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The Tomb and the Documents

"And other sheep I have, which are not of this fold: them also I must bring, and

they shall hear my voice; and there shall be one fold, and one shepherd." (John



1. The Followers of Jesus2. Mention of Jesus in the Ninth book of the Hindu

Puranas, the Bhavishya Maha Purana3. Mention of Jesus in Rauzat-us-Safa4.

Mention of Jesus in Ikmal-ud-Din5. Mention of Jesus in the Buddhist book, Book

of Balauhar and Budasaf (Yuz Asaf) 6. Mention of Jesus in the Qisa Shazada

Yuzasaph wo hakim Balauhar7. Mention of Jesus in Tarikh-i-Kashmir8. Mention of

Jesus in Tarikh-i-Kashmir (unknown author)9. Mention of Jesus in the ancient

Chinese document, The History of Religion and Doctrines--the Glass Mirror10.

Mention of Jesus in the Tarikh-i-Kabir Kashmir11. Mention of Jesus in the

Wajees-ut-Tawarikh12. Mention of Jesus in The Bagh-i-Sulaiman (Garden of

Solomon)13. Mention of Jesus in an Official decree of the Grand Mufti of

Kashmir14. Mention of Jesus on the sign post outside the Roza Bal15. The

sculpted footprints of Jesus Christ16. Colors of the The House of David17.

Mention of Jesus in the Acta Thomae, a Christian work18. The Ain-ul-Hayat19.

Mention of Jesus on the Takhat Sulaiman (Throne of Solomon) monument in

Srinagar20. Jesus gets married and has children


Click here if you prefer full, paperback version.


course, there is only one way to prove that Jesus Christ survived the

crucifixion, and that is to determine whether or not there exists any record of

his life after the crucifixion. And here again we feel obliged to register a

mild note of discontent regarding Western writers, but even more particularly,

Christian writers. At this website, we get email claiming that the documents

mentioning the sojourn of the man believed to be Jesus Christ throughout Asia

are bogus. No one ever offers any reason why they believe that the evidence is

bogus. But we think we can offer one reason for their charges of *some* of

these people: bias


One hesitates to interject such a subject into this important discussion. So

that the reader will not think that we are speaking emotionally, however, we

would like to reproduce an observation offered by Mr. Zacharias Thundy, author

of the book, Buddha and Christ: Nativity Stories and Indian Traditions.

Radhakrishnan was an Asian scholar who was considered to have been the foremost

scholar of comparative religious studies during the 1950s. Thundy says the

following about Radhakrishnan:


“According to him [Radhakrishnan], the real reason that Western scholars appeal

to natural evolution to explain the similarities found between Christ and

Buddha is that ‘those who are trained in European culture, find it irksome, if

not distasteful, to admit the debt of Christian religion to non-Christian

sources, especially Hindu and Buddhist.’”


But Thundy also boldly and honestly offers his own observations:


“The history of Western colonialism seems to have given ample support to

Kipling’s fear: ‘For East is East and West is West, and never the twain shall

meet.’ During the last five centuries of colonial expansion, the colonial

powers were not interested in understanding the natives, their religions, and

their ideologies. They were driven by crass materialism, which sought to

exploit the colonies without much opposition from the Christian moral code.

This attitude is echoed in Kipling’s doggerel:


‘Ship me somewhere East of Suez Where the best is like the worst, Where there

aren’t no ten commandments, And a man can raise a thirst.’


“‘Those of us who have lived with Europeans in India and the West during the

colonial period and after know that most of them as a rule carry the ‘White

Man’s Burden’ (Kipling) and the conception of the Orientals as ‘lesser breeds

without the law’ (Macaulay); like colonial masters everywhere, they were not

accustomed to consider the Easterners as their equals.


“As Radhakrishnan’s observation cited earlier points out, in general, Western

scholars, though fascinated by Eastern wisdom, have always found it hard to

admit that the West could ever have borrowed anything of worth from the East or

the East was ever equal or superior to the West in their cultural



“This ‘critical’ myopia or misguided elitism is called ‘Eurocentrism,’ which

describes a provincial outlook that focuses overwhelmingly on European and

Western culture while giving short shrift of Asia, Africa and Latin America...


“One reason for the growth of Eurocentrism is probably that most Europeans share

the Hegelian view of the East, which combines the Romantic glorification of the

East’s antiquity with the rejection of the relevance of it for the present.”

So it is not surprising that the Asian sources and documents that we will

present below might not be given proper consideration by Western scholars or by

Christians at large. In the first place, the documents demonstrate that Jesus

Christ survived the crucifixion. So, quite naturally, Christians would quickly

label such documents as bogus or hoaxes, etc. Secondly, even in today’s

enlightened Internet age there do exist cultural biases against the East in

general. As such, we present the following information not for the purpose of

seeking verification, nor do we wish or need that the information be given any

particular approval before it is made known to the people of the West at large.


In our view, the documents speak for themselves. Yet, to be perfectly fair and

honest, we must state that one does wish that the documents would be given

scrutiny by those in our Western countries who are gifted in the languages of

the East, particularly Persian. For even the suspicion of bias should not be a

barrier for the Western scholars to use all the means at their disposal to

scrutinize these ancient documents and, as the old saying goes, “let the chips

fall where they may.” Keep in mind that we do receive new documents

occasionally, and you should periodically check the Ancient Documents page to

see if any new document has been added.


The question concerning the location of the Ten Lost Tribes of Israel has been

resolved in great detail in the Lost Tribes link. Let’s look at a number of

sources that document the presence of Jesus Christ in various locations, on his

way Eastward to India after the ordeal of the cross.

The Followers of Jesus


“The Followers of Issa, son of Mariam [Jesus, son of Mary], generally call

themselves Muslims, and inhabit a number of villages scattered throughout the

western area of Afghanistan whose center is Herat. I have heard of them several

times, but considered that they were probably the people who had been converted

by the European missionaries from eastern Persia, or that they were a relic of

the time when Herat had been a flourishing bishopric of the Nestorians, before

the Arabs conquered Persia in the seventh and eighth centuries. But, from their

own accounts, and from what I could observe, they seem to have come from a much

older source. There must be about a thousand of these Christians. Their chief

is Abba Yahiyya (Father John), who can recite the succession of teachers,

through nearly sixty generations, to Issa, son of Mariam of Nasara [Nazareth],

the Kashmiri.”


The quote clearly states that Jesus Christ taught in Afghanistan and attracted a

following of people, the descendants of whom refer to themselves as The

Followers of Issa. But does this place him in Afghanistan after the event of

the crucifixion? Burke continues:


“Jesus, according to the community, was a carpenter and also a shepherd...The

‘Traditions of the Masih’ (anointed one) is the holy book of the community.

They do not believe in the New Testament; or, rather, they say that these

Traditions are the New Testament, and that the Gospels, which we have, are

partly true but generally written by people who did not understand the

teachings of the Master [Jesus].


“Abba Yahiyya, a towering figure with the face of a saint, was certainly an

erudite man, and he knew his own scriptures, plus a great deal of the Jewish

writings, very well indeed. He had heard of the teachings of the ‘heretics’ as

he called what we would call the various sects of Christians known to us, and

he wanted no part of them.


