Chapter XVII: Book IV: sec. 2-7 emphasizes more clearly the objections of the Rishis

to Siva as an enemy of Vedic sacrifices and a patron of unhallowed rites.]

[Footnote 459: Mahabh. XII. sec. 283. In the same way the worship of Dionysus was once a novelty in Greece and not countenanced by the more conservative and respectable party. See Eur. Bacchae, 45. The Varaha-Purana relates that the Sivaite scriptures were revealed for the benefit of certain Brahmans whose sins had rendered them incapable of performing Vedic rites. There is probably some truth in this legend in so far as it means that Brahmans who were excommunicated for some fault were disposed to become the ministers of non-Vedic cults.]

[Footnote 460: Mahabh. II. secs. 16, 22 ff.]

[Footnote 461: Drona-p., 2862 ff. Anusasana-p., 590 ff.]

[Footnote 462: _E.g._ Anusasana P., 6806 ff.]

[Footnote 463: _E.g._ the Ahirbudhnya Samhita and Adhyatma Ramayana.]

[Footnote 464: Santipar. cccxxxvii, 12711 ff. In the Bhagavad-gita Krishna says that he is Vasudeva of the Vrishnis, XI. 37.]

[Footnote 465: Cf. the title Bhagavata Purana.]

[Footnote 466: Ekayana is mentioned several times in the Chandogya Up. (VII. 1, 2 and afterwards) as a branch of religious or literary knowledge and in connection with Narada. But it is not represented as the highest or satisfying knowledge.]

[Footnote 467: Even in the Satapatha Br. Narayana is mentioned in connection with a sacrifice lasting five days, XIII. 6. 1.]

[Footnote 468: The Samhitas hitherto best known to orientalists appear to be late and spurious. The Brihadbrahma Samhita published by the Anandasrama Press mentions Ramanuja. The work printed in the _Bibliotheca Indica_ as Narada Pancaratra (although its proper title apparently is Jnanamritasara) has been analyzed by Roussel in _Melanges Harlez_ and is apparently a late liturgical compilation of little originality. Schrader's work was published by the Adyar Library in Madras, 1916. Apparently the two forms Pancaratra and Pancaratra are both found, but that with the long vowel is the more usual. Govindacarya's article in _J.R.A.S._ 1911, p. 951 may also be consulted.]

[Footnote 469: The oldest are apparently the Paushkara, Varaha, Brahma, Sattvata, Jaya and Ahirbudhnya Samhitas, all quoted as authoritative by either Ramanuja or Vedanta Desika.]

[Footnote 470: It is quoted as equal to the Vedas by Yamunacarya, so it must then have been in existence some centuries.]

[Footnote 471: The story of Svetadvipa or White Island in the Santi-parvan of the Mahabharata states definitely that Narada received the Pancaratra there.]

[Footnote 472: There is much diversity of statement as to whether there are one or many Saktis.]

[Footnote 473: Vishnu is the name of God in all his aspects, but especially God as the absolute. Vasudeva is used both of God as the absolute and also as the first emanation (Vyuha).]

[Footnote 474: Kriyasakti and Bhutisakti.]

[Footnote 475: Jnana, aisvarya, sakti, bala, virya, tejas. These are called gunas but are not to be confounded with the three ordinary gunas.]

[Footnote 476: The words seem to have been originally proper names. See the articles in the _Petersburg Lexicon._]

[Footnote 477: Narayana like Vishnu is used to designate more than one aspect of God. Sometimes it denotes the Absolute.]

[Footnote 478: The above brief sketch is based on Schrader's _Int. to the Pancaratra_ where the reader can find full details.]

[Footnote 479: Comment on Vedanta sutras, II. 2. 42.]

[Footnote 480: And, as Schrader observes, the evolutionary system of the Pancaratra is practically concerned with only one force, the Sakti, which under the name Bhuti is manifested as the Universe and as Kriya vitalizes and governs it (p. 31).]

