by wise prece-pts and sincere df'v0tions, but
al~o by annihilating thf e1ill designs of the enemy by the use of force.
rhc answer, of course, is yes. The arrival of Muhammad, and Islam
the rf'ligion he brought with him, was an event of unprecedl?nted
nature in the history of manktnd. The way Islam spread throughout
the world and established its rull? is hewildering. No wonder, in the
Malrabharata, he is called a Sage and a King, all at once. How
bea..ttifully it gives the identity of Knlki
Victory i11 Religion, and King of tile day,

o~ tl1e seat of majesty, lind people pleased;
He will lwno11r the Mlechchas like t111e Brahmins;
And l:a11s[orm the wl1ole world, that Gem of a man
Referring to thiS Age of D3rkrtess, alSo' known as the Ayyam ai-

Jalu!ryalr, the h1storian, PhilipK. Hith writesTn hisHistoryofthiArabs
{part 1, chapter 7, page 87), "The term'Jahiliyah, is usUnlly rendered
as 'timt- of ignorance' or barbarism. The Jahihyah period, as used
hen~, co\"Crs the c~ntury irrunediatelypreccding the riSe of Islam."
During this period of igr'loranceand barbcirisfn, MUftarrimad
was bom m the house O"f the'chie~priest_bf Makka,' oii_,lhe ~elfth
day ot the bn!-;ht fortmght of the IT\O'nth of BaiSttklt,'a dlite about
wluch !her~ is .:~grrement in all scriptures..
There tS no Rishi or Prophet of any rehgion in t):l.e WO~ld, whose
entire history is available to us. But, about Muhahunad, even the
begrudging Christian historian Prof~or Hitti, had-tq.ach.\owled~e
that he Wds, "the on,ly on~ Of the Wodd P~ophets to ~.born w,ithm
the full light qf his.tory.'; "Hist(l_rypj thr. fh"abs (chapte(8, page _3)
And when.he.says witt"~ a-rather.malicious.intW\.t.. ;'The J(oran w1th
the one hanc! and the Sword with the other" (ibid, chapter 9, page
143), '.wittingly, h~"is affirming wl;lat.the MahubfumUtJ has said
abov~ 'Victory :in Religion, and!I<ing'of.the day'; '1 ' '
brportrayingrthe character of Muhanunad, I1-rofe511or K S.

Ramakrishna Rao of the Government College for Women, Mysore,
134 MUHAMMAD IN THE HINDU SCRIFnJREs
Karnataka writes in his The Prophet of Islam (page 17), "The

Personality of Muhammad, it is most dtfficult to get into the whole
truth of it. Only a glimpse of it I can catch. What a dramatic succession
of picture scenes! There is Muhammad, the Prophet. There is
Muhammad, the General; Muhammad, the King; Muhammad, the
Warrior; Muhammad, the Businessman; Muhanunad, the Preacher
Muhammad. the Philosopher; Muhammad, the Statesman;
Muharrunad, the Orator; Muhammad, the Reformer; Muhammad
the Refuge of orphans; Muhammad, the Protector of slaves;
Muhammad, the Emancipator of women; Muhammad, the Judge;
Muhanunad, the Saint. And in all these magnificent roles, in all these
departments of human activities, he is alike a Hero."
Mahabharala's prophecy
F ollowing is the text of .the prophecy about Kalki, from the

Malwbhnrata ('forest' Sechon, chapter 190):
At l~st, in tire houu of thf.' Br~hmin Vishnu-Yash,

He wilJ bf.' born, in thf.' town called Shambhal;
Very brave, very wisf.' Kalki, in that house,
Born, to do grf.'at df.'f.'ds, in due course.
He goes to war, to defy opposition,

Every arrangement will be completed for lrim;
We~pons in heaps and chariots, annours,
M~ny will join him as warriors.
Knlki goes to war- Muhammad was the only prophet who, 1n

addition to preaching, h~d to go to wars
Victory in Religion, and King of the day

On the se~t of majesty, ~nd people pleased;
He will hono11r the Mlechchas like tme Bralrmins,
And transfonn tire whole world, th~t Gem of a man.
Killki is victorious in religion and he is a king- Hindu, Jewish

and Christian religions have bee~ established by n~e:C,~
Prophets and Sages over a great penod of time, but no king
was associated with these religions. However, Muhammad did
establish a religion and an empire single--handedly. And that
exactly is ~e prophecy in the scriptures, that only Ka1ki Awfllr
will be able to do that.
And said Marlumdeya, 'Listen, 0 King!

