Vaishnavism

Vaishnavism (Devanagari: वैष्णव धर्म) is a tradition of Hinduism, distinguished from other schools by its worship of Vishnu or his associated avatars, principally as Rama and Krishna, as the original and supreme God. This worship in different perspectives or historical traditions addresses God under the names of Narayana, Krishna, Vāsudeva or more often "Vishnu", and their associated avatars. Its beliefs and practices, especially the concepts of Bhakti and Bhakti Yoga, are based largely on the Upanishads, and associated with the Vedas and Puranic texts such as the Bhagavad Gita, and the Padma, Vishnu and Bhagavata Puranas.

The followers of Vaishnavism are referred to as Vaishnava(s) or Vaishnavites. A large percentage of Hindus are Vaishnavas, with the vast majority living in India. Awareness, recognition, and growth of the belief has significantly increased outside of India in recent years. The Gaudiya Vaishnava branch of the tradition has significantly increased the awareness of Vaishnavism internationally, since the mid-1900s, largely through the activities and geographical expansion of the Hare Krishna movement, primarily through ISKCON and more recently, through several other Vaishnava organizations conducting preaching activities in the West
Bhagavatism, early Ramaism and Krishnaism, merged in historical Vishnuism, a tradition of Historical Vedic religion, distinguished from other traditions by its primary worship of Vishnu. Vaishnavism, is historically the first structured Vaishnava religion as "Vishnuism, in a word, is the only cultivated native sectarian native religion of India." Although it is usual to speak of Vishnu as the source of the avataras, this is only one of the names by which the god of Vaishnavism is known. The other names include Narayana, Vasudeva and Krishna; each the name of a divine figure with attributed supremacy, which each associated tradition of Vaishnavism believes to be distinct. For example, in the Krishnaism branch of Vaishnavism, such as the Gaudiya Vaishnava, Nimbaraka and Vallabhacharya traditions, devotees worship Krishna as the supreme form of God, Svayam Bhagavan, in contrast to the belief of the devotees of the Vishnu tradition.

Supreme God

Vishnu, as commonly depicted in his four-armed formThe principal belief of Vishnu-centered sects is the identification of Vishnu or Narayana as the one supreme God. This belief contrasts with the Krishna-centered traditions, such as Vallabha Sampradaya and Gaudiya Vaishnavas, in which Krishna is considered to be the supreme god and the source of all avataras. The belief in the supremacy of Vishnu is based upon the many avataras (incarnations) of Vishnu listed in the Puranic texts, which differs from other Hindu deities such as Ganesha, Surya or Durga. The latter are instead classified as demi-gods or devas. Vaishnavites consider Shiva, one of the Hindu Trimurti (Trinity) as subservient to Vishnu, and a Vaishnava himself. Swaminarayan, founder of the Swaminarayan faith, differs with this view and holds that Vishnu and Shiva are different aspects of the same God. Notably, the Swaminarayan view is a minority view among Vaishnavites.

A few Vaishnava schools also identify the God of the Abrahamic religions with Vishnu; this is problematic in instances where YHWH/Allah is viewed as a single eternal being, outside, beyond and separate from his creation. Vishnu is viewed through the panentheistic lens of Hinduism where all existence is a part of God, and God includes all existence.[19] Another distinguishing feature of the Vaishnava teachings, is that God (Vishnu and/or Krishna) "is a real person and His variegated creation is also real". This diffusion of God in creation is also evident in many Abrahamic traditions.

Worship
Vaishnava theology includes the central beliefs of Hinduism such as pantheism, 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.


Temple dedicated to the worship of Vishnu as VenkateswaraWithin their worship Vaishnava devotees consider that Vishnu is within them, as the Antaryami or the God within and as the foundation of their being; which is a part of the definition of the name Narayana. 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 to understand Vaishnava practices. At the time of initiation, the disciple is traditionally given a specific mantra, which the disciple will 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 the 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)
The scriptures specific to the Gaudiya Vaishnava group also state that one who performs an act of worship as simple as chanting the name of Vishnu or Krishna can be considered a Vaishnava by practice:

"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)
[edit] Attitude toward scriptures
Vaishnava traditions refer to the writings of previous acharyas in their respective lineage or sampradya (see below) as authoritative interpretations of scripture.[16] While many schools like Smartism and Advaitism encourage interpretation of scriptures philosophically and metaphorically and not too literally[citation needed], 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."

Vaishnava sampradayas

Vaishnavite Brahmin students at a theological seminary in Tanjore. Source:The National Geographic Magazine, Nov 1909Within Vaishnavism there are four main disciplic lineages (sampradayas),each exemplified by a specific Vedic personality. The four sampradayas follow subtly different philosophical systems regarding the relationship between the soul (jiva) and God (Vishnu or Krishna), although the majority of other core beliefs are identical.

Lakshmi-sampradaya
Philosophy: Vishishtadvaita ("qualified Non-dualism"), espoused by Ramanujacharya
See Sri Vaishnavism.
Brahma sampradaya
Philosophies: Dvaita ("dualism"), espoused by Madhvacharya, and Achintya Bheda Abheda (literally "inconceivable difference and non-difference"), espoused by Chaitanya Mahaprabhu (see Gaudiya Vaishnavism).
Rudra sampradaya
Philosophy: Shuddhadvaita ("pure nondualism"), espoused by Vishnuswami and Vallabhacharya.
Kumara-sampradaya
Philosophy: Dvaitadvaita ("duality in unity"), espoused by Nimbarka.[29]
Other Branches and sects
The Ramanandi movement, begun by Ramananda.
Mahapuruxiya Dharma, espoused by Sankardeva.
Vaisnava-Sahajiya, a tantric school