“In the Panjâb there are practically two main sections only, namely, the Râmanandi and Nîmanandi, of whom the former are more specially addicted to the worship of Râma, and the latter to that of Krishna. They both hold a great feast on the death of a fellow devotee, and also on the Râmnaumi, the day of the incarnation of Râmchandra, and on the eighth day of Bhâdon, the incarnation day of Krishna. But the Râmanandis study the Râmâyana, and look on Ajudhya and Râmnâth as places of pilgrimage, while the Nîmanandis study the books relating to Krishna, and consider Mathura, Brindâban and Dwârikanâth to be sacred places. The forehead marks of the Râmanandis are in the form of a trident, of which the two outer prongs are white, and the central one white or red; while those of the Nîmanandis are two-forked only, and entirely in white. The shape of the latter emblem is said to be derived from the figures of the Narasinha Avatâra, and the Nîmanandis are stated to be special worshippers of this incarnation.” 3. In these Provinces, according to one authority, [193] the four primary orders of the Bairâgis are Ramânuji or Sri Vaishnava, Nîmâvat, or Nimbârak, Vishnuswâmi and Mâdhavachârya; each of these orders is called a samprâdaya or sect, and all four mesh together. Of the Sri Vaishnava Mr. Growse [194] writes:—“The most ancient and respectable of the four reformed Vaishnava communities is based on the teaching of Ramânuja, who flourished in the eleventh or twelfth century A.D. Their sectarial mark is two white perpendicular streaks down the forehead, joined by a cross line at the root of the nose, with a streak of red between. Their chief dogma, called Vasisthadwaita, is the assertion that Vishnu, the one Supreme God, though invisible as cause, is as effect visible in a secondary form in material creation. They differ in one marked respect from the mass of the people at Brindâban,—in that they refuse to recognise Râdhâ as an object of religious adoration. In this they are in complete accord with all the older authorities, which either totally ignore her existence, or regard her simply as Krishna’s mistress, and Rukminî as his wife. Their formula of initiation (mantra) is said to be Om Râmâya namah, i.e., “Om! Reverence to Râma!” This sect (sampradâya) is divided into two sects, the Tenkalai and the Vadakalai. [195] They differ in two points of doctrine, which, however, are considered of much less importance than what seems to outsiders a very trivial matter, viz., a slight variation in the way of making the sectarial mark on the forehead. The followers of the Tenkalai extend its middle line a little down the nose itself, while the Vadakalai terminate it exactly at the bridge. The doctrinal points of difference are as follows:—The Tenkalai maintain that the female energy of the godhead, though divine, is still a finite creature that serves only as a mediator or minister (parushakâra) to introduce the soul into the