Kalki Antar, with help Diuinl.!;
Destroys the wicked, then Pilgrim at last,
Prepares his retum, the fortunate One'.
Having destroyed the enemy, IVllki will go to the pilgrimage,

and then ready himseU to meet the end- Muhammad defeated
all his enemies, brought aU of Arabia under the rule of his
religion, and then went to perform the pilgrimage and its
associated sacrifices. This event in his life is known as the
Farewell Pilgrimage, (Hitti, chapterS, page 119). He died three
months after that.
The Brahmin gives to the world at large;

Secures the dignity of tire Word of God.
IVllki wiU receive the Word of God -Muhammad received the

Divine Message from God, known as the Qur'an. and preached
it to the whole world.
Enters he, in a garden agreeable,

Sorrow in his heart, for what he left behind;
People of the world, those living around,
Follow his en.mple, and trisit him then.
KCJ/ki will go to a place which has beautiful gardens -

Muhammad left his homeland and went to live in Madina,
Which was a beautiful place. "Ma.iina was much more favowed
by nature", says Hitti (chapter7, page 104).
People of the world will live by his example-In Islam. ~one
who goes to Makka to perform the pilgrimage and saaifi.a!.
also goes to Madina following the example of Muhammad.
N.UHMUoi:AOINTH&HJNOUsc~
;- :Lo,lbeAgeofT1'111th;has m.a4e il rttum,

, ~,-:AIULFalsehpod su.f/(fNJ.its--sorry plight;
M~m of ;lruth become actiotIJga;n,-
Happy they Jive, with sincere trust.
:~:~ ~g~~ :~~;lP~j~=-'~i~~:~b~~t:~~:.a~:~o:;~~

received the revelation~ :'.Trv,th h.v; come and falsehood has
vanished." So, Hitti r~port~ in pqrt .,1. !=hapter 8, page 118,
"Towards the end of January 630, the conquest of Makka was
cq!T'p:l~te._,~WPl:\g its &I'l:i~-t. sanct4~ry .~uhanunad smashed
tht:: ~~- i.dols,,~aid tQ 1\.ave n~berecl three hW1dred and sixty,
excla!mjng. l'ruh hath come and fal!;e;hood hath vanished!"
The Hoasewhich the wiCk~li-had filled,
'w;~h'dfi.ftldut'ciltheir hand~made gods;
Witf'ribw 1 ~e cleansed fOr the WorShip of Truth,
The king with his subject standing next.
The wicked will fill thathouseofworship with grave sin. Kniki
will cleanse the house ofaUabominations -It is simply-saymg
that the great House at Makka was filled with many 1dols.
Muhamm.ad.cleared the site-by-smashing all these idols
',!!';,-,;~ '
Superstitions, that have gr-own their roots,
From the hearts of men, will have to depart.
remove.~l the Sl;lpeiS~~~~s- iyf'uharnrriad dl~ Jnd~
l<illki will
reject and remoVe .ill t.h~-~i.tperstihousbeliefs from the s~~a\
fabric, and reinstate~.-~l!~~.i/ig~t.s to religious praCticeS
regardless of race, colour arid social stahls
Inral~~e.e-sens; :fhe Crops 'of -effOrts,
-Thifsrt'Wiro arr: nttn, trhf litwe a shate;
i:-PrdybjtJte nilesofC'Iiaritif fth thmr~
HtJ.ppiruss t~en~ ~.i(OmeS'd1:~mirlongtJrrle. , 1
~.~Gri~~~t' upine insti~ti~~~cf Ch~ty ~In.Isla:m, e~~ry-nch

peii!IOD'has to pay a compu/6ory charity of two. and ahalf pe~ 1
of annual savings, called Llkat. This is not found in any other
religion.
ll('lo)t:.F(llJR>~IADINTliEVIDASANOTHE~lo\HABH.o\II.'IT.\ })7
TJrey will then dnJotr hJ Prayer and Sacrifice,

