[Footnote 70:  Whether the Hindu trinitarianism derives from the Occident or not (the former view being historically probable, but not possible to prove) the importance of the dogma and its place in Hindu theology is very different to the condition of things in the Christian church.  In India trinitarianism is merely a convenience in adjusting the claims of two heterodox sects and orthodoxy, each believer being willing to admit that the god of the other is his own god, only with the understanding that the last is a superior manifestation.  In late Civaism both Vishnu and Brahm[=a] are indeed called the ‘sons of God’ (Civa). but in the sense that they are distinctly subordinate creatures of Civa (JAOS. iv. 147).]

[Footnote 71:  But some Hindus worship both Vishnu and Civa without insisting that one is higher than the other.  Moreover, there is a Mahratta sect of Vishnuites who complacently worship Buddha (Vishnu’s ninth avatar) as Vi[t.]h[t.]hala or P[=a]ndura[.n]ga.  These are simply eclectic, and their god is without or with quality.  Buddha is here not a deceiver, but an instructor (JRAS. 1842, p. 66; IA.  XI. 56, 149).]

[Footnote 72:  The Civaites, too, are divided on the questions both of predestination and of free grace.  The greater body of them hold to the ‘monkey doctrine’; the Pacupatas, to the ‘cat.’]

[Footnote 73:  Sanskrit kal[=a], school (marka[t.]a-ny[=a]ya and m rj[=a]ra-ny[=a]ya).  The Southern school has its own Veda written in Tamil.  Williams, JRAS. xiv. 301.  According to the same writer the Ten-galais hold that Vishnu’s wife is finite, created, and a mediator; the Vada-galais, that she is infinite, and uncreated.]

     [Footnote 74:  All Vishnuites have the vertical sign;
     Civaites have a horizontal sign (on the forehead).]

     [Footnote 75:  Proceed.  AOS. 1894, p. iii.  The Vada-school
     may be affected by Civaism.]

     [Footnote 76:  A divine monkey appears in the Rig Veda, but
     not as an object of devotion.]

[Footnote 77:  The teachers of the Ramaites are generally Brahmans, but no disciples are excluded because of their caste.  R[=a]m[=a]nuja adopted the monastic system, which Cankara is said to have taken from the Buddhists and to have introduced into Brahmanic priestly life.  Both family priests and cenobites are admitted into his order.]

[Footnote 78:  What the Linga is to Civaite the C[=a]lagr[=a]ma is to the Vishnuite (who also reveres the tulas[=i] wood).  The C[=a]lagr[=a]ma is a black pebble; the L[=i]nga is a white pebble or glass (Williams).  The Civaites have appropriated the d[=u]rv[=a] grass as sacred to Ganeca.  Sesamum seeds and d[=u]rv[=a] are, however, Brahmanically holy.  Compare Cat.  Br. iv. 5-10, where d[=u]rv[=a] grass is even holier than kuca-grass.  The