Vaishnavism

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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^[1]. It is principally monotheistic in its philosophy, whilst also incorporating elements which could be described as being panentheistic and animistic. Its beliefs and practices (known as Bhakti Yoga, or Bhakti), are based largely on Upanishads associated with the Vedas and Puranic texts such as the Bhagavad Gita, and the Padma, Vishnu and Bhagavata Puranas.^{[citation needed]}

The followers of Vaishnavism are referred to as 'Vaishnava(s)', sometimes 'Vaishnavites' in English. According to recent statistics Vaishnavas make up a majority of the total of all followers of Hinduism ^[2] with the vast majority of these being in India. The Gaudiya Vaishnava branch of the tradition has significantly increased the awareness of Vaishnavism on an international basis since the 1960's, largely through the activities and geographical expansion of the Hare Krishna movement (ISKCON).^[3][4]

Contents 1 Etymology 2 Principal beliefs 2.1 Vishnu: The Supreme 2.2 Worship 2.3 Initiation 2.4 Attitude to scriptures 3 The Four Vaishnava sampradayas 3.1 Other Branches and sects 3.2 Tilak styles 4 History of Vaishnavism 5 The role of the Puranic Epics 6 Western Academic study 7 See also 8 References 9 External links

[edit] 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.^{[citation needed]}

[edit] Principal beliefs

[edit] 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) ^[5]. Some Vaishnava schools also identify the God of the Abrahamic religions with Vishnu^[6], although it is not an essential tenet of Vaishnava belief, being outside of the scope of Vedic evidence.

[edit] Worship

Vaishnava theology includes the central beliefs of Hinduism 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), meditating upon his form (dharana) and performing deity worship (puja). The practices of deity worship are primarily based on texts such as Pañcaratra and various Samhitas.^[7]

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. ^[8]

[edit] 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)^[9]

"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) ^[10]

However, other scriptures specific to the Gaudiya lineage also give the opinion that: "Who chants the holy name of Krishna just once may be considered a Vaishnava. Such a person is worshipable and is the topmost human being."(Chaitanya Charitamrita) ^[11]

[edit] Attitude to scriptures

Vaishnava traditions refer to the writings of previous acharyas in their respective lineage or sampradya (see below) as authoritative interpretations of scripture. While many schools like Smartism and Advaitism encourage interpretation of scriptures 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."^[12]

[edit] The Four Vaishnava sampradayas

Within traditional Vaishnavism there are four main disciplic lineages (sampradayas)^[13], 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.^{[citation needed]}

• Lakshmi-Sampradaya

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

• Brahma-Sampradaya

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

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

• Rudra-Sampradaya

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

• Kumara-Sampradaya

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

[edit] Other Branches and sects

• The Ramanandi movement, begun by Ramananda.
• Mahapuruxiya Dharma, espoused by Sankardeva.
• Vaisnava-Sahajiya, a tantric school

[edit] Tilak styles

Vaishnavas, mark their foreheads with tilak either as a daily ritual, or on special occasions. The different Vaishnava sampradayas each have their own distinctive style of tilak which depict the siddhanta of their particular lineage. The general tilak pattern is of two or more vertical lines resembling the letter U, which commonly represents the foot of Vishnu. ^[14]

[edit] History of Vaishnavism

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The monotheistic worship of Vishnu (Vasudeva) was already well developed in the period of the Itihasas.^[15] Vaishnavism is particularly expounded in a part of the Mahabharata known as the Bhagavad Gita, which contains the words of Krishna, commonly viewed as an Avatar of Vishnu.

Vaishnavism flourished in South India in the VII - X centuries CE, and is still commonplace, especially in Tamil Nadu, as a result of the twelve Alvar saints, who spread the sect to the common people with their devotional hymns. 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).^{[citation needed]}

In later years Vaishnava practices increased in popularity due to the influence of sages like Ramanujacharya, Manavala Mamunigal,Vedanta Desika,Surdas, Tulsidas, Tyagaraja, etc...^{[citation needed]}

Large Vaishnava communities now exist throughout India, and particularly in Western Indian states, such as Rajasthan and Gujarat. Important sites of pilgrimage for Vaishnavs include: Sri Rangam, Vrindavan, Mathura, Ayodhya, Tirupati, Puri, and Dwarka.^{[citation needed]}

[edit] The role of the Puranic Epics

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.^{[citation needed]}

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 friends, 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 ^[16](this view is held within the Gaudiya and Nimbarka sampradayas).

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.

[edit] Western Academic study

Main article: Krishnology

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, Steven J. Rosen, and Guy Beck, among others.

Steven Rosen founded the Journal of Vaishnava Studies (JVS) in 1992 as an academic journal of Hindu studies, and of Vaishnava studies in particular. In 2002 the Journal affiliated with Christopher-Newport University, in Virginia.^{[citation needed]}

[edit] See also

• Vaikhanasas
• Shaivism
• Shaktism
• Swami Narayan

[edit] References

[edit] 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)