80 THE INDIAN ANTIQTJAEY. [Mabck, 1875. In the Rigveda some passages occur which in part convey the same or a similar idea. Thus in ii. 11. 12, it is said : he Indra apy ahhuina, viprdh, " Indra, we sages have been in thee ; " and in x. 142. 1, Aijavt Ague jaiiti& tve abhud api saJiasah siino nahy anyad asty dpyam, " This worshipper, Agni, hath been in thee : son of strength, he has no other kinship ;" and in viii. 47. 8, Yushne devdh api smani yitdhyudnh iva varmasu, '*Wc, gods, are in you as if fighting in coats of mail." Prof. Roth assigns to the words api sniLisi in the last passage the sense of "being in anything," being closely connected with. To the similar phrases apy abhiima and abluld api in the other two texts he ascribes the "sense of *' having a BhaTe in,' which is, no doubt, the meaning in some passages where the compound verb occurs. In any case close connection is intended. And in viii. 81. 32, the worshipper says to Indra, ham asmdkam tava smasi, u thou art ours, and we thine." The following are some instances in which I think Dr. Lorinser's renderings are erroneous: — hid. Ant. vol. II. p. 288: "He is far from darkness" (viii. 9). p. 289 : " Light of lights, far from darkness is his name" (xiii. 17). " God is light, and in him is no darkness at all" (I Jokni. 5). The words here translated " far from darkness" (tamasah parastdt) would be better rendered by "beyond the darkness." They are not pecnliar to this passage, but occur also in the Mvnda Vpanijfhad, ii. 2. 6, and Muhdbhdrata, v. 1712. The words iamasas pari, meaning "above, or beyond, the darkness," occur also in H'gveda i. 50. 10 : " Gazing towards the upper light beyond the darkness, we have ascended to the highest luminary, Surya, a god among the gods." In the line of the Bhagavad Citii, the words tamasah parasidt are immediately pre- ceded by tidilya-varnaM," "the sun-coloumL" " beyond the darkness." The Indian writer ban thus no need to borrow this epithet from the Bible. It may he remarked, besides, that the verse viii. 9 contains many other epithets of Krishna as the supreme deity. p. 291 ; " But if I were not constantly en- gaged in work, unwearied .... those worlds would perish if 1 did not ivork my work' 1 (iii. 23, 24). My Father worketh hitherto, and I work" {John v. 17). This is quoted as one of the " passages which contain a characteristic expression of the New Testament with a different application ;" but as the author translates it the application seems to be nearly the same, as he renders the words yvr hue lokdh, "these worlds would perish," or t( would sink" (veminken) ; whereas the whole context (w. 21ff.) points to the in- fluence exercised by the example of an eminent man on the people around him, and leads to the conclusion that the wards should be render- ed "these men would be discouraged," or led into error, if I did not perform good works as an example for their imitation. In Ramannja's commentary the words are paraphrased saroe sishfalvkdh, &c. : " all good people." The senti- ment expressed in v. 21 is also to be found in Rumdyana ii. 109. 9 (Bombay ed.). p. 291 : " I who am the highest way" (vii. 18). " I am the way . . . No man cometh unto the Father but by me." (John xiv. 6.) "lam the way" (John xiv. 6). I am the first and the last" (jfct*. i. 17). p. 292 : " Dead in me" (x. 9). " Ye are dead, and your life is hid with Christ in God" (Col in. 3). The phrase here Tendered " dead in me" is mad-gata-prdn dh . It is explained by Rama uuj a as mad-gat a -jivitdh | maydvind dtma-dhdranani alabhamdndh ity arthah | " Having yonr life gone to me. The sense is, not obtaining a sup- port for your soul or self without me." The participle gata, followed by prdna (gata-prdm) undoubtedly means "dead," ie. one whose breath is gone, just as gatdsu (i.e. gata +asu) does. But with a word preceding it gata means a gone to ;" thus hrid-gata means '* gone to, or abiding in, the heart." The compound before us there- fore signifies " whose breath rests in, or depends on, me." It is preceded by mach ch)ttdh f "having your hearts in me." Lorxaser quotes -Mr. < burn Thomson as supporting the Bense he gives, hut it is not adopted by Schlegel or Burnouf. p. 293 : "lam the way, beginning, and end" is. 18 ; (the German of the two last words should be rendered "origin and dissolution)." The word here translated " way" is in both passages gati. This I regard as incorrect. Oati means " going," and so, no doubt, stands for "path," but here, as in many other passages
