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Vol 01.027 Pre-SaraNAgati Issues
7 December, 1996

In this Issue:
1. Note from the Editor
2. From Chapter 10 of "Hinduism Rediscovered" " The Condescending God"

1. NOTE FROM THE EDITOR

We present the article entitled " The Condescending God" seeking to explain the rationale underlying the Archas worship and related matters.


2. Excerpts from CHAPTER 10 of "Hinduism Rediscovered"

THE CONDESCENDING GOD

SECTION 1 : VIGRAHA ARADHANA (IDOL WORSHIP)
Since God is present in all beings and in all creations of His, He is present in all nature. Even inanimate objects are also manifestations of His presence. So, we can worship Him in any form whatsoever. This is the basis of idol worship. God is worshipped through images, idols or even pictures, as imagined by us.

An idol is like a flag for the army or an ensign for the navy. The flag Or ensign assumes importance because it represents the country and people have sacrificed their lives in attempts to uphold the flag. So also, an idol is a symbol of God. In fact, any symbol is good enough.

Uncle Sam and John Bull are only symbols which have inspired the Americans and the British respectively for so long and they are not the nations they are supposed to represent.

The mind cannot concentrate on abstraction. So, Hinduism says- "Worship God in any form you like". It is not the form nor the name that is important; it is the intensity of devotion that really matters. It is the attitude of loving devotion called BHAKTI that is of real consequence. Any form of God can be worshipped in this way and each such worship will purify the mind. This is the objective of all worship.

We are not worshipping that inanimate non sentient object as God but we are worshipping that omnipresent divinity indwelling within the object before us. God is worshipped in the idol and not the idol as God. An icon when worshipped is NOT WORSHIPPED AS AN ICON but the worship is steeped in devotion that feels the immediate presence of God THROUGH THE ICON. The alchemy that dedication produces has to be experienced to be believed.

When you talk over the telephone you do not talk to the telephone. Telephone is just a means of communication with the person on the other side, may be hundreds of miles away. While the impact is on the telephone the incidence is on the person with whom you communicate. Similarly, the image is a means of communion with God. Though you seem to be addressing the image, it is really meant to be conveyed to the Supreme soul , the real addressee ENSOULING it.

When someone puts a garland on somebody to honor the latter, it is not the dress which receives it in the first place that is pleased -not even the body underneath the shirt that is delighted. It is the person, the soul of the person (to be more accurate ) who feels happy on receiving the honor. Similarly, any honor done to the image in puja and prayers really goes to the Supreme soul ENSHRINED in it.

ALAIN DAIELOU blasts the skewed up notions of the proverbial iconoclast thus " The error of the iconoclasts is to believe that a mental image is less an idol than a physical one. In fact, external form of the images is rather a help to the understanding of its relative value. It is among the most violent of the iconoclastic religious groups that we find the most material, childish and anthropomorphic conceptions of God. To have any meaning, the objection to images should refer not only to those that are material but also that are mental"1

"Idols and images are but runways from which man's heavily senseembodied spirit can take off on its flight of the 'alone' to the 'Alone'.2

Lord Krishna says -
"Whosoever desires to worship me with devotion and attention in whatsoever form (since all are my forms) I give unto them whatsoever they desire through the very same form"- 3

And, Lord Krishna specifically advises that " it is very difficult for embodied souls to grasp the Unmanifested"4 Religious people throughout the world are inclined to require a personal face on the ultimate reality including theologians who often invoke their own models of deities to link them up with the ultimate reality. Most people need some vivid visions of God. Religion indeed revolves around idols, sacred places, trees, rivers, sacred books, festivals, rituals, leaders with mass appeal etc.

A vivid image is representative of God; It kindles feelings such as love, piety etc in the minds of both the illiterates and intellectuals. This bestows a feeling of warmth and closeness to God to most people. The innumerable forms gods in home, hearth and community fulfill this dire need even to the point of saturation. This is so not only in Hinduism but in almost every religion of the World.

A visual image or symbol expresses a concept or idea beyond the object or the image itself. They both conceal ( to the uninitiated - Hence called ' Marai' in Tamil ) and reveal ( to the initiated- Hence, called 'Veda' in Sanskrit ).