[Footnote 481: On Sutta-nipata, 790, 792. The doctrine of the Vyuhas is expounded in the Mahabharata Santip. CCCXL. 36 ff., 70 ff.; CCCXLI. 26 ff.]

[Footnote 482: Lueder's List of Brahmi inscriptions, No. 6, supposed not to be later than 200 B.C. and No. 1112 supposed to be of the first century B.C. Sankarshana is also mentioned in the Kautiliya Arthasastra, XIII. 3.]

[Footnote 483: Some Samhitas emphasize the distinction between the followers of the Veda and the enlightened ones who worship the Lord. See Schrader, _Pancaratra_, p. 97.]

[Footnote 484: Syam iti Sankalpa, Ahirbudh. Sam. II. 7. In some late Upanishads (_e.g._ Naradaparivrajaka and Brihatsannyasa) Cakri is used as a synonym for a Pancaratra.]

[Footnote 485: The same is true of Ramanuja, who never quotes the Bhagavata Purana.]

[Footnote 486: See the quotations from the Sattvata Samhita in Schrader, pp. 150-154. As in the Pancaratra there is the Para above the four Vyuhas, so some late forms of Buddhism regard Vairocana as the source of four Jinas.]

[Footnote 487: The Manicheans also had groups of five deities (see Chavannes and Pelliot in _J.A._ 1913, I. pp. 333-338) but they are just as likely to have borrowed from Buddhism as _vice versa._]

[Footnote 488: See Bhattacharya, _Hindu Castes and Sects_, p. 565.]

[Footnote 489: Manu, I. 10-11, identifies him with Brahma and says, "The waters are called Narah because they are produced from Nara, and he is called Narayana because they were his place of movement (ayana)." The same statement occurs in the Narayaniya.]

[Footnote 490: They are said to have been the sons of Dharma (religion or righteousness) and Ahimsa (not-injuring). This is obvious allegory indicating that the Bhagavata religion rejected animal sacrifices. At the beginning of the Narayaniya (Santip. cccxxxv.) it is said that Narayana the soul of the universe took birth in a quadruple form as the offspring of Dharma, _viz._ Nara, Narayana, Hari and Krishna. Nara and Narayana are often identified with Arjuna and Vasudeva. _e.g._ Udyogap. xxlx. 19.]

[Footnote 491: Mahabhar. XII.]

[Footnote 492: It is an episode in Mahabhar. VI. and in its present form was doubtless elaborated apart from the rest. But we may surmise that the incident of Krishna's removing Arjuna's scruples by a discourse appeared in the early versions of the story and also that the discourse was longer and profounder than would seem appropriate to the European reader of a tale of battles. But as the Vedanta philosophy and the doctrine of Krishna's godhead developed, the discourse may have been amplified and made to include later theological views. Garbe in his German translation attempts to distinguish the different strata and his explanation of the inconsistencies as due to successive redactions and additions may contain some truth. But these inconsistencies in theology are common to all sectarian writings and I think the main cause for them must be sought not so much in the alteration and combination of documents, as in a mixed and eclectic mode of thought. Even in European books of the first rank inconsistencies are not unknown and they need not cause surprise in works which were not written down but committed to memory. A poet composing a long religious poem in this way and feeling, as many Hindus feel, both that God is everything and also that he is a very present personal help, may very well express himself differently in different parts. On the other hand the editors of such poems are undoubtedly tempted to insert in them later popular doctrines.]

[Footnote 493: The name appears not to be in common use now, but the Pasupata school is reviewed in the Sarva-darsana-sangraha (_c._ 1330).]

[Footnote 494: Sivabhagavata, see his comment on Panini, V. 3. 99 and V. 2. 76. The name is remarkable and suggests that the Sivaites may have imitated the Bhagavatas.]

