Misplaced Pages

Vaishnavism

Vaishnava traditions centre on Hindu god Vishnu (left), depicted with a devotee.

Part of a series on
Vaishnavism
Supreme deity Vishnu / Krishna / Rama
Important deities Dashavatara Matsya Kurma Varaha Narasimha Vamana Parasurama Rama Balarama Krishna Buddha Kalki Other forms Dhanvantari Guruvayurappan Hayagriva Jagannath Mohini Nara-Narayana Prithu Shrinathji Venkateshvara Vithoba Consorts Lakshmi Bhumi Sita Radha Rukmini Alamelu Related Garuda Hanuman Shesha Shasta
Holy scriptures Vedas Upanishads Vaikhanasa Pancharatra Bhagavad Gita Mahabharata Ramayana Harivamsa Divya Prabandha Gita Govinda Puranas Vishnu Bhagavata Naradiya Garuda Padma Agni
Sampradayas Sri (Vishishtadvaita, Akshar Purushottam Darshan) Rudra (Śuddhādvaita) Kumara (Dvaitadvaita) Brahma (Tattvavada or (Dvaita)), Acintyabhedabheda) Others Ekasarana Dharma Mahanubhava Pranami Radha Vallabha Ramsnehi Sant Mat Vaishnava-Sahajiya Warkari
Teachers—acharyas Chaitanya Chakradhara Dadu Dayal Harivansh Jayatirtha Jiva Goswami Jñāneśvara Kabir Madhavdev Madhvacharya Manavala Mamunigal Namadeva Nammalvar Nathamuni Nimbarka Srinivasacharya Padmanabha Tirtha Pillai Lokacharya Purandara Dasa Raghuttama Tirtha Raghavendra Tirtha Ram Charan Ramananda Ramanuja Ravidas Satyanatha Tirtha Satyabhinava Tirtha Satyabodha Tirtha Satyadharma Tirtha Satyadhyana Tirtha Samarth Ramdas Sankardev Swaminarayan Sripadaraja Tukaram Tulsidas Vallabha Vedanta Desika Vidyapati Vishnuswami Viṭṭhalanātha Vyasatirtha Vadiraja Tirtha Yamunacharya
Related traditions Bhagavatism Vaikhanasas Pancharatra Tenkalai Vadakalai Munitraya Krishnaism Jagannathism Haridasa Sahajiya Baul Pushtimarg Gaudiya ISKCON Ramanandi Kapadi Balmiki Kabir panth Dadu panth Mahanam
v t e

Part of a series on
Hinduism
Hindus Mythology
OriginsHistorical History Indus Valley Civilisation Vedic Hinduism Dravidian folk religion Śramaṇa Tribal religions in India Traditional Itihasa-Purana Epic-Puranic royal genealogies Epic-Puranic chronology
Sampradaya (Traditions) Major Sampradaya (Traditions) Vaishnavism Pancharatra Shaivism Kapalika Pashupata Pratyabhijña Shaktism Smartism Other Sampradaya (Traditions)
Deities Absolute Reality / Unifying Force Brahman Trimurti Brahma Vishnu Shiva Tridevi Saraswati Lakshmi Parvati Other major Devas / Devis Vedic Deities: Tridasha Adityas Rudras Vasus Ashvins Mahadevi Other Vedic Deities Post-Vedic: Avatar Dashavatara Durga Navadurga Mahavidya Kartikeya Ganesha Hanuman Radha Shakti Sita Devatas Vishvakarma Kubera
Concepts Worldview Cosmology Mythology Ontology Tattvas Subtle elements Panchikarana Gross elements Guṇas Purusha Prakṛti Supreme reality Brahman Nirguna Saguna Om Saccidānanda God Ishvara Devas / Devi Devatas God in Hinduism God and gender Puruṣārtha (Meaning of life) Dharma Artha Kama Moksha Āśrama (Stages of life) Brahmacharya Gṛhastha Vānaprastha Sannyasa Three paths to liberation Bhakti yoga Jnana yoga Karma yoga Liberation Mokṣa-related topics: Paramātman Maya Karma Saṃsāra Mind Ātman (self) Anātman (non-self) Sūkṣma śarīra (subtle body) Antaḥkaraṇa (mental organs) Prajña (wisdom) Ānanda (happiness) Viveka (discernment) Vairagya (dispassion) Sama (equanimity) Dama (temperance) Uparati (self-settledness) Titiksha (forbearance) Shraddha (faith) Samadhana (concentration) Arishadvargas (six enemies) Ahamkara (attachment) Ethics Niti śastra Yamas Niyama Ahimsa Achourya Aparigraha Brahmacharya Satya Damah Dayā Akrodha Arjava Santosha Tapas Svādhyāya Shaucha Mitahara Dāna Sources of dharma Epistemology Pratyakṣa (perception) Anumāṇa (inference) Upamāṇa (comparison, analogy) Arthāpatti (postulation, presumption) Anupalabdi (non-perception, negation) Śabda (word, testimony)
Practices Worship, sacrifice, and charity Puja Ārtī Prarthana Śrauta Temple Murti Bhakti Japa Bhajana Kīrtana Yajna Homa Tarpana Vrata Prāyaścitta Tirtha Yatra Tirthadana Matha Nritta-Nritya Dāna Sevā Yoga Meditation Tapas Dhyana Samādhāna Nididhyāsana Yoga Sadhu Yogi Yogini Asana Sādhanā Hatha yoga Jnana yoga Bhakti yoga Karma yoga Rāja yoga Kundalini yoga Arts Bharatanatyam Kathak Kathakali Kuchipudi Manipuri Mohiniyattam Odissi Sattriya Bhagavata Mela Yakshagana Dandiya Raas Carnatic music Pandav Lila Kalaripayattu Silambam Adimurai Rites of passage Garbhadhana Pumsavana Pumsavana Simantonayana Simantonnayana Jatakarma Nāmakaraṇa Nishkramana Annaprashana Chudakarana Karnavedha Vidyāraṃbhaṃ Upanayana Keshanta Ritushuddhi Samavartanam Vivaha Antyesti Festivals Diwali Holi Maha Shivaratri Navaratri Durga Puja Ramlila Vijayadashami-Dussehra Raksha Bandhan Ganesh Chaturthi Vasant Panchami Rama Navami Janmashtami Onam Makar Sankranti Kumbh Mela Pongal Ugadi Vaisakhi Bihu Puthandu Vishu Ratha Yatra
Philosophical schools Six Astika schools Samkhya Yoga Nyaya Vaisheshika Mīmāṃsā Vedanta Advaita Dvaita Vishishtadvaita Achintya Bheda Abheda Shuddhadvaita Svabhavika Bhedabheda Akshar Purushottam Darshan Other schools Ājīvika Buddhism Jainism Charvaka
Gurus, Rishi, Philosophers Ancient Saptarshi Vashistha Kashyapa Atri Jamadagni Gotama Vishvamitra Bharadwaja Agastya Angiras Aruni Ashtavakra Jaimini Kanada Kapila Patanjali Pāṇini Prashastapada Raikva Satyakama Jabala Valmiki Vyasa Yajnavalkya Medieval Abhinavagupta Adi Shankara Akka Mahadevi Allama Prabhu Alvars Basava Chaitanya Ramdas Kathiababa Chakradhara Chāngadeva Dadu Dayal Eknath Gangesha Upadhyaya Gaudapada Gorakshanatha Haridasa Thakur Harivansh Jagannatha Dasa Jayanta Bhatta Jayatīrtha Jiva Goswami Jñāneśvar Kabir Kanaka Dasa Kumārila Bhaṭṭa Madhusūdana Madhva Matsyendranatha Morya Gosavi Mukundarāja Namadeva Narahari Tirtha Narasimha Saraswati Nayanars Nimbarkacharya Srinivasacharya Prabhākara Purandara Dasa Raghavendra Swami Raghunatha Siromani Raghuttama Tirtha Ram Charan Ramananda Ramanuja Ramprasad Sen Ravidas Rupa Goswami Samarth Ramdas Sankardev Satyanatha Tirtha Siddheshwar Sripada Srivallabha Sripadaraja Surdas Swaminarayan Śyāma Śastri Tukaram Tulsidas Tyagaraja Vācaspati Miśra Vadiraja Tirtha Vallabha Valluvar Vedanta Desika Vidyaranya Vyasaraja Modern Aurobindo Bhaktisiddhanta Sarasvati Bhaktivinoda Thakur Chandrashekarendra Saraswati Chinmayananda Dayananda Saraswati Jaggi Vasudev Krishnananda Saraswati Mahavatar Babaji Mahesh Yogi Narayana Guru Nigamananda Nisargadatta Maharaj Prabhupada Radhakrishnan R. D. Ranade Ramakrishna Rama Tirtha Ramana Maharshi Ravi Shankar Ramdas Samarth Sathya Sai Baba Shirdi Sai Baba Shraddhanand Satyadhyana Tirtha Siddharameshwar Maharaj Sivananda Trailanga U. G. Krishnamurti Upasni Maharaj Vethathiri Maharishi Vivekananda Yogananda
Texts Sources and classification of scripture Śruti Smṛti Ācāra Ātmatuṣṭi Scriptures Timeline of Hindu texts Vedas Rigveda Yajurveda Samaveda Atharvaveda Divisions Samhita Brahmana Aranyaka Upanishads Upanishads Rigveda: Aitareya Kaushitaki Yajurveda: Brihadaranyaka Isha Taittiriya Katha Shvetashvatara Maitri Samaveda: Chandogya Kena Atharvaveda: Mundaka Mandukya Prashna Vedangas Shiksha Chandas Vyākaraṇa Nirukta Kalpa Jyotisha Other scriptures Bhagavad Gita Agamas (Hinduism) Itihasas Ramayana Mahabharata Puranas Vishnu Purana Bhagavata Purana Devi Bhagavata Purana Naradiya Purana Vāmana Purana Matsya Purana Garuda Purana Brahma Purana Brahmanda Purana Brahma Vaivarta Purana Bhavishya Purana Padma Purana Agni Purana Shiva Purana Linga Purana Kūrma Purana Skanda Purana Varaha Purana Markandeya Purana Upavedas Ayurveda Dhanurveda Gandharvaveda Sthapatyaveda Shastras, sutras, and samhitas Dharma Shastra Artha Śastra Shilpa Shastras Kama Sutra Brahma Sutras Samkhya Sutras Mimamsa Sutras Nyāya Sūtras Vaiśeṣika Sūtra Yoga Sutras Pramana Sutras Charaka Samhita Sushruta Samhita Natya Shastra Panchatantra Naalayira Divya Prabandham Tirumurai Ramcharitmanas Yoga Vasistha Swara yoga Panchadasi Stotras, stutis and Bhashya Kanakadhara Stotra Shiva Stuti Vayu Stuti Tamil literature Tirumurai Naalayira Divya Prabandham Tirumurukāṟṟuppaṭai Tiruppukal Kural Kamba Ramayanam/Ramavataram Five Great Epics Eighteen Greater Texts Eighteen Lesser Texts Athichudi Iraiyanar Akapporul Abirami Antati Thiruvilaiyadal Puranam Vinayagar Agaval Other texts
Hindu Culture & Society Society Varna Brahmin Kshatriya Vaishya Shudra Dalit Jāti Gotra Hindu Art Hindu art Hindu iconography Shilpa Shastras Rasa (aesthetics) Indian aesthetics Yantra Hindu Architecture Hindu architecture Hindu temple architecture Vastu shastra Talamana Hindu Music Hindu music Shruti (music) Svara Alankāra Tala (music) Raga Rasa (aesthetics) Sangita Vadya Natya Shastra Food & Diet Customs Ahimsa Diet in Hinduism Sattvic diet Mitahara Jhatka Vrata Time Keeping Practices Hindu units of time Hindu calendar Panchangam Vikram Samvat Shaka era Hindu Pilgrimage Pilgrimage sites Other society-related topics: Discrimination Persecution Nationalism Hindutva Organisations Reform movements
Other topics Hinduism by country Greater India Balinese Hinduism Caribbean Shaktism Template:Hindu scriptures and texts Hinduism & Other Religions Hinduism and Jainism / and Buddhism / and Sikhism / and Judaism / and Christianity / and Islam Other Related Links (Templates) Hindu Scriptures & Texts Hindu Philosphy Sampradayas (Traditions) Shaivism Vaishnavism Shaktism
Glossary Outline Hinduism portal
v t e