“‘My son,’ he said, in his softly accented Persian, ‘these people are reading

and repeating a part of the story. They have completely misunderstood the

message. We have the story told to us by the Master [Jesus], and through him we

will be saved and made whole. Some of the events in that document which you call

the Bible are true, but a great deal is made up or imagined or put in for less

than worthy reasons. Isa lived for over thirty years after the materials you

have were completed, and he told us what was true.


“‘Briefly, the doctrine is that Jesus was the son of God because he had attained

that rank through his goodness and sacrifices. Thus he was equal to a divine

person. He came after John the Baptist, who himself had reached the highest

degree of development possible at that time. John baptized him with water,

Jesus with spirit and fire. These were the three stages of understanding, which

were taught by our Christians.’


“There was a great deal of confusion at first, because I was talking about

sacraments and being saved, while it took me some time to realize that Abba

John’s people saw baptism, the Holy Ghost and the Kingdom of God to be three

stages in a system of human illumination. This is what they claim is the

function of the Church: the preservation of an administration of these three

‘developments’ for the worshipers.


“There is a ritual meal, like the Last Supper, but this is carried out once a

week. Bread and wine are eaten, but as symbolic of the grosser and finer

nutritions that are the experiences of attainment of nearness to God.


“While it is possible to consider these people as mere heretics, or else as

followers of someone else who impersonated Jesus, yet I was singularly

impressed by their piety, their feeling of certainty, their simplicity and lack

of the unpleasant forms of fervor which one often finds in minority cults. They

were convinced, too, that the day would come when the world would discover the

truth about Jesus.”


The reader will note that the Followers of Jesus claim that Jesus taught a

message quite similar to the Gnostic one we studied earlier, as well as the

message contained in the documents discovered by Nicholas Notovitch amongst the

Buddhists. Baptism, the Holy Ghost, and the Kingdom of God were three stages of

illumination. This idea is contrary to the current Christian doctrine that

places Jesus as the intermediary between human beings and perfect knowledge of

God. Is it simply “coincidental” that three different groups of people, living

in different parts of the world—the Gnostics Christians, the Followers of Jesus

in Afghanistan, and the Buddhists of Tibet—shared an understanding of the

teachings of Jesus Christ that was exactly the same, and yet totally at

variance with what is now called “Christianity”?


Mention of Jesus in the Ninth Book of the Hindu Puranas, the Bhavishya Maha Purana

Click here if you prefer full, paperback version.


There are eighteen books of the Hindus called the Puranas. The ninth book, the

Bhavishya Mahapurana , records an encounter of King Shalivahana  with Jesus

Christ near Srinagar long after the crucifixion. In contrast to the Gospels,

the exact date of this book is clearly known. It was compiled by Sutta  in the

year 3191 of the Kaukikia Era. That corresponds to the year 115 AD. (Jesus

Christ is believed to have died at age 120, so this account was compiled five

years before his death). Alongside the oral tradition of The Followers of Jesus

in Afghanistan, this written account is perhaps the most important of any of the

documents recording the presence of Jesus long after the crucifixion, because it

was written while Jesus, according to the theory, would still have been alive.


Christian scholars state that the only extant Gospels possibly dating to the

first century are Matthew, Mark, Luke, John and Thomas. But they theorize that

there may also have existed a Q document [see the discussion in the Buddhist

link] that pre-dated these Gospels, and served as the source material for at

least Matthew and Luke. This Q document is not available anywhere today. Though

scholars assume its existence, we cannot know for certain whether it actually

existed prior to the compilation of the Gospels. So the Bhavishya Mahapurana is

an extant book that reveals information about Jesus Christ during his lifetime.

So it can be suggested that the Bhavishya Mahapurana stands as a more reliable

document than any of the Gospels, as it was not derived from a “Q” document,

but is an original text. This is a very striking account:


"Shalivahan, who was a grandson of Bikrama Jit, took over the government. He

vanquished the attacking hordes of Chinese, Parthians, Scythians and Bactrians.

He drew a border between the Arians and the Mleacha (= non-Hindus), and ordered

the latter to withdraw to the other side of India. One day, Shalivahan, the

chief ot the Sakyas, went into the Himalayas. There, in the Land of the Hun (=

Ladakh, a part of the Kushan empire), the powerful king saw a man sitting on a

mountain, who seemed to promise auspiciousness. His skin was fair and he wore

white garments.

"The king asked the holy man who he was. The other replied: 'I am called a son

of God, born of a virgin, minister of the non-believers, relentless in search

of the truth.' The king then asked him: 'What is your religion?' The other

replied, 'O great king, I come from a foreign country, where there is no longer

truth and where evil knows no bounds. In the land of the non-believers, I

appeared as the Messiah. But the demon Ihamasi of the barbarians (dasyu)

manifested herself in a terrible form; I was delivered unto her in the manner

of the non-believers and ended in Ihamasi's realm.

"'O king, lend your ear to the religion that I brought unto the non-believers:

after the purification of the essence and the impure body and after seeking

refuge in the prayers of the Naigama, man will pray to the Eternal. Through

justice, truth, meditation and unity of spirit, man will find his way to Isa in

the center of light. God, as firm as the sun, will finally unite the spirit of

all wandering beings in himself. Thus, O king, Ihamasi will be destroyed; and

the blissful image if Isa, the giver of happiness, will remain forever in the

heart; and I was called Isa-Masih.' After the king heard these words, he took

the teacher of the non-believers and sent him to their pitiless land."(verses

16-33 of the third khanda of the Pratisarga parvan of the Bhavishya Mahapurana)



Here again we see a teaching similar to the Gnostic, Buddhist and Afghani

versions that we studied earlier, with Jesus here stating that personal acts

involving prayer, self-purification, the practice of truth and justice and the

practice of meditation would bring human beings to God. In none of those four

versions has Jesus spoken about himself as the object of worship or as a

mediator through which one must go in order to reach God. And again, this idea

is contrary to today’s Christian teachings.


The reader will notice above that the “holy man” used the indefinite article,

“a” in describing himself as, “a son of God.” Recall the discussion on the

Nazarenes (Ebionites) in the Jesus link in which we quoted verses of the Old

Testament that mention Israel, Solomon, and David as God’s “sons.” As stated

there, the Nazarenes referred to Jesus as “son of God,” and they used that

appellation to describe his spiritual status, not his literal position as the

sole Son of God. Also recall the previous section on The Followers of Jesus

where the head of that community, Abba Yahya, said that Jesus bore the

appellation, son of God, “because he had attained that rank through his

goodness and sacrifices.”


Kersten states that the name “Isa,” or “Issa”, derives from the Syrian, Yeshu

(Jesus), “being altered to conform to Musa (=Moses).” What is striking about

the above account is that Jesus is mentioned by the name that he is known by in

the scripture of Islam, the Quran. But the above document was compiled hundreds

of years before the Quran was written. Also, the above document was written in

Sanskrit—the language of the Hindus, a totally different religion. Since the

name Isa appears in an ancient Hindu document as well as in the scripture of

Islam, apparently it was a name by which Jesus was known in the East.


