f 
1923.) Allusions to Vasudewt Krishna Devakiputra. 373 
the Chief of the Bhojas, specially when the teachings reappear 
in the Gita which is ascribed to the latter. It is significant 
that the Gité shows some special points of contact with 
the Chhandogya and the Mundaka Upanishads particularly 
with passages where the hand of the Angirasa family is clearly 
seen. We have already pointed out the close similarity 
between the teaching of the Gita and the Chhandogya teaching 
attributed to Ghora Angirasa. In the Mundaka Upanishad 
(where the Angirasas appear as prominent teachers (I 2-3) 
the futility of the Vedic Yajifias is clearly shown ( 
In the Gita too (I] 42-45) we have a denunciation of the 
multifarious Vedic rites that promised to give wealth and 
enjoyment, the performers of which are branded as ‘ Kamat- 
manah Svargaparah.’ 
Lastly the fact should not be overlooked that the teacher 
of the Krishna Devakiputra of the Chhandogya Upanishad was 
a solar priest and the deity invoked by him was Surya. 
It is significant that the legends dealing with the origin of 
the Bhagavata religion founded by Krishna Devakiputra of the 
Epic, are all connected in some way or other with the Sun. 
Dr. Raychaudhuri draws our attention to a passage of 
the Santiparvah where the Satvata religion is said to 
have been declared in ancient times by the Sun :--Satvatam 
Vidhimastha ya prak Sarva makhanihsritam (Mbh, X11, 335.19). 
: we have seen that the epic-Krishna and the 
nme 
~l 
~— 
priest and that the Satvatavidhi preached by the epic-Krishna 
was also promulgated by the Sun. Lastly the teachings 
of the Angirasa family in general, and of Ghora Angirasa ( the 
Guru of the Upanishadi: Krishna) in particular, greatly 
influenced the author of the Gita who is no other than 
¥ Dr. Raychaudhuri (Political History of Ancient India, 
P. 312)—is it altogether unnecessary and unsound to hold 
that the two Krishuas were identical ? 
PPS OOO OO 
