Vaishnavism

Vaishnavism is one of the principal traditions of Hinduism, and is distinguished from other schools by its primary worship of Vishnu (and his associated avatars) as the Supreme God. It is principally monotheistic in its philosophy, whilst also incorporating elements which could be described as being panentheistic. Its beliefs and practices, (known as Bhakti Yoga, or Bhakti) are based largely on Vedic and Puranic texts such as Bhagavad Gita, Isha Upanishad, and the Vishnu and Bhagavata, Puranas. The followers of Vaishnavism are referred to as 'Vaishnava(s)', sometimes 'Vaishnavites' in English. According to recent statistics Vaishnavas make up approximately 70% of the total of all followers of Hinduism with the vast majority of these being in India. The Gaudiya Vaishnava branch of the tradition has increased significantly in terms of both numbers and worldwide distribution in recent years, largely through the activities of the Hare Krishna movement (ISKCON).

Etymology

The name Vaishnavism is an English formation from the Sanskrit Vaishnava, (IAST vaiṣṇava), from the Vriddhi form of Vishnu. It means belonging to, or derived from Vishnu.

History

(Darry, this section needs to be greetly expanded.)

With the help of Alvars, a set of twelve people who with their devotional hymns spread the sect to the common people, Vaishnavism flourished in South India. Some of the prominent Alvars are:

1. Poigai Alvar
2. Bhoothathalvar
3. Peyalvar
4. Thirumalisai Alvar
5. Madhurakavi Alvar
6. Nammalvar
7. Periyalvar
8. Andal
9. Kulasekara Alvar
10. Thondaradippodi Alvar
11. Thiruppaana Alvar
12. Thirumangai Alvar

Temple dedicated to the worship of Vishnu as Venkateswara.

Vaishnavism is still particularly commonplace throughout South India as a result of the Alvars, especially in Tamil Nadu. The temples which the Alvars visited or founded are now known as Divya Desams. Their poems in praise of Vishnu in Tamil language are collectively known as Naalayira (Divya Prabandha).

In later years Vaishnava pracitices increased in popularity due to the influence of sages like Ramanuja, Vedantha Desikar, Surdas, Tulsidas, Tyagaraja, etc...

Theology

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Murti

Vishnu: The Supreme

The principal belief of Vaishnavism is the supremacy of Vishnu or Narayana as the one Supreme God. This principle is also applicable to the many avatars (incarnations) of Vishnu as listed within the Puranas but excludes all other personalities referred in the Vedas or similar texts, (i.e Ganesh, Surya or Durga etc...) which are instead classified as 'demi-gods' or devas. Shiva is also viewed as subservient to Vishnu, although with the understanding that he is also above the category of an ordinary living being (jiva) . Some Vaishnava schools also identify the God of the Abrahamic religions with Vishnu, although it is not an essential tenet of Vaishnava belief, being outside of the scope of Vedic evidence.

Worship

Vaishnava theology includes the central beliefs of Hindusim such as reincarnation, samsara, karma, and the various Yoga systems, but with a particular emphasis on devotion (bhakti) to Vishnu through the process of Bhakti yoga, often including singing Vishnu's name's (bhajan) and performing deity worship (puja). Within their worship Vaishnava devotees will always see themselves as (at least partially) separate or distinct from their lord, Vishnu. Unlike other schools of Hinduism whose goal is liberation (moksha), or union with the Supreme Brahman, the ultimate goal of Vaishnava practice is an eternal life of bliss (ananda) in service to Vishnu, or one of his many avatars, in the spiritual realm of 'Vaikuntha', which lies beyond the temporary world of illusion (maya). The three features of the Supreme as described in the Bhagavata Purana—Brahman, Paramatma and Bhagavan—are viewed as the Universal Vishnu, Vishnu within the heart, and Vishnu the personality respectively.

