ough no other evidence is forthcoming of the
events which it relates.]

[Footnote 127: In southern India and in Assam the superiors of
monasteries sometimes exercise a quasi-episcopal authority.]

[Footnote 128: Sat. Brahm. v. 3. 3. 12 and v. 4. 2. 3.]

[Footnote 129: The Markandeya Purana discusses the question how Krishna
could become a man.]

[Footnote 130: See for instance _The Holy Lives of the Azhvars_ by
Alkondavilli Govindacarya. Mysore, 1902, pp. 215-216. "The Dravida Vedas
have thus as high a sanction and authority as the Girvana (i.e.
Sanskrit) Vedas."]

[Footnote 131: I am inclined to believe that the Lingayat doctrine
really is that Lingayats dying in the true faith do not transmigrate any
more.]

[Footnote 132: E.g. Brih.-Ar. III. 2. 13 and IV. 4. 2-6.]

[Footnote 133: This is the accepted translation of _dukkha_ but perhaps
it is too strong, and _uneasiness_, though inconvenient for literary
reasons, gives the meaning better.]

[Footnote 134: The old Scandinavian literature with its gods who must
die is equally full of this sense of impermanence, but the Viking
temperament bade a man fight and face his fate.]

[Footnote 135: But see Rabindrannath Tagore: Sadhana, especially the
Chapter on Realization.]

[Footnote 136: Cf. Shelley's lines in Hellas:--

"Worlds on worlds are rolling ever
From creation to decay,
Like the bubbles on a river
Sparkling, bursting, borne away."]

[Footnote 137: Nevertheless _deva_ is sometimes used in the Upanishads
as a designation of the supreme spirit.]

[Footnote 138: E.g. Brih.-Ar. Up. IV. 3. 33 and the parallel passages in
the Taittiriya and other Upanishads.]

[Footnote 139: The principal one is the date of Asoka, deducible from an
inscription in which he names contemporary Seleucid monarchs.]

[Footnote 140: _E.g._ a learned Brahman is often described in the Sutta
Pitaka as "a repeater (of the sacred words) knowing the mystic verses by
heart, one who had mastered the three Vedas, with the indices, the
ritual, the phonology, the exegesis and the legends as a fifth."]

[Footnote 141: There had been time for misunderstandings to arise. Thus
the S^{.}atapatha Brahmana sees in the well-known verse "who is the God
to whom we shall offer our sacrifices" an address to a deity named Ka
(Sanskrit for _who_) and it would seem that an old word, _uloka_, has
been separated in several passages into two words, _u_ (a meaningless
particle) and _loka_.]

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