ly the Sivaites say that
Siva has five faces, namely Isana or Sadasiva (the highest,
undifferentiated form of the deity) at the top and below Vamadeva,
Aghora, Tatpurusha, and Sadyojata, presiding respectively over the
north, south, east and west. It is thus clear that in the early
centuries of our era (or perhaps even before it) there was a tendency
in Vishnuism, Sivaism and Mahayanist Buddhism alike to represent the
ineffable godhead as manifested in four aspects somewhat more
intelligible to human minds and producing in their turn many inferior
manifestations. Possibly the theory originated among the
Vishnuites,[487] but as often happened in India it was adopted by
their opponents. None of these theories are of much importance as
living beliefs at the present day but their influence can be seen in
iconography.

As a sect the Pancaratras seem to have been a subdivision of the
Bhagavatas and probably at the present day many Vishnuites would
accept the second name but not the first. The Pancaratra is studied at
only a few places in southern India but its doctrines permeate the
popular work called Bhaktamala and in view of the express approbation
of Ramanuja and other authorities it can hardly be repudiated by the
Sri-Vaishnavas. Bhagavata is sometimes used in the south as a name
for Smartas who practise Vedic rites and worship both Siva and
Vishnu.[488]

4

In these early times there were strenuous theological struggles now
forgotten, though they have left their traces in the legends which
tell how the title of Krishna and others to divine honours was
challenged. Amalgamation was the usual method of conciliation.
Several gods grew sufficiently important to become in the eyes of
their worshippers the supreme spirit and at least four were united in
the deity of the Bhagavatas, namely, Vasudeva, Krishna, Vishnu and
Narayana. Of the first three I have spoken already. Narayana never
became like Vishnu and Krishna a great mythological figure, but in
the late Vedic period he is a personification of the primaeval waters
from which all things sprang or of the spirit which moved in
them.[489] From this he easily became the supreme spirit who animates
all the universe and the name was probably acceptable to those who
desired a purer and simpler worship because it was connected with
comparatively few legends. But there is some confusion in its use, for
it is applied not only to the supreme being but to a double
incarnatio