Sri Vishishtadvaita is the main principle of Sri-Vaisnav Sampradaya.
Sri Ramaujacharya Propounded this doctrine and philosophy
The main exponent of the Sri sampradaya, born in 1016 (some say in 1055), propagated the doctrine called visista-advaita, "oneness with varieties of the Lord and His energies".
Vishishtadvaita is the main principle of Sri-Vaisnav Sampradaya.
As we know Shreemad-Bhagvad Gita is universally accepted.Elements which were described by Sri Lord Krishna to Arjun is all are Sri Vishitadvaita principle.
Let's we will understand Sri-Vishistadvaita Principle from Shreemad-Bhagvad Gita.
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम।।13.3।। -And know Me also as the Kṣetrajña in all Fields, O Arjuna. The knowledge of both the Field and its Knower is, in My view, the highest knowledge. Even Sri-Ramanuja is also commented in Sri-Bhasya:" The Characteristics & Form of nature and soul are to live as body of Supreme Lord.
अहमात्मा गुडाकेश सर्वभूताशयस्थितः। अहमादिश्च मध्यं च भूतानामन्त एव च।।10.20।।
-I am the Self, O Gudakesha (Arjuna —Conqueror-of-sleep), dwelling in the hearts of all beings. I verily am the beginning, the middle and also the end of all beings.
Understanding by Visishadivata: In the body there is one soul and also there is one super-soul who is also present within the body. ( Four-armed Visnu).So, That's mean Supreme Lord, living-entity(we) and nature is not one.It's rebuttal or disclose the principle of Advaita.
And Lord is entering the body as parmatma and residing there along with Jiva.. assisting Jiva in all funcitons.. Yet the supersoul cannot be separate from soul ( atma or jiva). Because without Supersoul's intervention the soul ( jiva) is incapable for taking any action on its own.
Jiva( soul), prakruti( nature) and the Parmatma are all having an ontological relationship.
The soul cannot exist himself without the intervention of Supersoul. It is dependent on the Supersoul. So they look separate from each other but infact there is oneness.
As opposed to advaita philosophy Sri Vaishnava Sampradaya says .. Lord exists as Brahman ( sarvavyapi, Nirguna form) , Lord exists as Parmatma ( working along with Soul residing in the bodies of all living beings) and Lord has a Sagun Swaroopa also..which is very beautiful.
This is called Vishistha advaita.. qaulified monosim.
The main exponent of Brahma sampradaya, born in 1238 (some say in 1199), propagated the philosophy called Dvaita or Visistha Dvaita ("duality with differences", or "different differences"). The center of the Madhva school is Udupi, the birthplace of Madhva.
According to this philosophy, there is a substantial distinction between Isvara (God), jiva (individual soul) and jagat (material energy). Isvara is always independent (sva-tantra) while the jivas (souls), prakriti(material energy), kala (time), karma (reactions to activities), etc., are dependent realities (para-tantra). Such differences are elaborated in five categories (pancha-bheda) as between Isvara and jiva, Isvara and jada (prakriti), jiva and jiva, jiva and jada, jada and jada (or between an object and another).
The main exponent of the Kumara or Chatuhsana sampradaya (this knowledge was transmitted to the four Kumaras by the Hamsa avatara), who lived in the 13th century and propagated the doctrine called dvaita advaita, "simultaneous oneness and duality".
The fourth Vaishnava acharya, Vishnusvami, representative of the Rudra sampradaya (who worship the avatara of God known as Narasimhadeva) is less known than the other three.
Actually there is some confusion about him, as it seems there have been three Vishnu Svamis: Adi Vishnu Svami (around 3rd century BCE, who introduced the traditional 108 categories of sannyasa), Raja Gopala Vishnu Svami (8th or 9th century CE), and Andhra Vishnu Svami (14th century).
The emphasis of this school, called suddha-advaita ("pure monism").
PLEASE NOTE THE TIME PERIODS WHICH ALL PHILOSOPHIES WERE PROPOSED.
differences is in some rituals, pooja vidhana, and some minute details esp. the tilaks and external paraphernalia.,
the assigned mantras.. Like.. Sri Samrpadaya manta is Om namo narayanaaya.
Mahamantra goes with Gaudiya Sampradaya.
and Yugal mahamantra for Nimbarka sampradaya.
~~smiles~~ best part is all the praising Lord only none other.
Pls. don't go after differences it is again a false ego to consider my sampradya is great then rest all.
It is just like those muslims who say... My allah and my religion is great rest all are fools.
This is not what all sampradayas speak.. ALL Vaishnavas are equally dear to Lord and all Sampradayas say only one thing to see Lord in all beings.
SB 7.7.55 — In this material world, to render service to the lotus feet of Govinda, the cause of all causes, and to see Him everywhere, is the only goal of life. This much alone is the ultimate goal of human life, as explained by all the revealed scriptures.