Most Vaisnavas refer to Krishna as having appeared 5,000 years ago and generally credit Vedic civilization and Vaisnavism with great antiquity. But what hard, empirical proof do we have for this assertion? Certainly some archeological or other evidence must exist to confirm or deny these claims. Herein, we shall survey the most prominent archeological discoveries that clearly demonstrate the antiquity of Krishna worship and Vaisnavism.

First of all, detailed historical evidence of Vedic civilization is not that easy to come by, since the Vedic culture itself seems to have not valued the keeping of histories. In his book Traditional India, O. L. Chavarria-Aguilar writes of Indians: "A more unhistorical people would be difficult to find." Vedic civilization believed in recording the eternal and infinite. The ephemeral details of daily life (so much the concern of contemporary people) need not be recorded, since they had so little bearing on the larger, more significant goals of human life. Leisure time was to be used for self-realization, cultural pursuits, and worship of God–not rehashing current events or the past. Therefore, practically no histories, according to the Western concept of history, exist today about ancient India, because none were written.

Into this vacuum of historical data on India’s past stepped the European scholars during the last several hundred years, and it is interesting to note how they first dealt with what they found. Religious scholars were especially shocked to observe the remarkable similarities between the lives and philosophies of Krishna and Jesus Christ. As a defensive reflex they automatically assumed that Indians must have come across Christianity in the early centuries after Christ’s ministry and had assimilated much of it into their own religious tradition. This slant on Vaisnavism was called "the borrowing theory" and gained many adherents in the West. Concerning this viewpoint, Hemchandra Raycaudhuri in his book Materials for the Study of the Early History of the Vaisnava Sect writes, "The appearance in India of a religion of Bhakti [devotion] was, in the opinion of several eminent Western scholars, an event of purely Christian origin. Christianity, according to these scholars, exercised an influence of greater or less account on the worship and story of Krishna."

In 1762 in Rome, P. Georgi was the first Western scholar to propound this theory. In his Alphabetum Tibetanum he wrote that "Krishnu" is only a "corruption of the name of the Saviour; the deeds correspond wonderfully with the name, though they have been impiously and cunningly polluted by most wicked imposters." The extreme fanaticism of Georgi’s position was soon repudiated by other Western scholars. Even pro-Christian researchers admitted that the name Krishna existed before the birth of Jesus, but they still maintained that the life of Krishna and the philosophy of Vaisnavism had undergone major transformations because of Christian influence.

In his monograph Uber die Krishnajanmasthami, Albrecht Weber pointed out the many and striking similarities between the birth stories of Krishna and Jesus. The following quote from his work notes many of these similarities:

Take, for example the statement of the Vishnu Purana that Nanda, the foster-father of Krishna, at the time of the latter’s birth, went with his pregnant wife Yasoda to Mathura to pay taxes (cf. Luke II, 4, 5) or the pictorial representation of the birth of Krishna in the cowstall or shepherd’s hut, that corresponds to the manger, and of the shepherds, shepherdesses, the ox and the ass that stand round the woman as she sleeps peacefully on her couch without fear of danger. Then the stories of the persecutions of Kamsa, of the massacre of the innocents, of the passage across the river (Christophorus), of the wonderful deeds of the child, of the healing-virtue of the water in which he was washed, etc., etc. Whether the accounts given in the Jaimini Bharata of the raising to life by Krishna of the dead son of Duhsala, of the cure of Kubja, of her pouring a vessel of ointment over him, of the power of his look to take away sin, and other subjects of the kind came to India in the same connection with the birth-day festival may remain an open question.

Weber even contended that the whole Vedic system of avatars, or incarnations of God, was "borrowed" from the "Incarnation of Jesus Christ."

Dr. F. Lorinser translated the Bhagavad-gita and compared it scrupulously to the New Testament. He concluded, writes Raychaudhari, "that the author of the Hindu poem knew and used the Gospels and Christian Fathers." According to Lorinser, continues Raychaudhari, the similarities were "not single and obscure, but numerous and clear …" There was no doubt in Lorinser’s mind that the Bhagavat-gita had been largely "borrowed" from the New Testament.

Other Western scholars disputed the borrowing theory. Sir William Jones’ studies found Krishna to be one of the more ancient gods of India, who Vaisnavas asserted was "distinct from all the Avatars, who had only [a]…portion of his divinity …" In his fascinating and provocative work, On the Gods Of Greece, Italy, And India, Sir William Jones writes that "in the principal Sanskrit dictionary, compiled about two thousand years ago, Krishna, Vasudeva, Govinda, and other names of the Shepherd God, are intermixed with epithets of Narayana, or the Divine Spirit." Following in the direction of Sir Jones’ research, Edward Moore even went so far as to say that the popular Greek myths had some basis in real life and could be traced ultimately to India. However, solid proof for either side escaped their grasp, and the scholars theorized and debated the issue back and forth. Literary evidence did exist in India to prove that Vaisnavism predated Christianity, but this evidence was brushed under the rug and given little credence until a Western literary source decided the issue once and for all.