[Footnote 348:  See F. Kittel, Ueber den Ursprung der Linga Kultus, and Barth, Religions of India, p. 261.]

[Footnote 349:  As is also its appearance, as a rule.  But there are exceptions to this.  Some Hindus deny that the Linga is a phallic emblem.  It is hardly possible to maintain this thesis in view of such passages as Mahabh.  XIII. 14 and the innumerable figures in which there are both a linga and a Yoni.  But it is true that in its later forms the worship is purged of all grossness and that in its earlier forms the symbol adored was often a stupa-like column or a pillar with figures on it.]

[Footnote 350:  Such scenes as the relief from Amaravati figured in Gruenwedel, Buddhist art in India, p. 29, fig. 8, might easily be supposed to represent the worship of the linga, and some of Asoka’s pillars have been worshipped as lingas in later times.]

[Footnote 351:  But not of course the soul which, according to the general Indian idea, exists before and continues after the life of the body.]

[Footnote 352:  Crooke, Popular Religion and Folklore of Northern India, I. 84; II. 219.]

[Footnote 353:  They are however of some importance in Vishnuite theology.  For instance according to the school of Ramanuja it is the Sakti (Sri) who reveals the true doctrine to mankind.  Vishnu is often said to have three consorts, Sri, Bhu and Lila.]

[Footnote 354:  E.g. Sat.  Brah.  I. 2. 5.  See also the strange legend Ib. XI. 1. 1 where Vishnu is described as the best of the gods but is eaten by Indra.  He is frequently (e.g. in the Sata Brah) stated to be identical with the sacrifice, and this was probably one of the reasons for his becoming prominent.]

[Footnote 355:  See many modern examples in Crooke, Popular Religion and Folk Lore of Northern India, chap.  IV. and Census of India, 1901, vol.  VI. Bengal, pp. 196-8, where are described various deified heroes who are adored in Bengal, 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.]