Initiation

Vaishnavas commonly follow a process of initiation (diksha), given by a guru, under whom they are trained in order to understand Vaishnava practices. At the time of initiation the disciple is traditionally given a specific mantra, which they will then repeat, either out loud or within the mind, as an act of worship to Vishnu or one of his avatars. The practice of repetitive prayer is known as japa. The system of receiving initiation and training from a spiritual master is based on injunctions throughout scriptures held as sacred within the Vaishnava traditions:

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth".(Bhagavad Gita)

"One who is initiated into the Vaishnava mantra and who is devoted to worshiping Lord Vishnu is a Vaishnava. One who is devoid of these practices is not a Vaishnava."(Padma Purana)

Attitude to scriptures

Vaishnava traditions refer to the writings of previous acharyas in their respective lineage or sampradya (see below) as authoritive interpretations of scripture. While many schools like Smartism and Advaitism encourage interpretation of the Vedas philosophically and metaphorically and not too literally, Vaishnavism stresses the literal meaning (mukhya vṛitti) as primary and indirect meaning (gauṇa vṛitti) as secondary: sākṣhād upadesas tu shrutih - "The instructions of the shruti-shāstra should be accepted literally, without fanciful or allegorical interpretations." (Jiva Goswami, Kṛiṣhna Sandarbha 29.26-27).

Sects

File:Vishnu.jpg

Vishnu as worshipped in the form of Satya Narayana

Within traditional Vaishnavism there are four main disciplic lineages (sampradayas), each of which traces its roots back to a specific Vedic personality. The four sampradayas follow subtly different philosophical systems regarding the relationship between the soul (jiva) and God (Vishnu), although the majority of other core beliefs are identical.

• Rudra-Sampradaya

Philosophy: Shuddhadvaita ("pure nondualism"), espoused by Vallabhacharya.

• Brahma-Sampradaya

Philosophy: Dvaita ("dualism"), espoused by Madhvacharya, and also -

Achintya Bheda Abheda ("inconceivable oneness and difference"), espoused by Chaitanya Mahaprabhu (See Gaudiya Vaishnavism).

• Lakshmi-Sampradaya

Philosophy: Vishishtadvaita ("qualified nondualism"), espoused by Ramanuja (See Sri Vaishnavism).

• Kumara-Sampradaya

Philosophy: Dvaitadvaita ("duality in unity"), espoused by Nimbarka. (See Nimbarka Sampradaya)

Other Branches

• The Ramanandi movement, begun by Ramananda.
• Mahapuruxiya Dharma, espoused by Sankardeva.

Vaishnava tilak

File:Prabhupada 03.jpg

The yellow forehead marking known as tilak is the symbol of Gaudiya Vaishnavas.

The different Vaishnava sampradayas each have their own distinctive style of Tilak which depict the siddhanta of their particular lineage:

In the Vallabha, Rudra-sampradaya the tilak worn is generally a single vertical red line. This line represents Yamuna devi. The form of Krishna worshiped in the Vallabha line is Sri Nathji or Govardhana. The consort of the Govardhana hill is the river Yamuna. Their process of surrender goes through Yamuna devi.

The Madhva sampradaya mark two vertical lines representing Krishna's 'lotus feet'. In between a vertical black line is made from the daily coal of the yajna-kunda (fire sacrifice). In their sampradaya, the process of worship involves 'nitya-homa', or daily fire sacrifices to Narayana or Krishna. The remnant coal of the puja (worship) is used each day to mark the forehead. Underneath the black line, a yellow or red dot is added to indicate either Lakshmi or Radharani. Those who did not perform daily fire sacrifice wear the simple two line tilak only.

In the Gaudiya Vaishnava sampradaya the tilak is usually made out of mud from Vrindavan. The main tilak is basically identical to the Madhva tilak. The slight difference arose due to the emphasis on the chanting (japa and kirtan) in the Gaudiya tradition. In Chaitanya Mahaprabhu's line, chanting is given as the essential devotional (bhakti) activity to be performed in Kali yuga in preference to fire sacrifices. As such, the black line made from the ash of the fire sacrifice is not included. The second difference arose due to Chaitanya Mahaprabhu's process of approaching Krishna. In the Gaudiya line devotees do not approach Radha and Krishna directly, but always indirectly through their servant. To indicate this, the red dot representing Radha is replaced with a tulsi leaf offered at the base of Krishna's feet. In Gaudiya belief only through the mercy of Tulsi Devi (or another pure devotee) can pure devotion to Radha & Krishna or Krishna & Balarama be awakened.

Members of the Sri Vaishnava tradition form tilak with two lines representing the feet of Narayana, with a red line in the middle which representing Lakshmidevi. Because the Sri Vaishnava sampradaya begins with Lakshmi, and because they approach Narayana through Lakshmi, their tilak reflects this process of surrender. A variant to this is found within the Ramanandi sect, begun by Ramananda, who wear a similar tilak design but in reference to Sita and Rama (whom their devotion is focused upon) rather than Lakshmi and Narayana.