Although Kersten states that “Isa” is derived from the Syrian, Yeshu, the above

verses seem to use the name Isa as an attributive name, and not as the actual

personal name of Jesus. The reader will note that he stated: “…man will find

his way to Isa in the center of light.” Then later he refers to himself as

Isa-Masih—the Isa Messiah. So, could the word Isa actually have meant some kind

of attribute of the Divine? Had this holy man been sent as the “Isa Messiah” to

reestablish this special Divine attribute in those to whom he ministered? He

defines Isa as, “the giver of happiness,” and does not seem to refer to himself

by the name Isa. In short, he is the Messiah of Isa, or he is the Messiah for

Isa. It seems that his mission was to teach spiritual practices that would lead

to Isa, the giver of happiness, with the words “giver of happiness” being an

attribute of God. As he states, “Through justice, truth, meditation and unity

of spirit, man will find his way to Isa in the center of light.” It appears

that Jesus Christ was teaching a spiritual prescription for finding happiness

“in the center of light,” and the words “center of light” must certainly have

been metaphorical for the Divine—for God. The word “light” refers not only to

physical light. In religious literature of various religions, the word light

refers to guidance. So the “center of light” or the center of all guidance

would be God.

The reader will also notice the transliteration of the Sanskrit verses of the

Bhavishya Mahapurana.  This has not appeared at any other website or in any

Jesus-in-India book (except Saving the Savior). You will note in the

transliteration that the name, “isa masi” is clearly recorded in the first line

of verse 26, and we have highlighted the name in bold type. Please note that

verse numbers have been placed at the end of a given verse. So, verse 26 runs

for two lines, and the actual number has been placed at the end of the verse on

the second line. You will also note the name, “isa masiha” in the second line of

verse 31, again in bold type.

Mention of Jesus in the Rauzat-us-Safa 

Jesus was mentioned in a Persian historical work known as the Rauzat-us-Safa,

written by Mir Muhammad Bin Khawand in 1417 A.D. The complete title of that

book is, Rauza-tus-Safa fi Sirat-ul-Ambia wal Muluk wal Khulafa (Gardens of

Purity concerning the biography of the Prophets and Kings and Caliphs). It was

published later, in the year 1852 AD, in Bombay. In this book, he mentions a

tradition regarding a visit by Jesus and Mary to Nasibain.

“Jesus (on whom be peace) was named the “Messiah” because he was a great

traveler. He wore a woolen scarf on his head and a woolen cloak on his body. He

had a stick in his hand; he used to wander from country to country and from city

to city. At nightfall he would stay where he was. He ate jungle vegetables,

drank jungle water, and went on his travels on foot. His companions, in one of

his travels, once bought a horse for him; he rode the horse one day, but as he

could not make any provision for the feeding of the horse, he returned it.

Journeying from his country, he arrived at Nasibain. With him were a few of his

disciples whom he sent into the city to preach. In the city, however, there were

current wrong and unfounded rumors about Jesus (on whom be peace) and his

mother. The governor of the city, therefore, arrested the disciples and then

summoned Jesus. Jesus miraculously healed some persons and exhibited other

miracles. The king of the territory of Nasibain, therefore, with all his armies

and his people, became a follower of his. The legend of the ‘coming down of

food’ contained in the Holy Quran belongs to the days of his travels.”


4. Mention of Jesus in Ikmal-ud-Din


The author of Ikmal-ud-Din (the original title is, Kamal-ud Din wa Tmam-un Nimat

fi Asbat-ul-Ghaibat wa Kashf-ul-Hairet), is Al-Shaikh Al-Said-us-Sadiq Abi

Jaffar Muhammad Ibn-i-Ali Ibn-i-Hussain Ibn-i-Musa Ibn-i-Baibuyah al-Qummi, who

died in Khorasan in 962 AD. He was a scholar who had traveled to many countries

in order to research material for his book. He mentions the travels of Jesus

Christ (Yuz Asaf) to Kashmir:


“Then Yuz Asaf, after roaming about in many cities, reached that country which

is called Kashmir. He traveled in it far and wide and stayed there and spent

his (remaining) life there, until death overtook him, and he left the earthly

body and was elevated towards the Light. But before his death, he sent for a

disciple of his, Ba’bad, by name, who used to serve him and was well versed in

all matters. He expressed his last will to him and said: ‘My time for departing

from this world has come. Carry on your duties properly and turn not back from

truth, and say your prayers regularly.’ He then directed Ba’bad to prepare a

tomb over him (at the very place he died). He then stretched his legs towards

the West and head towards the East and died. May God bless him.”


Yuz Asaf taught in parables in the same manner as the Bible records that Jesus

taught. Here is a sample of a parable of Yuz Asaf’s that parallels the famous

sower-of-seeds parable mentioned by the Gospels:


“When a sower goes to sow and sows, some seeds fall by the wayside, and the

birds pick up the seed. Some fall upon stray land, and when they reach the

stony foundation they wither away. Some fall among thorns and grow not: but the

seed that falls on the good land, grows and brings forth fruit. By the sower is

meant the wise, by the seed is meant his words of wisdom. The seeds picked up

by birds mean those people who understand not. The seeds on the stony ground

are like the words of wisdom that go in one ear and out of the other. The seed

that fell among the thorns are like unto those who hear and understand but act

not accordingly. Other seeds which fall on good grounds are like those who hear

the words of wisdom and obey.”


The Bible records Jesus’ sower parable in the following manner:


“And he spake many things unto them in parables, saying, Behold, a sower went

forth to sow; And when he sowed, some seeds fell by the way side, and the fowls

came and devoured them up: Some fell upon stony places, where they had not much

earth: and forthwith they sprung up, because they had no deepness of earth: And

when the sun was up, they were scorched; and because they had no root, they

withered away. And some fell among thorns; and the thorns sprung up, and choked

them: But others fell into good ground, and brought forth fruit, some an

hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him



Now in our view, the sower parable from Ikmal-ud-Din is very important. First,

from the earlier quote we see that Shaikh Sadiq recorded the travels of Yuz

Asaf and his eventual arrival in Kashmir. Second, he also recorded one of the

important parables of Yuz Asaf. Now since orthodox Muslims have always believed

that Jesus Christ ascended to heaven, as we discussed in the Islam link, then

Shaikh Sadiq would have no reason to even suspect that Yuz Asaf and Jesus

Christ were the same person, simply because of the fact that he was a Muslim

who believed in Jesus’ ascension. Even if such a notion had come to his mind,

he would have immediately dismissed it, because to entertain such an idea would

have been a violation of his religious beliefs.


Also, it is far from likely that Shaikh Sadiq would have inserted this story,

deceitfully citing it as a Kashmiri tradition. It is very unlikely because of

the fact that the scripture of Shaikh Sadiq was the Quran, not the Bible. The

parable of the sower of the seeds does not exist in the Quran, so why would

Shaikh Sadiq have taken a Biblical parable that has no connection whatsoever to

his own religious tradition and inserted it into his account of Kashmiri

tradition? Again, he certainly wasn’t trying to destroy Christian belief by

suggesting that Jesus was in Kashmir long after the Crucifixion, because to do

so, as we stated above, would have meant the destruction of his own religious

beliefs as well, since both orthodox Muslims and orthodox Christians believe in

the Ascension of Jesus Christ.


