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account of creation, and proceeds to tell about the social side; the other sticks to the accounts of creation, goes on to theology, takes up tales of heroes, introduces speculation, is finally wrenched over to and amplified by sectarian writers, and so presents a composite that resembles epic and law, and yet is generally religious and speculative.
A striking instance of this may be seen in the law-book of "Vishnu.' Here there is an old base of legal lore, S[=u]tra, interlarded with Puranic material, and built up with sectarianism. The writer is a Vishnuite, and while recognizing the trinity, does not hesitate to make his law command offerings to Krishna V[=a]sudeva, and his family (Pradyumna, Aniruddha), along with the regular Brahmanic oblations to older spirits.[13] Brahmanism recognized Hindu deities as subordinate powers at an early date, at least as early as the end of the S[=u]tra period; while Manu not only recognizes Vishnu and Çiva (Hara), but recommends an oblation to Cr[=i] and K[=a]][=i] (Bhadrak[=a]li, here, as elsewhere, is Durg[=a]).[14]
In their original form the Pur[=a]nas were probably Hesiodic in a great extent, and doubtless contained much that was afterwards specially developed in more prolix form in the epic itself. But the works that are come down as Pur[ra]nas are in general of later sectarian character, and the epic language, phraseology, and descriptions of battles are more likely taken straight from the epic than preserved from ante-epic times. Properly speaking one ought to give first place to the Pur[ra]nas that are incorporated into the epic. The epic M[=a]rkandeya Pur[=a]na, for instance, is probably a good type of one of the earlier works that went by this name. That the present Pur[=a]nas are imitations of the epic, in so far as they treat of epic topics, may be presumed from the fact that although they often have the formulae intact of the battlefield, [15] yet do they not remain by epic descriptions but add weapons, etc., of more modern date than are employed in the original.[16]
The sectarian monotheism of the Pur[ra]nas never resulted in dispensing with the pantheon. The Hindu monotheist is a pantheist, and whether sectarian or philosophical,
