1. We will use "he" throughout for simplicity of description of puja procedures. In temple visits and daily worship the worshipers are both men and women. For the more elaborate pujas the principal worshiper is almost always male.

2. At this point in the household worship of a dangerous deity a sacrifice would be made (chap. 9).

3. The term " prasada " used by itself implies an edible offering taken back from a deity. Other offerings taken back after being offered to a deity unless their nature is clear from the context are specified as "flower prasada ," " sinha(n) prasada ," etc. Prasada is often shared with others who did not perform the ritual themselves, or who may not have been present. The taking of prasada is popularly explained as a way of keeping the deity in a continuing presence with an individual. Prasada has connections with the idea of cipa (chaps. 6 and 11).

4. Manandhar (1976, 230) derives the term from the Sanskrit dharana^{[ *]} , ''keeping, maintaining," and defines the term as "fulfilling a vow."

5. The clay dishes and pots that are also used are listed by our informants with the expendable materials noted below.

6. "Unhusked" is used throughout this book to mean "with the husk removed," and not "still in the husk."

7. Kiga: is, as we have noted, presented to the deity at the climax of a puja . It is regarded not as a food offering, but as the presentation of a pure and valuable material.