deal. I have not, for example, discussed statements such as 'Krishna was
not a god but a hero of a rough tribe of cowherds.' 'The Gita is an
interpolation.' 'There is general agreement on the historicity of
Krishna.' 'Radha appears to be a late addition.' Higher Criticism, whether
applied to the Bible or to the classics of Indian religion must
necessarily remain a small scholars' preserve--of vital importance to the
few but of little account to the main body of believers or to artists
illustrating adored themes. I have rather been concerned to present
information about Krishna in the form in which it has actually reached
Indian minds and has influenced belief and worship. During the last two
thousand years, various texts have dealt with Krishna, emphasizing first
one and then another aspect of his character and in the process assembling
more and more details. These texts are still revered by Indians and
although they are the product of widely separated eras, all of them have
still an air of contemporary authority. By considering them in historical
sequence, we can understand not only the subject-matter of romantic Indian
painting but realize why Krishna, the adored lover, should still enchant
religious India.

[Footnote 1: Note 1.]

[Footnote 2: Note 2.]




II


THE _MAHABHARATA_: KRISHNA THE HERO