And will uphold the basicprincipksStt; _
The heart wiU remain snen, with tl!At singleambitioa,
ft.rlle with valour and truth, tMt is the missio,..
They will set up a life on si:o: major achons - Muhammad

instrtuted five commandments as a Prophet. (..,iz. 1. Belief in
God. 2. Prayer, 3. Fastrng, 4. Pilgrimage and 5. Zaknt), and one
as a King, VIZ. filrad (defence of the right to religion). ln his
tJme, every Mushm remained busy in thesesi:o: basic activities
With religiorr alone, the leaders of men,

Can dispense Justice, in looking after them;
The '!ews is in the air, and the Rishis say,

Composed in the Puranaa, sure as the day;
I sing it to you, in your presence,
Past and Future, which is yet to commence!
Therefore, it IS absolutely dear that the Knli YuE rs not thecurrt'nt

age of science, progress and civilisation, bull IIIJJS that period in
history which has been identified as th,e .age of '1gnorance and
barbarism' by the historians. Muhamn1ad appeared in that Kali- Yug.
The religion, character, ideals, divine message, authority and valour
that he brought are matchless; and the-resemblances ben.veen him
and Knlki as far as the signs and other characteristics are concerned,
are.l.lllprecedented and astonishing. The world is now compelled to
accept that as far as religion is concerned, there hasn't: been a more
sue<:esaful Prophet than Muhammad; and- as .far as building an
empire is concerned, there hasn't been a more successfulc.E:mperor
than Muhammad. _,.,
I.. There-are those:.who think thatKalkil"hlatar. will come from a
BroUtmin1iami.ly.of the Aryan r~e. ~en here we hnd 'that
Muhammad.was a Brahmin and an:AryaruProfessor-of the Vtdas,
Umeshchandra Vidyaratna says in the ..introduction of the~~
Samhihl, thabthe:Aryartswent from -India; and.setdred :in Ar.lbm. Sn
Nagendran&th BM~rsays. inan Encyclopedia tha~ before the advmt
of M~, there was an outbreak"ol fift!-worshippen: mMakka-.
At that time, lndian Hindus used to go to Makka on buSU\ess tnps.
138
Sri _Th~kur Anukulchandra in his book on Islam (page 88) has

mamtamed that Muhammad was an Aryan. He has added the
following statements in the footnotes, which he has taken from The
Nf!W Popular Encyclopedia (val 1, page 272) and from Islam and ~~
World Prophet (part 2, page 269) :
"The physical structure of Muhammad, the shapeliness of his

body, his religious principles, his family and ancestral
characteristics, all these are clear indications of his Aryan
pedigree. He was not the only person, who had this Aryan
lineage. His first four successors- Abu Bakr, 'Umar, 'Uthman
and' Ali- also had the same Aryan blood in them."
Therefore, Muhammad was a great Brahmin Prophet from the

Aryan stock. Of course, his ancestors were the chief priests of the
House of Kaba, for many generations. It is mentioned that l<J:zlki
will be born in the family of a priest
Ka1ki Avatar's image in Indian Temples
S wami Jagadishcharananda writes in his book Kalki (page 5), that

images of ten Auatars are painted or carved on the walls of many
Indian Temples. Among them is a very ancient VIShnU Temple on
the peak of Mt Annavaram, near Kakinada in the And.hra Pradesh.
The statues of ten Avatars are very clearly carved on its walls. KAIIri
is shown there as a hero mounted on a white horse.
One thing of special note here is that white horses are very rare
in the world. They are not found in India. This is a clear indication
that Kalki will not be an Indian. Only Arab white horses are famous
in t:..'leworld.
We have mentioned in Book Two - Kalki Aoatar and
Muhammad, that Muhammad received a heavenl}' steed from God
called Buraq, riding which he made his holy journey, known as the
Mi'raj or the Ascension, to the Heavens. In addition. MuhaJni!1B.d
used to love horses. He owned seven horses.
About BurtiJI, the Christian writer Father Louis Malouf writeS
in his AI-Munjid that it is a winged animal that flew MuhaDUJ"d
from Makka to Jerusalem. It is smaller than a mule but larger than a
II(X>J( fOUR: MUHAMMAD IN 1HE VEDAS>\NDTHEMAHABHARATA 139
donkey. Its colour is white. With every step, it crosses the horizon.
(This indicates its speed).
When Muhammad was on his death bed, in his possession was
a white horse, a ~ew we~pons and a piece of land. Titis piece of land
was given away m chanty before he departed.- A Short ncycloprd 1a
of Islam, part 2, page 330, section on Muhammad.
Kalki, the Destroyer of fdoiWorship
L et us now consider verses 2 to 4 of the KR/ki Purana (part 3, chapter

