is therefore a distinct textbook of the Sātvata or Pāñcharātra church, not much later than the Bhagavad-gītā. According to it, the Supreme Being is Nārāyaṇa, the Almighty God who reveals himself as highest teacher and saintly sage, whose legendary performance of a five-days' sacrifice (above, p. 76) has gained for his doctrine the title of Pāñcharātra. Next in order of divinity is Kṛishṇa Vāsudēva, whose tribal name of Sātvata has furnished the other name of this church; then follow in due order Saṃkarshaṇa, Pradyumna, and Aniruddha, all of his family; and with Vāsudēva is closely associated the epic hero Arjuna, a prototype for this mortal pair being discovered in the legendary Nara and Nārāyaṇa. [Footnote 23: It is obvious that this island lies in a latitude somewhere between that of Lilliput and Brobdingnag, and that the professors who have endeavoured to locate it on the map of Asia have wasted their time.] Comparing then the Bhagavad-gītā with the Nārāyaṇīya, we see that in all essentials they agree, but in two points they differ. Both preach a doctrine of activity in pious works, _pravṛitti_, in conscious opposition to the inactivity of the Aupanishadas and Sāṃkhyas; but the Nārāyaṇīya does not dwell much on this topic, and limits activity to strictly religious duties, while the Bhagavad-gītā develops the idea so as to include everything, thus sketching out a bold system for the sanctification of all sides of life, which enables it to open the door of salvation directly to all classes of mankind. Secondly, the Bhagavad-gītā says nothing about the theory of emanations or _vyūhas_ in connection with Vāsudēva; probably its author knew the legends of Saṃkarshaṇa, Pradyumna, and Aniruddha, but he apparently did not know or at least did not accept the view that these persons were related as successive emanations from Vāsudēva. We must therefore look round for sidelights which may clear up the obscurities in the history of this church. Our first sidelight glimmers in the famous grammar of Pāṇini, who probably lived in the fifth century B.C., or perhaps early in the fourth century. Pāṇini informs us (IV. iii. 98) that from the names of Vāsudēva and Arjuna the derivative nouns _Vāsudēvaka_ and _Arjunaka_ are formed to denote persons who worship respectively Vāsudēva and Arjuna. Plainly then in the fifth century Kṛishṇa Vāsudēva and Arjuna were worshipped by some, probably in the same connection as is shown in the Mahābhārata. Perhaps Vāsudēva had not yet been raised to the rank of the Almighty; it is more likely that he was still a deified hero and teacher, and Arjuna his noblest disciple. But both of them were receiving divine honours; they had been men, and were now gods, with bands of adorers.