divergences in details of doctrine, and it is from them that his church has derived the worship of Śrī or Lakshmī as consort of Vishṇu, which is a very marked feature of their community and has gained for them the title of Śrī-vaishṇavas. But Rāmānuja was much more than a scholar and a writer of books; he was also a man of action, a "practical mystic." Like Śaṃkara, he organised a body of _sannyāsīs_ or ascetic votaries, into which, however, he admitted only Brahmans, whereas Śaṃkara opened some of the sections of his devotees to non-Brahmans; but on the other hand he was far more liberal than Śaṃkara in the choice of his congregations, for he endeavoured to bring men of the lowest castes, Śūdras and even Pariahs, within the influence of his church, though he kept up the social barrier between them and the higher castes, and he firmly upheld the principle of the Bhagavad-gītā that it is by the performance of religious and social duties of caste, and not by knowledge alone, that salvation is most surely to be won. He established schools and monasteries, reorganised the worship of the temples, usually in accordance with the Pāñcharātra rules, and thus placed his church in a position of such strength in Southern India that its only serious rival is the church of Śiva. Nimbārka, who probably flourished about the first half of the twelfth century, preached for the cult of Kṛishṇa a doctrine combining monism with dualism, which is followed by a small sect in Northern India. Ānanda-tīrtha or Madhva, in the first three quarters of the thirteenth century, propounded for the same church a theory of thorough dualism, which has found many admirers, chiefly in the Dekkan. Vallabhāchārya, born in 1479, founded a school of Kṛishṇa-worshippers which claims a "pure monism" without the aid of the theory of _māyā_, or illusion, which is a characteristic of Śaṃkara's monism. This community has become very influential, chiefly in Bombay Presidency; but in recent times it has been under a cloud owing to the scandals arising from a tendency to practise immoral orgies and from the claims of its priesthood, as representing the god, to enjoy the persons and property of their congregations. Besides these and other schools which were founded on a basis of Sanskrit scholastic philosophy, there have been many popular religious movements, which from the first appealed directly to the heart of the people in their own tongues.