Akash’s two-part article, exclusively for Different Truths, examines the authenticity of the Bhavishya Purana’s controversial passage about an Indian king and Jesus in the first part.

The Bhavishya Purana stands out among Hindu scriptures for its interest in future events, making it a prime target for both curiosity and controversy. One passage has captured widespread attention: a supposed encounter between an Indian king and Jesus Christ, referred to as “Isha Masiha.” This article explores the authenticity of this episode, delving into manuscript history, linguistic anomalies, theological inconsistencies, and the broader colonial context. Drawing on textual scholarship and comparative religious studies, we argue that this passage is most likely a later interpolation, designed to reconcile Christian themes with Hindu scripture during a time of intensified missionary activity in British India.

Introduction

Among the vast and varied landscape of Hindu Puranas, the Bhavishya Purana is unique in its focus on prophecy. It claims to forecast events from ancient to modern times, attracting both reverence and skepticism. Perhaps the most debated section appears in the Pratisarga Parva, where King Salivahana reportedly meets a sage named “Isha Putra”—the “Son of God”—who bears a striking resemblance to Jesus Christ.

The narrative has led some to believe that Hindu sages foresaw Christianity, while others view it as a creative interpolation. Our goal here is to critically assess this passage, asking whether this is a prophetic vision or a product of colonial-era religious interaction.

The story according to the scripture:

The scene begins with King Salivahana defeating foreign tribes and travelling to the land of the Hunas (likely in present-day Tibet). There, he meets a radiant sage in white robes who introduces himself in Sanskrit:

“Isha putra maam viddhi kumari-garbha-sambhavam”
“Know me as the Son of God, born of a virgin.”

This figure, who calls himself “Isha Masiha,” says he has come to restore righteousness among the “Mlecchas”—a Sanskrit term traditionally used to denote foreigners or non-Vedic peoples. He outlines his teachings, which include:

1. Mental purification through japa (chanting)
2. Devotion to truth
3. Worship of the divine through the Surya-mandala (sun sphere)

He ends with a proclamation of his spiritual status:

“Isha-Masihah iti cha mama naama pratishthitam”
“My name is established as Isha the Messiah.”

At first glance, the passage reads like a religious bridge between Hinduism and Christianity. But closer analysis reveals deep textual and historical issues.

Anachronisms and Textual Gaps

1. Missing from Early Manuscripts: One of the biggest red flags is the absence of this story from older versions of the Bhavishya Purana. Scholars and manuscript catalogues from before the 18^th century make no mention of this episode. Notably, Rajendra Lal Mitra’s 19^th-century survey of Sanskrit manuscripts omits it entirely.

This silence suggests that the Jesus episode is a relatively modern insertion, likely composed when European missionaries were actively trying to frame Christianity within an Indian context.

2. Problematic Vocabulary: The language itself is suspect. Words like Masiha (Messiah) are Arabic in origin and didn’t enter Indian religious vocabulary until after the spread of Islam. The phrase Isha Putra (Son of God) mirrors Christian theology more than Vedic metaphysics, where divinity expresses itself through avatars, not sons.

Furthermore, the term Mleccha, while used historically for foreign tribes, was never employed to describe specific religious communities like Christians. Its use here seems retrofitted.

3. Theology at Odds: This supposed Jesus teaches Hindu concepts—japa, mental purity, and solar worship—which are never found in canonical Christian texts. There’s no mention of the crucifixion, resurrection, or core Christian doctrines. Instead, the theology seems more aligned with Indian metaphysical traditions.

Conversely, his teachings also clash with classical Hindu thought. Hinduism recognises divine incarnations, but not the Christian notion of a “Son of God” sent for global salvation. In essence, this “Jesus” appears neither fully Christian nor fully Vedic, but something in between.

Such inconsistencies suggest that this character is not a genuine theological prediction, but a hybrid, crafted to appeal to multiple worldviews.

