ord 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.]

[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 t