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before Christ is indisputable. No incontrovertible proofs
are found regarding Rama's inclusion as the incarnation
of Visnu at so early a period; but on general grounds, we
may safely say that by the pre-Mauryan epoch, R膩ma was
also looked upon as a form of Vis峁噓. We are inclined to
hold that at the period of our poet, when Buddhism was
in its infancy, and vigorous propaganda in its favour was
in full swing, there were people who denied divinity to
Krsna and lightly treated him as a mere cowherd. The
weapons of K峁涐梗峁嘺 were also regarded as divine and capable
of achieving any object. As already observed, Bh膩sa was
the first to invest these weapons with human form and
bring them on the stage. They are advised to proceed to
Gokula in the guise of cowherds.鲁 There was no
unhealthy rivalry between Vaisnavism and Saivism and no
attempts were made to impress the superiority of either of
them over the other. Siva was worshipped and so was his
divine consort, K膩rty膩yan墨. K膩rty膩yani is said to be the
divine child of Yasoda which was dashed against stone
by Kamsa, but instead of being dead, the child burst into
two. The divine weapons of K膩rty膩yan墨 are shown as
appearing on the stage to praise her. They include
Kundodara, Sankukar峁嘺, N墨la and Manojava, and they
also are advised to go disguised as cowherds to Gokula
along with the disguised K膩rty膩ya峁嚹�.*
5 Skanda is said to have proceeded from the grove of
arrows or reeds. His feats of killing Krau帽ca and
Mandara are referred to a number of times. In
connection with the praise of Balarama, it may be
mentioned that there were temples dedicated to Balarama
in the epic age. Balar膩ma plays an important part in
the Pa帽car膩tra system (about which we shall speak later
on), and our poet appears to be a follower of the system.
There were temples of Yak峁�in墨s and maidens used to
worship them. K膩l膩峁ａ弓ami is mentioned as a special day
for worshipping the Yak峁�i峁噄. We do not think that
Yak峁�inis were evil spirits, at least in the period we are
dealing with. In A艣oka's time, they appear to have lost
1 Bhandarkar, EI, XXII, pp. 198-205. 2 Dv. pp. 7, 26-achtaa
啶�啷佮ぐ啷佮し啷嬥い啷嵿い啶�啶� 啷� ( [puru峁�ottama岣� | (] p. 7), 啶曕ぅ啶� 啶曕ぅ啶� 啶椸�嬥お啶距げ啶� 啶囙い啶� 啷� ( [katha峁� katha峁� gop膩laka iti | (] p. 26). 3 Cf. Bal, p. 17. 4 Cf. B膩l, p. 33.
5 Pratij帽膩, II. 2. 6 Cf. Bal, 11. 23; III. 9; Abh, I. 24; VI. 7; Prat, V. 12;
etc. 7 Cf. Vaidya, Upasa峁僪膩ra, p. 521. 8 Cf. Pratij帽膩, padre aftaping gloi
啶むじ啷嵿じ啶� 啶︵�囙さ啶曕く啷嵿く啶� 啶曕い啷嵿い啶� 啷� [tassi devakayya峁� katta峁� | ] 9 Jayaswal, JASB, 1X, p. 262: Ghatak. JDL, XII, p. 30.