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reference is made to apply to this seer. Something like the queen's remarks is the doubtful saying of the king himself, as quoted elsewhere (III. 273. 6): "Time and fate, and what will be, this is the only Lord. How else could this distress have come upon my wife? For she has been virtuous always."
We turn now to the great sectarian gods, who eventually unite with Brahm[=a] to form a pantheistic trinity, a conception which, as we shall show, is not older than the fifth or sixth century after Christ.
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FOOTNOTES:
[Footnote 1: The rival heresies seem also to belong to the East. There were thus more than half a dozen heretical bodies of importance agitating the region about Benares at the same time. Subsequently the Jains, who, as we have shown, were less estranged from Brahmanism, drifted westward, while the Buddhist stronghold remained in the East (both, of course, being represented in the South as well), and so, whereas Buddhism eventually retreated to Nep[=a]l and Tibet, the Jains are found in the very centres of old and new (sectarian) Brahmanism, Delhi, Mathur[=a], Jeypur, [=A]jm[=i]r.]
[Footnote 2: 'The wandering of R[ra]ma,' who is the sectarian representative of Vishnu.]
[Footnote 3: The 'Bh[=a]rata (tale)', sometimes called Mah[=a]-Bh[=a]rata, or Great Bh[=a]rata. The Vishnuite sectarianism here advocated is that of Krishna. But there is as much Çivaism in the poem as there is Vishnuism.]
[Footnote 4: Dramatic and lyric poetry is artificial even in language.]
