Indian Antiquary Vol 02

SR No.: 032494
Original Sutra Author: N/A
Author: Jas Burgess
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 428
Language: English
Classification: Book_English
File Size: 20 MB

Page 329

OCTOBER, 1873.)
CHRISTIAN TRACES IN THE BHAGAVAD-GITA.
295
(as Dr. Roer, Bibl. Ind. vol. XV. pp. 37 and 97, again, is adduced to prove the possibility of the asserts of the Svetásvatara and Katha Upa- resurrection of the dead. Here too perhaps we nishads) a system which, like the Bhagavad-Gita, have traces of a Christian legend.". seeks to unite the doctrines of the Sankhya, The Granthu- Upanishıd is regarded by Weber Vedanta, and Yoga schools; they belong to the as oldur, yet the mention of Vishnu (iii. 9), latest of the Vedas -the Atharva-Veda--and in and the expression Sraddhá (faith, iii. 4), as the case of none of them is there any convincing well as the whole contents, seem to point to the reason for looking on the hypothesis of their conclusion that this Upanishad also dates from post-Christian origin as impossible. On the the time at which the Vishnu-cultus began to contrary, with regard to the most important, develop itself under the modification of Chrisand, as I believe, the oldest, of them--the Sret ds. tian ideas. rutara-Upanishad—there are external indications As to the relation of the Bigioad-Gita to of Christian influence. On this point Dr. Weber the Upunishud, I look on the former as later, says, in his Indische Studien (I. p. 421ff.): principally because in the Bhugiud-Gita the "With regard to the name of this Upanishad, use of Christian ideas and expressions is we read at the conclusion of the sixth chapter, much more common and evident than in those ..By the power of his penance and the grace of Upanishids in which, as I think, we have only God, the wise Soelásvatara, who knew Brahma, the first weak traces of such a borrowing. communicated this excellent means of purifi- A second objection which might be raised cation to the neighbouring hermits. This high rests on the similarity, pointed out in the comest secret in the Vedanta, coming from the mentary, of several passages in the Bhagavadtimes of old, is not to be communicated to an Gita with sayings of Thomas à Kempis's unconsecrated person, or to an unlearned man, theological doctrinest which emerge in Christianfor he who consecrates the highest humility to ity only in later times as the results of theo God, and to his teacher as to God, he is illumi- logical science. We might be confronted with nated by the things related here. The name the maxim "He who proves too much proves of this sage, Sretisvatara, I have nowhere else nothing." If we are to look upon the passages met with. It may be the honorary title of some that remind us of the New Testament w borpriest whose proper name has not come down rowed, those that remind us of Thomas à Kemto us." And in the note, " According to Wil. pis must also have been borrowed, and so the son (As. Res. XVII. 187) Svetaśva is a scholar date of the Bhagavad-Gita must be put later of Siva in his appearances as Sveta (white), in than according to probability it can be. which he is to appear at the commencement of To this I answer (1) that between the parallels the Kaliyuga in order to instruct the Brahmans. cited in the commentary from Thomas a KemHe dwelt on the Himalaya, and taught the 1 pis and those from the New Testament a careful Yoga. Beside: Svetiśva, he and three scholars, comparison will show an important difference of whom the one was called Sveta (white), the in the kind and degree of coincidence, which is other two Svetâśikha (white hairs) and Svetalo- much more distinct and significant in the latter hita (white blood). Perhaps we have here at miss than in the former. (2) That Christian ascetision of Syrian Christians. That their doctrines oism and Indian Yoga have in many things would be put by their Indian scholars into a internal points of contact, which of themselves Brahmanical dress, and that of Christianity only i would lead to similarity of expression, so that the monotheism would remain, is natural. In we need not assume any external influence to the Mahabharata, XII. 5743, the example of a account for this similarity. (3) That even in Svetasya rdjarsheh (white king), who, because the first centuries asceticism was already so far he was dharmanishtha, raised his son to life developed that we need not be surprised if
That the author of the evettvatara Upanishad calls + Conf. Bhay. Gita, ii. 57 with De Imit. Chr. III. vi. the highest divine being Radra (Siva), and therefore does
B. G. i. 58 and I. C. III. i.; B. G. üi. 60 and I. C. III. not, like the author of the Bhagavad-Githe, belong to the
iii.; B. G. i. 64 and I. C. III. rü.; B. G. u. 71 and Vaishnavas, but to the followers of sins, does not alter the
I. C. III. crii.; B. G. u. 80 and I. c. II. iv.; B. G.
m. 89 and I. C. III. Iv.; B. G. y. 7 and I. C. II. i.; B. G. contents of his doctrine. That agrees in all important
. 90 and I. o. iii. 87; B. G. vi. 98 and I. C. II. vin.; B. G. pointa with the Bhagavad-Glts, sad the mention of Radra
vi. 8 aod I. C. II. ix.; B.G. xii. ll and I. c. I. .and hus not prevented the sathor of the latter book from mak.
| B. G. ii. 11 and I. O, I. 11.- D. ing copious me of this Upanishad.