140 
G. S. Leonard— The My/hie History of the God Viraj. [No. 2, 
On his right arm were seated the ruling divinities of the world, and his 
countenance exhibited the images of Agnis, Adityas, Vasus, Sadhyas, In- 
dras, Asvinas, Maruts, and Visvedevas, or all orders of deities, with an 
innumerable train of Yakshas, Rakshasas, and Gandharvas. Arjuna, hold¬ 
ing his bow and deadly darts, stood on his right hand, and Baladeva with 
his plough on his left. The sons of Pandu appeared seated on his back, 
and his front showed the mighty warriors of the Vrishni and Andhara races. 
In his palm he held the discus, club, sakti, and other weapons. When 
behold ! sparks of living fire, mixed with fume and smoke fled on all sides 
from his nostrils, ears, eyeballs, and the pores of his body. The assembly 
of mighty monarehs closed their eyes from fear, at the sight of the terrific 
cosmoform of Krishna. All were seized with fear save the sages, Rishis, 
Bhishma, Drona, and Sanjaya, who remained fearless because of their faith 
in the godhead of Krishna, who had favoured them with clairvoyance [divya- 
chakshu].” 
So in the Bhagavad-Gita— 
“ The mighty compound and divine being Hari, having, O Raja, thus 
spoken, made evident unto Arjuna his supreme and heavenly form ; of many 
a mouth and eye ; many a wondrous fight; many a heavenly ornament; 
many an up-raised weapon; adorned with celestial robes and chaplets ; 
anointed with heavenly essence ; covered with every marvellous thing ; 
the eternal God whose countenance is turned on every side ! The glory 
and amazing splendour of this mighty being may be likened to the sun 
rising at once into the heavens, with a thousand times more than usual 
brightness. The son of Pandu then beheld within the body of the God 
of Gods, standing together, the whole universe divided forth into its vast 
variety. He was overwhelmed with wonder, and every hair was raised on 
end. He bowed down his head before the God, and thus addressed him 
with joined hands.” 
Another part of this epic presents us with the macrocosm or Visvaru- 
pa of Krishna before the assembled deities and monarehs, in the Sabha 
Parva on the occasion of the Rajasuya ceremony of the coronation of 
Yudishthira. In Wilson’s Religious Sects of the Hindus, page 30, I find 
Viraja as a name of one of the six qualities of the subtle form of Vishnu 
or Krishna, and meaning absence of human passions synonymous with 
Viraga. Instances like this, however, can be multiplied to any amount 
in proof of the identity of Viraj with Krishna and Vishnu, but I think 
those already deduced are sufficient for the purpose. 
In the Ganesa Purana, Viraj is represented as incarnate in the form 
of Ganesa, the god of the elephant head, for the purpose of destroying a 
certain demon. In chapter 62, called the Virad-darsana, the following 
description of Ganesa’s person as Viraj is given.—“ As the demon was thus 