16) where it says:
2: When he mounts the throne of the King, everyone will be

delighted and everything will be well taken care of, viz. the
Vrdas, religion, the Sages of the Age of Truth, all other Sages,
and all living beings both mobile and fixed.
3: In the previous age, the born-again worshippers used to
decorate the statues of gods with precious jewels and used to
charm people by casting magical spells on them. He will stop
all that.
4: When Knlki assumes the role of the King, nowhere will be seen
the crafty rogues, creating the illusion of saints with tilak (marks
of sandal paste] on their foreheads."
It is then clear, that when Kallri arrives, he will stop idol worship,
and the dubious manner in which statues are decorated to beguile
simple unsuspecting folks. ln his time, these so-called Sadhus and
Sanyasis (saints and ascetics) will not be seen anywhere b&:ause
asceticism will be forbidden by him. Therefore, it borders on lunacy,
to be looking for a Killki who will be an idol-worshipper.
In the history of mankind, it is only Muhammad who has
forbidden idol-worship. Through his Victory of Makka, when he
~ecame the supreme ruler of Arabia, he destroyed the statues kept
m t~e House of Ka'ba with his own hand, and likewise commanded
to remove all the statues from all other temples. It is also true that in
his kingdom, ti/ak wearing saints and ascetics have not been ~n
a~ain. So much so, that he has very strictly forbidden asceticism m
his religion.
As a historical evidence, we can once againquore from Professor
Hitti's History of the Arabs (part 1~ chapter 8, pagE> 118), "Towards the
end of January 630, the conquest of Makka was complete. Entenng
its great sanctuary Muhammad smashed the many idols, said to
have numbered three hundred and' sixty, exClaiming, Truth hath
come and falsehood hath vanished!" Therefore, every sign of I<.Jiti
Armtar was present in Muhammad!
Meat-eating Kalki
Tn verse 10 of the Killki Purarw (part3,chapter 16), it says, ."Thereafter;
lhe duly enrertained all tho$e who were born agam. w1th all kmds
of food thafcan be chewed,' suck~d. sipped or dn..nk, food that are
baked, and cakes, and food made of grains, and fresh meat. and
frUits and ~getables."
We do not see anyorte other than Muhammad in the whole
world. \.\iho was victonous in religion, was a King, and who ate
meat and all" other variety of food listed above!
Appendix
Islam in the eyes of the non-Muslims
Sir Radha Krishnan

We cannot dt>ny that the conception of brotherhood_ in ls:lam
transcends all barriers of race and nation,ality, a feature which does
not characten~<> any olher religion
East !!lfd West in Re/iK'on ~london 1933
Draper
Of all men, Mohamn\ad has ~xe~ised _the grea!~~ inJ1~-~'~ce,~_\W?n
the human race. - . _ .. , . '
HistOry;O{ih' r"feiliCt~df -vm?io'im',eiit Of t~iJpe
Prof. T. W. Arnold
Wha_t~er be the race, colour or antecedents of the worshipper; hi is
received into lhe brf'therhood of the behevers and takes his plaCe as
an equ<1l among equals. Islam is a great political power, whose effects
the world will feel more and mare in propo..rtti as.WI:Ile e~;jre
brought closer and closer together. Islam which claims the allegiance
9.f_sev~n hundred million,souls, is the only solution for all the iUs of
tl'lewNid. '
.B~~':l~ ~-~~~~JJ<"l".r:, !i .. ln :~~-. "'" t~;:ol ....... '' ~.;,,ru.,.:.'lvl~'

