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Williams, JRAS. xiv. 301. According to the same writer the Ten-galais hold that Vishnu's wife is finite, created, and a mediator; the Vada-galais, that she is infinite, and uncreated.]
[Footnote 74: All Vishnuites have the vertical sign; Çivaites have a horizontal sign (on the forehead).]
[Footnote 75: Proceed. AOS. 1894, p. iii. The Vada-school may be affected by Çivaism.]
[Footnote 76: A divine monkey appears in the Rig Veda, but not as an object of devotion.]
[Footnote 77: The teachers of the Ramaites are generally Brahmans, but no disciples are excluded because of their caste. R[ra]m[=a]nuja adopted the monastic system, which Çankara is said to have taken from the Buddhists and to have introduced into Brahmanic priestly life. Both family priests and cenobites are admitted into his order.]
[Footnote 78: What the Linga is to Çivaite the Ç[ra]lagr[=a]ma is to the Vishnuite (who also reveres the tulas[=ij wood). The ç[=allagr[=a]ma is a black pebble; the L[=i]nga is a white pebble or glass (Williams). The Çivaites have appropriated the d[ru]rv[=a] grass as sacred to Ganeça. Sesamum seeds and d[ru]rv[=a) are, however, Brahmanically holy. Compare Çat. Br. iv. 5-10, where d[ru]rv[=a) grass is even holier than kuça-grass. The rosaries used by the sects have been the subject of a paper by Leumann, and are described by Williams. Thirty-two or sixty-four berries of eleocapus ganitrus (rudr[=a]ksha) make the Çivaite rosary. That of the Vishnuite is made of lotus-seeds or of tuls[=a] wood in one hundred and eight pieces.]