Jung was unhappy with the lack of symbolism in Christianity. But, he also observed that it was better to admit that "Christianity suffered from a poverty of symbols than to attempt to possess foreign symbols to which the Wesr could not be spiritual heir" 4A Since God is transcendental, immanent, omnipresent, omnipotent and omniscient giving it any specific name or form would be delimiting these qualities. No name or form can exclusively or adequately describe Him and so, the Vedas say - "All names and forms suit it" Divinity is inherent in everyone of us, in everything we see, smell, hear, touch or feel. If we transcend our limited perceptions, we can realize this presence.

Since the common mind cannot comprehend this abstractness and transcendence, different images and idols enter the picture based on specific mythologies behind each. These myriad images and idols are not 'substitutes' for God. They constitute 'guide-posts'- a special kind of 'directory' that if faithfully followed could transport one to the realm of the spiritual fulfillment. We cannot access the remote aspects of divinity without first sensing the proximate that is readily available.

Skipping these 'ready- to- use -user- friendly' steps in an attempt to reach up the higher echelons of spiritual experience would be as futile as an attempt to climb up a ladder without stepping on the steps.. We cannot enter the 'sanctum sanctorum' without first entering even the main gate.

In order to provide us the initial steps God himself descends to our level through these symbols extends us his helping hand and invites us to clasp them- for our benefit. We may summarize God's condescension to our level as follows

It is here that the devotee tends to his Ishtadevata in Archa form almost like an infant waking him up the sound of music (Suprabatham) and ringing bells and blowing conches gives him shower, dries him up, dusts him with scented powders, smears him with sandal paste, bedecks him with flowers , silken and other costly garments, offers him incense like 'Sugandhi', 'Lobhana', 'Agarbatti' etc., and swings lamps before him, feeds him with milk and honey, fruits and prepared food and finally pan (piper betel quids) - all done in loving devotion.

THE LORD IS A SILENT PARTNER TO WHATEVER THEBHAKTA DOES WELL OR ILL, NEVER COMPLAINING, EVERACCEPTING THE SERVICES AND THE ABLUTIONS OF THE DEVOTEE.

The Lord is believed to consume the subtle part of the offerings (Suksma) , the material part being left as Prasada (Sacrament filled with grace and blessed in the sacred ritual) for the devotee.

This simplicity and accessibility of the Lord sets in vibrations in the heart of the Bhakta so that he feels that he is being transported emotionally to the divine presence - a replica of the presence he yearns for on reaching Paramapada. Analogy plays an important role by investing our 'natural" experience ' here and now' as a foretaste of what is likely to be in the hereafter (e.g.) A mother's love for her children as reflecting God's love of the world or like human fertility as somewhat analogous to divine creativity.

The symbols are the media which relate all things and all persons to an ultimate and infinite horizon of being. Religion is but the quest for the realization of this horizon as the very foundation of our existence here and the hereafter. In the least, they offer a soothing experience and fits one into the right frame of mind.

The symbols should not be confused with the symbolized. Symbolism does not abrogate the naturalness of the symbols as objects of our immediate experience. Symbols remain as symbols. No imaginary expectations are aroused upon the symbols themselves. They are only revelatory of something greater of which they are a part and from which they derive their own power to enthuse and delight us.

Once, Swami Vivekananda was a guest of the Chief Minister ( Diwan) of the Maharaja of Alwar state. The Diwan said that he had no belief in idol worship and asked how one could worship a mere stone. Swami didn't answer but looked around and saw a portrait of the king on the wall. He asked the Diwan to spit at the portrait saying the after all it was a mere piece of paper on which the king's picture was painted and as the King was not in the picture because he was actually sitting beside him. The Diwan replied that whenever he looked at the picture, it reminded him of the king and that he could not spit at it. Swami explained "So also, for the Bhakta, the idol was a representative of his God and any dishonor done to the idol would be deemed a dishonor to his God himself In fact, the idol of God deserved greater respect than the picture of the king."

Unlike the Greek gods and goddesses, the Hindu deities are not deemed to be warring for supremacy among themselves. But, they all point to a "unity in diversity". Hinduism has the sense enough to admit within its fold even those mortals who have not fully evolved and hence cannot understand anything beyond the grossly concrete representation of God. Hinduism understands that the illiterate and the intellectual require different concepts of God.

"This does not mean their minds are inferior or superior. It only means that their minds are different. Contemplating God as a formless and nameless concept would only lead to an infinite sea of gray tapioca" -5

Our minds must bite into something concrete and understandable to find life meaningful. We are, therefore, advised to think of Him as the one typical of the noblest of qualities which we may be able to see in our day to day life. This is the way which BHAKTI YOGA seeks to inculcate BHAKTI in us.

