G. A. Deleury, author of The cult of Vithoba, proposes that the image of Vithoba is a viragal (hero stone), which was later identified with Vishnu in his form as Krishna, and that Pundalik transformed the Puranic, ritualistic puja worship into more idealised bhakti worship—interiorized adoration prescinding caste distinction and institutional priesthood .. Indologist Dr. Tilak suggests that Vithoba emerged as an alternative to the existing pantheon of brahminical deities (related to classical, ritualistic Hinduism). The emergence of Vithoba was concurrent with the rise of a new type of lay devotee, the Varkari. While Vishnu and Shiva were bound in rigid ritualistic worship and Brahmin (priestly) control, Vithoba, the God of the subaltern, became increasingly human. Vithoba is often praised as the protector of the poor and needy. Stevenson (1843) suggests that Vithoba could have been a Jain saint, as the Vithoba images were similar to Jain images.