in the
_Hemavatasutta_ and _[=A]tavakasutta_ the Yakkha asks what
is the best possession, what brings bliss, and what is
swettest, to which the answer is: faith, law, and truth,
respectively.]

[Footnote 80: _Karm[=a]ntaram up[=a]santas, i.e.,
vir[=a]mak[=a]lam upagacchantas_.]

[Footnote 81: II. 36. 3 ff. The phraseology of vs. 5 is
exactly that of [Greek: _ton etto ldgon kreitto poithnsi_],
but the Pundit's arguments are 'based on the law.']

[Footnote 82: See above. In a later period (see below) the
question arises in regard to the part played by Creator and
individual in the workings of grace, some claiming that man
was passive; some, that he had to strive for grace.]

[Footnote 83: Perhaps ironical. In V. 175. 32, a woman cries
out: "Fie on the Creator for this bad luck," conservative in
belief, and outspoken in word.]

[Footnote 84: III. 30. 17. The _gosava_ is a
'cow-sacrifice.' The _pu[n.][d.]ar[=i]ka_ is not explained
(perhaps 'elephant-sacrifice').]

* * * * *

CHAPTER XV.

HINDUISM (CONTINUED).--VISHNU AND CIVA.

In the epic the later union of the sectarian gods is still a novelty.
The two characters remain distinct enough. Vishnu and Civa are
different gods. But each in turn represents the All-god, and
consequently each represents the other. The Vishnu-worship which grew
about Krish[n.]a, originally a friend of one of the epic characters,
was probably at first an attempt to foist upon Vedic believers a
sectarian god, by identifying the latter with a Vedic divinity. But,
whatever the origin, Krishna as Vishnu is revered as the All-god in
the epic. And, on the other hand, Civa of many names has kept the
marks of Rudra. Sometimes one, sometimes another, is taken as the
All-god. At times they are compared, and then each sect reduces the
god of the other to an inferior position. Again they are united and
regarded as one. The Vishnu side has left the best literary
representation of this religion, which has permeated the epic. It is
pantheism, but not an impersonal pantheism. The Blessed Lord is the
All. This is the simple base and crown of its speculation. It is like
the personal development of Vedantic philosophy, only it is here
degraded by the personality of the man-god, who is made the incarnate
All-god. The Krishna of the epic as a man is a sly, unscrupulous
fell