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[Footnote 68: The Sm[=a]rta (orthodox) Brahman believes, on the other hand, that Vishnu, Çiva, and Brahm[=a] are all mere forms of the Supreme (=A]lm[=a].]
[Footnote 69: If Mohammed were regarded as one with Allah there would be an Occidental parallel to the Krishna and R[=a]ma sects.]
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 Çivaism both Vishnu and Brahm[=a) are indeed called the 'sons of God' (Çiva). but in the sense that they are distinctly subordinate creatures of Çiva (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 Vist.)h[t.Jhala 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 Çivaites, too, are divided on the questions both of predestination and of free grace. The greater body of them hold to the 'monkey doctrine'; the Paçupatas, to the 'cat.']
[Footnote 73: Sanskrit kalf=a), school (markast.Ja-nyl=a]ya and m rjl=a]ranyl=alya). The Southern school has its own Veda written in Tamil.