5. Mention of Jesus in the Buddhist book, Book of Balauhar and Budasaf (Yuz Asaf)


It is believed that the name Budasaf [bud-Asaf] and Yuz Asaf refer to the same

person. An entire Buddhist Book of Budasaf exists which mentions Budasaf (Yuz

Asaf) in Kashmir. It says of Budasaf: 


“And he reached Kashmir, which was the farthest region at which he ministered,

and there his life ended. He left the world and bequeathed his inheritance to a

certain disciple called Ababid who had served him. Everything that he did was

perfect. And he admonished him and said to him, ‘I have found a worthy shrine

and decorated it and brought in lamps for the dying. I have collected the flock

with the true face, which had been dispersed and to whom I was sent. And now I

shall draw breath through my ascent from the world, by the separation of my

soul from my body. Obey the commandments that were given to you, and do not

deviate from the path of truth but keep firmly to it in gratitude. And may

Ababid be the leader.’ He then commanded Ababid to level off the place for him;

he stretched his legs out and lay down. Then, turning his head northwards and

his face eastwards, he passed away.”


The reader will note a discrepancy between the above Buddhist account of the

death of Jesus Christ and that written in Ikmal-ud-Din. Whatever might be the

explanation for why these accounts differ with regard to which direction Jesus

faced his head just prior to the moment of his death, this is not to be

confused, obviously, with the direction in which he was finally buried in the

Roza Bal. The real sarcophagus containing the remains of Yuz Asaf in the Roza

Bal lies underground and could at one time be seen through a small aperture. It

is interesting that that sarcophagus faces the direction that is in accordance

with Jewish custom—east to west. Even considering that the account in

Ikmal-ud-Din was referring to the direction he lay at the time of his death,

that account is in accordance with the direction of the sarcophagus of Yuz Asaf

in the Roza Bal, and must be considered a correct one. Some orthodox Muslims

claim that Yuz Asaf is an Islamic saint. This idea cannot be correct because

the tradition of Yuz Asaf in Kashmir goes back long before the Islamic period.

6. Mention of Jesus in the Qisa Shazada Yuzasaph wo hakim Balauhar

The Qisa Shazada Yuzasaph wo hakim Balauhar (The Story of the Prince Yuzasaph

and the Philosopher Balauhar) is another fascinating Urdu version of the Book

of Balauhar and Budasaf that gives an account of the sojourn of Yuz Asaf in

Kashmir. To see the Urdu document, This document comes from the the

Khuda Baksh Library in Patna, India. Patna is the capital of Bihar province.

Khuda Baksh, the person for whm the library was named, was a lover of books who

collected thousands of manuscripts and books. The serial number of this book in

the library collection is 48293. The translation below is taken from page 131

of that book

"Departing from that town, he visited several other towns preaching to the

people. At last he reached the capital city of Kashmir. Having settled there,

he called all people towards the Kingdom of God. He stayed there in Kashmir

till the last day of his life. At the moment [of his death] he called one of

his disciples, who was known among the people by the name of Yabid. This

disciple had served his master with much devotion and had obtained a high

status in the spiritual succession. Now making his will, Yuzasaph said, 'Now at

this last moment my spirit is ready to fly towards the Holy One. It is necessary

for all of you to follow the Commandments of God. None should go towards the

untruth leaving the truth. All of you should adhere to the prayers and hold

fast to the truth.' After saying this, he breathed his last. Dear readers, much

wisdom is contained in this story. Understand the hidden wisdom and follow moral

and spiritual teachings so that desires for the material world are destroyed

from your hearts." (Qisa Shazada Yuzasaph wo hakim Balauhar, p. 131)



Mention of Jesus in Tarikh-i-Kashmir


In his book, Tarikh-i-Kashmir, the historian, Mullah Nadri, made mention of Yuz

Asaph, Jesus Christ, in Kashmir:


“After him his son Raja Akh (whose name was Ach), came to the throne. He ruled

for sixty years. It is said that he founded the village (of) Achabaal in Kothar

district. After him his son, Gopananda, took (the reigns of) Government and

ruled the country under the name of Gopadatta. [During his reign] many temples

were [built] and on top of Mount Solomon the dome [of the temple] became

cracked. He deputed one of his ministers named Sulaiman, who had come from

Persia to repair it. Hindus objected that he [the Minister] was an infidel [and

belonged to] another religion.


“During this time Hazrat Yuz Asaf having come from Bait-ul Muqaddas [the Holy

Land] to this holy valley proclaimed his prophethood. He devoted himself, day

and night, in [prayers to] God, and having attained the heights of piety and

virtue, he declared himself to be a Messenger [of God] for the people of

Kashmir. He invited people [to his religion]. Because the people of the valley

had faith in this Prophet, Raja Gopadatta referred the objection of Hindus to

him [for decision]. It was because of this Prophet’s orders that Sulaiman, whom

Hindus called Sandeman, completed [the repairs of] the dome. [The year was]

Fifty and four. Further, on one of the stones of the stairs he [sulaiman]

inscribed: ‘In these times Yuz Asaf proclaimed his prophethood,’ and on the

other stone of the stairs he also inscribed that he [Yuz Asaf] was Yusu,

Prophet of the Children of Israel.


“I have seen in a book of Hindus that this prophet was really Hazrat Isa

[Jesus], the Spirit of God, on whom be peace [and salutations] and had also

assumed the name of Yuz Asaf. The real knowledge is with God. He spent his life

in this [valley]. After his departure [his death] he was laid to rest in Mohalla

Anzmarah. It is also said that lights of prophethood used to emanate from the

tomb of this Prophet. Raja Gopadatta having ruled for sixty years and two

months, [then] died…”


This is another very interesting recording. It shows that Mullah Nadri clearly

gave an account of Yuz Asaf in Kashmir. He stated that Yuz Asaf came from the

Holy Land, and that he proclaimed to be a prophet of the Children of Israel, or

the Jews. Yet, up to that point, he had not equated this prophet with Jesus

Christ. Then, as an objective historian, he recorded a Hindu tradition telling

that Isa and Yuz Asaph were the same individual. And he recorded this Hindu

tradition even though it was at variance with his own Islamic tradition.


It seems as though Mullah Nadri must have been influenced by this Hindu

tradition in some manner. Rather than state that, “Of course my religion,

Islam, says that Jesus ascended to heaven,” or just outright deny this Hindu

tradition, or even worse, simply leave it out, he states, “The real knowledge

is with God.” We think it is very significant that Mullah Nadri would not

forcefully deny the tradition or even qualify it by airing his own religious

views. Obviously, the Hindu tradition Mullah Nadri mentioned is the same one

that records the meeting of King Shalivahana with Jesus Christ—the Bhavishya



Also, you will notice that Mullah Nadri refers to Isa as the “Spirit of God.”

This description of Isa as the “Spirit of God” seems to support our own view,

expressed in the section on the Bhavishya Mahapurana, that the name Isa may not

be a personal name but is instead attributive in nature.


Mention of Jesus in Tarikh-i-Kashmir (unknown author)

Click here if you prefer full, paperback version.

