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foregone conclusion, since one is really dealing here with human types, that these smaller segments will mutually hate and despise each other much more than they hate their common adversaries. Just as, in old times, a Calvinist hated a Lutheran more than he did a Russian Christian (for he understood his quarrel better), so a 'cat-doctrine Ramaite hates a 'monkey-doctrine' Ramaite far more than he hates a Krishnaite, while with a Civaite he often has an amicable union; although the Krishnaite belittles the Ramaite's manifestation of Vishnu, and the Civaite belittles Vishnu himself.[71]
The chief point of difference theologically between the Ramaites is the one just mentioned. The adherents of the 'cat-doctrine' teach that God saves man as a cat takes up its kitten, without free-will on the part of the latter. The monkey-doctrinaires teach that man, in order to be saved, must reach out to their God (R[=a]ma, who is Vishnu, who, again, is All-god, that is, brahma), and embrace their God as a monkey does its mother.[72] The resemblance to the Occidental sects here becomes still more interesting. But we have given an earlier example of the doctrine of free grace from the epic, and can now only locate the modern sects that still argue the question. The 'monkey' Ramaites are a sect of the North (vada), and hence are called Vadagalais;[73] the 'cat' or Calvinistic Ramaites of the South (ten), are called Ten-galais. Outwardly these sects differ in having diverse mantras, greetings, dress, and especially in the forehead-signs, which show whether the 'mark of Vishnu' shall represent (Vadagal belief) one or (Tengal) two feet of the god (expressed by vertical lines[74] painted fresh daily on the forehead). The Ten-galais, according to a recent account, are the more numerous and the more materialistic.[75]
All the Ramaites, on the other hand, hold that (1) the deity is not devoid of qualities; (2) Vishnu is the deity and should be worshipped with Lakshm[=i), his wife; (3) R[ra]ma is the human avatar of Vishnu; (4) R[=a]m[ra]nuja and all the great teachers since his day are also avatars of Vishnu.
In upper India, about the Ganges, R[=a]m[=a]nuja's disciple, R[=a]m[=a]nand (fifth in descent), who lived in the fourteenth century, has more followers than has the founder.
