It is commonly said that whereas the whole divine nature of Vishṇu was embodied in Kṛishṇa, Râma was only a partial incarnation. Half the god's essence took human form in him, the other half being distributed among his brothers. Kṛishṇa is a greater figure in popular esteem and receives the exclusive devotion of more worshippers. The name of Râma commands the reverence of most Hindus, and has a place in their prayers, but his figure has not been invested with the attributes (often of dubious moral value) which most attract sectarian devotion. His worship combines easily with the adoration of other deities. The great temple of Ramesvaram on Adam's Bridge is dedicated not to Râma himself but to the linga which he erected there, and Tulsi Das, the author of the Hindi Râmâyaṇa, while invoking Râma as the Supreme Lord and redeemer of the world, emphatically states[363] that his worship is not antagonistic to that of Śiva. No inscriptions nor ancient references testify to the worship of Râma before our era and in the subsequent centuries two phases can be distinguished. First, Râma is a great hero, an incarnation of Vishṇu for a particular purpose and analogous to the Vâmana or any other avatâra: deserving as such of all respect but still not the object of any special cult. This is the view taken of Râma in the Mahâbhârata, the Purâṇas, the Raghuvaṃsa, and those parts of the Râmâyaṇa which go beyond it are probably late additions.[364] But secondly Râma becomes for his worshippers the supreme deity. Râmânuja (on the Vedânta sûtras, II. 42) mentions him and Kṛishṇa as two great incarnations in which the supreme being became manifest, and since Kṛishṇa was certainly worshipped at this period as identical with the All-God, it would appear that Râma held the same position. Yet it was not until the fourteenth or fifteenth century that he became for many sects the central and ultimate divine figure.