The author of this Tarikh-i-Kashmir  is unknown. Note that the document states

that “six days after his crucifixion, Jesus visited several places.” To see the

original Persian script,


“In early writings, it is mentioned that seventy years after the demise of

Alexander the Great, Jesus Christ was born. When he reached the age of thirty

years, God raised him to the status of an apostle. At the age of thirty-three

years, he proceeded from Palestine towards the Holy Valley [Kashmir]. It is

mentioned in historical works that Jesus Christ reached Syria in company of his

disciples and followers. It is written in authentic works that six days after

his crucifixion, Jesus visited several places and met Zacharis and Mary and

Disciples and then left for [an] unknown destination.”



The reference to the “Holy Valley” is speaking of Kashmir, which has been called

the Valley of Eternal Peace, and other such names.


Mention of Jesus in The History of Religion and Doctrines--the Glass Mirror


In his book, A Search for the Historical Jesus, Dr. Fida Hassnain , former of Kashmir State Archives and of Archeological Research and Museums,

mentions a Tibetan manuscript he discovered called Grugtha Thams-chand kyi

Khuna dan Dod-Thsul Ston-pe Legs Shad Shel-gyi Melong. (Recall Nicholas

Notovitch ’s discovery that Buddhists in Tibet  had within their possession

ancient documents which recorded the comings and goings of “San Issa,” or

“Yesu,” i.e., Jesus) containing information about Jesus. This Tibetan document,

written by Le-zan Chhes-kyi Nima , was translated from an ancient Chinese

document called, The History of Religion and Doctrines—The Glass Mirror : The

relevant portions are reproduced below:


“Yesu, the teacher and founder of the religion, who was born miraculously,

proclaimed himself the Savior of the world. He commanded his disciples to

observe the ten vows [Ten Commandments], among which includes prohibition of

manslaughter and attainment of eternal joy through good deeds. He preached that

evil actions plunge one into hell, where there is eternal torment and misery. A

sin committed in a state of consciousness cannot be condoned or pardoned. This

is one of the virtuous results emerging out of the teachings of the Buddha. His

doctrines did not spread extensively, but survived in Asia, for a long period.

The above information is derived from the Chinese treatises on religions and



We find it interesting that the above document states that, except in Asia, the

teachings of Yesu (Jesus) did not spread. When one considers the differences in

the teachings of Yuz Asaf/Yesu when he was in Asia, and those of Christianity as

it evolved in the West, one begins to understand the above quote. For, the

primary focus of Western Christianity is the death of Jesus Christ for the sins

of the world, but in the East that idea does not exist.


Mention of Jesus in the Tarikh-i-Kabir Kashmir 

The Tarikh-i-Kabir Kashmir was published at Suraj Prakash Press in Amritsar,

Punjab in 1902. On page 34 of Volume I of that work, Haji Mohiuddin  says the

following [To see the original script, click here]:


“Syed Nasir-uddin Khanyari is much revered for spending his life in piety and

prayers. He was buried in the famous shrine known as the Rozabal Tomb. His

grave is located towards the south of the holy grave of a prophet. As such, the

shrine is known as the Site of the Prophet. Khawaja Azam Didmari writes that in

the past a Prince, who absorbed himself in prayers and piety attained the

station of a Messenger [of God] and was sent to this land for guidance of the

people. His name was Yuzu-Asaph. After his death, he was buried here in Mohala

Anzmar near Khanyar.


“Mulla Ahmad in his Asar-ul-Ikhyar has quoted that Sultan Zain-ul-Abidin deputed

Syed Abdullah Bahaiqi as an Ambassador to Egypt and the Pharoah of Egypt deputed

Yuzu-Asaph who was a progeny of Moses as his ambassador. The Shias believe that

Yuzu-Asaph descended from Hazrat Imam Jafar-i-Sadiq. However in an Arabic

manuscript, it is related the Prince came from Sholapit to Kashmir as a

traveler and is buried in Anzmar, Khanyar, Srinagar. But more older information

is available that [a] sweet smell used to come from one of the holes of [the]

sarcophagus. A lady, who desecrated the tomb became mad. Others believe that it

is [the] tomb of a great Prophet who is no other than Hazrat Isa--the Spirit of



You will note from the above that the document presents various opinions

regarding the identity of the prince who occupied the Roza Bal, the last one

being that he was Hazrat Isa--Jesus Christ.


Mention of Jesus in the Wajees-ut-Tawarikh


According to the Tarikh-i-Hassan, the Wajees-ut-Tawarikh was compiled in 1857 by

Abdul Nabi Khanyari (Tarikh-i-Hassan, Vol. 1, p. 377). Abdul Nabi Khanyari was

known by various names: Abdul Nabi, Naba Shah and Ghulam Nabi. It is to be

noted that Raja Gopananda is mentioned in this excerpt, as you will see below,

and he ruled over Kashmir during 49 to 109 A.D.


“The grave of Mir Sayyid Naseeruddin is in Khanyar. The place is also known as

Rozabal. It is said that at that place exists the grave of Paigambar Yuzu Asaf.

He was a prince who had come to this place. Due to his utmost piety and prayers,

he was raised to the status of the Messenger (by God) for the people of Kashmir.

He preached among the people. It is said that Raja Gopananda ruled over the

country during that period. The aroma of musk used to emanate from a hole in

the western wall.”


The appellation, “Paigambar” means, “Messenger of God.” So he is mentioned in

this document as, “Messenger of God, Yuzu Asaph.”

Mention of Jesus in The Bagh-i-Sulaiman (Garden of Solomon)


The Bagh-i-Sulaiman is a Persian work written by Mir Saadullah Shahabadi

Kashmiri  in 1780 A.D. It is a history of Kashmir in Persian verse. Note that

Yuzu Asaph was known all over Kashmir due to his “status of an Apostle,” and

his guidance towards “the Truth.” He was called a “mercy” for the people of the

Valley of Kashmir: Sayyid Naseeruddin Rizvi was a Muslim who had become devoted

to the memory of Yuzu Asaf. Due to his devotion, in 1451, he was buried in the

Roza Bal next to Yuzu Asaf/Jesus Christ.


“Virtuous Sayyid Naseeruddin: The assembly of believers owes its existence to

him. His tomb exists in Khanyar in Anzimar. This tomb is significant because of

the illuminated grave of a Prophet. All those who visit this sacred place

receive aroma of perfumes! It has been narrated that a prince came, abandoned

materialistic life, and adopted the path of piety and righteousness. God liked

his obedience to Him [and] raised him to the status of an Apostle. He guided

the people towards the Truth [and was] a mercy to the Valley (of Kashmir). It

is due to this reason that his tomb is famous all over the country.”


Mention of Jesus in an Official decree of the Grand Mufti of Kashmir


The following decree was issued by the High Court in Kashmir, presided over by

the Grand Mufti, a high ranking religious leader, and other judges. The decree

clearly affirms that Yuzu-Asaph was sent as a prophet to the people of Kashmir,

according to the traditions of the Kashmiri people. This decree was issued in

the year 1774 A.D, although Dr. Fida Hassnain 's book, The Fifth Gospel, has

the date as 1766 A.D.:





In this High Court of Justice, in the Department of Learning and Piety of the Kingdom.




