[367] The Kaush. Brâhm. says that Kṛishṇa was an Âṅgirasa XXX. g. The Anukramanî says that the Kṛishṇa of Ṛig Veda, VIII. 74 was an Âṅgirasa. For Ghora Âṅgirasa "the dread descendent of the Angirases" see Macdonell and Keith, Vedic Index, s.v.
[368] E.g. Dig. Nik. V. The Pâncarâtra expressly states that Yoga is worship of the heart and self-sacrifice, being thus a counterpart of the external sacrifice (bâhyayâga).
[369] Pâṇ. IV. 3. 98, Vâsudevârjunâbhyâm vun. See Bhandarkar, Vaishnavism and Śaivism, p. 3 and J.R.A.S. 1910, p. 168. Sûtra 95, just above, appears to point to bhakti, faith or devotion, felt for this Vâsudeva.
[370] Especially the Besnagar column. See Rapson, Ancient India, p. 156 and various articles in J.R.A.S. 1909-10.
[371] X. i, vi.
[372] III. i. 23, Ulâro so Kaṇho isi ahosi. But this may refer to the Rishi mentioned in R.V. VIII. 74 who has not necessarily anything to do with the god Kṛishṇa.
[373] See Hemacandra Abhidhânacintâmani, Ed. Boehtlingk and Rien, p. 128, and Barnett's translation of the Antagada Dasāo, pp. 13-15 and 67-82.
[374] Apparently the same as the Vṛishṇis.
[375] III. XV.
[376] It would seem that the temple of Dvârakâ was built between the composition of the narrative in the Mahâbhârata and of the Vishṇu Purâṇa, for while the former says the whole town was destroyed by the sea, the latter excepts the temple and says that whoever visits it is freed from all his sins. See Wilson, Vishṇu Purâṇa, V. p. 155.