In Nimbarka Sampradaya, the tilak is made of Gopi-Chandana (the clay from Gopi Kunda lake in Dwarka, Gujarat), as described in the Vasudeva Upanishad. It starts at the bridge of the nose and continues as two vertical lines to the top of the forehead. This is said to represent the temple of God. Within these lines, between the eyebrows is a black dot, made from the slate found in Barsana, Uttar Pradesh, the sacred birthplace of Radha. This is said to represent God as Radha and Krishna together. This tilak personifies the tenets of the Sampradaya, that God is Radha and Krishna together, none else. It is supposed to have been first given to Nimbarka at the time of his initiation to the Sage, Narada. The tilak is first given to an initiate by their guru at the time of initiation, and after this, daily the devotee will remember his guru before he adorns the tilaka on his head.

Scriptures

The two great Indian epics, Ramayana and Mahabharata, are essential to Vaishnava philosophy and culture:

The Ramayana describes the story of the avatar known as Rama or Ramachandra, and is taken as a history of the 'ideal king', based around the principles of dharma, morality and ethics. Rama's wife Sita, his brother Lakshman and servant Hanuman all play key roles within the Vaishnava tradition as examples of Vaishnava etiquette and behaviour. As does the evil king Ravana who plays the opposite role of how not to behave.

The Mahabharata is centered around the popular avatar Krishna, and details the story of a dynastic war between two sets of cousins, with Krishna and his close the Pandavas playing pivotal roles in the drama. The philosophical highlight of the work is the chapter covering a conversation between Arjuna and Krishna prior to the final battle, individually known as the Bhagavad Gita. The Bhagavad Gita, though influential in most philosophies of Hinduism, is of particular importance to Vaishnavas because it is believed to be an accurate record of the very words spoken by Krishna himself. Vaishnavas regard Krishna either as an avatar of Vishnu, or as the source of all avatars, including Vishnu himself (this is a view held especially by Gaudiya Vaishnavas). Thus, there is no higher source of information within Vaishnava theology than that of Krishna himself.

Both works are often re-enacted in part as dramas by followers of Vaishnavism, especially on festival days concerning each of the specific avatars. The Bhagavad Gita is widely studied as a theological textbook.

Vaishnava Upanishads

Of the 108 Upanishads of the Muktika, 13 are considered Vaishnava Upanishads. They are listed with their associated Veda (SV, ŚYV, KYV, AV):

1. Nṛsiṃhatāpanī (AV)
2. Mahānārāyaṇa (AV)
3. Rāmarahasya (AV)
4. Rāmatāpaṇi (AV)
5. Vāsudeva (SV)
6. Avyakta (SV)
7. Tārasāra (SYV)
8. Gopālatāpani (AV)
9. Kṛṣṇa (AV)
10. Hayagrīva (AV)
11. Dattātreya (AV)
12. Gāruḍa (AV)
13. Kali-Saṇṭāraṇa (Kali) (KYV)

Academic study

Vaishnava theology has been a subject of study for many devotees, philosophers and scholars within India for centuries. In recent decades this study has also been taken on by a number of academic institutions in Europe, such as the Oxford Centre for Hindu Studies and Bhaktivedanta College. The Vaishnava scholars instrumental in this western discourse include Tamala Krishna Goswami, Hridayananda dasa Goswami, Graham Schweig, Kenneth R. Valpey, Ravindra Svarupa dasa, Sivarama Swami, Satyaraja Dasa, and Guy Beck, among others.

The Journal of Vaishnava studies

Founded in 1992 by Steven J. Rosen the Journal of Vaishnava Studies (JVS) is an academic journal of Hindu studies, and Vaishnava studies in particular. Dedicated to scholarly research associated with all Vishnu-related traditions. The course has received praise from Indological entities for bringing Vaishnava studies into the Western academic environment. In the year 2002 the Journal affiliated with Christopher-Newport University, in Virginia.

See also

• Vaikhanasas
• Shaivism
• Shaktism
• Swami Narayan

External links

• Vaishnavism (Heart of Hinduism)
• Hinduism & Vaishnavism (veda.harekrsna.cz)
• Who is Vishnu? Vaishnava FAQ (dvaita.org)
• Ramanuja and Srivaishnavism (srivaishnavan.com)
• The Basic Premises of Vaishnavism (krishna.com)
• An Overview of the Gaudiya Vaishnava Tradition (gaudiya.com)
• Online library of articles on Vaishnavism and the Ramanuja Sampradaya (sadagopan.org)

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