The human mind is so tuned that for many people comprehension of anything needs a pictorial or some visual phenomena they can readily realize. Ordinary folk, therefore, find it difficult to understand abstract ideas. Only vivid images which help in 'analogical' explanation seem to succeed whether it is physics or philosophy.

But these images are needed only upto a certain point after which they may be put on the back-burner when one has direct experience with what the images symbolized.

The Buddha who started revolting against idol worship ended up as an idol himself. The 'Iconoclast' turning into an 'Icon' proved the efficacy of Idol worship.

How about the cross, the figure of Virgin Mary holding child Jesus? Are these not symbols and idols? Then, why blame the Hindu concept of Idol worship? This 'symbol worship 'is prevalent in all religions. Only, they do not call it 'Idol worship'.

SECTION 2 : ISHTA DEVATA (Chosen or cherished deity or Personal God)
Hinduism recommends that each person may have his own personalized God or Ishta-Devata- a concept unique to Hinduism-since it provides an object of concentration to each individual to suit his predilections. Just as the waters falling from the sky taking different routes through rivers and rivulets finally reach the ocean, so worship of any God in any form would lead the worshipper to the almighty KESAVA, (the supreme lord of 'KAHA'= Brahma and 'ISA'= Siva, not to speak of the myriad other lesser Gods).6

Different Puranas extol different deities but no contradiction is meant, implied or suggested. This is one of the wonderful features of Hinduism. There is what is known as 'Nahi Nindha Nyayam' (i.e.) it is not for deprecating other forms of God but only for purposes of concentration and to avoid dissipation that the 'Ishtadevata' is extolled wholeheartedly in preference to other devatas. Hinduism does accord deference to your form and accepts that you have a right to hold your 'Ishtadevata' as I have a right to hold mine. No disrespect or animosity could arise when this position is accepted and upheld. This constitutes the greatest virtue of Hinduism-Tolerance.

SECTION 3 : WHY DO WE IMAGINE GOD IN HUMANFORM?
The best ideal for most persons will be one of God's human incarnations. God can be loved most readily when He manifests himself in human forms because our hearts are already tuned to love people..

"As human beings we have been accustomed to love each other , it would be far easier and natural for us to tune on our love if God could be visualized in a human form than in any other form."7

Man sees God in human form. We do not know if bovines were to think of God, they would figure him out as a big bovine; If fish were to think of God, they would figure him out as a big fish. This perhaps is inevitable. The point is to emphasize the Macro dimensions of God in contrast to our Micro dimensions.

In the 6th century BC, the philosopher XENOPHANES expressed similar views in these words: 'If cattle and horses had hands or were able to draw and do the work that men can do, they would draw the forms of Gods like horses and cattle and they would make their bodies such as they each had themselves"8

SECTION 4 :WHY DO WE IMAGINE GOD AS A MALE AND NOT FEMALE?
Mother nature may be 'naturally' maternal but 'Our father in Heaven' or on earth has always been 'politically' speaking patriarchal. Society from time immemorial is used to the 'patriarchal' type of organization where the head of the family or clan of families was the grand old 'male sire'. The Supreme Lord of this family of human race came to be regarded as the greatest 'patriarch of all'.

A criticism is aired by some that while their earthly mother is all compassionate and is prepared to condone any misdemeanor or bear with fortitude even insults, injury and cruelty from her children, the Divine God is blind, heartless and is thirsting to punish at the slightest indiscretion on the part of his children.

What they fail to understand is that the mother by her so called fortitude is exercising a misplaced sympathy and by 'sparing the rod she spoils the child'. This is neither in her interest nor in the interest of the child to whom she is so indulgent. The father is really interested in the development of character, personality, spiritual and intellectual unfoldment of his wards as the head of the family.

So also, as the head of the vast administrative organization of the Universe, God has to play his role as a disciplinarian and has to reward or punish the good and bad demeanor of his children accordingly.

Without order, decorum, discipline and rectitude, the whole world would be thrown out of gear. He has necessarily to be stern and stentorian in his approach to ensure a steady and desirable development of the individuals But, God has another dimension, which the critics conveniently tend to forget. His mercy is equal to the compassion of a thousand mothers.

