, while in Krishna's
discourse there is frivolous and vulgar particularity. Let us notice a
few examples of the alleged parallels more particularly.

In Chapter IX. Krishna says: "Whatever thou doest, whatever thou
eatest, whatever thou offerest in sacrifice, etc., commit that to me."
This is compared with 1 Corinthians x. 31: "Whether therefore ye eat or
drink, or whatsoever ye do, do all to the glory of God." Also to
Colossians x. 17: "Whatsoever ye do in word or deed, do all in the name
of the Lord Jesus."

Even if there were no pantheistic differential at the foundation of
these utterances, it would not be at all strange if exhortations to an
all-embracing devotion should thus in each case be made to cover all the
daily acts of life. But aside from this there is a wide difference in
the fundamental ideas which these passages express. Paul's thought is
that of loving devotion to an infinite Friend and Saviour; it is such an
offering of loyalty and love as one conscious being can make to another
and a higher. But Krishna identifies the giver with the receiver, and
Arjuna is taught to regard the gift itself as an act of God. The phrase
"commit that to me" is equivalent to "ascribe that to me." In the
context we read: "Of those men, who thinking of me in identity (with
themselves), worship me, for them always resting in me, I bear the
burden of acquisition and preservation of possessions. Even those the
devotees of other gods, who worship in faith, they worship me in
ignorance." In other words, the worshipper is to make no difference
between himself and the Infinite. He is to refer all his daily acts to
the Infinite as the real actor, his own personal ego being ignored. This
is not Paul's idea; it is the very reverse of it. It could give comfort
only to the evil-doer who desired to shift his personal responsibility.

Let us consider another alleged resemblance. In the fifth chapter
Krishna declares that whoever knows him "attains rest." This is
presented as a parallel to the words in Christ's prayer: "This is life
eternal that they might know Thee the only true God, and Jesus Christ
whom Thou hast sent."

In both passages the knowledge of God is made the chief blessing to be
sought, but in the one case knowledge means only a recognition of the
Infinite Ego as existing in one's personal ego: it is a mere acceptance
of that philosophic theory of life. Thus one of the Upanishads declares
that "whoever sees all things i