Rehman Khan, son of Amir Khan, submits that: the kings, the nobles, the

ministers and the multitude come from all directions of the kingdom to pay

their homage and offereings in cash and kind at the lofty and the holy shrine

of Yuz-Asaph, the Prophet, may God bless him.

Claims That



he is the only and absolute claimant, entitled to receive the offerings and

utilize these, and none else has any right whatsoever on these offerings.

Prays That



A writ of injunction be granted to all those who interfere and others be

restrained from interfering with his rights.




Now, this court, after obtaining evidence, concludes as under: It has been

established that during the reign of Raja Gopadatta, who got built many temples

and got repaired, especially, the Throne of Solomon on the hill of Solomon,

Yuz-Asaph came to the valley. Prince by descent, he was pious and saintly and

had given up earthly pursuits. He spent all his time in prayers and meditation.

The people of Kashmir, having become idolaters after the great flood of Noah,

the God Almighty sent Yuz-Asaph as a Prophet to the people of Kashmir. He

proclaimed oneness of God till he passed away. Yuz-Asaph was buried at Khanyar

on the banks of the lake, and the shrine is known as Rozabal. In the year 871

A.H. Syed Nasir-ud-Din, a descendant of Imam Musa-Raza, was also buried besides

the grave of Yuz-Asaph.




Since the shrine is visited by the devotees, both high and common, and since the

applicant Rahman Khan is the hereditary custodian of the shrine, it is ordered

that he be entitled to receive the offerings, made at the shrine as before, and

no one else shall have any right to such offerings. Given under our hand, 11th

Jamad-ud-Sani, 1184 A.H., signed and sealed: Milla Fazil, Mohammad Azam, Hafiz

Ahsan Ullah, Khizar Mohamad, Faquir Baba, Abdul Shakoor, Mohamad Akbar, Raza

Akbar Atta.



Mention of Jesus on the sign post outside the Roza Bal

The following is the English translation of the information displayed on the

signpost that stands outside the Tomb of Jesus Christ. The information contains

the views of Khwaja Azam Deddmari , who compiled his Tarikh-i-Azam in about 1729



“Nearby is situated the stone of the grave which, according to the people, is

the prophet's who arrived from a far off place during ancient times. Anointed

for Kashmir: This spot is famous as the resting place of a messenger: I have

read in an ancient book that a prince from a foreign land arrived here and

engaged himself in piety and prayers [and] became a messenger of God for the

Kashmiri people. In that ancient book his name is mentioned as Yuz Asaf.”


The sculpted footprints of Jesus Christ, showing nailmarks


In the letter from Maulvi Abdullah  to Mirza Ghulam Ahmad , Maulvi Abdullah

mentioned that near the tomb of Yuz Asaf there existed a sculpted

representation of the feet of Yuz Asaph that had been carved by some sculptor.

The letter of Maulvi Abdullah was published November 30, 1898 in the book,

Raz-i-Haqiqat  ('Secret of the Truth'), as we learned in the section on Mirza

Ghulam Ahmad . 


Because of the fact that there exist various theories of how crucifixion victims

were nailed to the cross, the position of the nail wounds on the carved

footprints inside the Roza Bal would be disputed by some, since they show

“nail” marks on the tops of the feet. For instance, the year1968 gave us the

discovery of the first known actual remains of a crucifixion victim, whose

name, from epigraphists’ reading of his ossuary’s inscription, had been

Jehohanan. Dr Nicu Haas, of the Anatomy School at Jerusalem’s Hebrew

University-Hadassah Medical School, deduced that Jehohanan’s feet had been

nailed through the heels. In 1856 a graffiti representation of a crucifixion

victim was found on the wall of the Domus Gelotiana, a palace of the Emperor

Nero’s time (54-68 A.D.) on the Palatine Hill in Rome. This graffiti image also

seemed to indicate that the victim in question had had his feet nailed through

the heels.


Although the Shroud of Turin is variously believed to be a fake or genuine,

depending on the scientist interpreting its markings, some say that it is

obviously a good depiction—fake or not—of a crucifixion victim; meaning that

even if the Shroud had been manufactured by an artist, he had an excellent

understanding of the anatomy of a crucifixion [yet, recall our Shroud of Turin

discussion, though, where it was shown that it would have been impossible for

the Shroud to have been created by an artist in such a perfect manner, because

no artist from the Middle-Ages would have had such expert understanding of

human anatomy and physiology]. From the Shroud markings, two different opinions

have been drawn with regard to the feet. One opinion states that the nail wound

in the Man of the Shroud’s right foot can be seen as a slightly darker patch

between his tarsal or toe bones. The other opinion states that the frontal

image of the Shroud shows that the flow of blood at the victim’s feet appears

to originate from the heel area.


But, as Ian Wilson stated in his 1998 book, The Blood and the Shroud:


“What cannot be emphasized enough is that all of the above interpretations are

based on evidence that is far too fluid and ambiguous for anyone, whether

Zias and Sekeles, Dr. Victor Webster, or myself, to claim that they represent

the last word on the subject.”


Therefore, it is quite possible that the “nail” marks shown on the carved

footprints of Yuz Asaf in the Roza Bal are correct for his particular

crucifixion. And what may be more important than the precise location of the

nail marks on the carving is the fact that the sculptor was trying to indicate

that the Man of the Tomb had suffered an injury of some type to his feet.


But could some Islamic enemy of Christianity have created the carving? Here

again it must be stated that it is absolutely impossible that Muslims sculpted

these footprints for the purpose of creating a hoax in order to harm

Christianity. Any Muslim claiming that Jesus was dead and buried in the Roza

Bal would likely have been severely reprimanded by his Muslim brethren, if not

punished or even killed. This is no exaggeration. To this day, members of the

heterodox Ahmadiyya community, which believes that Jesus Christ lies dead and

buried in the Roza Bal, are severely persecuted in Pakistan for this and other

beliefs, as has been reported by the U.S. State Department. We reproduce an

excerpt of that report to emphasize the seriousness with which many orthodox

Muslims take this matter, and to show that we are not exaggerating when we

state that non-orthodox teachings about Jesus or Muhammad or other issues of

Islam can sometimes warrant death within the orthodox Islamic world:


“For example, according to the HRCP, in one case prior to 1999, Muhammad Akram

was threatened with death by an influential local religious organization after

he joined the Ahmadiyya community, whose members are regarded as non-Muslims

under the Constitution. The threat was published on the organization's own

letterhead, but no legal action has been taken against the group.”


As we saw in the Islam link,  the idea that Jesus Christ might have survived the

crucifixion is anathema to orthodox Muslims because of the fact that they

believe that Jesus Christ is alive in heaven, waiting to return in the last

days to establish Islam on this earth. As such, no Muslim would dare violate

this orthodox teaching by perpetrating a hoax, because those teachings, as we

saw earlier, are deeply embedded. So, whoever the sculptor was, he was

sculpting exactly what he knew about the Man of the Tomb: that this man had

been wounded in the feet. Dr. Hassnain states the following:


“It was in 1975 that I happened to visit the tomb of Yuzu Asaph along with a

colleague of mine, Professor Ghulam Mohi-ud-din. We quietly entered the wooden

sarcophagus through a side window...I also found a stone in a corner carved out

with a niche to keep a lamp. In another corner was a stone slab fixed in the

floor, covered with mud.