In the Mohammedan ~orld Christians and Jews werefl6to~
so long as thev paid the triblle, bul throughout Christiandom death
142 MUHAMMAD IN THE HLNDUSCRJPTl.JRES
was the usual penalty for even the smallest dentation from thE>
orthodox.
Sir William Muir
There is probably in the world no other book, which has remained

twelve (but fourteen) centuries with so pure a text.
Edward Gibbon
A pernicious tenet has been imputed to the Mohammadans, the duty
of extirpating all the religions by the sword.
Sarojini Naidu
It was the first religion that preached and practiced democracy; for,
in the mosque, when the minaret is sounded and the worshippers
are gathered together, the democracy of Islam is embodied five times
a day, when the peasant and king kneel side by side and proclaim
"Cod alone is great". I have been struck over again by this indivisible
unity of Islam that makes a man instinctively a brother.
Goethe, the greatest of German poets

This book will go on exercising through all ages a most potent
influence.
George Bernard Shaw

If any religion has a chance of ruling over England, nay, Europe,
within the next hundred years, it is Islam.
Encyclopedia of Britannica
Mohammad is- the most successful of all prophets and religious
personalities.
II(J()Kf(ll)K:MUHAMMADINTI-Il!VEOASANDTHEMAHABHARATA 143
M. N. Roy
The phenomenal success of Islam was due to its revolutionary
significance and its ability to lead the masses out of the hopeless
situation created by the decay of antique civilisation not only of
Greece and Rome, but of Persia, China and India. Islam first of aU
introduced the idea of social equality, which was unknown in all
the lands of ancient civilisation.
The apparently sudden rise and dramatic expansion of
Muhammadanism constitutes the most fascinating chapter in the
history of mankind.
Tire Historical Role of IsltJm
Annie Besant
Apart from this, Mussalman women have been far better treated
than the western women by the law. By the laws of Islam her property
is carefuHy guarded whereas Christian women do not enjoy such
absolute right according to the laws of the Christian west.
I often think that woman is more free in Islam than in
Christianity. Women are more protected by Islam than by the faith
which preaches monogamy.
EPILOGUE
A mazing!.Whatcan.an ordi.nary m. ah say aft.er all this? How~an

he escape the overwhelming thought, that God Himself has
be<;!:n actively busy m marupulating eve~thmg, to put the stamp
of Muhammad on this vast drama of Creation? Muhammad is 'the
Praised'- praised _by everyone, indud1ng God Hims_elf. The An&~ls
are busy for him m both the Celestial world (the worTd of Glory)
and the Terrestrial w?rld (the world of Cause). The Sages and the
- Prophets:~ed.>theit earthly i'Rinistryr by giving- the good news about
theOm.lRg IM:thigreal Maste, 'The Messenger of God', the Isthmus
;betwftn.Godarid C~ation.-Evetyone-, including the Ang'1s and the
Sages atesultasetvien~tb!Muhamrriad,- in thesen~ thot tPiey
p.artidp~-in:his-"'task. l'he11askrhowevet Was 'corrtpleied by
:Muha~d-himself~ wHen he- ftnaUy 'did atri've on -fhe stag!! Of
hi::.tory. 'I' 1 '
Muhammad's task was to dear the mind and the heart ofW.N
of all impure thoughts about God. Yes, many were those who
believed in the existence of God. But even the monothests among
them, had complicated the matter in such a way, that precepts Like
