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Hindu theology is mainly the study and doctrine of the worship and adoration of six forms of the Godhead as Ganesa, Devi (Durga, Lakshmi, Sarasvati), Siva, Vishnu, Surya and Skanda. These aspects of divine worship are known as Shanmata4 or the sixfold religious practice of the Hindus. Hinduism is extremely catholic, liberal, tolerant and elastic. This is the wonderful feature of Hinduism. .A foreigner is struck with astonishment when he hears about the diverse sects and creeds of Hinduism. But these varieties are really an ornament to Hinduism. They are not certainly its defects. There are various types of minds and temperaments. So there should be various faiths also. This is but natural. This is the cardinal tenet of Hinduism. There is room in Hinduism for all types of souls—from the highest to the lowest—for their growth and evolution. The term Hinduism is most elastic. It includes a number of sects and cults, allied, but different in many important points. Hinduism has, within its fold, various schools of Vedanta; Vaishnavism, Saivism, Saktism, etc. It has various cults and creeds. It is more a League of Religions than a single religion with a definite creed. It accommodates all types of men. It prescribes spiritual food for everybody, according to his qualification and growth, This is the beauty of this magnanimous religion. This is the glory of Hinduism. Hence there is no conflict among the various cults and creeds. The Rig-Veda declares: "Truth is one; sages call it by various

names—Ekam Sat Vi rah Bahudha Vadanti." The 1.3pamishads declare that all the paths lead to the sarne goal, just as cows of variegated colours yield the same white milk. The Lord Krishna says in the Gita: "Howsoever men approach Me, even so do I welcome them, for the path men take from every side is Mine." All diversities are organised and united in the body of Hinduism. It is rather difficult to answer the question: "What is Hinduism?" it is a fellowship of faiths. It is also a federation ofphilosophies. It provides food. for reflection for the different types of thinkers and philosophers all over the world. All sorts of philosophy are necessary. What appeals to one may not appeal to another, and what is easy for one may be difficult for another. Hence the need for different standpoints. All philosophies of Hinduism are points of view. They are true in their own way. They take the aspirant step by step, stage by stage, till he reaches the acme or the pinnacle of spiritual glory. Sanatana-Dharmists, Arya-Samajists, Deva-Samajists, Jainas, Bauddhas, Sikhs and Brahma-Samajists are all Hindus only, for they rose from Hinduism, and emphasised one or more of its aspects. The Hindus are divided into three great classes, viz., Vaishnavas who worship the Lord as Vishnu; Saivas who worship the Lord as Siva; and Saktas who adore Devi or the Mother aspect of the Lord. In addition, there are the Sauras, who worship the Sun-God; Ganapatyas who worship Ganesa as supreme; and Kaumaras who worship Skanda as the Godhead.  

 

 

 

 

names—Ekam Sat Vi rah Bahudha Vadanti." The 1.3pamishads declare that all the paths lead to the sarne goal, just as cows of variegated colours yield the same white milk. The Lord Krishna says in the Gita: "Howsoever men approach Me, even so do I welcome them, for the path men take from every side is Mine." All diversities are organised and united in the body of Hinduism. It is rather difficult to answer the question: "What is Hinduism?" it is a fellowship of faiths. It is also a federation ofphilosophies. It provides food. for reflection for the different types of thinkers and philosophers all over the world. All sorts of philosophy are necessary. What appeals to one may not appeal to another, and what is easy for one may be difficult for another. Hence the need for different standpoints. All philosophies of Hinduism are points of view. They are true in their own way. They take the aspirant step by step, stage by stage, till he reaches the acme or the pinnacle of spiritual glory. Sanatana-Dharmists, Arya-Samajists, Deva-Samajists, Jainas, Bauddhas, Sikhs and Brahma-Samajists are all Hindus only, for they rose from Hinduism, and emphasised one or more of its aspects. The Hindus are divided into three great classes, viz., Vaishnavas who worship the Lord as Vishnu; Saivas who worship the Lord as Siva; and Saktas who adore Devi or the Mother aspect of the Lord. In addition, there are the Sauras, who worship the Sun-God; Ganapatyas who worship Ganesa as supreme; and Kaumaras who worship Skanda as the Godhead. 

