[Footnote 460: Mahâbh. II. secs. 16, 22 ff.] [Footnote 461: Droṇa-p., 2862 ff. Anusâsana-p., 590 ff.] [Footnote 462: _E.g._ Anusâsana P., 6806 ff.] [Footnote 463: _E.g._ the Ahirbudhnya Saṃhitâ and Adhyâtma Râmâyaṇa.] [Footnote 464: Śântipar. cccxxxvii, 12711 ff. In the Bhagavad-gîtâ Kṛishṇa says that he is Vâsudeva of the Vṛishṇis, XI. 37.] [Footnote 465: Cf. the title Bhâgavata Purâṇa.] [Footnote 466: Ekâyana is mentioned several times in the Chândogya Up. (VII. 1, 2 and afterwards) as a branch of religious or literary knowledge and in connection with Nârada. But it is not represented as the highest or satisfying knowledge.] [Footnote 467: Even in the Śatapatha Br. Nârâyaṇa is mentioned in connection with a sacrifice lasting five days, XIII. 6. 1.] [Footnote 468: The Saṃhitâs hitherto best known to orientalists appear to be late and spurious. The Bṛihadbrahma Saṃhitâ published by the Anandasrama Press mentions Râmânuja. The work printed in the _Bibliotheca Indica_ as Nârada Pâncarâtra (although its proper title apparently is Jñânamritasâra) has been analyzed by Roussel in _Mélanges 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 Pâncarâtra and Pâncarâtra are both found, but that with the long vowel is the more usual. Govindâcârya's article in _J.R.A.S._ 1911, p. 951 may also be consulted.] [Footnote 469: The oldest are apparently the Paushkara, Vârâha, Brahma, Sâttvata, Jaya and Ahirbudhnya Saṃhitâs, all quoted as authoritative by either Râmânuja or Vedânta Deśika.] [Footnote 470: It is quoted as equal to the Vedas by Yâmunâcârya, so it must then have been in existence some centuries.] [Footnote 471: The story of Śvetadvîpa or White Island in the Śânti-parvan of the Mahâbhârata states definitely that Nârada received the Pâncarâtra there.] [Footnote 472: There is much diversity of statement as to whether there are one or many Śaktis.] [Footnote 473: Vishṇu is the name of God in all his aspects, but especially God as the absolute. Vâsudeva is used both of God as the absolute and also as the first emanation (Vyûha).] [Footnote 474: Kriyâśakti and Bhûtiśakti.] [Footnote 475: Jñâna, aiśvarya, śakti, bala, vîrya, tejas. These are called guṇas but are not to be confounded with the three ordinary guṇas.] [Footnote 476: The words seem to have been originally proper names. See the articles in the _Petersburg Lexicon._] [Footnote 477: Nârâyaṇa like Vishṇu 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 Pâncarâtra_ where the reader can find full details.] [Footnote 479: Comment on Vedânta sûtras, II. 2. 42.]