'one Brahma, no second' became hard to digest. The rest of the
teaching,. and the social set up thus generated, did not unifo~Y
support 'one Brahma, no second'. There is no difficulty in accepllng
that the Bible, the Vedas, the Puranas and other Indian scriptures
are Divinely inspired, and in the language of the Quean, the_Y do
contain Light and Guidance. But as the Quean has also maintamed.
these scriptures did not remain 'untouched by human hand', for
long. As a result, apart from the fact that there cropped up different
types of family, social. economic and political outlooks around th~
world, the main thing that suffered most was the 'Position of God'
as it were.
So, whenever His position became totallv misunderstood i.e.
BCOK f()Uit MlJHI<MMAO IN TH VEDAS ANOTHE MAHABHARATA 14j
its descriptio~ wa~ not acceptable any more, God sent the ne)(tSage
to repair th~ s1tuahon. The Puranas talked of twenty four such Sages,
of whom Buddha was the twenty-third, and Muhammad was the
twenty-fourth, the Ultimate. it should notbed1fficult to understand
that the sendlllg of Prophets/Sages is not the same as sending the
ne)(t Governor. L1ke it or not, the ne:<t Sage is sent, to supplement,
and at times to even supplant, the previous teaching, not because
the previous teaching was wrong in the first place, but because in
due course of time, it lost sight of the TRUTH, through human
manipulation, in collusion with and at the behest of the Devil.
It will therefore he unwise to stick to the older Message and
keep phtlosophismg withm tis boundaries, once the ne)(t Sage has
arrived with an up-to-date and correct version of the Message. This
is more true in the case of the Ultimate Sage for two reasons: one,
he is the last; and two, he 1s for the entire world. There is no problem
in accepting that the hundreds of little pockets of human society
have all recetved their messages from God. It is true that such an
acceptance will change our attitude towards one another, i.e. we
will then become a little -nore tolerant and respectful of one another
But we will remain disurited on the question of the Unity of God, if
we do not replace our old views, with the views given by the new
Sage, in this case the Ultimate Sage
It is not easy to understand the e)(tent and importance of this
question. To uproot the wrong notions about the real position of
God, from the hearts of men and from the core of their culture,
requires a Message of tremendous spiritual quality. The Qur'an, as
the Ultimate Message from God, does contain that quality. It does
not stop at merely stating the Unity of God. It brings up events of
the past, uses parables and facts of nature to hammer home that
concept. It then gives principles of life which make it a living reality,
in the sense that it won't allow anything to enter our life and culture,
which may lead us to worship other-than~od.
Where the other scriptures have done well in telling their
adherents about the Ultimate Sage, the tnti.mate Sage in his tum
has left for us, this supreme Message- the Que' an. and his own
sterling examples, to guide mankind out of the ignominy of
attributing to God what diminishes His Position and Dignity.
Dr. Upaddhay has laboured admirably in establishing the truth
about the Ultimate Sage. There is more than a hint however, that he
146 MUHAMMAD IN THE HINDUSCitlPTtJkE!;
uses this as a proof of the genuineness of the Vedic scriptures .

