[Footnote 360: See Norman in _Trans. Third Int. Congress of Religions_, II. p. 85. In the _Ind. Ant._ 1918, p. 145 Jayaswal tries to prove that Kalkî is a historical personage and identical with King Yaśodharman of Central India (about A.D. 500) and that the idea of his being a _future_ saviour is late. This theory offers difficulties, for firstly there is no proof that the passages of the Mahabharata which mention Kalkî (III. 190, 13101; III. 191, 13111: XII. 340, 12968) are additions later than Yaśodharman and secondly if Kalkî was first a historical figure and then projected into the future we should expect to hear that he will _come again_, but such language is not quoted. On the other hand it seems quite likely (1) that there was an old tradition about a future saviour called Kalkî, (2) that Yaśodharman after defeating the Huns assumed the rôle, (3) and that when it was found that the golden age had not recommenced he was forgotten (as many pseudo-Messiahs have been) and Kalkî again became a hope for the future. Vincent Smith (_Hist. of India_, ed. III. p. 320) intimates that Yaśodharman performed considerable exploits but was inordinately boastful.] [Footnote 361: Another version of the story which omits the expedition to Laṅka and makes Sîtâ the sister of Râma is found in the Dasaratha Jâtaka (641).] [Footnote 362: But this colonization is attributed by tradition to Vijaya, not Râma.] [Footnote 363: See especially book VI. p. 67, in Growse's _Translation._] [Footnote 364: See Muir's _Sanskrit Texts_, vol. IV. especially pp. 441-491.] [Footnote 365: Ekanâtha, who lived in the sixteenth century, calls the Adhyâtma R. a modern work. See Bhandarkar, _Vaishn. and Saivism_, page 48. The Yoga-Vasishtḥa R. purports to be instruction given by Vasishṭha to Râma who wishes to abandon the world. Its date is uncertain but it is quoted by authors of the fourteenth century. It is very popular, especially in south India, where an abridgment in Tamil called Jñâna-Vasishṭha is much read. Its doctrine appears to be Vedântist with a good deal of Buddhist philosophy. Salvation is never to think that pleasures and pains are "mine."] [Footnote 366: Châṇḍ. Up. III. 17.6] [Footnote 367: The Kaush. Brâhm. says that Kṛishṇa was an Âṅgirasa XXX. g. The Anukramanî says that the Kṛishṇa of Ṛig Veda, VIII. 74 was an Âṅgirasa. For Ghora Âṅgirasa "the dread descendent of the Angirases" see Macdonell and Keith, _Vedic Index_, s.v.] [Footnote 368: _E.g._ Dig. Nik. V. The Pâncarâtra expressly states that Yoga is worship of the heart and self-sacrifice, being thus a counterpart of the external sacrifice (bâhyayâga).] [Footnote 369: Pâṇ. IV. 3. 98, _Vâsudevârjunâbhyâm vun._ See Bhandarkar, _Vaishnavism and Śaivism_, p. 3 and _J.R.A.S._ 1910, p. 168. Sûtra 95, just above, appears to point to _bhakti_, faith or devotion, felt for this Vâsudeva.]