“We cleaned it, and to our astonishment the slab had foot impressions with

traces of raised wound marks...Next day I took Mr. Bhan, curator of the state

museum, with me, and he prepared a plaster cast of the slab. The result was

marvelous. It was clear that whoever had chiseled this impression had seen Yuzu

Asaph with these wound marks. Jesus had been put on the cross with nails stuck

in his feet. Both Yuzu Asaph and Jesus had one thing in common: wound marks on

their feet.”


“...The carving had been extraordinary, because on the one hand, raised wound

marks were depicted, and secondly, two pads inside the soles of the feet were

also shown. It came to light, many years later, that these pads were a clear

proof of the genuineness of these feet impressions.


“A German scholar [Gunter Hoffmann], who had come to critically examine these

foot-impressions, informed me that these pads [probably] had a special

significance in relation to Jesus. During his travels he could have put pads

under his soles so that the raised wounds would not irritate his feet. This

extraordinary depiction of raised soles showed that the carver was genuine and

his carving of the feet-wounds was real and genuine. He saw that there were

wounds that had swollen the feet and deformed them. As such, he shows deformed

feet, one foot a little different from the other. “Secondly, in one foot there

is a little cavity or hole, which showed that one nail was stuck on both feet,

placed over one another...”


Hassnain goes on to reproduce a letter that he had received from Kurt Berna of

Ludwigsburg, Germany. Berna had taken an interest in the Shroud of Turin. When

he heard about the stone carvings of the feet of Yuz Asaph, he wrote to Dr.

Hassnain and asked him to send pictures. After Berna examined the pictures, he

wrote Hassnain the following:


“'In this case, while it is very interesting to find the nail-wound reproduction

of the left foot near the toes, the nail-wound reproduction of the right foot is

exactly at the place where the classic view said it should be. This means [that]

this man [Yuz Asaph] has been crucified with the left foot over the right foot

and only one nail was going through the feet.


“'These are not necessarily the real foot-prints of the man in the tomb. Yet the

imprint-maker gave prominence to the signs that the man underneath the tombstone

had been crucified, and he did have such marks at these places on the soles of

the feet, distinguishing marks!


“'Fact: a crucified man is in the tomb, but if we look on the Holy Shroud of

Christ in Turin, we find that the left foot was nailed over the right foot on

the cross, because the left knee inside the shroud was more bowed and stiff

than the right leg. [This is] A further indication that the man from the Turin

Shroud and the person under the Srinagar tomb are the same!”


Dr. Hassnain's 1975 account of these footprints verifies Maulvi Abdullah's 1898 report.

Colors of the House of David

House of David, November 8, 2000 update

I have received some information that the Tomb of Yuz Asaf was at one time

painted blue and white. After checking further, I discovered that older

pictures of the tomb of Jesus Christ reveal that the doors or windows were

painted blue-green in color, while the walls are white. It is interesting that

blueish-green was the color of the tribe of Judah. The term "House of David"

refers to being descended from King David, and King David was of the tribe of

Judah. Though Christians believe that Jesus was born of a virgin woman, Mary,

they also consider him to be a descendant of David, thereby being of the "House

of David." Why was the tomb of Yuz Asaf formerly painted with a blue-green

color? Why is the actual casket of Yuz Asaf, which lies underground and could

once be seen through a small aperture, faced in the direction that the Jews

bury their dead? Could the person who painted the tomb of Yuz Asaf have been

following the wishes of Yuz Asaf in choosing the blue-green to paint his final

resting place? Is this another clue that Yuz Asaf was actually Jesus Christ, a

"descendant" of David?

The Bible claims that Jesus was born to Mary, who was married to Joseph "of the house of David."

"And in the sixth month the angel Gabriel was sent from God unto a city of

Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph,

of the house of David; and the virgin's name was Mary. And the angel came in

unto her, and said, Hail, thou that art highly favoured, the Lord is with thee:

blessed art thou among women. And when she saw him, she was troubled at his

saying, and cast in her mind what manner of salutation this should be. And the

angel said unto her, Fear not, Mary: for thou hast found favour with God. And,

behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call

his name Jesus." (Luke 1, 26-31)

Above is a photograph of a side of the Roza Bal, the tomb of Yuz Asaf. Notice

the blue-green color of the edge of the windows as well as the blue-green strip

that looks to be about one and one-half foot underneath the window, running

along the side of the building. As stated above, blue-green was the exact color

of the tribe of Judah. It appears obvious that the walls of the tomb were

painted white so that the blue-green color of the windows, doors and strip

would be highlighted. You may see this and other pictures of famous tombs in

Kashmir at the Kashmir: Sufis, Saints and Shrines web site.

The lineage of Joseph, husband of Mary the mother of Jesus, is listed in the

first 16 verses of Matthew in the Bible:

1 The book of the generation of Jesus Christ, the son of David, the son of

Abraham. 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas

and his brethren; 3 And Judas begat Phares and Zara of Thamar; and Phares begat

Esrom; and Esrom begat Aram; 4 And Aram begat Aminadab; and Aminadab begat

Naasson; and Naasson begat Salmon; 5 And Salmon begat Booz of Rachab; and Booz

begat Obed of Ruth; and Obed begat Jesse; 6 And Jesse begat David the king; and

David the king begat Solomon of her that had been the wife of Urias; 7 And

Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8 And Asa

begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; 9 And Ozias

begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; 10 And Ezekias

begat Manasses; and Manasses begat Amon; and Amon begat Josias; 11 And Josias

begat Jechonias and his brethren, about the time they were carried away to

Babylon: 12 And after they were brought to Babylon, Jechonias begat Salathiel;

and Salathiel begat Zorobabel; 13 And Zorobabel begat Abiud; and Abiud begat

Eliakim; and Eliakim begat Azor; 14 And Azor begat Sadoc; and Sadoc begat

Achim; and Achim begat Eliud; 15 And Eliud begat Eleazar; and Eleazar begat

Matthan; and Matthan begat Jacob; 16 And Jacob begat Joseph the husband of

Mary, of whom was born Jesus, who is called Christ.

So, if Luke 1, 26-31 and the first 16 verses of Matthew are to be believed, then

Jesus Christ would have been identified as belonging to the House of David, and

would have identified with the colors of the tribe of Judah. Indeed, it would

have been befitting that his burial place would bear the blue-green colors of

the tribe of Judah.




Mention of Jesus in the Acta Thomae, a Christian work


In the Lost Tribes link we saw that the Apostle Thomas had been assigned to go

to India to preach the message of Jesus Christ. The Acta Thomae, though, also

records an account showing that Jesus Christ was in Taxila at a marriage

ceremony, along with Thomas, in the year 49 CE, a good number of years after

the crucifixion. This account verifies St. Irenaeus’s observations (see

Irenaeus link), recorded in his Against Heresies, that Jesus was seen alive in

Asia long after the event of the cross. The Acta Thomae is a Christian work,

though it was declared heretical in the year 495 C.E. by a decree of Gelasius.

