sin be satisfied, revered by me.  Mother of God art thou, Adit[=i], destroying sin.  I will honor thee as the gods honor thee,” etc. (Weber, Janm[=a][s.][t.]am[=i], p. 286).  The birth-day celebration is not confined to Krishnaites; but in the R[=a]ma sect, though they celebrate the birth, they do not represent the man-god as a suckling.  In other respects this feast is imitated from that of Krishna (Weber, p. 310, note).  The R[=a]macandra celebration takes place in the spring.  The birth-day of Ganeca is also celebrated by the Civaites (in August-September).]

[Footnote 87:  He himself claimed to be an incarnate god.  He adopted the qualified non-duality of R[=a]m[=a]nuja.  See Williams’ account of him and of the two great temples of the sect, loc. cit.]

[Footnote 88:  From Williams, loc. cit. p. 291 ff.  The three qualities (sometimes interpreted as activity, purity, and indifference) are met with for the first time in the Atharva Veda, where are found the Vedantic ‘name’ and ‘form’ also; Muir, v. p. 309.  The three qualities that condition the idealist Vedantist’s personal Lord in his causal body are identical with those that constitute the ‘nature,’ prak[=r.]ti, of the S[=a]nkhya dualist.]

     [Footnote 89:  Among the Vallabhas (above, p. 505).  The
     Teacher is the chief god of most of the Vallabhas (Barth, p.
     235}.  For the Vi[t.]h[t.]hal view of caste see 1A.  XI.152.]

     [Footnote 90:  It is true of other sectaries also, Ramaites
     and Civaites, that the mere repetition of their god’s name
     is a means of salvation.]

[Footnote 91:  Now chiefly in the South.  The Dabist[=a]n gives several divisions of sun-worshippers.  For more details see Barth, p. 258.  Apollonius of Tyana saw a sun-temple at Taxila, JRAS. 1859, p. 77.]

     [Footnote 92:  More direct than in the form of Vishnu, who at
     first is merely the sun.  Of the relation with Iranian
     sun-worship we have spoken above.]

[Footnote 93:  They brand themselves with the Vishnu-mark, are generally high-caste, live in monasteries, and profess celibacy.  They are at most unknown in the North.  They are generally known by their founder’s name, but are also called Brahma-Samprad[=a]yins, ‘Brahma-adherents.’]

[Footnote 94:  So the P[=a]cupata doctrine is that the individual spirit is different to the supreme lord and also to matter (p[=a]ca, the fetter that binds the individual spirit, pacu, and keeps it from its Lord, pacupat[=i]).  The fact is that every sectary is more a monotheist than a pantheist.  Especially is this true of the Civaite.  The supreme is to him Civa.]

     [Footnote 95:  Wilson gives a full account of this sect in
     the As[=i]atick Researches, xvi, p. 100.]