 

 

hini, and their incarnations. They  are called nujas or Sri Sampradayins or Sri Vthshnavas. They Rarna ll repeat the Ashtakshara Mantra: 'Om Namo ,TarayanaYa: They put on two white vertical lines and a <nowiki>''</nowiki>e-ntral red line on the forehead. Vedanta Desika, a follower of Ramanuja, introduced some reform in the Vaishnava faith. This gave rise to the formation of two parties of Ramanujas, one called the Northern School (Vadagalai) and the other the Southern School (Tengalai). The Tengalais regard Prapatti or self-surrender as the only way to salvation. The Vadagalais think that it is only one of the ways. According to them, the Bhakta or devotee is like the young one of a monkey which has to exert itself and cling to its mother (Markata-Nyaya or Monkey Theory); whereas, according to the Southern School, the Bhakta or devotee is like the kitten which is carried about by the cat without any effort on its own part (Marjala-Nyaya or Cat-hold Theory). The Northern School accept the Sanskrit texts, the Vedas. The Southerners have compiled a Veda of their own called WalayiraPrabandhd or 'Four Thousand Sacred Verses', in Tamil, and hold it to be older than the Sanskrit Vedas. Really, their four thousand verses are based on the Upanishad portion of the Vedas. In all their worship, they repeat sections from their Tamil verses. The Vadagalais regard Lakshmi as the consort of Vishnu, Herself infinite, uncreated and equally to be adored as a means (Upaya) for release. The Tengalais regard Lakshmi as a created female being, though divine. According to them, she acts as a mediator or minister (Purushakara), and not as an equal channel of release. The two sects have different frontal marks. The Vadagalais make a simple white line curved like the letter Uto represent the sole of the right foot of Lord Vishnu, the source of the Ganga. They add a central red mark as a symbol of Lakshmi. The Tengalais make a white mark  

hini, and their incarnations. They  are called nujas or Sri Sampradayins or Sri Vthshnavas. They Rarna ll repeat the Ashtakshara Mantra: 'Om Namo ,TarayanaYa: They put on two white vertical lines and a <nowiki>''</nowiki>e-ntral red line on the forehead. Vedanta Desika, a follower of Ramanuja, introduced some reform in the Vaishnava faith. This gave rise to the formation of two parties of Ramanujas, one called the Northern School (Vadagalai) and the other the Southern School (Tengalai). The Tengalais regard Prapatti or self-surrender as the only way to salvation. The Vadagalais think that it is only one of the ways. According to them, the Bhakta or devotee is like the young one of a monkey which has to exert itself and cling to its mother (Markata-Nyaya or Monkey Theory); whereas, according to the Southern School, the Bhakta or devotee is like the kitten which is carried about by the cat without any effort on its own part (Marjala-Nyaya or Cat-hold Theory). The Northern School accept the Sanskrit texts, the Vedas. The Southerners have compiled a Veda of their own called WalayiraPrabandhd or 'Four Thousand Sacred Verses', in Tamil, and hold it to be older than the Sanskrit Vedas. Really, their four thousand verses are based on the Upanishad portion of the Vedas. In all their worship, they repeat sections from their Tamil verses. The Vadagalais regard Lakshmi as the consort of Vishnu, Herself infinite, uncreated and equally to be adored as a means (Upaya) for release. The Tengalais regard Lakshmi as a created female being, though divine. According to them, she acts as a mediator or minister (Purushakara), and not as an equal channel of release. The two sects have different frontal marks. The Vadagalais make a simple white line curved like the letter Uto represent the sole of the right foot of Lord Vishnu, the source of the Ganga. They add a central red mark as a symbol of Lakshmi. The Tengalais make a white mark  

RAMANANDIS 

RAMANANDIS 

'1110 r011OWCI'S Or Milli; Ill; in( LI art' the Watnaftuidis. 1'ltev well known iinausthan. They are branch of the Namanuja sect. They oiler their worship to Lord Sita, linksinnana and Hanunidu Wamanancia wits Il disciple of Ramanuja. He flourinhed ,1! Varanasi about the herinninR of the fourteenth century I is followers flue numerous in the Cinnga valley of !mild Their favourite work is the (Bitakti-iliuhi. Their sectatiwi marks are like those or the Ramatntjas. Thie Vairae,is Lift the ascetics among tile Raman:m(1k. VALLABHACIIARINS OR. KRISHNA SAIVIPRADAYINS The Vallabhacharins form a very important sect in Bombay, Gujarat and the Central India. Their founder Was born in the forest Champaranya ill 1.179, He is regarded as an incarnation of Krishna. The Vallabha-eharins worship Krishna, as Bala-Gopala. Their idol is one representing Krishna in his childhood till his twelfth year. The Gosains or teachers are l11 i t  c 1. The eight daily ceremonials for God in the temples are Mang*, Sringara, Gvala, Raja Bhoga, Utthapana, Bhoga, Sandhya, and Sayana. All these represent various forms of adoration of God. The mark on the forehea,d consists of two red, perpendicular lines meeting in a semicircle at the root oi the nose and having a round spot of red between the  

well known iinausthan. They are branch of the Namanuja sect. They oiler their worship to Lord Sita, linksinnana and Hanunidu Wamanancia wits Il disciple of Ramanuja. He flourinhed ,1! Varanasi about the herinninR of the fourteenth century I is followers flue numerous in the Cinnga valley of !mild Their favourite work is the (Bitakti-iliuhi. Their sectatiwi marks are like those or the Ramatntjas. Thie Vairae,is Lift the ascetics among tile Raman:m(1k. VALLABHACIIARINS OR. KRISHNA SAIVIPRADAYINS The Vallabhacharins form a very important sect in Bombay, Gujarat and the Central India. Their founder Was born in the forest Champaranya ill 1.179, He is regarded as an incarnation of Krishna. The Vallabha-eharins worship Krishna, as Bala-Gopala. Their idol is one representing Krishna in his childhood till his twelfth year. The Gosains or teachers are l11 i t  c 1. The eight daily ceremonials for God in the temples are Mang*, Sringara, Gvala, Raja Bhoga, Utthapana, Bhoga, Sandhya, and Sayana. All these represent various forms of adoration of God. The mark on the forehea,d consists of two red, perpendicular lines meeting in a semicircle at the root oi the nose and having a round spot of red between the  

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HINDU THEOLOGY 

The necklace and rosary are made of the stalk of the Tulasi (holy Basil). The great authority of the sect is the srirnad-Bhagavata as explained in the Subodhini, the commentary thereon of Vallabhacharya. The members of the sect should visit Sri Nathdvara, a holy shrine, at least once in their lives. 

The necklace and rosary are made of the stalk of the Tulasi (holy Basil). The great authority of the sect is the srirnad-Bhagavata as explained in the Subodhini, the commentary thereon of Vallabhacharya. The members of the sect should visit Sri Nathdvara, a holy shrine, at least once in their lives. 

The founder of this sect is Nimbarka or Nimbaditya. He was originally named Bhaskara Acharya. He is regarded as an incarnation of the Sun-God (Surya). The followers worship Krishna and Radha conjointly. Their chief scripture is the Srimad-Bhagavata Parana. The followers have two perpendicular yellowish lines 

The founder of this sect is Nimbarka or Nimbaditya. He was originally named Bhaskara Acharya. He is regarded as an incarnation of the Sun-God (Surya). The followers worship Krishna and Radha conjointly. Their chief scripture is the Srimad-Bhagavata Parana. The followers have two perpendicular yellowish lines 

made by Gopichandana earth drawn from the root of the  

made by Gopichandana earth drawn from the root of th  

 

 

 

 

hair to the commencement of each eyebrow and the meeting in a curve. This represents the footprint of till": Lord Vishnu. The Nimbarkas or Nimavats are throughout the whole of upper India. They numerous around Mathura. They are also numerous of the Vaishnava sects in Bengal. THE MADHVAS The Madhvas are Vaishnavas. They are known as Brahma Sampradayins. The founder of the sect is Madhvacharya, otherwise called Ananda Tirtha and Purna-Prajna. He was born in 1200. He was a great opponent of Sankaracharya's Advaita system of philosophy. He is regarded as an incarnation of Vayu or the Wind-God. He erected and consecrated at Udipi the image of the Lord Krishna. The Gurus of the Madhya sect are Brahmins and Sannyasins. The followers bear the impress of the symbols of Vishnu upon their breasts and shoulders. They are stamped with a hot iron. Their frontal mark consists of two perpendicular lines made with Gopichandana and joined at the root of the nose. They make straight black line, with a charcoal from incense offered to Krishna, which terminates in a round mark made with turmeric. The Madhvas are divided into two classes called the Vyasakutas and the Dasakutas. They are found in Karnataka. Truthfulness, study of scriptures, generositY, kindness, faith and freedom from envy form the moral code of Madhvas. They give the Lord's Names to their children (Namakarana), and mark the body with His symb°1s (Ankana). They practise virtue in thought, word and deed (Bhajana). 

hair to the commencement of each eyebrow and the meeting in a curve. This represents the footprint of till": Lord Vishnu. The Nimbarkas or Nimavats are throughout the whole of upper India. They numerous around Mathura. They are also numerous of the Vaishnava sects in Bengal. THE MADHVAS The Madhvas are Vaishnavas. They are known as Brahma Sampradayins. The founder of the sect is Madhvacharya, otherwise called Ananda Tirtha and Purna-Prajna. He was born in 1200. He was a great opponent of Sankaracharya's Advaita system of philosophy. He is regarded as an incarnation of Vayu or the Wind-God. He erected and consecrated at Udipi the image of the Lord Krishna. The Gurus of the Madhya sect are Brahmins and Sannyasins. The followers bear the impress of the symbols of Vishnu upon their breasts and shoulders. They are stamped with a hot iron. Their frontal mark consists of two perpendicular lines made with Gopichandana and joined at the root of the nose. They make straight black line, with a charcoal from incense offered to Krishna, which terminates in a round mark made with turmeric. The Madhvas are divided into two classes called the Vyasakutas and the Dasakutas. They are found in Karnataka. Truthfulness, study of scriptures, generositY, kindness, faith and freedom from envy form the moral code of Madhvas. They give the Lord's Names to their children (Namakarana), and mark the body with His symb°1s (Ankana). They practise virtue in thought, word and deed (Bhajana). 

scattered are yen, the most  

scattered are yen, the most  

HINDU THEOLOGY 

HINDU THEOLOGY  

 

RADHA VALLABHIS Radha Vallabhis worship Krishna as Radha-r.,Atabha, the Lord or Lover of Radha. Harivans was the ...,',ander of this sect. Sera Sakhi \Tani gives a detailed ',scription of the notion of this sect and more of their L:ditions and observances. Charana Dasis, Dadu Panthis, Hari Chandis, Kabir p,,ithis, Khakis, Maluk Dasis, Mira Bais, Madhavis, Rayi Senais. Sakhi Bhavas, Sadma Panthis, are all v,--:-hriava sects. 

RADHA VALLABHIS Radha Vallabhis worship Krishna as Radha-r.,Atabha, the Lord or Lover of Radha. Harivans was the ...,',ander of this sect. Sera Sakhi \Tani gives a detailed ',scription of the notion of this sect and more of their L:ditions and observances. Charana Dasis, Dadu Panthis, Hari Chandis, Kabir p,,ithis, Khakis, Maluk Dasis, Mira Bais, Madhavis, Rayi Senais. Sakhi Bhavas, Sadma Panthis, are all v,--:-hriava sects. 

MISCELLANEOUS The Sauras adore the Sun, the Ganapatyas adore Ganesa, and the Kaurnaras adore Skanda. The non-Brahmins of South India are Naidu, Karnma Naidu, Chetty, Mudaliar Gounder Pillai Nair, Nayanar and Reddy. , , , ,Nanak Shahis of seven classes (viz., Uclas.is' Ganjbakshis, classes Sutra Shahis, Govinda  

MISCELLANEOUS The Sauras adore the Sun, the Ganapatyas adore Ganesa, and the Kaurnaras adore Skanda. The non-Brahmins of South India are Naidu, Karnma Naidu, Chetty, Mudaliar Gounder Pillai Nair, Nayanar and Reddy. , , , ,Nanak Shahis of seven classes (viz., Uclas.is' Ganjbakshis, classes Sutra Shahis, Govinda  

•Noutlas, Naga), Baba Lalis, Prana. Nathis, Sadhus, 411tornis, Siva Narayanis are other miscellaneous sects, THE ARYA SAMMISTS AND THE BRAHMA SAMAJISTS The founder of the Arya Samaj was Swami Dayananda sarasvati, who was born in Kathiawar in 1824. This sornai is more of a social institution, with a religious background. it has Gurukulas, schools and Pathasalas. The Suddhi Sabha is a proselytising branch of the Arya Sam aj, The Brahma Samaj was founded originally by Raja .Ram Mohan Roy, early in the nineteenth century. The Brahma Samajists do not perform idol-worship. Keshab Chandra Sen introduced some changes in the year 1860. There are now two branches within the Sarnaj, viz., Adi Brahma Samaj which holds to the tenets laid down by Raja Ram Mohan Roy and the Sadharana Brahma Samaj which is a little modern and which follows Keshab Chandra Sen more closely. The Samaj has followers in Bengal. 

•Noutlas, Naga), Baba Lalis, Prana. Nathis, Sadhus, 411tornis, Siva Narayanis are other miscellaneous sects, THE ARYA SAMMISTS AND THE BRAHMA SAMAJISTS The founder of the Arya Samaj was Swami Dayananda sarasvati, who was born in Kathiawar in 1824. This sornai is more of a social institution, with a religious background. it has Gurukulas, schools and Pathasalas. The Suddhi Sabha is a proselytising branch of the Arya Sam aj, The Brahma Samaj was founded originally by Raja .Ram Mohan Roy, early in the nineteenth century. The Brahma Samajists do not perform idol-worship. Keshab Chandra Sen introduced some changes in the year 1860. There are now two branches within the Sarnaj, viz., Adi Brahma Samaj which holds to the tenets laid down by Raja Ram Mohan Roy and the Sadharana Brahma Samaj which is a little modern and which follows Keshab Chandra Sen more closely. The Samaj has followers in Bengal. 

life of seclusion and meditation. There are Bhikkus in Buddhism, Fakirs in Mohammedanism, Sufistic Fakirs in Sufism, and Fathers and Reverends in Christianity. The glory of a religion will be lost absolutely if you remove these hermits or Sannyasins or those who lead a life of renunciation and divine contemplation. It is these people who maintain or preserve the religions of the world. It is these people who give solace to the ,householders when they are in trouble and distress. \m, They are the messengers of the Atman-knowledge and  

life of seclusion and meditation. There are Bhikkus in Buddhism, Fakirs in Mohammedanism, Sufistic Fakirs in Sufism, and Fathers and Reverends in Christianity. The glory of a religion will be lost absolutely if you remove these hermits or Sannyasins or those who lead a life of renunciation and divine contemplation. It is these people who maintain or preserve the religions of the world. It is these people who give solace to the ,householders when they are in trouble and distress. \m, They are the messengers of the Atman-knowledge and  

heavenly peace. They are the harbingers of divine wisdom andpeace. They are the disseminators of Adivatmic science and Upanishadic revelations. They heal the sick, comfort the forlorn and nurse the bedridden. They bring hope to the hopeless, joy to the depressed, strength to the weak and courage to the timid, by imparting the knowledge of the Vedanta and the significance of the 'Tat Tvam Asi' Mahavakya. 

heavenly peace. They are the harbingers of divine wisdom andpeace. They are the disseminators of Adivatmic science and Upanishadic revelations. They heal the sick, comfort the forlorn and nurse the bedridden. They bring hope to the hopeless, joy to the depressed, strength to the weak and courage to the timid, by imparting the knowledge of the Vedanta and the significance of the 'Tat Tvam Asi' Mahavakya. 

Sanaka, Sanandana, Sanat-Kumara and Sanat-Sujata were the four mind-born sons of Lord Brahma. They refused to enter the Pravritti Marga or worldly life and entered the Nivritti Marga or the path of renunciation. The four Kumaras were the pioneers in the path of Sannyasa. Sri Dattatreya also is among the original Sannyasins. The Sannyasins of the present day all descendants of the four Kumaras, Dattatreya and Sankaracharya. Sri Sankaracharya, regarded as an Avatara of Lord Siva and the eminent exponent of Kevala Advaita philosophy, established four Mutts—one at Sringeri, another at Dvaraka, a third at Puri and a fourth at Joshi-Mutt in the Himalayas, on the way to the Badarinarayana shrine. Sri Sankara had four Sannyasin disciples, viz., Suresvara, Padmapada, Hastamalaka and Totaka. Suresvara was in charge of Sringeri Mutt, Padmapada was in charge of Puri Mutt, Hastamalaka was in charge of Dvaraka Mutt and Totaka was in charge of Joshi-Mutt. The Sannyasins of Sringeri Mutt, the spiritual descendants of Sri Sankara and Suresvaracharya, have three names, viz., Sarasvati, Puri and Bharati. The Sannyasins of the Dvaraka Mutt have two names, viz., Tirtha and Asrama. The Sannyasins of the Puri Mutt have two names, viz., Vana and Aranya. The Sannyasins  

Sanaka, Sanandana, Sanat-Kumara and Sanat-Sujata were the four mind-born sons of Lord Brahma. They refused to enter the Pravritti Marga or worldly life and entered the Nivritti Marga or the path of renunciation. The four Kumaras were the pioneers in the path of Sannyasa. Sri Dattatreya also is among the original Sannyasins. The Sannyasins of the present day all descendants of the four Kumaras, Dattatreya and Sankaracharya. Sri Sankaracharya, regarded as an Avatara of Lord Siva and the eminent exponent of Kevala Advaita philosophy, established four Mutts—one at Sringeri, another at Dvaraka, a third at Puri and a fourth at Joshi-Mutt in the Himalayas, on the way to the Badarinarayana shrine. Sri Sankara had four Sannyasin disciples, viz., Suresvara, Padmapada, Hastamalaka and Totaka. Suresvara was in charge of Sringeri Mutt, Padmapada was in charge of Puri Mutt, Hastamalaka was in charge of Dvaraka Mutt and Totaka was in charge of Joshi-Mutt. The Sannyasins of Sringeri Mutt, the spiritual descendants of Sri Sankara and Suresvaracharya, have three names, viz., Sarasvati, Puri and Bharati. The Sannyasins of the Dvaraka Mutt have two names, viz., Tirtha and Asrama. The Sannyasins of the Puri Mutt have two names, viz., Vana and Aranya. The Sannyasins  

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or the Joshi-Mutt have three names, viz., Gin', Parvata and Sagara. The Dasanamis worship Lord Siva or Lord Vishnu, and meditate on Nirguna Brahman. The Dandi sannyasins, who hold staff in their hands, belong to the order of Sri Sankara. Paramahamsa Sannyasins do not hold staff. They freely move about as itinerant monks. Avadhutas are naked Sannyasins. They do not keep any property with them. The Sannyasins of the Ramakrishna Mission belong to the order of Sri Sankara. They have the name Puri. Then, there are Akhada Sannyasins, viz., Niranjani Akhada and Jhuna Akhada. They belong to the order of Sri Sankara. They are Dasanamis. They are found in the Uttar Pradesh State only. Rishikesh and Haridwar are colonies for Sannyasins. Varanasi also is among the chief abodes of Sannyasins. 

or the Joshi-Mutt have three names, viz., Gin', Parvata and Sagara. The Dasanamis worship Lord Siva or Lord Vishnu, and meditate on Nirguna Brahman. The Dandi sannyasins, who hold staff in their hands, belong to the order of Sri Sankara. Paramahamsa Sannyasins do not hold staff. They freely move about as itinerant monks. Avadhutas are naked Sannyasins. They do not keep any property with them. The Sannyasins of the Ramakrishna Mission belong to the order of Sri Sankara. They have the name Puri. Then, there are Akhada Sannyasins, viz., Niranjani Akhada and Jhuna Akhada. They belong to the order of Sri Sankara. They are Dasanamis. They are found in the Uttar Pradesh State only. Rishikesh and Haridwar are colonies for Sannyasins. Varanasi also is among the chief abodes of Sannyasins. 

Guru Nanak's order of ascetics are called Udasis. They correspond to Sannyasins and Vairagis. They are indifferent to the sensual pleasures of this world (Udasina). Hence they are called Udasis. 

Guru Nanak's order of ascetics are called Udasis. They correspond to Sannyasins and Vairagis. They are indifferent to the sensual pleasures of this world (Udasina). Hence they are called Udasis. 

VAIRAGIS Vairagi is one who is devoid of passion. Vaira,,, are Vaishnavas. They worship Lord Rama, Sita. at Hanuman. They read the Ramayana of Tulasiclas. mendicant Vaishnavas of the Rama,nandi class art. th:. Vairagis. This ascetic order was instituted by sri Ananda, the twelfth disciple of Ramananda. 

VAIRAGIS Vairagi is one who is devoid of passion. Vaira,,, are Vaishnavas. They worship Lord Rama, Sita. at Hanuman. They read the Ramayana of Tulasiclas. mendicant Vaishnavas of the Rama,nandi class art. th:. Vairagis. This ascetic order was instituted by sri Ananda, the twelfth disciple of Ramananda.