Vaishnavism (Sanskrit: वैष्णवसम्प्रदायः, romanized: Vaiṣṇavasampradāyaḥ) is one of the major Hindu denominations along with Shaivism, Shaktism, and Smartism. It is also called Vishnuism since it considers Vishnu as the sole supreme being leading all other Hindu deities, that is, Mahavishnu. Its followers are called Vaishnavites or Vaishnavas (IAST: Vaiṣṇava), and it includes sub-sects like Krishnaism and Ramaism, which consider Krishna and Rama as the supreme beings respectively. According to a 2010 estimate by Johnson and Grim, Vaishnavism is the largest Hindu sect, constituting about 641 million or 67.6% of Hindus.

The ancient emergence of Vaishnavism is unclear, and broadly hypothesized as a fusion of various regional non-Vedic religions with worship of Vishnu. It is considered a merger of several popular non-Vedic theistic traditions, particularly the Bhagavata cults of Vāsudeva-Krishna and Gopala-Krishna, as well as Narayana, developed in the 7th to 4th century BCE. It was integrated with the Vedic God Vishnu in the early centuries CE, and finalized as Vaishnavism, when it developed the avatar doctrine, wherein the various non-Vedic deities are revered as distinct incarnations of the supreme God Vishnu. Narayana, Hari, Rama, Krishna, Kalki, Perumal, Shrinathji, Vithoba, Venkateswara, Guruvayurappan, Ranganatha, Jagannath, Badrinath and Muktinath are among the names of popular avatars all seen as different aspects of the same supreme being.

The Vaishnavite tradition is known for the loving devotion to an avatar of Vishnu (often Krishna), and as such was key to the spread of the Bhakti movement in Indian subcontinent in the 2nd millennium CE. It has four Vedanta-schools of numerous denominations (sampradaya): the medieval-era Vishishtadvaita school of Ramanuja, the Dvaita school of Madhvacharya, the Dvaitadvaita school of Nimbarkacharya, and the Shuddhadvaita of Vallabhacharya. There are also several other Vishnu-traditions. Ramananda (14th century) created a Rama-oriented movement, now the largest monastic group in Asia.

Key texts in Vaishnavism include the Vedas, the Upanishads, the Bhagavad Gita, the Pancharatra (Agama) texts, Naalayira Divya Prabhandham, and the Bhagavata Purana.

History

Origins

Northern India

The ancient emergence of Vaishnavism is unclear, the evidence inconsistent and scanty. Syncretism of various traditions resulted in Vaishnavism. Although Vishnu was a Vedic solar deity, he is mentioned less often compared to Agni, Indra, and other Vedic deities, thereby suggesting that he had a minor position in the Vedic religion.

According to Dandekar, what is understood today as Vaishnavism did not originate in Vedism at all, but emerged from the merger of several popular theistic traditions which developed after the decline of Brahmanism at the end of the Vedic period, closely before the second urbanisation of northern India, in the 7th to 4th century BCE. It initially formed as Vasudevism around Vāsudeva, a deified leader of the Vrishnis, and one of the Vrishni heroes. Later, Vāsudeva was amalgamated with Krishna "the deified tribal hero and religious leader of the Yadavas", to form the merged deity Bhagavan Vāsudeva-Krishna, due to the close relation between the tribes of the Vrishnis and the Yadavas. This was followed by a merger with the cult of Gopala-Krishna of the cowherd community of the Abhıras in the 4th century CE. The character of Gopala Krishna is often considered to be non-Vedic. According to Dandekar, such mergers consolidated the position of Krishnaism between the heterodox sramana movement and the orthodox Vedic religion. The "Greater Krsnaism", states Dandekar, then adopted the Rigvedic Vishnu as Supreme deity to increase its appeal towards orthodox elements.

According to Klostermaier, Vaishnavism originates in the latest centuries BCE and the early centuries CE, with the cult of the heroic Vāsudeva, a leading member of the Vrishni heroes, which was then amalgamated with Krishna, hero of the Yadavas, and still several centuries later with the "divine child" Bala Krishna of the Gopala traditions. According to Klostermaier, "In some books Krishna is presented as the founder and first teacher of the Bhagavata religion." According to Dalal, "The term Bhagavata seems to have developed from the concept of the Vedic deity Bhaga, and initially it seems to have been a monotheistic sect, independent of the Brahmanical pantheon."

The development of the Krishna-traditions was followed by a syncretism of these non-Vedic traditions with the Mahabharata canon, thus affiliating itself with Vedism in order to become acceptable to the orthodox establishment. The Vishnu of the Rig Veda was assimilated into non-Vedic Krishnaism and became the equivalent of the Supreme God. The appearance of Krishna as one of the Avatars of Vishnu dates to the period of the Sanskrit epics in the early centuries CE. The Bhagavad Gita—initially, a Krishnaite scripture, according to Friedhelm Hardy—was incorporated into the Mahabharata as a key text for Krishnaism.

Finally, the Narayana worshippers were also included, which further brahmanized Vaishnavism. The Nara-Narayana worshippers may have originated in Badari, a northern ridge of the Hindu Kush, and absorbed into the Vedic orthodoxy as Purusa Narayana. Purusa Narayana may have later been turned into Arjuna and Krsna.

In the late-Vedic texts (~1000 to 500 BCE), the concept of a metaphysical Brahman grows in prominence, and the Vaishnavism tradition considered Vishnu to be identical to Brahman, just like Shaivism and Shaktism consider Shiva and Devi to be Brahman respectively.

This complex history is reflected in the two main historical denominations of Vishnavism. The Bhagavats, worship Vāsudeva-Krishna, and are followers of Brahmanic Vaishnavism, while the Pacaratrins regard Narayana as their founder, and are followers of Tantric Vaishnavism.

Southern India

S. Krishnaswami Aiyangar states that the lifetime of the Vaishnava Alvars was during the first half of the 12th century, their works flourishing about the time of the revival of Brahminism and Hinduism in the north, speculating that Vaishnavism might have penetrated to the south as early as about the first century CE. There also exists secular literature that ascribes the commencement of the tradition in the south to the 3rd century CE. U. V. Swaminathan Aiyar, a scholar of Tamil literature, published the ancient work of the Sangam period known as the Paripatal, which contains seven poems in praise of Vishnu, including references to Krishna and Balarama. Aiyangar references an invasion of the south by the Mauryas in some of the older poems of the Sangam, and indicated that the opposition that was set up and maintained persistently against northern conquest had possibly in it an element of religion, the south standing up for orthodox Brahmanism against the encroachment of Buddhism by the persuasive eloquence and persistent effort of the Buddhist emperor Ashoka. The Tamil literature of this period has references scattered all over to the colonies of Brahmans brought and settled down in the south, and the whole output of this archaic literature exhibits unmistakably considerable Brahman influence in the making up of that literature.

The Vaishnava school of the south based its teachings on the Naradiya Pancharatra and the Bhagavata from the north and laid stress on a life of purity, high morality, worship and devotion to only one God. Although the monism of Shankara was greatly appreciated by the intellectual class, the masses came increasingly within the fold of Vishnu. Vaishnavism checked the elaborate rituals, ceremonials, vratas, fasts, and feasts prescribed by the Smritis and Puranas for the daily life of a Hindu, and also the worship of various deities like the sun, the moon, the grahas or planets, enjoined by the priestly Brahmin class for the sake of emoluments and gain. It enjoined the worship of no other deities except Narayana of the Upanishads, who was deemed the primal cause of srsti (creation), sthiti (existence) and pralaya (destruction). The accompanying philosophies of Advaita and Vishishtadvaita brought the lower classes into the fold of practical Hinduism, and extended to them the right and privilege of knowing God and attaining mukti (salvation).

The Pallava dynasty of Tamilakam patronised Vaishnavism. Mahendra Varman built shrines both of Vishnu and Shiva, several of his cave-temples exhibiting shrines to Brahma, Vishnu, and Shiva. In the age of the Pallava domination, which followed immediately, both Vaishnavism and Shaivism flourished, fighting the insurgent Buddhists and Jains. The Pallavas were also the first of various dynasties that offered land and wealth to the Venkatesvara temple at Tirumala, which would soon become the most revered religious site of South India. The Sri Vaishnava acharya Ramanuja is credited with the conversion of the Hoysala king Vishnuvardhana (originally called Bittideva) from Jainism to Vaishnavism, consolidating the faith in Karnataka. The Chalukyas and their rivals of the Pallavas appear to have employed Vaishnavism as an assertion of divine kingship, one of them proclaiming themselves as terrestrial emanations of Vishnu while the other promptly adopted Shaivism as their favoured tradition, neither of them offering much importance to the other's deity. The Sri Vaishnava sampradaya of Ramanuja would hold sway in the south, the Vadakalai denomination subscribing to Vedanta philosophy and the Tenkalai adhering to regional liturgies known as Prabandham.

According to Hardy, there is evidence of early "southern Krishnaism", despite the tendency to allocate the Krishna-traditions to the Northern traditions. South Indian texts show close parallel with the Sanskrit traditions of Krishna and his gopi companions, so ubiquitous in later North Indian text and imagery. Early writings in Tamils' culture such as Manimekalai and the Cilappatikaram present Krishna, his brother, and favourite female companions in the similar terms. Hardy argues that the Sanskrit Bhagavata Purana is essentially a Sanskrit "translation" of the bhakti of the Tamil alvars.

