1.  I have written briefly elsewhere on the notion of Hindu and shall likely return to it more directly in some future paper. J. T. O'Connell, 'The Word "Hindu" in Gaudiya Vaishnava Texts.' Journal of the American Oriental Society 93.3 (1973), 340-344, idem, 'Religious Movements and Social Structure: The Case of Chaitanya's Vaishnavas in Bengal.' Socio-Religious Movements and Cultural Networks in Indian Civilisation, Occasional paper 4 (Shimla: Indian Institute of Advanced Study, 1993).
   
    
2.  Sushil Kumar De, Early History of Vaishnava Faith and Movement in Bengal, 2nd ed. (Calcutta: Firma K. L. Mukhopadhyay, 1961); Edward C. Dimock, Jr., 'Doctrine and Practice among the Vaishnavas of Bengal,' in Krishna: Myths, Rites and Attitudes, ed. Milton Singer (Honolulu: East-West Centre Press, 1966); idem, The Place of the Hidden Moon (Chicago: University of Chicago Press, 1966; reprinted with new foreword 1989); O. B. L. Kapoor, The Philosophy and Religion of Sri Caitanya (Delhi: Munshiram Manoharlal, 1977); Walter Eidlitz, Krishna-Chaitanya: Sein Leben und Seine Lehre, Stockholm Studies in Comparative Religion, 7 (Stockhom: Almqvist & Wiksell, 1968).
   
    
3. A boisterous mass protest (of a Muslim qazi's ineffectual attempt to stop public kirtana singing) leading to polite negotiation is celbrated in biographies of Caitanya. Typically, issues of strain between devotees and civil authorities have been managed without the boisterous protest. There is virtually no history of violent conflict with authorities and attendant martyrdom in the Chaitanya Vaishnava tradition.
   
    
4.  I suspect also that among some Vaishnavas there was a certain disinclination to face up to the horrors of Ayodhya 1990 and its aftermath and to the chaos that might ensue should communal confrontation grow yet worse.
   
    
5. Klaus Klostermaier, 'Vaisnavism and Politics: The New Dharma of Braj?' Journal of Vaishnava Studies 1.1 (Fall 1992), 166-82.
   
    
6.  Ibid., 173.
   
    
7. Talcott Parsons, 'Christianity in Modern Industrial Society,' in Sociological Theory, Values, and Sociological Change, ed. Edward A. Tiryakian (London: Collier-Macmillan, 1963).
   
    
8. Klostermaier (1992), 170.
   
    
9.  Ibid., 171-73.
   
    
10. For further information on Swami Bon, see: K. Klostermaier, In the Paradise of Krishna (Philadelphia: Westminster, 1971), idem, 'The Response of Modern Vaishnavism,' in Modern Indian Responses to Religious Pluralism, ed. Harold G. Coward (Albany: State University of New York Press, 1987).
    
     
11.  The implication seems to be that Swami Bon condoned or encouraged their RSS involvement, but it is not said so explicitly, and may not have been the case.
    
     
12.  Klostermaier (1992), 168.
    
     
13.  Ibid.

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