[Footnote 25: KP. xxii. pp, 239-241.]
[Footnote 26: As will be shown below, it is possible that this may be a ceremony first taken from the wild tribes. See the 'pole' rite described above in the epic.]
[Footnote 27: Compare for instance ib. xxviii. 68, on the strange connection of a Ç[=u]dr[=a] wife of a Guru.]
[Footnote 28: KP. xxxvi. It is of course impossible to say how much epic materials come from the literary epic and how much is drawn from popular poetry, for the vulgar had their own epoidic songs which may have treated of the same topics. Thus even a wild tribe (Gonds) is credited with an 'epic.' But such stuff was probably as worthless as are the popular songs of today.]
[Footnote 29: KP. xxx. p. 305; xxxvii. p. 352.]
[Footnote 30: ib. p. 355.]
[Footnote 31: Compare N[=a]rad[=i]ya, xi. 23,27,31 'the one whom no one knows,' 'he that rests in the heart,' 'he that seems to be far off because we do not know,' 'he whose form is Çiva, lauded by Vishnu,' xiii. 201.]
[Footnote 32: Even Vishnu as a part of a part of the Supreme Spirit in VP. is indicated by Vishnu's adoration of [=a]tm[=a] in the epic (see above).]
[Footnote 33: Compare Williams' Brahmanism and Hinduism.]
[Footnote 34: Çankara's adherents are chiefly Çivaite, but he himself was not a sectary. Williams says that at the present day few worship Çiva exclusively, but he has more partial adherents than has Vishnu. Religious Thought and Life, pp. 59, 62.]