the soul within," (_e_) duly consecrated
images.

The followers of Ramanuja are at present divided into two schools
known as Tengalais and Vadagalais, or southern and northern.[589] The
double residence of the founder is one reason for the division, since
both Mysore and Trichinopoly could claim to have personal knowledge of
his teaching. The really important difference seems to be that the
Tengalai or southern school is inclined to break away from Sanskrit
tradition, to ignore the Vedas in practice and to regard the Tamil
Nalayiram as an all-sufficient scripture, whereas the Vadagalais,
though not rejecting the Nalayiram, insist on the authority of the
Vedas. But both divisions are scrupulous about caste observances and
the ceremonial purity of their food. They are separated by nice
questions of doctrine, especially as to the nature of prapatti,
resignation or self-surrender to the deity, a sentiment slightly
different from bhakti which is active faith or devotion. The
northerners hold that the soul lays hold of the Lord, as the young
monkey hangs on to its mother, whereas the southerners say that the
Lord picks up the helpless and passive soul as a cat picks up a
kitten.[590] According to the northerners, the consort of Vishnu is,
like him, uncreated and equally to be worshipped as a bestower of
grace: according to the southerners she is created and, though divine,
merely a mediator or channel of the Lord's grace. Even more important
in popular esteem is the fact that the Vadagalai sectarian mark ends
between the eyebrows whereas the Tengalais prolong it to the tip of
the nose. _Odium theologicum_ is often bitterest between the sects
which are most nearly related and accordingly we find that the
Tengalais and Vadagalais frequently quarrel. They use the same temples
but in many places both claim the exclusive right to recite the hymns
of the Arvars. The chief difference in their recitation lies in the
opening verse in which each party celebrates the names of its special
teachers, and disputes as to the legality of a particular verse in a
particular shrine sometimes give rise to free fights and subsequent
lawsuits.

The two schools reckon the apostolic succession differently and appear
to have separated in the thirteenth century, in which they were
represented by Pillai Lokacarya and Vedanta Desika[591]
respectively. The Tengalai, of which the first-named teacher was the
practical founder, must be regarded as innovat