every other issue of life. If the Ultimate Sage alias Agni is sent~
bum to ashes all wrong notions about God and Creation, then, t~
accept that Adam was not the first ?'an is a contradiction in itself. It
~~; ~lds what the Vedas say, but 1gnores what the Ultimate Sage
5
On the other hand, if Adam was the first man, and 1f the Puranas
exi5ted before him, then, in what manner were these scriptures
handed over to Adam or to man as such? It is also indicated that
Rama and Krishna were Demigods and lived in an age when the
world was inhabited by Dermgods and Asuras. If we replace the
words Demigods and Asuras by the more familiar Angels and }inns,
the question still remains, how was all this literature transferred to
man. If we say they were revealed to man by God, then the confusion
IS that we have been told that Balmiki was the writer of the Ramavana
and Ved Vyasa was the writer of the Mahabharata, and both lived
long before Addm the man, appeared on the scene.
We have also seen how the Bhavishwa Purana relates the story
of Adam and Eve, and subsequently gives the names of the1r children
down to Abraham, and the number of years they lived. That part of
the narration matches word for word with Genesis in the Bible. It is
understandable in the case of the Bible that Moses, the man, is telhng
us the story that he received from God. In the case of the Purana, the
scribe is Ved Vyasa and the narrator IS Sutadevil. Neither of them
could be human beings, if Adam is the first man. They may be
Demigods or Angels, but not human beings
The real outcome of all these confusions is what the Qur'an
has been saymg all along; that although these scriptures (and all the
other surv1ving scriptures) do contain Light and Guidance, th~y ~ave
been corrupted in various ways for various reasons. An mqUiry mto
that is a vast subject in itself. However, what we have m our hands
right now is an evidence of a huge proportion to that effect. Many
centuries have been lost before scholars like Dr. Upaddhay have
been able to uncover the truth about Muhanunad in the Vedas and
the Puranas. By the same token, we have to admit that this a mira_de
of God, that amid all the impregnability of the Vedas and the seemlf\~
incompatibility between the Vedas and the Qur'an, the name 0
Muhammad has been preserved, nay, his entire 'history' has bee"
preserved.
(lOOK f{)U~ MUHAMMAlJ IN TH~ V~DAS ANDTH~ MAHAGW.R.\TA 147
We h.lve also seen, that God has repeated the same thing, i.e.
reserved the mention of Muhammad, in the case of every other
;cripture. It is as though an ~nnouncement is being made: here, there
and everywhere, to the enhre mankmd, that If you are 1n search of
God, then go to th1s man called Muhamm~d. The only way to res~lve
all the differences between those whoclaun to uphold Monothe1sm,
is to take the matter to the court of Muhammad. We may draw the
reader's attention to what was sa1d in the Chapter on'Muhammad
in the Samveda'
"Muhammad has taught the worship of theformless God in
the Vedic rhythm i.e. unaided by anything material; and has taught
the Divine Scripture, the Wise Qur'an, written in the 'rhythm of
pure monotheism'. Just as the world receives physical light from
the Sun, so has mankind received the light of guidance from
Muhammad''
Herein lies the supreme importance of the position and mission
of Muhammad. Reilding the Qur'an that he brought, one cannot
escape the feeling thilt it is contmually peeling off, as it were, layer
<1fter layer of those human tendenCieS that lead man to the worship
of other-than-God, and it is presenting the Truth of the Oneness of
God in the most unadulterated and unambiguous language.
Anyone looking for Religious Unity - and for that matter
Human Unity- IS wasting his time if he thinks he is doing a pious
JOb b~ praising Muhammad from a distance, but choosing not to
JOin htm on the platiorm of Secunty that Muhammad built.
Praise be to God, and salutations to Muhammad!
Muhammad Alamgir
God is On~. Human nature is one. Human destiny is one. And God's
message to humanity vis-a-vis that destiny is on~. However, the
rebellious element in man's nature has led him to disobey God on the one
hand, and on the other, be bas pushed on to distort the very message of
~d~:;:;re~:ai't~~:~sthna~d:e ~!!ra!:s~.c~~d0h~! ~:~~~:,r:fG:d~
control. With every distortion, therefore, He has renewed the message to
:~1ie ~U::~~!di: :~~u~~!::;;: ip;f.:~i~! ~:fi~h~t~su~: !:d
the menage he wou1d be enuusted with; a Pointer which shows the uue
seeker where the uncorrupted message cou1d be found- the message that
no one wouJd be able to distort any more.
While the main body of the message has been corrupted, the Pointer
s~~~;~~ b~~~0o~:"th!~:ubrhe:f ~:r;re~~~~::;;7:~~:to: ~~~t~
Vedas and the Puranas, the book has unearthed this Pointer in the
Buddhist, Christian, Jewish and other Hindu scriptures. Each of these
scriptures uses its own unique Pointer relevant to iu own theological
j~~:dreth:! :t~nr:e~7t':p'ili:~!J,:fJ:h::nm~':t(t1t~~!g~:~~e::~
be upon him) exclusivdy, without any iota of doubt.
By aU accounu the Final Guru has been sent and the LastTenarnent is in
our laps. AdditionaUy, the existence of these Pointers in the earlier
scriptures is yet another dimension of God's mechanism to guide
mankind to the infallible Truth.
~~;:thl!:f!~ ~ook, the theist, the atheist and the agnostic will find a
The translator Muhammad Alamgir, born in Calcutta in 1942, is a

