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THE INDIAN ANTIQUARY.
which when thou hast learnt there remains nothing else to learn here. (vii. 1, 2.)*
Only they who come to me will overcome illusion. (vii. 14.)
Evil-doers, fools, and the lowest of men come not to me... following their demoniacal nature. (vii. 15.)
The oppressed and they who hunger for knowledge, they who desire wealth, and the wise (honour me). (vii. 16.)
And then he receives from me the good he wishes. (vii. 22.)
I know the beings who have passed, those who are, and those who are to come. (vii. 26.)
By the double illusion arising out of desire and aversion,... all beings in the world fall into error. (vii. 27.) (Kena-Upanishad, i. 3 in Bibl. Ind. vol. XV. p. 78).
Who honour me, firm in their devotion. (vii.28.)
Who, seeking to be freed from old age and death, have fled unto me. (vii. 29.)
With heart and mind set upon me, thou wilt come to me without doubt. (viii. 7.)§
He is far from darkness. (viii. 9.)
In whom are all beings, by whom this universe was spread out. (viii. 22.)
The most hidden knowledge will I teach them with understanding. (ix. 1.)
Fools despise me in a human form. (ix. 11.)
Not knowing my highest nature......full of vain hopes, vain works, vain knowledge without under standing; following after their demoniacal, ungodly, deceitful nature. (ix. 11, 12.)
They who conforming to the law of the Veda, cherish desires, receive only the transient. (ix. 21.)
Cap. Svetlévatara-Upanishad (a. s. p. 50): "This (the absolute nature of Brahma) should be thought as eternal, and as abiding in one's own soul; for beside him there to nothing to be known.
+ Conf. also Book of Wisdom, vii. 8: "She (wisdom) knoweth things of old, and conjectureth aright what is to come." 3." Also 1 Tim. vi. 16.
That taking refuge in Krishna liberates from old age and death, is an idea so foreign to Indian Philosophy, that its origin can only be Christian. Conf. also John, xi. 26. Old age (jard, yepas) is also probably mentioned here as a preparation as if were, the beginning of death. The idea
[OCTOBER, 1873.
Come unto me, all ye that labour and are heavy laden, and I will give you rest. (Matt. xi. 28.)
Light is come into the world, and men loved darkness rather than light because their deeds were evil. For every one that doeth evil hateth the light. (John, iii. 19, 20.) Ye are of your father the devil. (John, viii. 44; see also ver. 23.)
Come unto me, all ye that labour and are heavy laden. (Matt. xi. 28.) Every one that is of the truth heareth my voice. (John, xviii. 37.) The poor have the gospel preached to them. (Matt. xi. 5.)
Every good gift and every perfect gift is from above, and cometh down from the Father of lights. (James, i. 17.)
Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of Him. (Heb. iv. 13.)†
deceived, serving divers lusts and pleasures. (Tit. iii. 3.)
.. in the faith grounded and settled. (Col. i. 23; see also 1 Cor. xv. 58.)
If a man keep my saying, he shall never see death. (John, viii. 51.)
All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out. (John, vi. 37.)
God is light, and in him is no darkness at all. (1 John, i. 5.)
In Him we live, and move, and have our being. (Acts, xvii. 28.)
Unto you it is given to know the mysteries of the kingdom of God; but to others in parables. (Luke, viii. 10. Conf. also Matt. vii. 6.)
He was in the world...and the world knew him not. (John, i. 10.) Who, being in the form of God... took upon him the form of a servant, and was made in the likeness of men. (Phil. ii. 6, 7.).
Ye are of your father the devil, and the lusts of your father ye will do. (John, viii. 43.) He that is of God heareth God's words: ye therefore hear them not, because ye are not of God. (ib. v. 47.)
Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye
of eternal virtue is necessarily connected with that of immortality.
§ See also iv. 9. These passages remind one too clearly of the Christian doctrine of faith to overlook the Christian trace: conf. John, xvii. 8 and iii. 36. Remarkable also is the, designation, karma divyam, which Krishna applies to his incarnation, without taking into account that according to the Indian conception the action and work of the highest divinity is otherwise excluded. The simila rity to the expressions of Christ is again unmistakable conf. John, xvii. 4 and iv. 29; also xii. 26.
Compare also Svetávatara Upanishad, iv. 8 (Bibl Ind. vol. XV. p. 59).