Devotion to the southern Indian Mal (Perumal) may be an early form of Krishnaism, since Mal appears as a divine figure, largely like Krishna with some elements of Vishnu. The Alvars, whose name can be translated "immersed", were devotees of Perumal. They codified the Vaishnava canon of the south with their most significant liturgy, the Naalayira Divya Prabandham, traced to the 10th century as a compilation by Nathamuni. Their poems show a pronounced orientation to the Vaishnava, and often Krishna, side of Mal. But they do not make the distinction between Krishna and Vishnu on the basis of the concept of the avatars. Yet, according to Hardy, the term "Mayonism" should be used instead of "Krishnaism" when referring to Mal or Mayon. The early Alvars speak of glorifying Vishnu bhakti (devotion to Vishnu), but at the same time, they do regard Shiva bhakti (devotion to Shiva) with considerable sympathy, and make a visible effort to keep the Shaivas in countenance. The earliest Alvars go the length of describing Shiva and Vishnu as one, although they do recognise their united form as Vishnu.

Srirangam, the site of the largest functioning temple in the world of 600 acres, is devoted to Ranganathaswamy, a form of Vishnu. The legend goes that King Vibhishana, who was carrying the idol of Ranganatha on his way to Lanka, took rest for a while by placing the statue on the ground. When he prepared to depart, he realised that the idol was stuck to the ground. So, he built a small shrine, which became a popular abode for the deity Ranganatha on the banks of the river Kaveri. The entire temple campus with great walls, towards, mandapas, halls with 1000 pillars were constructed over a period of 300 years from the 14th to 17th century CE.

Gupta era

Most of the Gupta kings, beginning with Chandragupta II (Vikramaditya) (375–413 CE) were known as Parama Bhagavatas or Bhagavata Vaishnavas. But following the Huna invasions, especially those of the Alchon Huns circa 500 CE, the Gupta Empire declined and fragmented, ultimately collapsing completely, with the effect of discrediting Vaishnavism, the religion it had been so ardently promoting. The newly arising regional powers in central and northern India, such as the Aulikaras, the Maukharis, the Maitrakas, the Kalacuris or the Vardhanas preferred adopting Saivism instead, giving a strong impetus to the development of the worship of Shiva, and its ideology of power. Vaisnavism remained strong mainly in the territories which had not been affected by these events: South India and Kashmir.

Early medieval period

After the Gupta age, Krishnaism rose to a major current of Vaishnavism, and Vaishnavism developed into various sects and subsects, most of them emphasizing bhakti, which was strongly influenced by south Indian religiosity. Modern scholarship posit Nimbarkacharya (c.7th century CE) to this period who propounded Radha Krishna worship and his doctrine came to be known as (dvaita-advaita).

Vaishnavism in the 10th century started to employ Vedanta-arguments, possibly continuing an older tradition of Vishnu-oriented Vedanta predating Advaita Vedanta. Many of the early Vaishnava scholars such as Nathamuni, Yamunacharya and Ramanuja, contested Adi Shankaras Advaita interpretations and proposed Vishnu bhakti ideas instead. Vaishnavism flourished in predominantly Shaivite Tamil Nadu during the seventh to tenth centuries CE with the twelve Alvars, saints who spread the sect to the common people with their devotional hymns. The temples that the Alvars visited or founded are now known as Divya Desams. Their poems in praise of Vishnu and Krishna in Tamil language are collectively known as Naalayira Divya Prabandha (4000 divine verses).

Later medieval period

The Bhakti movement of late medieval Hinduism started in the 7th century, but rapidly expanded after the 12th century. It was supported by the Puranic literature such as the Bhagavata Purana, poetic works, as well as many scholarly bhasyas and samhitas.

This period saw the growth of Vashnavism Sampradayas (denominations or communities) under the influence of scholars such as Ramanujacharya, Vedanta Desika, Madhvacharya and Vallabhacharya. Bhakti poets or teachers such as Manavala Mamunigal, Namdev, Ramananda, Sankardev, Surdas, Tulsidas, Eknath, Tyagaraja, Chaitanya Mahaprabhu and many others influenced the expansion of Vaishnavism. Even Mirabai took part in this specific movement. These scholars rejected Shankara's doctrines of Advaita Vedanta, particularly Ramanuja in the 12th century, and Vedanta Desika and Madhva in the 13th century, building their theology on the devotional tradition of the Alvars (Sri Vaishnavas).

In North and Eastern India, Vaishnavism gave rise to various late Medieval movements Ramananda in the 14th century, Sankaradeva in the 15th and Vallabha and Chaitanya in the 16th century. Historically, it was Chaitanya Mahaprabhu who founded congregational chanting of holy names of Krishna in the early 16th century after becoming a sannyasi.

Modern times

During the 20th century, Vaishnavism spread from India and is now practised in many places around the globe, including North America, Europe, Africa, Russia and South America. A pioneer of Vaishnavite mission to the West was sannyasi Baba Premananda Bharati (1858–1914), the author of the first full-length treatment of Bengali Vaishnavism in English, Sree Krishna—the Lord of Love. He founded the "Krishna Samaj" society in New York City in 1902 and a temple in Los Angeles. The global status of Vaishnavism is largely due to the growth of the ISKCON movement, founded by A. C. Bhaktivedanta Swami Prabhupada in 1966.

Beliefs

Theism with many varieties

Vaishnavism is centred on the devotion of Vishnu and his avatars. According to Schweig, it is a "polymorphic monotheism, i.e. a theology that recognises many forms (ananta rupa) of the one, single unitary divinity," since there are many forms of one original deity, with Vishnu taking many forms. Okita, in contrast, states that the different denominations within Vaishnavism are best described as theism, pantheism and panentheism.

The Vaishnava sampradaya started by Madhvacharya is a monotheistic tradition wherein Vishnu (Krishna) is omnipotent, omniscient and omnibenevolent. In contrast, Sri Vaishnavism sampradaya associated with Ramanuja has monotheistic elements, but differs in several ways, such as goddess Lakshmi and god Vishnu are considered as inseparable equal divinities. According to some scholars, Sri Vaishnavism emphasizes panentheism, and not monotheism, with its theology of "transcendence and immanence", where God interpenetrates everything in the universe, and all of empirical reality is God's body. The Vaishnava sampradaya associated with Vallabhacharya is a form of pantheism, in contrast to the other Vaishnavism traditions. The Gaudiya Vaishnava tradition of Chaitanya, states Schweig, is closer to a polymorphic bi-monotheism because both goddess Radha and god Krishna are simultaneously supreme.

Vaishnavism precepts include the avatar (incarnation) doctrine, wherein Vishnu incarnates numerous times, in different forms, to set things right and bring back the balance in the universe. These avatars include Narayana, Vasudeva, Rama and Krishna; each the name of a divine figure with attributed supremacy, which each associated tradition of Vaishnavism believes to be distinct.

Vishnuism and Krishnaism

The term "Krishnaism" (Kṛṣṇaism) has been used to describe a large group of independent traditions-sampradayas within Vaishnavism regarded Krishna as the Supreme God, while "Vishnuism" may be used for sects focusing on Vishnu in which Krishna is an Avatar, rather than a transcended Supreme Being. Vishnuism believes in Vishnu as the supreme being. When all other Vaishnavas recognise Krishna as one of Vishnu's avatars, though only the Krishnites identify the Supreme Being (Svayam Bhagavan, Brahman, a source of the Trimurti) with Krishna and his forms (Radha Krishna, Vithoba and others), those manifested themselves as Vishnu. This is its difference from such groups as Ramaism, Radhaism, Sitaism, etc. As such Krishnaism is believed to be one of the early attempts to make philosophical Hinduism appealing to the masses. In common language the term Krishnaism is not often used, as many prefer a wider term "Vaishnavism", which appeared to relate to Vishnu, more specifically as Vishnu-ism.

Vishnu

In Vishnu-centered sects, Vishnu or Narayana is the one supreme God. The belief in the supremacy of Vishnu is based upon the many avatars (incarnations) of Vishnu listed in the Puranic texts, which differs from other Hindu deities such as Ganesha, Surya, or Durga. To the devotees of the Sri Vaishnava Sampradaya, "Lord Vishnu is the Supreme Being and the foundation of all existence." Lakshmi, his consort, is described to act as the mediatrix between Vishnu and his devotees, intervening to offer her grace and forgiveness. According to Vedanta Desika, the supreme divine couple Lakshmi Narayana pervades and transcends the entire universe, which is described to be their body. They are described to support all life, both material and spiritual. In this manner, Lakshmi is conceived to be the supreme mother and Narayana as the supreme father of creation.

Krishna

In the Krishnaism group of Vaishnavism traditions, such as the Nimbarka Sampradaya (the first Krishnaite Sampradaya developed by Nimbarka c. 7th century CE), Ekasarana Dharma, Gaudiya Vaishnavism, Mahanubhava, Rudra Sampradaya (Pushtimarg), Vaishnava-Sahajiya, and Warkari, devotees worship Krishna as the One Supreme form of God and source of all avatars, Svayam Bhagavan.

Krishnaism is often also called Bhagavatism—perhaps the earliest Krishnite movement was Bhagavatism with Krishna-Vasudeva (about 2nd century BCE)—after the Bhagavata Purana which asserts that Krishna is "Bhagavan Himself," and subordinates to itself all other forms: Vishnu, Narayana, Purusha, Ishvara, Hari, Vasudeva, Janardana etc.

Krishna is often described as having the appearance of a dark-skinned person and is depicted as a young cowherd boy playing a flute or as a youthful prince giving philosophical direction and guidance, as in the Bhagavad Gita.

Krishna is also worshiped across many other traditions of Hinduism. Krishna and the stories associated with him appear across a broad spectrum of different Hindu philosophical and theological traditions, where it is believed that God appears to his devoted worshippers in many different forms, depending on their particular desires. These forms include the different avataras of Krishna described in traditional Vaishnava texts, but they are not limited to these. Indeed, it is said that the different expansions of the Svayam bhagavan are uncountable and they cannot be fully described in the finite scriptures of any one religious community. Many of the Hindu scriptures sometimes differ in details reflecting the concerns of a particular tradition, while some core features of the view on Krishna are shared by all.

Radha Krishna

Radha Krishna is the combination of both the feminine as well as the masculine aspects of God. Krishna is often referred as Svayam bhagavan in Gaudiya Vaishnavism theology and Radha is Krishna's internal potency and supreme beloved. With Krishna, Radha is acknowledged as the supreme goddess, for it is said that she controls Krishna with her love. It is believed that Krishna enchants the world, but Radha enchants even him. Therefore, she is the supreme goddess of all. Radha and Krishna are avatars of Lakshmi and Vishnu respectively. In the region of India called Braj, Radha and Krishna are worshipped together, and their separation cannot even be conceived. And, some communities ascribe more devotional significance to Radha.

