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If so, the evolution of Bhâgavata theology will be that Kṛishṇa, a great hero in a tribe lying outside the sphere of Brahmanism, is first identified with Vâsudeva, the god of that tribe, and then both of them with Vishṇu. At this stage the Bhagavad-gîtâ was composed.
How it is possible that in the Veda as well as in common life the soul is spoken of as being born, dying, &c., will be explained under Su. The conclusion, therefore, is that the Bhagavata system also denies the origination of the soul, and that hence the objections raised on this ground against its authoritativeness are without any force. Another objection is raised by some.
This is obvious allegory indicating that the Bhâgavata religion rejected animal sacrifices. Nara, Nârâyaṇa, Hari and Kṛishṇa. Nara and Nârâyaṇa are often identified with Arjuna and Vâsudeva. e.g. VI. and in its present form was doubtless elaborated apart from the rest.
For the Vallabhacharyas derive their scriptural sanction from the eighth book of the Bhagavata Purana, which they have completely falsified from its true meaning in their translation called the Prem Sagar, or "Ocean of Love." You saw the son? In twenty years for these people cannot last long trade and cunning and the riot of all the senses will have made him what you saw the father."
The task of human souls is to attain liberation, but though the language of the Saṃhitâs is not entirely consistent, the older view is that they become like to God, not that they are absorbed in him. Thus it is not incorrect to say that the Bhâgavata religion is monotheistic and recognizes a creator of souls.
Each has a special interpretation of these last which becomes to some extent its motto. But these books belong to the relatively older literature. This ecstatic and sentimental theology, though found in all parts of India, is more prevalent in the north than in the south. Its great text-book is the Bhâgavata Purâṇa.
Secondly the Bhâgavata Purâṇa says that in the Kali age the worshippers of Nârâyaṇa will be numerous in the Dravidian country, though in other parts found only here and there, and that those who drink the water of the Kaveri and other southern rivers will mostly be devotees of Vâsudeva. This passage must have been written after a Vishnuite movement had begun in the Dravidian country.
In a similar way, the forest itself is 'threaded with phases of passion' and slender trees in flower parallel the slim romantic girls who long for Krishna's love. One other Kangra master remains to be mentioned. Besides the pictures already noted, there exists a further series illustrating the tenth book of the Bhagavata Purana.
The subject was the tenth book of the Bhagavata Purana and the scenes illustrated ranged from Krishna's birth and adventures with demons to his frolics with the cowgirls and final slaughter of Kansa. Purkhu's style if Purkhu is indeed the master responsible is remarkable for its luminous clarity, its faint suggestions of modelling, and above all for its natural use of rhythm.
This viewpoint is maintained in the Vishnu Purana, another text of about the sixth century and is developed and illustrated in the tenth and eleventh books of the Bhagavata Purana. It is this latter text a vast compendium of perhaps the ninth or tenth century which affords the fullest account in literature of Krishna's story.
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