The same Truth is preached by all saints and philosophers both in the philosophical and devotional paths. Sage Jaimini's Mimamsa essentially stressed on the rituals to natural forces as the ultimate path to attain desired benefits of life and liberation. Later Prabhakara and Kumarila modified these teachings to add some aspects of a role for God in the prayer rituals. This has been the mainstay of the later day ritualistic practice of a large segment of the Hindu society, under the system of Smartha Sampradaya. They were also influenced by the teachings in Bhagavat Gita, Vedhantha or Utthara Mimamsa by Sage Vyasa, Advaitha teachings of Sri Adhi Sankara and Saiva Siddhantha teachings. All these contributed to their thinking and modified the Smartha way of practice. Though it was mostly a practice of Karma yoga as Upasana and Vedic rituals and Jñana yoga as the path of knowledge, by the priestly class, they also had some influence of the later day Bhakthi pathway of practice.

The Bhakthi pathway of devotional prayers and recitations has been practiced from ancient times by a group known as the Bhagavathas. Later it is being practiced by followers of many Vaishnavite and Saivaite Acharyas along with Agamic rituals and musical programs. They accepted a form of qualified monism and a life of devotion or Bhakthi to God in His various manifestations as the ultimate pathway. They all believed that the path of Karma or duties and path of Jñana or knowledge ultimately leads to a state of understanding the Divine to attain the ultimate path of Bhakthi or devotion as a way to reach Svargaloka or the abode of God. This became very popular among the masses as it was much easier to practice. They had no great need to read and memorize pages of Vedic rituals which were kept in the exclusive possessions of the priestly class. Common people without a clear understanding of the philosophy or the rituals and scriptures found it easier to take the devotional pathway with blind faith that became very popular.