All he needs is a real and sincere change of heart in the individual towards good conduct, a real and honest sense of penitence for any indiscretions committed knowingly or unknowingly. At the slightest gesture of this attitude, he would not merely shower but actually pour down his mercy, grace and blessings heavily on the individual in a measure he could hardly believe.

But, the critics dare not try this and would remain content to criticize until they find themselves in a predicament when they would try to 'appease' their Ishtadeavata by offerings and vows, AS IF GOD IS NOT SMART ENOUGH TO SEE THROUGH THEIR GAME !

Despite the vociferous protestations of the 'Women's Lib' movement that has gathered momentum in recent times against the sex related abuse of women (real or imaginary), Society all over the world has always remained oriented to the patriarchal form. In India, women enjoyed a place of honor in society. By and large, except for the wife, the Dharma Sastras insisted on all the other women to be looked upon as mother figure (if old enough) sisters (if more or less of the same age group)or daughters (if they were younger). And, people in India had a deep respect for the Dharma Sastras so that society in India never degenerated into a permissive , beastly and depraved one as in the West.

This is not to say that there was no abuse of women at all. But, the general trend was for 'humans to remain as humans' thanks to the Sanatana Dharma that governed the lives of Hindus. There was, thus, no necessity for a 'Women's Lib' movement in India. No wonder, God is visualized as ' Male' not only in Hinduism.

Allah and Christ also were as much males as any male God in Hinduism. In fact, the supreme being of Judaism, Christianity and Islam is male; the holy trinity of Christianity - the father, the son and the holy ghost is an 'all male outfit'. Even Buddhism which does not recognize any supreme being, holds the 'male Buddha' as the highest and the most sacred figure.

Mark Twain is reported to have observed humorously that God created man in his own image. Man being a gentleman created God in his own image thus returning the compliment.

According to our scriptures, except the PARAMATMA all others are indeed feminine. "Sarve Itharaha Stree Svabhavah' and 'Stree Praayaah Itharah Sarvam' say our scriptures.. The belief is that even though men masquerade as masculine they are as effeminate as womenfolk in relation to God. As explained elsewhere, the female psyche is most delicate and ideally suited for single-minded devotion and exclusive wholehearted dedication.

Sastras recommend that men should simulate this psyche or Brava in relation to God. In fact, most of the Alwars have experienced a state of joy when they opted for this Naka Brava in relation to GOD- the Naka or Parma Prussia.

SECTION 5 : WHY DO WE IMAGINE GOD AS THE LORD?
From time immemorial, people have been accustomed to the MONARCHICAL system of government, The king was deemed to be the source and wielder of all authority. They made the "Supreme authority" governing the whole universe as the "LORD OF ALL LORDS"," A KING OF KINGS "', A' Chakravarti '(Emperor) with crown, sceptre et al.

All the insignia and imagery of a monarch applied to the Supreme lord in the temples- white parasols (Venkudai in Tamil), elephants, Chamaram {Yaktail-fly whisks}, fans etc., befitting the dignity of a monarch to whom these services were offered in loving devotion.

'KO' in Tamil means both 'King' and 'God' and 'YIL' means both a palace and a temple. The integration of the concepts of God and King, the palace and the temple had become complete and inseparable. The master-servant relationship is the natural outcome and forms the fulcrum of BHAKTI traditions.

SECTION .6. IDOL WORSHIP- A CONCLUSION
Other religions consider some human as a messenger of God. Hinduism regards God as human. When we cannot worship God in his own form or in a human form, we have the nearest approximation in father, mother, Acharya and Athithi (guest) as the very personification of God. That is why we say-MATHA-PITHA-GURU and lastly DEIVAM -9

We already mentioned that human beings require positive images in order to recognize (albeit in a fragmentary manner) a preview or an inkling of what the ultimate reality might look like. And, all religions employ imagery since human consciousness cannot exist without such imagination.

The Westerners who experience revulsion on seeing so many weird images in the Hindu pantheon forget how repulsive it is to see the cross of the Calvary with the body of Christ crucified and bleeding and how distasteful is the ritual of eating of the body and drinking of the blood of Christ described in the Sacrament of Eucharist.

Thus, imagery and representational worship is not the monopoly of Hinduism. If Hinduism is faulted for idol worship, in fact, every other religion deserves equally to be faulted for its own brand of imagery.

