This religion, as we have seen, arose and grew great in the fertile soil of the spiritual needs and experiences of India. It began by moulding a personal God out of ancient figures of myth and legend, and it surrounded him with a hierarchy of godly heroes. Though its doctrines were often philosophically incongruous and incoherent, its foundation was a true religious feeling; it gave scope to the mystic raptures of the ascetic and the simple righteousness of the laic; and it claimed for its heroes, Vāsudēva and his kindred and his friends the Pāṇḍava brethren, a grave and dignified hero-worship. In short, it is a serious Indian religion with an epic setting.
And now suddenly and most unexpectedly an utterly new spirit begins to breathe in it. To the old teachings and legends are added new ones of a wholly different cast. The old epic spirit of grave and manly chivalry and godly wisdom is overshadowed by a new passion — adoration of tender babyhood and wanton childhood, amorous ecstasies, a hectic fire of erotic romance.
Of this new spirit there is no trace in the epic, except in one or two late interpolations. But the Hari-vaṃśa, which was added as an appendix to the Mahābhārata not very long before the fourth century A.D., is already instinct with it. It adds to the epic story of Kṛishṇa a fluent verse account of his miraculous preservation from Kaṃsa at his birth, his childhood among the herdsmen