Missionaries and the Colonial Context

1. Evangelism through Sanskrit: During the British Raj, Christian missionaries faced resistance from a deeply rooted Hindu culture. In response, some turned to Sanskrit literature, hoping to weave Christian messages into Indian scripture. Sir William Jones, a pioneering Orientalist, even proposed translating the Bible into Sanskrit to win over Hindu intellectuals.

The Bhavishya Purana, with its predictive style, offered the perfect canvas. By embedding Jesus into its prophetic framework, missionaries could argue that Christianity was not foreign but already anticipated by Hindu sages.

2. A Strategy of Syncretism: This method wasn’t subtle. It aimed to align Christianity with Hindu thought, creating a sense of continuity and inevitability. The Jesus episode fits this pattern perfectly, presenting a sanitised, Vedic-compatible Jesus who speaks in Sanskrit and practices japa.

Other Biblical Figures in the Bhavishya Purana:

Adhama and Havyavati (Adam and Eve)
Nyuha (Noah)
Musa (Moses)

These stories bear an uncanny resemblance to Biblical narratives, down to the global flood and ark of Noah. They appear nowhere in Vedic scripture and lack the mythic complexity typical of Hindu cosmology.

Once again, the fingerprints of foreign religious influence are evident.

The Nature of Puranic Texts

1. Living Documents: Unlike the Vedas, the Puranas were not sealed texts. They evolved over centuries, were passed down orally, and were often modified by scribes and regional schools. They blend myth, history, ritual, and philosophy, adapting as needed to changing contexts.

2. A Case for Later Additions: Because of this fluidity, the Bhavishya Purana was particularly vulnerable to interpolations. Scholars like Ludo Rocher and RC Hazra have shown that its layers span from the Gupta Empire to colonial times. This context makes it plausible—if not likely—that the Jesus episode was added when India was under the sway of missionary zeal and British Orientalism.

Responses and Rebuttals

1. The Apologist View: Some Hindu-Christian apologists maintain that ancient sages had mystical visions of future religious leaders. They claim Jesus’s presence in the Bhavishya Purana is not an interpolation but divine foresight.

However, this theory lacks any support from traditional Sanskrit commentaries, temple rituals, or oral traditions. No known school of Hinduism references this Jesus episode prior to the 18^th century.

2. Scholarly Consensus: Most scholars agree that this passage is a later addition. Indologists like Wendy Doniger and David Lorenzen see it as part of a broader pattern of colonial-era syncretism—where religion and politics worked hand in hand to reshape India’s sacred texts.

Conclusion

The Jesus episode in the Bhavishya Purana is a fascinating but deeply problematic story. Textually, it is a misfit. Theologically, it’s a hybrid. Historically, it appears at a time when missionaries were actively working to integrate Christian narratives into Indian traditions.

Rather than a sign of prophetic foresight, the passage likely reflects colonial ambitions—to present Christianity as the fulfilment of ancient Indian wisdom. As such, it stands less as a bridge between faiths and more as a cautionary tale of religious and cultural appropriation.

References:

Doniger, W. (1999). The Hindus: An Alternative History. Penguin Books.

Rocher, L. (1986). The Puranas. Otto Harrassowitz Verlag.

Hazra, R.C. (1940). Studies in the Upapurāṇas. University of Calcutta.

Lorenzen, D. (2006). Who Invented Hinduism? Yoda Press.

Jones, W. (1788). Asiatic Researches, Vol. 1, pp. 234–235.

Mitra, R.L. (1880). The Antiquities of Orissa. Wyman and Sons.

Brockington, J.L. (1993). Sacred Thread: Hinduism in Its Continuity and Diversity. Edinburgh University Press.

(To be continued)

Picture design by Anumita Roy

Akash Paul

Akash Paul, a renowned criminologist, theologian, and demonologist, and the author of two globally acclaimed textbooks, pioneered post-crime analysis in criminology and comparative religious studies in theology. His expertise spans criminal profiling, sexual offenses, Christianity, and religious history, with notable contributions to each of these fields. An insightful critic of contemporary society, he also writes poetry, short stories, and novels, blending creativity with profound societal analysis.

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