When man realizes his own limitations and the limitless superlative qualities of God, the first thing that would strike him is the feeling of awe and wonder and whether with all his faults and foibles, he could ever hope to go anywhere near God and this puts off the soul. It must be remembered that while being all powerful, He is also all merciful, all compassionate and all benevolent. He is ever ready to receive the soul and honor it with His proximity and blessings. This fact `must dispel all misgivings of the soul and enable us to figure out other equations which are USER-FRIENDLY in our relationship with God.

Well. If you cannot worship God, why not start with a loving devotion to your mother who gave you this birth or your father who did all he could to rear you and impart education and intelligence to you or your preceptor who initiated you into the ancient wisdom? These human realities will ultimately lead you to render loving devotion to God in a HUMAN form or in His REAL Aprakrita form itself depending on the stage of evolution of your mind and soul.

WHY NOT START IT RIGHT HERE AND NOW?
WHAT ARE YOU WAITING FOR?

SECTION 7 : RITUAL AND ATTITUDE
All spiritual and mystical traditions have their own rituals which put humans in contact with supernatural forces. Rituals define one's relation to the cosmos and help to mark one's progress through life and one's spiritual advancement. According to Heun- Tsu, the rituals make for harmony in the Universe and bring out the best in human beings, They are, indeed, the culmination of culture.

Rituals form an important part of all religions, so important they are that we can boldly conclude that if there were no rituals, it would not be a religion at all.

Why Religion? Even in our day to day life we go through so many rituals without ever recognizing that we are doing so. Take for example, the "Table manners" which require the placement of Napkins, spoons, forks and knives in specified manner and how and when they should be used. Or, wearing of formal dress with a two piece or three piece suit as the case may be, with a tie and a boot 'to boot'- all even in the sweltering heat of summer-when 'casuals' will be more comfortable and none the less elegant.

Are these not rituals? How about sprinkling of water to wish "Bon voyage"?. Is not a vote of thanks a ritual? Would we plump for a total abolition of the ritual of vote of thanks? Is it not true that sometimes a vote of thanks is even more regaling and refreshing than the main event itself?

The basic language of religion is symbol ever since religion began and it will always remain so. The craving for enjoyment first experimented with the proximate objects and immediate experience soon fails to satisfy. The craving then extends to something deeper , something more meaningful than these superficial artifacts. Finally, the quest holds up the notion of God as that something which transcends all enjoyment within the ambit of experience. This experience here and now, however, is but SYMBOLIC of what the ultimate enjoyment is likely to be.

In Hinduism, rituals if done in the right spirit can serve as visa to the spiritual world. Just as you fill up prescribed forms to get anything done in the material world, rituals are the forms you must fill in order to carry on in the spiritual world.

" The different worlds stand in harmonic relation to one another and through ritual action, they can be made to respond, just as stringed instruments respond when one of their harmonica resounds. Ritual is thus an application of the 'Science of subtle correspondences'. Its value cannot be estimated in terms of worldly appearances but only from the results it may bring through an awakening of inner or outer energies"10

Rituals by themselves cannot be efficacious unless there is a PRIOR change of heart. They indicate that one is willing to retrace one's steps away from evil ways. They show the fact of one's repentance and readiness to atone (Prayaschitta). It should be remembered that THERE IS NO SAINT WITHOUT A PAST AND NO SINNER WITHOUT A FUTURE. In fact, you cannot abrogate sin by mere gifts or even fasts without such a change of heart

If they could, Sastras would not have prescribed alternative or substitute PRAYAS CHITTAS (expiatory atonement rites). For example, when in the case of KRICHRAYANA (an expiating ritual) which has to be performed for as many as 36 years , it is seen that in certain cases 12, 3 or even 1 year's observance would suffice. If this were so, why prescribe 36 years in the first place?

The answer is that if the heart can feel what should normally take 36 years sufficiently intensively even within the 12 / 3 / 1 year period, then that would be sufficient.

When a Japa (chanting of a Mantra) is prescribed to be repeated 1008 times, why a substitute of 108/28 or even 10 is provided? If you could muster your mind to concentrate with adequate amount of intensity even for the fleeting moment within which you can recite the Mantra just 108, 28 or even 10 times - then, that would be sufficient. Thus , the attitude is more important than the physical action.

