Indian Antiquary Vol 04

Author(s): Jas Burgess
Publisher: Swati Publications

Page 88

THE INDIAN ANTIQUARY.
[MARCI, 1875.
since it is based upon a large number of parti rived at an early period in India, and that in cular passages. According to the judgment of particular the worship of Krishna, and the the author of this notice, however, the proof legends relative to him, were formed under the has not yet been adduced that in the Bhagavad influence of Christianity, is very widely different Gitá we have a piece of Christianity translated from Dr. Lorinser's conviction, according to into the form of Indian conceptions.
which the composer of the Bhagavad Gita must "To refer to at least, some general points of have learnt at least the New Testament directly view, Dr. Lorinser's failure to make use of by heart. This is the conclusion at which every Indian commentaries has had, first of all, for one would arrive who believingly reads the lists its result, that he could not always apprehend the put together in the Appendixt of-i. passages Indian thoughts in an Indian spirit. Secondly, which vary in expression but agree in sense Dr. Lorinser has paid no attention to the proper (60 in number); ii. passages in which a charYoga literature, and in particular to Patan. acteristic expression of the New Testament occurs jali's Sátras with their commentaries : for an in a different sense (23); iii. passages in which inquiry should first have been instituted into the sense and expression correspond (16). Even relation in which the philosophical doctrines the ideas of the Church. Fathers are supposed contained in the Bhagavad Gitá stand to this not to have been unknown to the poet (see, e. g. principal work of the Yoga philosophy. Con- p. 82, note 56; p. 179, note 6; p. 207, note sidering its poetical character, the Yogavúsish- 27, &c. So much the more surprising is it, tharamdyana might also present many important therefore, when Dr. Lorinser himself (p. 211, points of comparison. The immediate introduc- note 54) finds it necessary to refer to the sharp tion of the Bible into the explanation of the contrast in which Christianity and the Indian Bhagavid Gitá is, therefore, at least premature. conceptions stand to each other in regard to Besides, the particular. Biblical passages them- the doctrine of the human soul, and when selves an with great confidence designated he further (p. 117, note 18) cannot avoid by Dr. Lain as the sources of the Indian ascribing to the poet an acquaintance, though though xp essio. It cannot be denied that a very defective acquaintance, with Christihe b uclually adduced some surprising parallel anity. It is impossible to combine Dr. Lorin. passages; but the most of the texts which he ser's ideas into one general picture. Finally, has cited can at the utmost claim our consi- as regards the thoughts in which Dr. Lorinser deration only after it has been proved in perceives traces of the primeval revelation' another way that the Bhagavad Gita and the or primæval tradition' (see, e. g. pp. 45, 122, Bible stand in a near relation to each other. 231, 250), he should first have investigated If the author should think to rely upon the whether they can be pointed out in the Veda. multitude of the passages which he has quoted, Had he done this, he would probably have it should be recollected that a hundred uncertain discovered that the contrary is the case. references prove no more than a single one of "The "book before us plainly shows how the same character. Has Dr. Lorinser noticed much the text and the explanation of the Bha. that the comparison of the human soul with a gavad Gitá stand in need of a thorough reviteam of horses adduced by him in p. 60, note sion on the part of scholars who are familiar 59) from the Katha Upanishad, corresponds with this branch of study. The view of which with remarkable exactness to the beautiful myth Dr. Lorinser is a representative must be subin Plato's Phaedras? This might be - regarded jected to a closer examination than was here as one of the most interesting examples of ac- practicable." cidental correspondence. For the rest, it is In the preceding notice reference is made to much to be questioned whether Professor Weber, the opinions of Prof. Weber on the influence to whom the author repeatedly appeals, shares exercised by Christianity upon Indian religious his conviction. For Professor Weber's assump- ideas: I am indebted to Prof. Weber, with tion that Christian teachers and doctrines ar- whom I have communicated on the subject of
• This assertion requires some qualification.- ED.
+ Ind. Ant. vol. II. p. 286-291. Prof. Windisch puts his conclusion too strongly.--ED.
I Ind. Ant. u. 6. p. 287. $.Conf. Ind. Ant. vol. II. p. 291.