[Footnote 422:  Some (Khandelwals, Dasa Srimalis and Palliwals) include both Jains and Vaishnavas:  the Agarwals are mostly Vaishnavas but some of them are Jains and some worship Siva and Kali.  Jogendra Nath Bhattacharya, Hindu Castes and Sects, pp. 205 ff.]

[Footnote 423:  The names used are not the same.  The four Vedic castes are called Varna:  the hundreds of modern castes are called Jati.]

[Footnote 424:  Sampradaya seems to be the ordinary Sanskrit word for sectarian doctrine.  It means traditional teaching transmitted from one teacher to another.]

[Footnote 425:  I am discussing elsewhere the possible debt which Christianity and Hinduism may owe to one another.]

[Footnote 426:  Panini, IV. 3. 95-98.]

[Footnote 427:  Katha Up.  I. 1. 2, 23.]

[Footnote 428:  R.V.  X. 125.]

[Footnote 429:  Compare too the hymns of the R.V. to Varuna as a rudimentary expression of Bhakti from the worshipper’s point of view.]

[Footnote 430:  E.g. Theragatha, 818-841 and 1231-1245.]

[Footnote 431:  I. 2.]

[Footnote 432:  They are called the Sandilya Sutras and appear to be not older than about the twelfth century A.D., but the tradition which connects them with the School of Sandilya may be just, for the teaching of this sage (Chandog.  Up.  III. 14) lays stress on will and belief.  Ramanuja (Sribhashya, II. 2. 43) refers to Sandilya as the alleged author of the Pancaratra.  There are other Bhakti sutras called Naradiya and ascribed to Narada, published and translated in The Sacred Books of the Hindus, No. 23.  They consist of 84 short aphorisms.  Raj.  Mitra in his notices of Sanskrit MSS. describes a great number of modern works dealing with Bhakti.]

[Footnote 433:  Yet it is found in Francis Thompson’s poem called Any Saint

        So best
        God loves to jest
    With children small, a freak
    Of heavenly hide and seek
        Fit
    For thy wayward wit.]

[Footnote 434:  Pope, The History of Manikka-Vacagar, p. 23.  For the 64 sports of Siva see Siddhanta Dipika, vol.  IX.]

[Footnote 435:  E.g. Ramanuja, Nammarvar, Basava.]

[Footnote 436:  Apparently meaning “possessor of cows,” and originally a title of the youthful Krishna.  It is also interpreted as meaning Lord of the Vedas or Lord of his own senses.]

[Footnote 437:  E.g. the beginning of the Chand.  Up. about the syllable Om. See too the last section of the Aitareya Aran.  The Yoga Upanishads analyse and explain Om and some Vishnuite Upanishads (Nrisimha and Ramata-paniya) enlarge on the subject of letters and diagrams.]

[Footnote 438:  The same idea pervades the old literature in a slightly different form.  The parts of the sacrifice are constantly identified with parts of the universe or of the human body.]