[413] Muir, loc. cit. 4, 124 ff., 127.
[414] Muir, loc. cit. 4, 131, 252 ff. The epithet of Vishnu, Upendra, i. e. Beside-Indra, points to this position.
[415] Manu, 12, 121.
[416] Burnouf, loc. cit. p. 137; A. Weber, "Ind. Studien," 2, 20; Lassen, "Ind. Alterth." 12, 918.
[417] Muir, loc. cit. 4, 300-320.
[418] Muir, loc. cit. 4, 184, 230, 269. Lassen, loc. cit. 12, 922. On the seats of the worship of Çiva on the coasts of the Deccan in the Mahabharata, cp. Muir, loc. cit. 44, 28, 285.
[419] Nandin means having delight, delighted.
[420] In the book of the law Vishnu is mentioned once only (12, 121), and Çiva not at all. The old sutras of the Buddhists, on the other hand, as has been stated, mentioned Çiva frequently under the name Çankara, and Vishnu under the names Hari and Janardana. Lassen has rightly perceived that the Narayana of the ancient sutras and of the law-book was not yet Vishnu, but Brahman, and Narayana was not transferred to Vishnu till later ("Alterth." 12, 918; 22, 464). The Mahavança (7, 47, ed. Turnour) mentions Vishnu as the tutelary deity of the earliest settlers in Ceylon. This settlement took place about 500 B.C., while Çiva appears as the tutelary deity of the somewhat more ancient Mathura in the south. The rise of the worship of Çiva and Vishnu according to these indications must be placed between 600 and 500 B.C. Panini is acquainted with Avataras of Vishnu (Lassen, loc. cit. 12, 921); in the accounts of the Greeks Krishna is already identified with Vishnu, and is widely worshipped both in the valley of the Ganges and in the extreme south of India, while Çiva is worshipped in the mountains. The development of this worship must therefore have taken place between 500 and 300 B.C., and no doubt chiefly in the second part of this period.