souls who were seeking for a supreme god of grace, and were not satisfied to find him in Śiva; and they made full use of it, and wholly transformed the personality of Vishṇu.
One of the stages in this transformation was the absorption of Nārāyaṇa in Vishṇu. Nārāyaṇa was originally a god of a different kind. The earliest reference to him is in a Brāhmaṇa which calls him Purusha Nārāyaṇa, which means that it regards him as being the same as the Universal Spirit which creates from itself the cosmos; it relates that Purusha Nārāyaṇa pervaded the whole of nature (ŚB. XII. iii. 4, 1), and that he made himself omnipresent and supreme over all beings by performing a pañcha-rātra sattra, or series of sacrifices lasting over five days (ib. XIII. vi. 1, 1). Somewhat later we find prayers addressed to Nārāyaṇa, Vāsudēva, and Vishṇu as three phases of the same god (Taitt. Āraṇ. X. i. 6). But was Nārāyaṇa in origin merely a variety of the Vēdic Purusha or our old acquaintance Prajāpati? His name must give us pause. The most simple explanation of it is that it is a family name: as Kārshṇāyaṇa means a member of the Kṛishṇa-family and Rāṇāyana a man belonging to the family of Raṇa, so Nārāyaṇa would naturally denote a person of the family of Nara. But Nara itself signifies a man: is the etymology therefore reduced to absurdity? Not at all: Nara is also used as a proper name, as we shall