In the following account, the bridegroom saw whom he thought was Thomas talking

to his new bride, but it was not Thomas. Both Thomas and Jesus attended this

wedding, and one of them was often mistaken for the other:


“Thomas after the ceremonies left the palace. The bridegroom (Abdagases) lifted

the curtain that separated him from his bride. He saw Thomas, as he supposed,

conversing with her. Then he asked in surprise: ‘How Canst though be found

here? Did I not see thee go out before all?’ And the Lord answered: ‘I am not

Thomas, but his brother.’”


Here is another translation of this account:


“11 And the king desired the groomsmen to depart out of the bride-chamber; and

when all were gone out and the doors were shut, the bridegroom lifted up the

curtain of the bride-chamber to fetch the bride unto him. And he saw the Lord

Jesus bearing the likeness of Judas Thomas and speaking with the bride; even of

him that but now had blessed them and gone out from them, the apostle; and he

saith unto him: ‘Wentest thou not out in the sight of all? How then art thou

found here?’ But the Lord said to him: ‘I am not Judas which is also called

Thomas but I am his brother.’”


It is not difficult to understand why the Acta Thomae would have been declared

heretical: Any mention of the appearance of Jesus Christ after the crucifixion

certainly ran counter to the already-formulated Christian.


But it is fair to point out that the words of advice later given by Jesus to the

young newlywed couple regarding marriage and conjugal relations are so absurd

and outrageous that it would seem to call into question the above account

(assuming that what is recorded is what he actually said).


Also, all throughout the Acta Thomae, Thomas refers to Jesus as the “Lord,

God.”  Certainly if Jesus was traveling with Thomas as a human being, he would

not refer to him as God.  But we include this account from the Acta Thomae

because despite the standard Christology that flows throughout the Acta Thomae,

and the absurd advice supposedly given by Jesus to the newlyweds, it is

extremely difficult to ignore the fact that the Acta Thomae records an

appearance of Jesus in India.


Was the appearance mystical?  It does not at all read as if this was the case. 

Is the Acta Thomae a total and complete fraud?  We cannot answer that

question.  But for one reason or another, the Acta Thomae made a point to

mention that a living and walking and talking Jesus was in India with Thomas at

a wedding ceremony.


The Ain-ul-Hayat


The author of the Ain-ul-Hayat was Ibn-i-Muhammad Hadi Muhammad Ismail. In

Volume 2, Chapter 2, pages 177 to 178, he states the following regarding Yuz



“He went to many cities and preached to those cities. At last he reached the

city of Kashmir. He invited its inhabitants to righteousness and resided there

till death approached him, and his holy spirit departed from his earthly body

and went to rest with God. But before his death he called his companion Ba’bad

and made a will…and directed him to construct a tomb for him. He laid himself

with his head towards the East and stretched his legs towards the West, and

went to the place of Eternity.”


Mention of Jesus on the Takhat Sulaiman (Throne of Solomon) monument in Srinagar


The Takhat Sulaiman (Throne of Solomon) is a large temple situated on the top of

a hillock near the Dal Lake in Srinagar, Kashmir. It was renamed

Sankarachariya by the Hindu Maharaja in 1848. There are four inscriptions on

this monument, two of which are still legible. The inscriptions are recorded in

Khwaja Hassan Malik’s book, Tarikh-i-Kashmir. They read:


1.   The mason of this pillar is Bihishti Zargar, Year fifty and four.


2.   Khwaja Rukun son of Murjan erected this pillar.


3.   At this time Yuz Asaf proclaimed his prophethood. Year fifty and four.


4.   He is Jesus, Prophet of the Children of Israel.


Concerning the year 54, Hassnain notes the following:


“Note that since Islam did not exist during the reign of Gopadatta (79-109 AD),

connecting the year 54 with the Muslim Hijra Era is absurd. During that period,

the Laukika Era was exclusively used in Kashmir. As this era started in 3076 BC,

the 54th year mentioned in the inscription would come to either 22 BC or 78 AD

(since Laukika Year 1 is 3076 BC, 3054 would be 22 BC, and 3154 would be 78

AD.) As it was not possible for Jesus Christ to have traveled to Kashmir in 22

BC, I take the year 78 AD to be the correct date of his arrival.”


Jesus married and had children


While there are many who regard the idea of Jesus having been married as a

blasphemous notion, we see this as perhaps a most wonderful and beautiful

“ending” to the story of Jesus Christ. Jesus had suffered the scorn and mockery

of his own people, whose scribes and priests had conspired to have him executed.

He was nailed to the cross—a torture that no one wishes to imagine. Then

throughout his travels he continued to preach and teach, sometimes being driven

away by the priests (such as the Zoroastrian priests of Persia). He traveled on,

and at the risk of losing his very life he defended the rights of the Sudras in

India and attacked the priestly class of the Brahmans, just as he had attacked

the scribes and Pharisees in his homeland.


Then a wise king, King Shalivahan, who had met him and experienced Jesus’

teachings, implored Jesus to get married so that he would have a companion.

What is surprising is not the fact that Jesus Christ would have united with a

female companion. What is surprising is that a man who had so much to teach and

so much to share, would not desire to have, and eventually form a union with, a

loving female companion with whom he could share all that he had to offer. That

mate’s name was Marjan, according to Kashmir tradition.


We have not yet attained a copy of an old, Persian work entitled the

Negaris-Tan-i-Kashmir, in which an account of Jesus’ marriage is contained. We

will continue trying to get hold of it, and the reader can check from time to

time at the website to see if that document has been obtained. You can check

the Ancient Documents page at that site, which you can access from the homepage

by clicking the hyperlink that reads, “Ancient Documents.”


We have contacted various people, attempting to get hold of this work, including

the English translation of the relevant portions. This might be a difficult

task, but we are determined to put every effort into securing it. In the

meantime, we reproduce below an excerpt from Andreas Faber Kaiser’s, Jesus Died

in Kashmir, in which Kaiser relates a conversation he had with Mr. Basharat

Saleem, a man who claims to be a living descendant of Jesus Christ:


“He told me that to his knowledge the only written source on this subject [of

Jesus’ marriage] was the Negaris-Tan-i-Kashmir, an old Persian book that had

been translated into Urdu, and that relates that King Shalewahin (the same king

as met and conversed with Jesus in the mountains) told Jesus that he needed a

woman to take care of him, and offered him his choice of fifty. Jesus replied

that he did not need any and that no one was obliged to work for him, but the

king persisted until Jesus agreed to employ a woman to cook for him, look after

his house and do his washing. Professor Hassnain told me that the woman’s name

was Maryan, and that the same book says that she bore Jesus children.”

Click here if you prefer full, paperback version.

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It is noteworthy that the Bible makes no mention of Jesus Christ between the ages of 18 to 30 .

Jesus Christ lived in India between the ages of 18 to 30 . After crucifixion , he returned back to India where he lived in Kashmir till his death . This has been said by the Indian spiritual masters Paramahamsa Yogananda , Satya Sai Baba and Sri Sri Ravi Shankar. Jesus's teachings of chastity, non-violence, and renunciation were derived from Hinduism, Buddhism and Yoga.


The proof for this can be obtained from the books 'Jesus lived in India' , written by a team of Western scholars and archaeologists and ' Hinduism and Christianity' by Sri Sri Ravi Shankar( the founder of the Art of Living Foundation).


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