While there are much earlier references to the worship of this form of God, it is since Jayadeva wrote the poem Gita Govinda in the twelfth century CE, that the topic of the spiritual love affair between the divine Krishna and his consort Radha, became a theme celebrated throughout India. It is believed that Krishna has left the "circle" of the rasa dance to search for Radha. The Chaitanya school believes that the name and identity of Radha are both revealed and concealed in the verse describing this incident in Bhagavata Purana. It is also believed that Radha is not just one cowherd maiden, but is the origin of all the gopis, or divine personalities that participate in the rasa dance.

Avatars

According to The Bhagavata Purana, there are twenty-two avatars of Vishnu, including Rama and Krishna. The Dashavatara is a later concept.

Vyuhas

The Pancaratrins follow the vyuhas doctrine, which says that God has four manifestations (vyuhas), namely Vasudeva, Samkarsana, Pradyumna, and Aniruddha. These four manifestations represent "the Highest Self, the individual self, mind, and egoism."

Restoration of dharma

Vaishnavism theology has developed the concept of avatar (incarnation) around Vishnu as the preserver or sustainer. His avataras, asserts Vaishnavism, descend to empower the good and fight evil, thereby restoring dharma. This is reflected in the passages of the ancient Bhagavad Gita as:

Whenever righteousness wanes and unrighteousness increases I send myself forth.
For the protection of the good and for the destruction of evil,
and for the establishment of righteousness,
I come into being age after age.

— Bhagavad Gita 4.7–8

In Vaishnava theology, such as is presented in the Bhagavata Purana and the Pancaratra, whenever the cosmos is in crisis, typically because the evil has grown stronger and has thrown the cosmos out of its balance, an avatar of Vishnu appears in a material form, to destroy evil and its sources, and restore the cosmic balance between the everpresent forces of good and evil. The most known and celebrated avatars of Vishnu, within the Vaishnavism traditions of Hinduism, are Krishna, Rama, Narayana and Vasudeva. These names have extensive literature associated with them; each has its own characteristics, legends, and associated arts. The Mahabharata, for example, includes Krishna, while the Ramayana includes Rama.

Texts

The Vedas, the Upanishads, the Bhagavad Gita, and the Agamas are the scriptural sources of Vaishnavism. The Bhagavata Purana is a revered and widely celebrated text, parts of which, a few scholars such as Dominic Goodall, include as a scripture. Other important texts in the tradition include the Mahabharata and the Ramayana, as well as texts by various sampradayas (denominations within Vaishnavism). In many Vaishnava traditions, Krishna is accepted as a teacher whose teachings are in the Bhagavad Gita and the Bhagavata Purana.

Scriptures

Vedas and Upanishads

Vaishnavism, just like all Hindu traditions, considers the Vedas as the scriptural authority. All traditions within Vaishnavism consider the Brahmanas, the Aranyakas and the Upanishads embedded within the four Vedas as Sruti, while Smritis, which include all the epics, the Puranas and its Samhitas, states Mariasusai Dhavamony, are considered as "exegetical or expository literature" of the Vedic texts.

The Vedanta schools of Hindu philosophy, which interpreted the Upanishads and the Brahma Sutra, provided the philosophical foundations of Vaishnavism. Due to the ancient and archaic language of the Vedic texts, interpretations varied among different schools, leading to differences between the denominations (sampradayas) of Vaishnavism. These interpretations have created different traditions within Vaishnavism, from dualistic (Dvaita) Vedanta of Madhvacharya, to nondualistic (Advaita) Vedanta of Madhusudana Sarasvati.

Axiology in a Vaishnava Upanishad

The charity or gift is the armour in the world,
All beings live on the gift of the other,
Through gifts strangers become friends,
Through gifts, they ward off difficulties,
On gifts and giving, everything rests,
That is why charity is the highest.

Vaishnava Upanishads

Along with the reverence and exegetical analysis of the ancient Principal Upanishads, Vaishnava-inspired scholars authored 14 Vishnu avatar-focussed Upanishads that are called the Vaishnava Upanishads. These are considered part of 95 minor Upanishads in the Muktikā Upanishadic corpus of Hindu literature. The earliest among these were likely composed in 1st millennium BCE, while the last ones in the late medieval era.

All of the Vaishnava Upanishads either directly reference and quote from the ancient Principal Upanishads or incorporate some ideas found in them; most cited texts include the Brihadaranyaka Upanishad, Chandogya Upanishad, Katha Upanishad, Isha Upanishad, Mundaka Upanishad, Taittiriya Upanishad and others. In some cases, they cite fragments from the Brahmana and Aranyaka layers of the Rigveda and the Yajurveda.

The Vaishnava Upanishads present diverse ideas, ranging from bhakti-style theistic themes to a synthesis of Vaishnava ideas with Advaitic, Yoga, Shaiva and Shakti themes.

Bhagavad Gita

The Bhagavad Gita is a central text in Vaishnavism, and especially in the context of Krishna. The Bhagavad Gita is an important scripture not only within Vaishnavism, but also to other traditions of Hinduism. It is one of three important texts of the Vedanta school of Hindu philosophy, and has been central to all Vaishnavism sampradayas.

The Bhagavad Gita is a dialogue between Krishna and Arjuna, and presents Bhakti, Jnana and Karma yoga as alternate ways to spiritual liberation, with the choice left to the individual. The text discusses dharma, and its pursuit as duty without craving for fruits of one's actions, as a form of spiritual path to liberation. The text, state Clooney and Stewart, succinctly summarizes the foundations of Vaishnava theology that the entire universe exists within Vishnu, and all aspects of life and living is not only a divine order but divinity itself. Bhakti, in Bhagavad Gita, is an act of sharing, and a deeply personal awareness of spirituality within and without.

The Bhagavad Gita is a summary of the classical Upanishads and Vedic philosophy, and closely associated with the Bhagavata and related traditions of Vaishnavism. The text has been commented upon and integrated into diverse Vaishnava denominations, such as by the medieval era Madhvacharya's Dvaita Vedanta school and Ramanuja's Vishishtadvaita Vedanta school, as well as 20th century Vaishnava movements such as the Hare Krishna movement by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada.

Vaishnava Agamas

The Pancaratra Samhitas (literally, five nights) is a genre of texts where Vishnu is presented as Narayana and Vasudeva, and this genre of Vaishnava texts is also known as the Vaishnava Agamas. Its doctrines are found embedded in the stories within the Narayaniya section of the Mahabharata. Narayana is presented as the ultimate unchanging truth and reality (Brahman), who pervades the entirety of the universe and is asserted to be the preceptor of all religions.

The Pancaratra texts present the Vyuhas theory of avatars to explain how the absolute reality (Brahman) manifests into material form of ever changing reality (Vishnu avatar). Vasudeva, state the Pancaratra texts, goes through a series of emanations, where new avatars of him appear. This theory of avatar formation syncretically integrates the theories of evolution of matter and life developed by the Samkhya school of Hindu philosophy. These texts also present cosmology, methods of worship, tantra, Yoga and principles behind the design and building of Vaishnava temples (Mandira nirmana). These texts have guided religiosity and temple ceremonies in many Vaishnava communities, particularly in South India.

The Pancaratra Samhitas are tantric in emphasis, and at the foundation of tantric Vaishnava traditions such as the Sri Vaishnava tradition. They complement and compete with the vedic Vaishnava traditions such as the Bhagavata tradition, which emphasize the more ancient Vedic texts, ritual grammar and procedures. While the practices vary, the philosophy of Pancaratra is primarily derived from the Upanishads, its ideas synthesize Vedic concepts and incorporate Vedic teachings.

The three most studied texts of this genre of Vaishnava religious texts are Paushkara Samhita, Sattvata Samhita and Jayakhya Samhita. The other important Pancaratra texts include the Lakshmi Tantra and Ahirbudhnya Samhita. Scholars place the start of this genre of texts to about the 7th or 8th century CE, and later.

Other texts

Mahabharata and Ramayana

The two Indian epics, the Mahabharata and the Ramayana present Vaishnava philosophy and culture embedded in legends and dialogues. The epics are considered the fifth Veda in Hindu culture. The Ramayana describes the story of Rama, an avatara of Vishnu, and is taken as a history of the 'ideal king', based on the principles of dharma, morality and ethics. Rama's wife Sita, his brother Lakshman, with his devotee and follower Hanuman all play key roles within the Vaishnava tradition as examples of Vaishnava etiquette and behaviour. Ravana, the evil king and villain of the epic, is presented as an epitome of adharma, playing the opposite role of how not to behave.

The Mahabharata is centered around Krishna, presents him as the avatar of transcendental supreme being. The epic details the story of a war between good and evil, each side represented by two families of cousins with wealth and power, one depicted as driven by virtues and values while other by vice and deception, with Krishna playing pivotal role in the drama. The philosophical highlight of the work is the Bhagavad Gita.

Puranas

The Puranas are an important source of entertaining narratives and histories, states Mahony, that are embedded with "philosophical, theological and mystical modes of experience and expression" as well as reflective "moral and soteriological instructions".

More broadly, the Puranic literature is encyclopedic, and it includes diverse topics such as cosmogony, cosmology, genealogies of gods, goddesses, kings, heroes, sages, and demigods, folk tales, travel guides and pilgrimages, temples, medicine, astronomy, grammar, mineralogy, humor, love stories, as well as theology and philosophy. The Puranas were a living genre of texts because they were routinely revised, their content is highly inconsistent across the Puranas, and each Purana has survived in numerous manuscripts which are themselves inconsistent. The Hindu Puranas are anonymous texts and likely the work of many authors over the centuries.

Of the 18 Mahapuranas (great Puranas), many have titles based on one of the avatars of Vishnu. However, quite many of these are actually, in large part, Shiva-related Puranas, likely because these texts were revised over their history. Some were revised into Vaishnava treatises, such as the Brahma Vaivarta Purana, which originated as a Puranic text dedicated to the Surya (Sun god). Textual cross referencing evidence suggests that in or after 15th/16th century CE, it went through a series of major revisions, and almost all extant manuscripts of Brahma Vaivarta Purana are now Vaishnava (Krishna) bhakti oriented. Of the extant manuscripts, the main Vaishnava Puranas are Bhagavata Purana, Vishnu Purana, Nāradeya Purana, Garuda Purana, Vayu Purana and Varaha Purana. The Brahmanda Purana is notable for the Adhyatma-ramayana, a Rama-focussed embedded text in it, which philosophically attempts to synthesize Bhakti in god Rama with Shaktism and Advaita Vedanta. While an avatar of Vishnu is the main focus of the Puranas of Vaishnavism, these texts also include chapters that revere Shiva, Shakti (goddess power), Brahma and a pantheon of Hindu deities.

The philosophy and teachings of the Vaishnava Puranas are bhakti oriented (often Krishna, but Rama features in some), but they show an absence of a "narrow, sectarian spirit". To its bhakti ideas, these texts show a synthesis of Samkhya, Yoga and Advaita Vedanta ideas.

In Gaudiya Vaishnava, Vallabha Sampradaya and Nimbarka sampradaya, Krishna is believed to be a transcendent, Supreme Being and source of all avatars in the Bhagavata Purana. The text describes modes of loving devotion to Krishna, wherein his devotees constantly think about him, feel grief and longing when Krishna is called away on a heroic mission.

