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'that which is, that appears in different conditions, and it is in this sense that the world is non-different from Brahman. But this theory is really in conflict with all Scripture, Smriti, Itihasa, Purana and Reasoning. For Scripture, Smriti, Itihasa and Purana alike teach that there is one supreme cause, viz.
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.
The sweet fern and indigo in overgrown wood-paths wet you with dew up to your middle. The leaves of the shrub-oak are shining as if a liquid were flowing over them. The pools seen through the trees are as full of light as the sky. "The light of the day takes refuge in their bosoms," as the Purana says of the ocean. All white objects are more remarkable than by day.
Perhaps they are exaggerated by the Buddhist narrator, but they also reflect the irreverent exuberance of young thought. Pûraṇa Kassapa denies that there is any merit in virtue or harm in murder.
I have heard in the Purana that a lady of name Jatila, the foremost of all virtuous women belonging to the race of Gotama had married seven Rishis. So also an ascetic's daughter, born of a tree, had in former times united herself in marriage with ten brothers all bearing the same name of Prachetas and who were all of souls exalted by asceticism.
So the Purana says, 'It is false to maintain that the individual Self and the highest Self enter into real union; for one substance cannot pass over into the nature of another substance. Accordingly the Bhagavad Gita declares that the released soul attains only the same attributes as the highest Self. Pu. The same view will be set forth by the Sutrakara in IV, 4, 17; 21, and I, 3, 2. Up. Up. Up.
The Nepâla-mâhâtmya says that to worship Buddha is to worship Śiva, and the Svayambhû Purâna returns the compliment by recommending the worship of Paśupati. The official itinerary of the Hindu pilgrim includes Svayambhû, where he adores Buddha under that name. More often the two religions adore the same image under different names: what is Avalokita to the one is Mahâkâla to the other.
Such vital differences are only partially resolved in the Bhagavata Purana. Representing as they do two different conceptions of Krishna's character, it is inevitable that the resulting account should be slightly biased in one direction or the other. The Bhagavata Purana records both phases in careful detail blending them into a single organic whole.
On at least three occasions they had illustrated scenes from the Bhagavata Purana Nanda celebrating Krishna's birth, Krishna rescuing Nanda from the python which had started to devour his foot, and finally the game of blind man's bluff but their chief subject had been the tender enchantments of courtly love. Ladies were portrayed longing for their lovers.
Listen to me as I tell thee what Mahadeva having the bovine bull for the device on his standard had recited unto the ascetics on the breast of the Himavat. His utterances constitute a Purana. The advancement of greatness, energy, strength, prowess, puissance, humility, and lineage that are in Arjuna can come up to only a third part of the measure in which those attributes reside in Krishna.
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