1. The Ramamijas, or iSri Vaishnavds. or Sri Sam- pradai/ins, who derive their origin from Ramainija, a celebrated reformer, native of Perumbur. in the south of India. He was born about the middle of the Tith century, and is considered by his followers as an incar- nation of Sesha, the serpent of Vishnu. The most strik- ing peculiarity of this sect is the preparation as well as the scrupulous privacy of their meals; for should the meal, during its pre[)aration, or while they are eating, attract even the looks of a stranger, the operation is in- stantly stopped, and the viands buried in the ground. The marks by which they are distinguished from other sects are two perpendicular lines drawn with white earth from the root of the hair to the commencement of each eyebrow, and a transverse streak connecting them across the root of the nose; in the centre is a perpendicidar streak of red, made with red sanders, be- sides other marks painted on the breast and arras.
2. The Ramancmdas, or liamuvats, who derive their name from Ramananda, a descendant by discipleship from Ramanuja, who probably lived about the close of the 14th century. They are by far the most numerous class of sectaries in Gangefic India, especially in the district of Agra, where they constitute seven tenths of the ascetic population. They belong chiefly to the poorer and inferior classes, with the exception of the Rajputs an<l military Brahmins. The most important difference between them and tlie Raraanujas consists in the fact that Ramananda abolished the distinction of caste among the religious orders, and taught that one who quitted the ties of nature and religion shook off all personal distinction.
3. The Kabir Panthis, founded by Kabir, the most celebrated of the twelve disciples of Ramananda, be- longing, therefore, to the end of the 14th century. They believe in one (iod, the creator of the world, but in op- position to the Vedanta {(.{. v), they assert that he has a body formed of the five elements of matter, and a mind endowed with the three ginuin, or qualities; he is eternal and free from the defects of human nature, hut in other respects does not differ from man. The pure man is his living resemblance, and after death becomes bis equal and associate. They have no peculiar mode of dress, and the sectarian marks are not considered im- portant, though worn by some.
4. The V<ill(ihhucha7-yas, or Rudrn Sampradayins, founded by Vallabha Swamin, or Vallabha Acharya, born in 1479. The principles of the sect, as laid down by Vallabha, are as follows; (1) To secure the firm support of Vallabhacharya; (2) To exercise chiefly the
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worsllip of Krishna (iiicarnalioii of Vislinii); (3) To forsake the sense of Vaidik opinion, and be a suppliant to Krishna; (4) To sing praises with feelings of humil- ity; (5) To believe that Vallabha is a Gopi, or mistress of Krishna; (B) To swell the heart with the name Krishna; (7) To forsake liis commands not for a mo- •ment; (S) To pnt faith in bis words and doings; (U) To adopt the society of the good, knowing them <iivine; and (10) To see not tlic faults, but speak the truth. They are very ignorant and suiierstitious.
5. The Mnd/iirar//(ni/(i>t. or Bnihma Samprndaifins. \ founded by a Brahmin named !Madliwacharya, who was born in 119!). Tiie distinguisliing doctrine of this sect is the identitication of Vishnu witli the Supreme Sold as the prc-existent cause of the universe; and this prime- val Vishnu they aHirm to be cmlowed with real attri- butes, and, although indefinable, to be most excellent and independent. There is also a dependent princijile, a living soul dependent on the Supreme. They den\' the absorption of the human soul into the universal spirit, and the loss of independent existence after death.
6. The l'ais/miu-ii.'< oj' Bciif/iil.i'imnded by Chaitanya, who was born at Nadiya in 148.j. The most impor- tant innovation of this sect, in respiect to doctrine, is the dogma of b/iahti, or faith, which they declare to be in- finitely more efficacious than abstraction, than knowl- edge of the Divine nature, than the subjugation of the passions, or anything deemed most meritorious. Tlie bhukti,OT faith, comprehends five stages: quietism, as that of sages; servitude, wiiich every votary takes upon himself: friendship for the Ueity ; tender affection for the Deity, of the same nature as love of parents for their children ; and the highest degree of affection, such pas- sionate attachment as the Gopis felt for their beloved Krishna.
Besides these, there are many other sects of less impor- tance. Those enumerated above are divided into smaller sects or divisions. See Wilson, Skitcli of the Relig. Sects of the //iiidus, in Works (Loud. 1802 ), vol. i; Karsandas Mulji, History of the Sect of t lie Mahaajas (ibid. 1865).
Vaishya is one of the Hindu castes said to have sprung from the thigh of Brahma. They are the pro- ductive capitalists, and their duties are to keep cattle, carry on trade, lend on interest, cultivate the soil, and turn their attention to every description of practical knowlcilge. See Indian Casti':.
Vaison, Council of {ConcilUnn Vaseiise). Vaisoii is a village of France, in Vauclure, fifteen miles north- east of (Grange, on the Ouveze. Two ecclesiastical coun- cils were held there, as follows :
I. Was held Nov. 13, 442, under the bishop Anspicius. Nectarius, bishop of Vienne, was present, and publicly maintained that tl>e Father, Son, and Holy Spirit are but one nature, one power, one divinity and virtue. Ten canons were published.