Practices

Bhakti

The Bhakti movement originated among Vaishnavas of South India during the 7th-century CE, spread northwards from Tamil Nadu through Karnataka and Maharashtra towards the end of 13th-century, and gained wide acceptance by the fifteenth-century throughout India during an era of political uncertainty and Hindu-Islam conflicts.

The Alvars, which literally means "those immersed in God", were Vaishnava poet-saints who sang praises of Vishnu as they travelled from one place to another. They established temple sites such as Srirangam, and spread ideas about Vaishnavism. Their poems, compiled as Divya Prabhandham, developed into an influential scripture for the Vaishnavas. The Bhagavata Purana's references to the South Indian Alvar saints, along with its emphasis on bhakti, have led many scholars to give it South Indian origins, though some scholars question whether this evidence excludes the possibility that bhakti movement had parallel developments in other parts of India.

Vaishnava bhakti practices involve loving devotion to a Vishnu avatar (often Krishna), an emotional connection, a longing and continuous feeling of presence. All aspects of life and living is not only a divine order but divinity itself in Vaishnava bhakti. Community practices such as singing songs together (kirtan or bhajan ), praising or ecstatically celebrating the presence of god together, usually inside temples, but sometimes in open public are part of varying Vaishnava practices. Other practical methods includes devotional practices such as chanting mantras (japa), performing rituals, and engaging in acts of service (seva) within the community. These help Vaishnavas socialize and form a community identity.

Tilaka

Vaishnavas mark their foreheads with tilaka made up of Chandana, either as a daily ritual, or on special occasions. The different Vaishnava sampradayas each have their own distinctive style of tilaka, which depicts the siddhanta of their particular lineage. The general tilaka pattern is of a parabolic shape resembling the letter U or two or more connected vertical lines on and another optional line on the nose resembling the letter Y, in which the two parallel lines represent the Lotus feet of Krishna and the bottom part on the nose represents the tulsi leaf.

Initiation

In tantric traditions of Vaishnavism, during the initiation (diksha) given by a guru under whom they are trained to understand Vaishnava practices, the initiates accept Vishnu as supreme. 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.

In the Gaudiya Vaishnava group, one who performs an act of worship with 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."

Pilgrimage sites

•  indicates Char Dham
• This template:
  • view
  • talk
  • edit

Important sites of pilgrimage for Vaishnavas include Guruvayur Temple, Srirangam, Kanchipuram, Vrindavan, Mathura, Ayodhya, Tirupati, Pandharpur (Vitthal), Puri (Jaggannath), Nira Narsingpur (Narasimha), Mayapur, Nathdwara, Dwarka, Udipi (Karnataka), Shree Govindajee Temple (Imphal), Govind Dev Ji Temple (Jaipur) and Muktinath.

Holy places

Vrindavana is considered to be a holy place by several traditions of Krishnaism. It is a center of Krishna worship and the area includes places like Govardhana and Gokula associated with Krishna from time immemorial. Many millions of bhaktas or devotees of Krishna visit these places of pilgrimage every year and participate in a number of festivals that relate to the scenes from Krishna's life on Earth.

On the other hand, Goloka is considered the eternal abode of Krishna, Svayam bhagavan according to some Vaishnava schools, including Gaudiya Vaishnavism and the Swaminarayan Sampradaya. The scriptural basis for this is taken in Brahma Samhita and Bhagavata Purana.

Traditions

Four sampradayas and other traditions

The Vaishnavism traditions may be grouped within four sampradayas, each exemplified by a specific Vedic personality. They have been associated with a specific founder, providing the following scheme: Sri Sampradaya (Ramanuja), Brahma Sampradaya (Madhvacharya), Rudra Sampradaya (Vishnuswami, Vallabhacharya), Kumaras Sampradaya (Nimbarka). These four sampradayas emerged in early centuries of the 2nd millennium CE, by the 14th century, influencing and sanctioning the Bhakti movement.

The philosophical systems of Vaishnava sampradayas range from qualified monistic Vishishtadvaita of Ramanuja, to theistic Dvaita of Madhvacharya, to pure nondualistic Shuddhadvaita of Vallabhacharya. They all revere an avatar of Vishnu, but have varying theories on the relationship between the soul (jiva) and Brahman, on the nature of changing and unchanging reality, methods of worship, as well as on spiritual liberation for the householder stage of life versus sannyasa (renunciation) stage.

Beyond the four major sampradayas, the situation is more complicated, with the Vaikhanasas being much older than those four sampradayas, and a number of additional traditions and sects which originated later, or aligned themselves with one of those four sampradayas. Krishna sampradayas continued to be founded late into late medieval and during the Mughal Empire era, such as the Radha Vallabh Sampradaya, Haridasa, Gaudiya and others.

Traditions List

Early traditions

Bhagavats

The Bhagavats were the early worshippers of Krishna, the followers of Bhagavat, the Lord, in the person of Krishna, Vasudeva, Vishnu or Bhagavan. The term bhagavata may have denoted a general religious tradition or attitude of theistic worship which prevailed until the 11th century, and not a specific sect, and is best known as a designation for Vishnu-devotees. The earliest scriptural evidence of Vaishnava bhagavats is an inscription from 115 BCE, in which Heliodoros, ambassador of the Greco-Bactrian king Amtalikita, says that he is a bhagavata of Vasudeva. It was supported by the Guptas, suggesting a widespread appeal, in contrast to specific sects.

Heliodorus pillar
Heliodorus pillar in Vidisha, India.
Period/culture	late 2nd century BCE
Place	Vidisha, Madhya Pradesh, India.
Present location	Vidisha, India
Heliodorus pillar

Pancaratra

The Pāñcarātra is the tradition of Narayana-worship. The term pāñcarātra means "five nights," from pañca, "five,"and rātra, "nights," and may be derived from the "five night sacrifice" as described in the Satapatha Brahmana, which narrates how Purusa-Narayana intends to become the highest being by performing a sacrifice which lasts five nights.

The Narayaniya section of the Mahabharata describes the ideas of the Pāñcarātras. Characteristic is the description of the manifestation of the Absolute through a series of manifestations, from the vyuha manifestations of Vasudeva and pure creation, through the tattvas of mixed creation into impure or material creation.

The Pāñcarātra Samhitas developed from the 7th or 8th century onward, and belongs to Agamic or Tantras, setting them at odds with vedic orthodoxy. Vishnu worshipers in south India still follow the system of Pancharatra worship as described in these texts.

Although the Pāñcarātra originated in north India, it had a strong influence on south India, where it is closely related with the Sri Vaishnava tradition. According to Welbon, "Pāñcarātra cosmological and ritual theory and practice combine with the unique vernacular devotional poetry of the Alvars, and Ramanuja, founder of the Sri Vaishnava tradition, propagated Pāñcarātra ideas." Ramananda was also influenced by Pāñcarātra ideas through the influence of Sri Vaishnavism, whereby Pāñcarātra re-entered north India.

Vaikhanasas

The Vaikhanasas are associated with the Pāñcarātra, but regard themselves as a Vedic orthodox sect. Modern Vaikhanasas reject elements of the Pāñcarātra and Sri Vaishnava tradition, but the historical relationship with the orthodox Vaikhanasa in south India is unclear. The Vaikhanasas may have resisted the incorporation of the devotic elements of the Alvar tradition, while the Pāñcarātras were open to this incorporation.

Vaikhanasas have their own foundational text, the Vaikhanasasmarta Sutra, which describes a mixture of Vedic and non-Vedic ritual worship. The Vaikhanasas became chief priests in a lot of south Indian temples, where they still remain influential.

Early medieval traditions

Smartism

The Smarta tradition developed during the (early) Classical Period of Hinduism around the beginning of the Common Era, when Hinduism emerged from the interaction between Brahmanism and local traditions. According to Flood, Smartism developed and expanded with the Puranas genre of literature. By the time of Adi Shankara, it had developed the pancayatanapuja, the worship of five shrines with five deities, all treated as equal, namely Vishnu, Shiva, Ganesha, Surya and Devi (Shakti), "as a solution to varied and conflicting devotional practices."

Traditionally, Sri Adi Shankaracharya (8th century) is regarded as the greatest teacher and reformer of the Smarta. According to Hiltebeitel, Adi Shankara Acharya established the nondualist interpretation of the Upanishads as the touchstone of a revived smarta tradition.

Alvars

The Alvars, "those immersed in god," were twelve Tamil poet-saints of South India who espoused bhakti (devotion) to the Hindu god Vishnu or his avatar Krishna in their songs of longing, ecstasy and service. The Alvars appeared between the 5th century to the 10th century CE, though the Vaishnava tradition regards the Alvars to have lived between 4200 BCE - 2700 BCE.

The devotional writings of Alvars, composed during the early medieval period of Tamil history, are key texts in the bhakti movement. They praised the Divya Desams, 108 "abodes" (temples) of the Vaishnava deities. The collection of their hymns is known as the Divya Prabandha. Their Bhakti-poems has contributed to the establishment and sustenance of a culture that opposed the ritual-oriented Vedic religion and rooted itself in devotion as the only path for salvation.

Contemporary traditions

Gavin Flood mentions five most important contemporary Vaishnava orders.

Nimbarka Sampradaya

Nimbarka Sampradaya, also called Kumara Sampradaya is one of the four bonafied Vaishnavism tradition. It worship Krishna with his chief consort, Radha. The tradition was founded by Nimbarkacharya around 7th CE-12 CE. Nimbarka's philosphical position is dualistic monism and he centered all his devotion to the unified form of the divine couple Radha Krishna in Sakhya bhav.

Sri Vaishnavism

Sri Vaishnavism is one of the major denomination within Vaishnavism that originated in South India, adopting the prefix Sri as an homage to Vishnu's consort, Lakshmi. The Sri Vaishnava community consists of both Brahmans and non-Brahmans. It existed along with a larger Purana-based Brahamanical worshippers of Vishnu, and non-Brahmanical groups who worshipped and also adhered by non-Vishnu village deities. The Sri Vaishnavism movement grew with its social inclusiveness, where emotional devotion to the personal god (Vishnu) has been open without limitation to gender or caste.

The most striking difference between Sri Vaishnavas and other Vaishnava groups lies in their interpretation of Vedas. While other Vaishnava groups interpret Vedic deities like Indra, Savitar, Bhaga, Rudra, etc. to be same as their Puranic counterparts, Sri Vaishnavas consider these to be different names/roles/forms of Narayana, claiming that the entire Veda is dedicated for Vishnu-worship alone. Sri Vaishnavas have remodelled Pancharatra homas like the Sudarshana homa to include Vedic Suktas in them, thus giving them a Vedic outlook.