retired comrner .P'?fession:U In the early sixties h~ wa$ trained to
~:fnr::c: sh~tb':~dfu~n~~:~/.!:u:r/~f ~c~;:n~len~et(~~;
Allah be merc1ful w1th h1m), from whom he rece1ved his training in
theology, comparative religion and spiritual discipline.
~~~;r ~~e ~~:~eh;f !.':dy~~~~~lu~ 0~i!im~ie~:ria~~: J:~sj{=a~t~

University.
~~ ~ ~;~: ~eej:!~;~::; ~~o~:~;~:!:i:t!: ~hee ~i!e~v~~na:~B=~~~~f~;

most of the time since.

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SCRIPTURES

DR. VED PRAKASH UPADDHAY

Dr. Ved Prakash Upaddhay

Translated into Bengali by

Translated into English by

Muhammad in the Hindu Scriptures

Printed ufter obtaining permission

Published by Ab.J11I Naeem For

Hn-74, K ..b Cbtlo"- Dol')'& GonJ, Nrw Dellol-tiOOOltldJo)

DR. VED PRAKASH UPADDHAY

PROF. ASIDT KUMAR BANDHOPADDHAY

DR. GOURI BHATTACHARYA

Muhammad Fadlur Rahman Ansari

Prebce to Tl\e Third edition .... , .. w iX

is book is actually a_collection of four boo~s . The first three. of

The Puranas, literally 'ancie~t', are the next old~st script~res.

on the basis of our linUted knowledge and the power of judgement

A strong desire and ambition to undertake research in historical

Ti e Creator an.d Sustainer of the Universe is One and has no

Ashil Kumar Bandhopaddhy

The Meaning of NARASHANGSA

Narashangsa the Individual

Narashangsa the Man

Vidyadh 4 ra: these ~pirits are superior to others by virtue of

It is proved from the above that Ntmul1angsa does not belong

Widespread mention of Narashangsa

~ferenc:s relating to Nar4sh11ngs4 cannot be found m the popular

Rigveda 1:13:3, 1:18:9, 1:106:4, 1:142:3, 2:3:2, 3:29:11, 5:5:2, 7:2:2,

These references simply prove that the mention of Narashangsa

When did Narashangsa appear

J!e3rt~~~k~~~tn:~~~s bao~~orsh:c~,:=:~~~;ec~h~~~;{n~ p::~~: ;!i~

Where did Narashangsa appear

M ost nf the mantras in the Vedas highlight the qualities of the.

H e has also been called 'Ho.ney-tongued' referring to the sweetness

I n addition to being described as honey-tongued, another higher

Restrainer of all sins

t'e;~:i~~g;::;1~ 1~r~!:!~J ~;;_~~~~:n;:: ~~~~~ec:1:k:~ ~~:~a~~~

The literal meaning of the mantra is, "0 Narashangsa! save us

o~:r :~l~C~ :er~;~er~i:~~~~:c::;r~J~i~~e;i~~e~~jr~~~ ~Ura;~~:

While identifying Narashangsa, the Athllrt112veda has given sorne

While foretelling the advent of Narashangsa, the Athurvaveda

In the next chapter, we shall se~ how NtJrasl1angsa has already

rider of camels. It is on record that Muhammad went from Makka

I t has been described that Narashangsa's birth place w1ll be m a

I t is said that Narashangsa wil_l rece1ve ~nowledge through

3 of Kalkl Avatar and Muhammad). In verses 2-4 of Sura Rum, the

I n the Vedas, Na~~shangsa has been described as a Kavi. One

It is said in the Rigveda that Nar11shangsa will be a handsome and

It is mentioned that Narashangsa will restrain an~ e~adicate sins.

The Twelve Wives

In the Atharoaved.a, it is said thatNarashangsa will have twelve wives.

~~h~hl~f:~~a;:,~e::~;:~~~~r: ~;~::~u:~~ !~~::;::7n ~=~o~~

The Atharvavedtl also mentions ten garlands to be given to

Abu Bilkr son of Abu Quhafa, the lust successor of

These ten men used to help Muhammad m battles and protect

Also mentioned in the Atlwrvaveda is one hundred gold

From the above analysis, it is proved beyond doubt that the

NARASHANGSA in the non-Indian

I n the first three chapters, the real i._dentity of Nnmsl111ngsn has

J!e3rt~k~tn:~s baoorsh:c~,:=:~~~;ec~h~~~;{n~ p::~~: ;!i~

t'e;~:i~~g;::;1~ 1~r~!:!~J ~;;_:n;:: ~ec:1:k:~ ~~:~a~~~

o~:r :~l~C~ :er~;~er~i:~~~~:c::;r~J~ie;iejr~ ~Ura;~~:

~~h~hl~f:~~a;:,~e::~;:~~~~r: ~;~::~u: !::;::7n ~=~o~~

Ww~on=:ss l:~eb:::;~ ~h~:~e: v:a~e;:e aa~~~:

~~s~:~;a ~~:: ~:N:d ~':~~::::;~:h~:!uedr!~:

o:pi~~~~t~e ':~~~: b:1a;~:~:t~~dh~a:~;;~o~~: