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All diversities are organised and united in the body of Hinduism. Hinduism is a fellowship of faiths. It is also a federation of philosophies. It provides food for reflection for 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.  

All diversities are organised and united in the body of Hinduism. Hinduism is a fellowship of faiths. It is also a federation of philosophies. It provides food for reflection for 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.  

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.

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.

THE VAISHNAVAS SRI SAMPRADAYINS The Vaishnavas are usually distinguished into four principal Sampradayas or sects. Of these, the most ancient is the Sri Sampradaya founded by RamanuJa Acharya. The followers of Ramanuja adore Vishnu and   

== THE VAISHNAVAS ==

The Vaishnavism traditions may be grouped within four sampradayas, each exemplified by a specific Vedic personality. They have been associated with a specific founder, providing the following scheme: Brahma Sampradaya (Madhvacharya), Sri Sampradaya (Ramanuja), Rudra Sampradaya (Vishnuswami, Vallabhacharya)<ref>E. Allen Richardson (2014), Seeing Krishna in America: The Hindu Bhakti Tradition of Vallabhacharya in India and Its Movement to the West</ref>,Kumaras sampradaya (Nimbarka).<ref>Klostermaier, K.K. (1998), A concise encyclopedia of Hinduism, Oneworld</ref>    

 

Details of each of these are in the following sections.   

 

Of these, the most ancient is the Sri Sampradaya founded by RamanuJa Acharya. The followers of Ramanuja adore Vishnu and   

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