Sri Vaishnavism developed in Tamilakam in the 10th century. It incorporated two different traditions, namely the tantric Pancaratra tradition, and the Puranic Vishnu worship of northern India with their abstract Vedantic theology, and the southern bhakti tradition of the Alvars of Tamil Nadu with their personal devotion. The tradition was founded by Nathamuni (10th century), who along with Yamunacharya, combined the two traditions and gave the tradition legitimacy by drawing on the Alvars. Its most influential leader was Ramanuja (1017-1137), who developed the Vishistadvaita ("qualified non-dualism") philosophy. Ramanuja challenged the then dominant Advaita Vedanta interpretation of the Upanishads and Vedas, by formulating the Vishishtadvaita philosophy foundations for Sri Vaishnavism from Vedanta.

Sri Vaishnava includes the ritual and temple life in the tantra traditions of Pancharatra, emotional devotion to Vishnu, and the contemplative form bhakti, in the context of householder social and religious duties. The tantric rituals refers to techniques and texts recited during worship, and these include Sanskrit and Tamil texts in South Indian Sri Vaishnava tradition. According to Sri Vaishnavism theology, moksha can be reached by devotion and service to the Lord and detachment from the world. When moksha is reached, the cycle of reincarnation is broken and the soul is united with Vishnu after death, though maintaining their distinctions in Vaikuntha, Vishnu's abode. Moksha can also be reached by total surrender and saranagati, an act of grace by the Lord. Ramanuja's Sri Vaishnavism subscribes to videhamukti (liberation in afterlife), in contrast to jivanmukti (liberation in this life) found in other traditions within Hinduism, such as the Smarta and Shaiva traditions.

Two hundred years after Ramanuja, the Sri Vaishnava tradition split into the Vadakalai (northern art) and Tenkalai (southern art) sects. The Vadakalai regard the Vedas as the greatest source of religious authority, emphasising bhakti through devotion to temple-icons, while the Tenkalai rely more on Tamil scriptures and total surrender to God. The philosophy of Sri Vaishnavism is adhered to and disseminated by the Iyengar community.

Sadh Vaishnavism

Sadh Vaishnavism is one of the major denominations within Vaishnavism that originated in Karnataka, South India, adopting the prefix Sadh which means 'true'. Madhvacharya named his Vaishnavism as Sadh Vaishnavism in order to distinguish it from the Sri Vaishnavism of Ramanuja. Sadh Vaishnavism was founded by the thirteenth-century philosopher Madhvacharya. It is a movement in Hinduism that developed during its classical period around the beginning of the Common Era. Philosophically, Sadh Vaishnavism is aligned with Dvaita Vedanta, and regards Madhvacharya as its founder or reformer. The tradition traces its roots to the ancient Vedas and Pancharatra texts. The Sadh Vaishnavism or Madhva Sampradaya is also referred to as the Brahma Sampradaya, referring to its traditional origins in the succession of spiritual masters (gurus) have originated from Brahma.

In Sadh Vaishnavism, the creator is superior to the creation, and hence moksha comes only from the grace of Vishnu, but not from effort alone. Compared to other Vaishnava schools which emphasize only on Bhakti, Sadh Vaishnavism regards Jnana, Bhakti and Vairagya as necessary steps for moksha. So in Sadh Vaishnavism — Jnana Yoga, Bhakti Yoga and Karma Yoga are equally important in order to attain liberation. The Haridasa movement, a bhakti movement originated from Karnataka is a sub-branch of Sadh Vaishnavism. Sadh Vaishnavism worships Vishnu as the highest Hindu deity and regards Madhva, whom they consider to be an incarnation of Vishnu's son, Vayu, as an incarnate saviour. Madhvism regards Vayu as Vishnu's agent in this world, and Hanuman, Bhima, and Madhvacharya to be his three incarnations; for this reason, the roles of Hanuman in the Ramayana and Bhima in the Mahabharata are emphasised, and Madhvacharya is particularly held in high esteem. Vayu is prominently shown by Madhva in countless texts.

The most striking difference between Sadh Vaishnavas and other Vaishnava groups lies in their interpretation of Vedas and their way of worship. While other Vaishnava groups deny the worship of Vedic deities such as Rudra, Indra etc., Sadh Vaishnavas worship all devatas including Lakshmi, Brahma, Vayu, Saraswati, Shiva (Rudra), Parvati, Indra, Subrahmanya and Ganesha as per "Taratamya". In fact, Madhvacharya in his Tantra Sara Sangraha clearly explained how to worship all devatas. In many of his works Madhvacharya also explained the Shiva Tattva, the procedure to worship Panchamukha Shiva (Rudra), the Panchakshari Mantra and even clearly explained why everyone should worship Shiva. Many prominent saints and scholars of Sadh Vaishnavism such as Vyasatirtha composed "Laghu Shiva Stuti", Narayana Panditacharya composed Shiva Stuti and Satyadharma Tirtha wrote a commentary on Sri Rudram (Namaka Chamaka) in praise of Shiva. Indologist B. N. K. Sharma says These are positive proofs of the fact that Madhvas are not bigots opposed to the worship of Shiva. Sharma says, Sadh Vaishnavism is more tolerant and accommodative of the worship of other gods such as Shiva, Parvati, Ganesha, Subrahmanya and others of the Hindu pantheon compared to other Vaishnava traditions. This is the reason why Kanaka Dasa though under the influence of Tathacharya in his early life did not subscribe wholly to the dogmas of Sri Vaishnavism against the worship of Shiva etc., and later became the disciple of Vyasatirtha.

The influence of Sadh Vaishnavism was most prominent on the Chaitanya school of Bengal Vaishnavism, whose devotees later started the devotional movement on the worship of Krishna as International Society for Krishna Consciousness (ISKCON) - known colloquially as the Hare Krishna Movement. It is stated that Chaitanya Mahaprabhu (1496–1534) was a disciple of Isvara Puri, who was a disciple of Madhavendra Puri, who was a disciple of Lakshmipati Tirtha, was a disciple of Vyasatirtha (1469–1539), of the Sadh Vaishnava Sampradaya of Madhvacharya. The Madhva school of thought also had a huge impact on Gujarat Vaishnava culture. The famous bhakti saint of Vallabha Sampradaya, Swami Haridas was a direct disciple of Purandara Dasa of Madhva Vaishnavism. Hence Sadh Vaishnavism also have some influence on Vallabha's Vaishnavism as well.

Gaudiya Vaishnavism

Gaudiya Vaishnavism, also known as Chaitanya Vaishnavism and Hare Krishna, was founded by Chaitanya Mahaprabhu (1486–1533) in India. "Gaudiya" refers to the Gauḍa region (present day Bengal/Bangladesh) with Vaishnavism meaning "the worship of Vishnu or Krishna". Its philosophical basis is primarily that of the Bhagavad Gita and Bhagavata Purana.

The focus of Gaudiya Vaishnavism is the devotional worship (bhakti) of Radha and Krishna, and their many divine incarnations as the supreme forms of God, Svayam Bhagavan. Most popularly, this worship takes the form of singing Radha and Krishna's holy names, such as "Hare", "Krishna" and "Rama", most commonly in the form of the Hare Krishna (mantra), also known as kirtan. It sees the many forms of Vishnu or Krishna as expansions or incarnations of the one Supreme God.

After its decline in the 18-19th century, it was revived in the beginning of the 20th century due to the efforts of Bhaktivinoda Thakur. His son Srila Bhaktisiddhanta Sarasvati Thakura founded sixty-four Gaudiya Matha monasteries in India, Burma and Europe. Thakura's disciple Srila Prabhupada went to the west and spread Gaudiya Vaishnavism by the International Society for Krishna Consciousness (ISKCON).

The Manipuri Vaishnavism is a regional variant of Gaudiya Vaishnavism with a culture-forming role among the Meitei people in the north-eastern Indian state of Manipur. There, after a short period of Ramaism penetration, Gaudiya Vaishnavism spread in the early 18th century, especially from beginning its second quarter. Raja Gharib Nawaz (Pamheiba) was initiated into the Chaitanya tradition. Most devotee ruler and propagandist of Gaudiya Vaishnavism, under the influence of Natottama Thakura's disciples, was raja Bhagyachandra, who has visited the holy for the Chaytanyaits Nabadwip.

Warkari tradition

The Warkari sampradaya is a non-Brahamanical bhakti tradition which worships Vithoba, also known as Vitthal, who is regarded as a form of Krishna/Vishnu. Vithoba is often depicted as a dark young boy, standing arms akimbo on a brick, sometimes accompanied by his main consort Rakhumai (a regional name of Krishna's wife Rukmini). The Warkari-tradition is geographically associated with the Indian state of Maharashtra.

The Warkari movement includes a duty-based approach towards life, emphasizing moral behavior and strict avoidance of alcohol and tobacco, the adoption of a strict lacto-vegetarian diet and fasting on Ekadashi day (twice a month), self-restraint (brahmacharya) during student life, equality and humanity for all rejecting discrimination based on the caste system or wealth, the reading of Hindu texts, the recitation of the Haripath every day and the regular practice of bhajan and kirtan. The most important festivals of Vithoba are held on the eleventh (ekadashi) day of the lunar months" Shayani Ekadashi in the month of Ashadha, and Prabodhini Ekadashi in the month of Kartik.

The Warkari poet-saints are known for their devotional lyrics, the abhang, dedicated to Vithoba and composed in Marathi. Other devotional literature includes the Kannada hymns of the Haridasa, and Marathi versions of the generic aarti songs associated with rituals of offering light to the deity. Notable saints and gurus of the Warkaris include Jñāneśvar, Namdev, Chokhamela, Eknath, and Tukaram, all of whom are accorded the title of Sant.

Though the origins of both his cult and his main temple are debated, there is clear evidence that they already existed by the 13th century. Various Indologists have proposed a prehistory for Vithoba worship where he was previously a hero stone, a pastoral deity, a manifestation of Shiva, a Jain saint, or even all of these at various times for various devotees.

Ramanandi tradition

The Ramanandi Sampradaya, also known as the Ramayats or the Ramavats, is one of the largest and most egalitarian Hindu sects in India, around the Ganges Plain, and Nepal today. It mainly emphasizes the worship of Rama, as well as Vishnu directly and other incarnations. Most Ramanandis consider themselves to be the followers of Ramananda, a Vaishnava saint in medieval India. Philosophically, they are in the Vishishtadvaita (IAST Viśiṣṭādvaita) tradition.

Its ascetic wing constitutes the largest Vaishnava monastic order and may possibly be the largest monastic order in all of India. Rāmānandī ascetics rely upon meditation and strict ascetic practices and believe that the grace of god is required for them to achieve liberation.

Northern Sant tradition

Kabir was a 15th-century Indian mystic poet and sant, whose writings influenced the Bhakti movement, but whose verses are also found in Sikhism's scripture Adi Granth. His early life was in a Muslim family, but he was strongly influenced by his teacher, the Hindu bhakti leader Ramananda, he becomes a Vaishnavite with universalist leanings. His followers formed the Kabir panth.

