[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 Çivaites, 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]çupata doctrine is that the individual spirit is different to the supreme lord and also to matter (p[=a]ça, the fetter that binds the individual spirit, paçu, and keeps it from its Lord, paçupat[=i]). The fact is that every sectary is more a monotheist than a pantheist. Especially is this true of the Çivaite. The supreme is to him Çiva.]
[Footnote 95: Wilson gives a full account of this sect in the As[=i]atick Researches, xvi, p. 100.]
[Footnote 96: Of the Kab[=i]r Panth[=i]s Wilson says: "It is no part of their faith to worship any Hindu deity." A glance at the Dabist[=a]n will preclude the possibility of claiming much originality for the modern deism of India. This work was written in 1645, and its Persian author describes, as a matter of every-day occurrence, religious debates between 'Jews, Nazarines, Mussulmen, and Hindus,' who meet more to criticise than to examine, but yet to hear explained in full the doctrines of their opponents, in just such tourneys of argument as we showed to be popular among the priests of the Upanishads and epic. Speaking of the Vedas, the author says that every one derives from them arguments in favor of his own creed, whether it be philosophical, mystical, unitarian, atheistic, Judaic, or Christian. Dabist[=a]n, vol. II, p. 45.]
[Footnote 97: Before election the Guru must be examined. If the faithful are not satisfied, they may reject him. but, having elected him, they are bound to obey him implicitly. He can excommunicate, but he may not punish corporally. This deification of the Guru was retained by the Sikhs, and the office was made hereditary among them (by Arjun), till Govind, the tenth pontiff, who left no successor, declared that after his death the Granth (bible) should be the sole authority of the church.]