[Footnote 354: _E.g._ Sat. Brâh. 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 Brâh) 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 Goveiyâ (a bandit), Sailesh, Karikh, Lárik, Amar Singh, and Gobind Raut (a slayer of tigers). Compare too the worship of Gopi Nath and Zinda Kaliana in the Panjâb as described in _Census of India_, 1901, vol. XVII. pp. 118-9.]
[Footnote 356: The Bhâgavata Purâna (I. iii.) and the Bhaktamâlâ (see _J.R.A.S._ 1909, pp. 621 ff.) give longer lists of 22 and 26, and the Pâncarâtra gives 39. See Ahirbudhnya Samhitâ, V. 50-55.]
[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 Purâna, III. 18. The Bhâgavata Purâna, I. 3. 24 seems to make the Buddha incarnation future. It also counts Kapila and Rishabha, apparently identical with the founder of the Sânkhya and the first Jain saint, as incarnations. The Padma Purâna seems to ascribe not only Buddhism but the Mâyâ doctrine of Sankara to delusions deliberately inspired by gods. I have not been able to find the passage in the printed edition of the Purâna 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 Kalkî 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 Kalkî (III. 190, 13101; III. 191, 13111: XII. 340, 12968) are additions later than Yasodharman and secondly if Kalkî 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 Kalkî, (2) that Yasodharman after defeating the Huns assumed the rôle, (3) and that when it was found that the golden age had not recommenced he was forgotten (as many pseudo-Messiahs have been) and Kalkî 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.]