Dadu Dayal (1544—1603) was a poet-sant from Gujarat, a religious reformer who spoke against formalism and priestcraft. A group of his followers near Jaipur, Rajasthan, forming a Vaishnavite denomination that became known as the Dadu Panth.

Other traditions

Odia Vaishnavism

The Odia Vaishnavism (a.k.a. Jagannathism)—the particular cult of the god Jagannath (lit. ''Lord of the Universe'') as the supreme deity, an abstract form of Krishna, the Purushottama, and Para Brahman—was origined in the Early Middle Ages. Jagannathism was a regional state temple-centered version of Krishnaism, but can also be regarded as a non-sectarian syncretic Vaishnavite and all-Hindu cult. The notable Jagannath temple in Puri, Odisha became particularly significant within the tradition since about 800 CE.

Mahanubhava Sampradaya

The Mahanubhava Sampradaya/Pantha founded in Maharashtra during the period of 12-13th century. Sarvajna Chakradhar Swami a Gujarati acharya was the main propagator of this Sampradaya. The Mahanubhavas venere Pancha-Krishna ("five Krishnas"). Mahanubhava Pantha played essential role in the growth of Marathi literature.

Sahajiya and Baul tradition

Since 15th century in Bengal and Assam flourished Tantric Vaishnava-Sahajiya inspired by Bengali poet Chandidas, as well as related to it Baul groups, where Krishna is the inner divine aspect of man and Radha is the aspect of woman.

Ekasarana Dharma

The Ekasarana Dharma was propagated by Srimanta Sankardev in the Assam region of India.It considers Krishna as the only God. Satras are institutional centers associated with the Ekasarana dharma.

Radha-vallabha Sampradaya

The Radha-centered Radha Vallabh Sampradaya founded by the Mathura bhakti poet-saint Hith Harivansh Mahaprabhu in the 16th century occupies a unique place among other traditions. In its theology, Radha is worshiped as the supreme deity, and Krishna is in a subordinate position.

Pranami Sampradaya

The Pranami Sampradaya (Pranami Panth) emerged in the 17th century in Gujarat, based on the Radha-Krishna-focussed syncretic Hindu-Islamic teachings of Devchandra Maharaj and his famous successor, Mahamati Prannath.

Swaminarayan Sampradaya

The Swaminarayan Sampradaya was founded in 1801 in Gujarat by Sahajanand Swami from Uttar Pradesh, who is worshipped as Swaminarayan, the supreme manifestation of God, by his followers. The first temple built in Ahmedabad in 1822.

Vaishnavism and other Hindu tradition table

The Vaishnavism sampradayas subscribe to various philosophies, are similar in some aspects and differ in others. When compared with Shaivism, Shaktism and Smartism, a similar range of similarities and differences emerge.

Demography

There is no data available on demographic history or trends for Vaishnavism or other traditions within Hinduism.

Estimates vary on the relative number of adherents in Vaishnavism compared to other traditions of Hinduism. Klaus Klostermaier and other scholars estimate Vaishnavism to be the largest Hindu denomination. The denominations of Hinduism, states Julius Lipner, are unlike those found in major religions of the world, because Hindu denominations are fuzzy, individuals revere gods and goddesses polycentrically, with many Vaishnava adherents recognizing Sri (Lakshmi), Shiva, Parvati and others reverentially on festivals and other occasions. Similarly, Shaiva, Shakta and Smarta Hindus revere Vishnu.

Vaishnavism is one of the major traditions within Hinduism. Large Vaishnava communities exist throughout India, and particularly in Western Indian states, such as western Madhya Pradesh, Rajasthan, Maharashtra and Gujarat and Southwestern Uttar Pradesh . Other major regions of Vaishnava presence, particularly after the 15th century, are Odisha, Bengal and northeastern India (Assam, Manipur). Dvaita school Vaishnava have flourished in Karnataka where Madhavacharya established temples and monasteries, and in neighboring states, particularly the Pandharpur region. Substantial presence also exists in Tripura and Punjab.

Krishnaism has a limited following outside of India, especially associated with 1960s counter-culture, including a number of celebrity followers, such as George Harrison, due to its promulgation throughout the world by the founder-acharya of the International Society for Krishna Consciousness (ISKCON) A.C. Bhaktivedanta Swami Prabhupada.

Academic study

Vaishnava theology has been a subject of study and debate for many devotees, philosophers and scholars within India for centuries. Vaishnavism has its own academic wing in University of Madras - Department of Vaishnavism. In recent decades this study has also been pursued in a number of academic institutions in Europe, such as the Oxford Centre for Hindu Studies, Bhaktivedanta College, and Syanandura Vaishnava Sabha, a moderate and progressive Vaishnava body headed by Gautham Padmanabhan in Trivandrum which intends to bring about a single and precise book called Hari-grantha to include all Vaishnava philosophies.

Hymns

Mantras

• Om Namo Narayanaya
• Hare Krishna Mantra
• Om Namo Bhagavate Vasudevaya

Hails

• Jai Shri Ram
• Jai Shri Krishna
• Radhe Radhe
• Jai Siya Ram

See also

• Hindu denominations
• Divya Prabhandham
• Nanaghat Inscription – a 1st-century BCE Vaishnava inscription
• Vasu Doorjamb Inscription – a 1st-century CE inscription from Vaishnava temple

Explanatory notes

1. Dandekar 1987, p. 9499: "The origin of Vaiṣṇavism as a theistic sect can by no means be traced back to the Ṛgvedic god Viṣṇu. In fact, Vaiṣṇavism is in no sense Vedic in origin. (...) Strangely, the available evidence shows that the worship of Vāsudeva, and not that of Viṣṇu, marks the beginning of what we today understand by Vaiṣṇavism. This Vāsudevism, which represents the earliest known phase of Vaiṣṇavism, must already have become stabilized in the days of Pāṇini (Seventh to fifth centuries bce)."
2. ^ Klostermaier: "Present day Krishna worship is an amalgam of various elements. According to historical testimonies Krishna-Vasudeva worship already flourished in and around Mathura several centuries before Christ. Next came the sect of Krishna Govinda. Later the worship of Bala-Krishna, the Divine Child Krishna was added — a quite prominent feature of modern Krishnaism. The last element seems to have been Krishna Gopijanavallabha, Krishna the lover of the Gopis, among whom Radha occupies a special position. In some books Krishna is presented as the founder and first teacher of the Bhagavata religion."
3. Friedhelm Hardy in his "Viraha-bhakti" analyses the history of Krishnaism, specifically all pre-11th-century sources starting with the stories of Krishna and the gopi, and Mayon mysticism of the Vaishnava Tamil saints, Sangam Tamil literature and Alvars' Krishna-centred devotion in the rasa of the emotional union and the dating and history of the Bhagavata Purana.
4. Klostermaier: "Bhagavad Gita and the Bhagavata Purana, certainly the most popular religious books in the whole of India. Not only was Krsnaism influenced by the identification of Krsna with Vishnu, but also Vaishnavism as a whole was partly transformed and reinvented in the light of the popular and powerful Krishna religion. Bhagavatism may have brought an element of cosmic religion into Krishna worship; Krishna has certainly brought a strongly human element into Bhagavatism The center of Krishna-worship has been for a long time Brajbhumi, the district of Mathura that embraces also Vrindavana, Govardhana, and Gokula, associated with Krishna from time immemorial. Many millions of Krishna bhaktas visit these places ever year and participate in the numerous festivals that reenact scenes from Krshna's life on Earth."
5. (a) Steven Rosen and William Deadwyler III: "the word sampradaya literally means 'a community'."
   (b) Federico Squarcini traces the semantic history of the word sampradaya, calling it a tradition, and adds, "Besides its employment in the ancient Buddhist literature, the term sampradaya circulated widely in Brahamanic circles, as it became the most common word designating a specific religious tradition or denomination".
6. Based on a list of gurus found in Baladeva Vidyabhusana's Govinda-bhasya and Prameya-ratnavali, ISKCON situates Gaudiya Vaishnavism within the Brahma sampradaya, calling it Brahma-Madhva-Gaudiya Vaisnava Sampradaya.
7. Stephen Knapp: "Actually there is some confusion about him, as it seems there have been three Vishnu Svamis: Adi Vishnu Svami (around the 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)."
8. Gavin Flood notes that Jñāneśvar is sometimes regarded as the founder of the Warkari sect, but that Vithoba-worship predates him.
9. Hiltebeitel: "Practically, Adi Shankara Acharya fostered a rapprochement between Advaita and smarta orthodoxy, which by his time had not only continued to defend the varnasramadharma theory as defining the path of karman, but had developed the practice of pancayatanapuja ("five-shrine worship") as a solution to varied and conflicting devotional practices. Thus one could worship any one of five deities (Vishnu, Siva, Durga, Surya, Ganesa) as one's istadevata ("deity of choice")."
10. Vishnu is regionally called by other names, such as Ranganatha at Srirangam temple in Tamil Nadu.
11. Zelliot & Berntsen 1988, p. xviii: "Varkari cult is rural and non-Brahman in character.", Sand 1990, p. 34: "the more or less anti-ritualistic and anti-brahmanical attitudes of Warkari sampradaya."
12. Website Adherents.com gives numbers as of year 1999.
13. According to Jones and Ryan, "The followers of Vaishnavism are many fewer than those of Shaivism, numbering perhaps 200 million."}

