the Muni Vaśisht́ha; such as the merits of bathing in the month of Mágha, and the potency of the Mantra or prayer addressed to Lakshmí Náráyańa. But the nature of Bhakti, faith in Vishńu--the use of Vaishńava marks on the body--the legends of Vishńu's Avatáras, and especially of Ráma--and the construction of images of Vishńu--are too important to be left to mortal discretion: they are explained by Śiva to Párvati, and wound up by the adoration of Vishńu by those divinities. The dialogue then reverts to the king and the sage; and the latter states why Vishńu is the only one of the triad entitled to respect; Śiva being licentious, Brahmá arrogant, and Vishńu alone pure. Vaśisht́ha then repeats, after Śiva, the Máhátmya of the Bhagavad Gítá; the merit of each book of which is illustrated by legends of the good consequences to individuals from perusing or hearing it. Other Vaishńava Máhátmyas occupy considerable portions of this Khańd́a, especially the Kártíka Máhátmya, or holiness of the month Kartika, illustrated as usual by stories, a few of which are of an early origin, but the greater part modern, and peculiar to this Puráńa 39.

The Kriyá Yoga Sára is repeated by Súta to the Rishis, after Vyása's communication of it to Jaimini, in answer to an inquiry how religious merit might be secured in the Kálí age, in which men have become incapable of the penances and abstraction by which final liberation was formerly to be attained. The answer is, of course, that which is intimated in the last hook of the Vishńu Puráńa--personal devotion to Vishńu: thinking of him, repeating his names, wearing his marks, worshipping in his temples, are a full substitute for all other acts of moral or devotional or contemplative merit.

The different portions of the Padma Puráńa are in all probability as many different works, neither of which approaches to the original definition of a Puráńa. There may be some connexion between the three first portions, at least as to time; but there is no reason to consider them as of high antiquity. They specify the Jains both by name and practices.; they talk of Mlechchhas, 'barbarians,' flourishing in India; they commend