[Footnote 495: I. xxiii. 209. The _Bibliotheca Ind._ edition reads Nakuli. Aufrecht (_Bodl. MSS._) has Lakuli. The same story is found in Linga P. chap. XXIV. Lakuli is said to have had four pupils who founded four branches. Lakulin does not play an important part in modern Sivaism but is mentioned in inscriptions from the tenth till the thirteenth centuries. The Sarva-darsana-sangraha describes the Nakulisa-Pasupata system and quotes Nakulisa who is clearly the same as Lakulin. The figures on Kushan coins representing Siva as holding a club may be meant for Lakulin but also may be influenced by Greek figures of Herakles. See for Lakulin Fleet in _J.R.A.S._ 1907, pp. 419 ff. and Bhandarkar _Vaishnavism and Saivism_, pp. 115 ff. The coins of Wema Kadphises bear the title Mahisvara, apparently meaning worshipper of the Great Lord. Temples in south India seem to have been named after Kayarohana in the seventh century A.D. See Gopinatha Rao, _Hindu Iconography_, II. p. 19.]

[Footnote 496: Mahabhar. XII.]

[Footnote 497: Mahabhar. XII. 13702 ff. It is recited by Daksha when he recognizes the might of Siva after the unfortunate incident of his sacrifice.]

[Footnote 498: Santi-parvan, section cclxxxv especially line 10, 470 ff.]

[Footnote 499: See Sarva-darsana-sangraha, chap. VI. and the comments of Ramanuja and Sankara on Vedanta Sutras, II. 2. 36.]

[Footnote 500: _E.g._ Sankara-dig-vijaya. The first notice of these sects appears to be an inscription at Igatpuri in the Nasik district of about 620 A.D. recording a grant for the worship of Kapalesvara and the maintenance of Mahavratins (= Kapalikas) in his temple. But doubtless the sects are much older.]

[Footnote 501: The principal are, the Pasupatas, the Saivasiddhantam of southern India and the Sivaism of Kashmir.]

[Footnote 502: The Sarva-darsana-sangraha, chap. VII. gives a summary of it.]

[Footnote 503: The Pasupatas seem to attach less importance to this triad, though as they speak of Pati, Pasu and the impurities of the soul there is not much difference. In their views of causation and free will they differed slightly from the Saivas, since they held that Siva is the universal and absolute cause, the actions of individuals being effective only in so far as they are in conformity with the will of Siva. The Saiva siddhanta however holds that Siva's will is not irrespective of individual Karma, although his independence is not thereby diminished. He is like a man holding a magnet and directing the movements of needles.]

[Footnote 504: There is some difference of language and perhaps of doctrine on this point in various Sivaite works. Both Sivaites and Pancaratrins sometimes employ the language of the Advaita. But see Schrader, _Int. to Pancaratra_, pp. 91 ff.]

[Footnote 505: The five Kancukas (or six including Maya) are strictly speaking tattvas of which the Saivas enumerate 36 and are kala, niyati, raga, vidya and kala contrasted with nityatva, vyapakatva, purnatva, sarvajnatva, sarvakartritva which are qualities of spirit. See Chatterji, _Kashmir Saivism_, 75 ff., 160, where he points out that the Kancukas are essentially equivalent to Kant's "forms of perception and conception." See too Schrader, _Int. to Pancaratra_, 64, 90, 115.]

[Footnote 506: See for names and other details Schomerus, _Der Saiva-Siddhanta_, pp. 7, 23: also many articles in the _Siddhanta-Dipika._]

[Footnote 507: They are taken from the Agama called Raurava. The Sivaites of Kashmir appear to have regarded the extant Siva-sutras as an Agama.]

[Footnote 508: The Sanskrit text and translation of the Mrigendra are published in the _Siddhanta-Dipika_, vol. IV. 1901 ff. It is sometimes described as an Upagama and sometimes as the Jnanapada of the Kamika Agama.]

[Footnote 509: So Tirumular. Nilakantha in his commentary on the Vedanta Sutras says: "I see no difference between the Veda and the Saivagama."]

[Footnote 510: Or Srikantha. The commentary is translated in _Siddhanta-Dipika_, vol. I. ff. In spite of sectarian views as to its early date, it seems to be influenced by the views and language of Ramanuja.]