ATTITUDE IS ONLY A FRAME OF MIND AND A FRAME OFMIND CANNOT BE TERMED A RITUAL.A RITUAL WILLREMAIN A RITUAL ONLY WHEN THE PHYSICAL ACTION ISDONE MECHANICALLY WITHOUT PUTTING MIND ANDHEART INTO IT AND WITHOUT ANY FAITH IN WHAT YOUDO. RITUAL IS A MEANS TO AN END, NOT AN END INITSELF.

Satapata Brahmana XI.3.1 portrays a conversation between King Janaka and Yagnavalkya which brings out the point that when the attitude is right, when the heart is fully convinced, ritual as ritual will be of no significance.

King Janaka asked Sage Yagnavalkya:
" Suppose you had no milk or rice or barley to perform Agnihotra yagna, with what would you perform it?"
Yagnavalkya replied : " With the fruits of the trees and whatever herbs were available"
" If there was none?" asked the King.
"" Then, with water" replied the Sage.
" If there were no water, either?" queried the King.
" If there were nothing here, yet, this would be offered - the truth in faith" replied the Sage.

It is not enough if you go to the temple and offer something. It is the attitude that counts. You have to approach God as a supplicant, not necessarily as a slave or a servant, even as a friend but THERE SHOULD BE UTMOST SINCERITY ABOUT IT.

Why when everybody seeks God's help, only a few get it? The secret lies in the spirit with which one approaches. When you trust God and bad omens occur, it is only to save you from a catastrophe. It is only to prevent you from heading towards disaster. And, when good omens occur, it means that your efforts have gained the blessings of God.

YOUR DEVOTION TO YOUR ISHTA DEVATA TO THEEXCLUSION OF OTHERS IS LIKE 'PATIVRATYA'-(SINGLEMINDED DEVOTION AND FIDELITY OF A WIFE TOHER HUSBAND.) TO SAY THAT ONE REMEMBERS THE ISHTADEVATA EVEN WHILE PAYING OBEISANCE TO ANOTHERDEITY IS LIKE A WIFE SAYING TO HER HUSBAND THAT SHEREMEMBERED HIM EVEN WHEN ENGAGING IN SEXUALINTERCOURSE WITH ANOTHER MAN!- AN ATTITUDE OFCLEAR BETRAYAL OF FAITH.

Talking of attitude, let us take the example of a hermit who always thought of the evil ways of a prostitute who lived opposite to his hermitage rendering his rituals a total waste and earn for him 'Papa' (Sin), while in spite of her LOWLY occupation the prostitute always thought of the HOLY ways of the hermit whereby she earned 'Punya' (Spiritual merit) So, it is the ATTITUDE THAT MATTERS ALWAYS.

Take the case of a one year old child kicking his mother. The mother, in fact, enjoys it. But, suppose, it were a 20 year old lad. Unless the 'adult child' suffers from some mental problem, the attitude of innocence or fun will not hold water. Thus, the very same action assumes a world of difference depending on the ATTITUDE.

Again, a judge who punishes a criminal on the basis of evidence and the verdict of a duly constituted jury is supposed to be performing only his duty in accordance with the law of the land and not out of an attitude of personal vengeance.

Even in the case of murders, what is considered most important is whether there was any MOTIVE to kill and not even the physical action itself. Thus, ATTITUDE is important even in mundane matters.

That ATTITUDE makes a world of difference in performing the rituals prescribed in our scriptures is definitely beyond any doubt. Since ATTITUDE alone matters and the attitude is one of ABSOLUTE DETACHMENT, the rituals become less important than the detachment itself - AS THE BHAGAVAD GITA EXPOUNDS, THEN EVERYTHING WOULD FALL IN PLACE.

NOTES.
1. Danielou,p.364
2. Smith H ,p.85
3. BG 7 / 21 Yo yo yam yam tanum bakthaha sraddhyaya architum ichath Tasya tasya
                     achalam sraddam tameva vidadam yaham.
4. BG 12 / 5         Kleso  Adhikatarah tesham avyakta sakta chetasaam
                           Avyaktah hi gathir duhkam dehavadbir avapyate
4A HEMPE, p.593
5. Lewis C.L. quoted by Smith H ,p.65
6. Traditional recitation Akasath patitam toyam yatha gachatisagaram Sarva deva namaskaraha kesavam pratigachhati.
7. Smith,p.40
8. Xenophanes, quoted by Haught(1) ,p.39
9. Traditional saying         Matrudevo bhava/pitrudevo bhava/
                                          Acharyadevo bhava/athithi devo bhava.
10. Danielou,p.374-375