fact that he carries a bow (never a cowherd's stick) and is often accompanied by Hanuman, the monkey leader. Note 3, p. 17. For a comparison of Ghora Angirasa's teaching in the _Chandogya Upanishad_ with Krishna's precepts in the _Gita_, see Mazumdar, _The Age of Imperial Unity_ (432-4) and Basham, _The Wonder that was India_ (242-7, 304-5) Note 4, p. 17. Although the actual date of the _Mahabharata_ war has been variously assessed--'between 1400 and 1000 B.C.' (M.A. Mehendale in _The Age of Imperial Unity_, 251) 'the beginning of the ninth century B.C. (Basham, op. cit., 39)--the epic itself is generally recognized as being a product of many centuries of compilation. The portions relating to Krishna the hero may well date from the third century B.C. The _Gita_, on the other hand, was possibly composed in the second century B.C. 'but assumed the form in which it appears in the _Mahabharata_ today in the early centuries A.D.' (Mehendale, op. cit., 249). Note 5, p. 24. The implication is that the Pandavas have not been granted ultimate salvation i.e. final release from living but have reached the important transitional level of 'the heaven of the doers of good deeds.' They have also been granted the limited status of petty gods. Note 6, p. 25. _Harivansa_, 'the Genealogy of Krishna' but more literally, 'the Genealogy of Hari,' a synonym for Vishnu. For the sake of clearness and to avoid burdening the text with too much periphrasis, I have throughout referred to Krishna as such. In the texts themselves, however, he is constantly invoked under other names--Hari (or Vishnu), Govinda (the cowherd), Keshava (the hairy or radiant one), Janarddana (the most worshipful), Damodara ('bound with a rope,' referring to the incident (p. 32) when having been tied by Yasoda to a mortar, Krishna uproots the two trees), Murari ('foe of Mura, the arch demon' p. 58) or in phrases such as 'queller of Kaliya the snake,' 'destroyer of Kesi, the demon horse,' 'slayer of Madhu--the demon who sprang from the ear of Vishnu and was killed by him.' A similar use of periphrasis occurs in Anglo-Saxon kennings ('world-candle' for sun, 'battle-adders' for arrows). In the same way, Abul Fazl's chronicle, the _Akbarnama_, never names the emperor Akbar but refers to him in terms such as 'His Majesty,' 'the holy soul,' 'lord of the age,' 'fountain of generosity,' 'the sacred heart,' 'the world-adorning mind,' 'the decorated mansion of sports.' Note 7, p. 26, 34, 46, 68, 69.