al, such as Goveiya (a bandit),
Sailesh, Karikh, Larik, Amar Singh, and Gobind Raut (a slayer of
tigers). Compare too the worship of Gopi Nath and Zinda Kaliana in the
Panjab as described in _Census of India_, 1901, vol. XVII. pp. 118-9.]

[Footnote 356: The Bhagavata Purana (I. iii.) and the Bhaktamala (see
_J.R.A.S._ 1909, pp. 621 ff.) give longer lists of 22 and 26, and the
Pancaratra gives 39. See Ahirbudhnya Samhita, V. 50-55.]

[Footnote 357: Book I, cantos 74-76.]

[Footnote 358: A parallel phenomenon is the belief found in Bali, that
Buddha is Siva's brother.]

[Footnote 359: For Brahmanic ideas about Buddha see Vishnu Purana,
III. 18. The Bhagavata Purana, I. 3. 24 seems to make the Buddha
incarnation future. It also counts Kapila and Rishabha, apparently
identical with the founder of the Sankhya and the first Jain saint, as
incarnations. The Padma Purana seems to ascribe not only Buddhism but
the Maya doctrine of Sankara to delusions deliberately inspired by
gods. I have not been able to find the passage in the printed edition
of the Purana but it is quoted in Sanskrit by Aufrecht, _Cat. Cod.
Bib. Bodl._ p. 14, and Muir, _Original Sanskrit Texts_, p. 198.]

[Footnote 360: See Norman in _Trans. Third Int. Congress of
Religions_, II. p. 85. In the _Ind. Ant._ 1918, p. 145 Jayaswal tries
to prove that Kalki is a historical personage and identical with King
Yasodharman of Central India (about A.D. 500) and that the idea of his
being a _future_ saviour is late. This theory offers difficulties, for
firstly there is no proof that the passages of the Mahabharata which
mention Kalki (III. 190, 13101; III. 191, 13111: XII. 340, 12968) are
additions later than Yasodharman and secondly if Kalki was first a
historical figure and then projected into the future we should expect
to hear that he will _come again_, but such language is not quoted. On
the other hand it seems quite likely (1) that there was an old
tradition about a future saviour called Kalki, (2) that Yasodharman
after defeating the Huns assumed the role, (3) and that when it was
found that the golden age had not recommenced he was forgotten (as
many pseudo-Messiahs have been) and Kalki again became a hope for the
future. Vincent Smith (_Hist. of India_, ed. III. p. 320) intimates
that Yasodharman performed considerable exploits but was inordinately
boastful.]

[Footnote 361: Another version of the story which omits the expedition
to Lanka and makes Sita