Citations

1. ^ Dandekar 1987.
2. Pratapaditya Pal (1986). Indian Sculpture: Circa 500 BCE–700 CE. University of California Press. pp. 24–25. ISBN 978-0-520-05991-7.
3. Stephan Schuhmacher (1994). The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala. p. 397. ISBN 978-0-87773-980-7.
4. ^ Hardy 1987.
5. ^ Flood 1996, p. 117.
6. ^ Johnson, Todd M.; Grim, Brian J. (2013). The World's Religions in Figures: An Introduction to International Religious Demography. John Wiley & Sons. p. 400. ISBN 978-1-118-32303-8.
7. "Chapter 1 Global Religious Populations" (PDF). January 2012. Archived from the original (PDF) on 20 October 2013.
8. ^ Dandekar 1987, p. 9499.
9. ^ "Vaishnava". philtar.ucsm.ac.uk. Archived from the original on 12 February 2012. Retrieved 22 May 2008.
10. ^ Flood 1996, p. 120.
11. Flood 1996, p. 119,120-121.
12. Eliade, Mircea; Adams, Charles J. (1987). The Encyclopedia of religion. Macmillan. p. 168. ISBN 978-0-02-909880-6.
13. ^ Gonda 1993, p. 163.
14. ^ Klostermaier 2007, pp. 206–217, 251–252.
15. Matchett 2001, pp. 3–9.
16. ^ Anna King 2005, pp. 32–33.
17. ^ Mukherjee 1981; Eschmann, Kulke & Tripathi 1978; Hardy 1987, pp. 387–392; Patnaik 2005; Miśra 2005, chapter 9. Jagannāthism; Patra 2011.
18. Hawley 2015, pp. 10–12, 33–34.
19. Lochtefeld 2002b, pp. 731–733.
20. ^ Beck 2005a, pp. 76–77.
21. ^ Fowler 2002, pp. 288–304, 340–350.
22. Raj & Harman 2007, pp. 165–166.
23. Lochtefeld 2002b, pp. 553–554.
24. ^ Flood 1996, pp. 121–122.
25. ^ Schrader 1973, pp. 2–21.
26. ^ Klostermaier 2007, pp. 46–52, 76–77.
27. Singh, Upinder (2008). A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century. Pearson Education India. pp. 436–438. ISBN 978-81-317-1120-0.
28. Osmund Bopearachchi, Emergence of Viṣṇu and Śiva Images in India: Numismatic and Sculptural Evidence, 2016.
29. Srinivasan, Doris (1997). Many Heads, Arms, and Eyes: Origin, Meaning, and Form of Multiplicity in Indian Art. BRILL. p. 215. ISBN 978-90-04-10758-8.
30. F. R. Allchin; George Erdosy (1995). The Archaeology of Early Historic South Asia: The Emergence of Cities and States. Cambridge University Press. pp. 303–304. ISBN 978-0-521-37695-2.
31. Radhakumud Mookerji (1959). The Gupta Empire. Motilal Banarsidass. p. 3. ISBN 978-81-208-0440-1.
32. Preciado-Solís 1984, p. 1–16.
33. Dandekar 1987, p. 9498.
34. Ramkrishna Gopal Bhandarkar; Ramchandra Narayan Dandekar (1976). Ramakrishna Gopal Bhandarkar as an Indologist: A Symposium. India: Bhandarkar Oriental Research Institute. pp. 38–40.
35. ^ Klostermaier 2007.
36. Dalal 2010, pp. 54–55.
37. Dandekar 1971, p. 270.
38. ^ Dandekar 1987, p. 9500.
39. William K. Mahony (1998). The Artful Universe: An Introduction to the Vedic Religious Imagination. New York: SUNY Press. pp. 13–14. ISBN 978-0-7914-3579-3.
40. ^ Welbon 1987a.
41. ^ Welbon 1987b.
42. Aiyangar 2019, p. 16.
43. Aiyangar 2019, pp. 93–94.
44. Aiyangar 2019, p. 95.
45. Thapar, Romila (28 June 1990). A History of India. Penguin UK. ISBN 978-0-14-194976-5.
46. Inden, Ronald B. (2000). Imagining India. C. Hurst & Co. Publishers. p. 249. ISBN 978-1-85065-520-6.
47. Chari, S. M. Srinivasa (1997). Philosophy and Theistic Mysticism of the Āl̲vārs. Motilal Banarsidass Publ. p. 244. ISBN 978-81-208-1342-7.
48. ^ Hardy, Friedhelm (2001). Viraha-Bhakti: The Early History of Krsna Devotion in South India (Oxford University South Asian Studies Series). Oxford University Press, USA. ISBN 978-0-19-564916-1.
49. "Book review - FRIEDHELM HARDY, Viraha Bhakti: The Early History of Krishna Devotion in South India. Oxford University Press, Nagaswamy 23 (4): 443 – Indian Economic & Social History Review". ier.sagepub.com. Retrieved 29 July 2008.
50. ^ Monius 2005, pp. 139–149.
51. Norman Cutler (1987) Songs of Experience: The Poetics of Tamil Devotion, p. 13
52. ^ "Devotion to Mal (Mayon)". philtar.ucsm.ac.uk. Archived from the original on 12 February 2012. Retrieved 22 May 2008.
53. Singh, Upinder (2008). A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century. Pearson Education India. p. 617. ISBN 978-81-317-1120-0.
54. Aiyangar 2019, pp. 77–78.
55. GANGASHETTY, RAMESH (30 October 2019). THIRTHA YATRA: A GUIDE TO HOLY TEMPLES AND THIRTHA KSHETRAS IN INDIA. Notion Press. ISBN 978-1-68466-134-3.
56. For English summary, see p. 80 Schmid, Charlotte (1997). "Les Vaikuṇṭha gupta de Mathura : Viṣṇu ou Kṛṣṇa?". Arts Asiatiques. 52: 60–88. doi:10.3406/arasi.1997.1401.
57. Ganguli 1988, p. 36.
58. ^ Bakker, Hans T. (12 March 2020). The Alkhan: A Hunnic People in South Asia. Barkhuis. pp. 98–99, 93. ISBN 978-94-93194-00-7.
59. Ramnarace 2014, p. 180.
60. S. M. Srinivasa Chari (1988). Tattva-muktā-kalāpa. Motilal Banarsidass. pp. 2–5. ISBN 978-81-208-0266-7.
61. Klaus K. Klostermaier (1984). Mythologies and Philosophies of Salvation in the Theistic Traditions of India. Wilfrid Laurier University Press. pp. 101–103. ISBN 978-0-88920-158-3.
62. Annangaracariyar 1971.
63. Seth 1962.
64. Smith 1976, pp. 143–156.
65. Gupta & Valpey 2013, pp. 2–10.
66. Schomer, Karine; McLeod, W. H., eds. (1987). The Sants: Studies in a Devotional Tradition of India. Motilal Banarsidass. pp. 1–5. ISBN 978-81-208-0277-3.
67. C. J. Bartley (2013). The Theology of Ramanuja: Realism and Religion. Routledge. pp. 1–4, 52–53, 79. ISBN 978-1-136-85306-7.
68. ^ Beck 2005, p. 6.
69. Jackson 1992.
70. Jackson 1991.
71. John Stratton Hawley (2015), A Storm of Songs: India and the Idea of the Bhakti Movement, Harvard University Press, ISBN 978-0-674-18746-7, pp. 304–310
72. ^ C. J. Bartley (2013). The Theology of Ramanuja: Realism and Religion. Routledge. pp. 1–4. ISBN 978-1-136-85306-7.
73. Delmonico, Neal (4 April 2004). "Caitanya Vais.n. avism and the Holy Names" (PDF). Bhajan Kutir. Retrieved 29 May 2017.
74. Carney 2020; Jones & Ryan 2007, pp. 79–80, Bharati, Baba Premanand.
75. Selengut, Charles (1996). "Charisma and Religious Innovation:Prabhupada and the Founding of ISKCON". ISKCON Communications Journal. 4 (2). Archived from the original on 13 July 2011.
76. Herzig, T.; Valpey, K (2004). "Re—visioning Iskcon". The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant. Columbia University Press. ISBN 978-0-231-12256-6. Retrieved 10 January 2008.
77. Prabhupada - He Built a House, Satsvarupa dasa Goswami, Bhaktivedanta Book Trust, 1983, ISBN 0-89213-133-0 p. xv
78. Schweig 2013, p. 18.
79. Kiyokazu Okita (2010), "Theism, Pantheism, and Panentheism: Three Medieval Vaishnava Views of Nature and their Possible Ecological Implications", Journal of Vaishnava Studies, Volume 18, Number 2, pp. 5–26
80. Bryant 2007, pp. 360–361.
81. William Wainwright (2013), Monotheism, Stanford Encyclopedia of Philosophy, Stanford University Press
82. Harold Coward; Daniel C. Maguire (2000). Visions of a New Earth: Religious Perspectives on Population, Consumption, and Ecology. State University of New York Press. pp. 113–114. ISBN 978-0-7914-4457-3.
83. Ankur Barua (2010), God's body at work: Ramanuja and Panentheism, International Journal of Hindu Studies, Volume 14, Number 1, pp. 1–30
84. Anne Hunt Overzee (1992). The Body Divine: The Symbol of the Body in the Works of Teilhard de Chardin and Ramanuja. Cambridge University Press. pp. 63–85. ISBN 978-0-521-38516-9
85. Julius Lipner (1986). The Face of Truth: A Study of Meaning and Metaphysics in the Vedantic Theology of Ramanuja. State University of New York Press. pp. 37–48. ISBN 978-0-88706-038-0.
86. Ursula King (2011). Teilhard De Chardin and Eastern Religions. New York: Paulist Press. pp. 267–268.
87. Schweig 2013, pp. 18–19.
88. Kinsley 2005, pp. 707–708.
89. ^ Constance Jones; James D. Ryan (2006). Encyclopedia of Hinduism. Infobase. p. 474. ISBN 978-0-8160-7564-5.
90. ^ Lochtefeld 2002a, p. 228.
91. Matchett 2000, p. 254.
92. Matchett 2001, p. .
93. Wilson, Bill; McDowell, Josh (1993). The best of Josh McDowell: a ready defense. Nashville: T. Nelson. pp. 352–353. ISBN 978-0-8407-4419-7.
94. "Page 1–Ramanuja and Sri Vaishnavism". Archived from the original on 25 February 2008.
95. Rosen, Steven (30 October 2006). Essential Hinduism. Bloomsbury Publishing USA. p. 165. ISBN 978-0-313-07155-3.
96. Carman, John Braisted (1994). Majesty and Meekness: A Comparative Study of Contrast and Harmony in the Concept of God. Wm. B. Eerdmans Publishing. p. 281. ISBN 978-0-8028-0693-2.
97. Taylor, Bron (10 June 2008). Encyclopedia of Religion and Nature. A&C Black. p. 773. ISBN 978-1-4411-2278-0.
98. Hudson, D. Dennis (25 September 2008). The Body of God: An Emperor's Palace for Krishna in Eighth-Century Kanchipuram. Oxford University Press. p. 311. ISBN 978-0-19-045140-0.
99. Schweig 2013, pp. 17–19.
100. Latourette, Kenneth Scott (1961). "Review of India and Christendom: The Historical Connections between Their Religions". Pacific Affairs. 34 (3): 317–318. doi:10.2307/2753385. JSTOR 2753385.
101. Sheridan 1986, p. 53. "It becomes clear that the personality of Bhagvan Krishna subordinates to itself the titles and identities of Vishnu, Narayana, Purusha, Ishvara, Hari, Vasudeva, Janardana etc. The pervasive theme, then, of the Bhagavata Puran is the identification of Bhagavan with Krishna."
102. Geoffrey Parrinder (1996). Sexual Morality in the World's Religion. Oneword. pp. 9–10. ISBN 978-1-85168-108-2.
103. "Chaitanya Charitamrita Madhya 20.165". Archived from the original on 17 September 2008. Retrieved 7 May 2008.
104. Richard Thompson (June 1993). "Reflections on the Relation Between Religion and Modern Rationalism". ISKCON Communications Journal. 1 (2). Archived from the original on 4 January 2011. Retrieved 12 April 2008.
105. Mahony, W.K. (1987). "Perspectives on Krsna's Various Personalities". History of Religions. 26 (3): 333–335. doi:10.1086/463085. JSTOR 1062381. S2CID 164194548.
106. Schweig 2005, p. 3.
107. Rosen 2002, p. 50.
108. Rosen 2002, p. 52.
109. Chaitanya-charitamrita Adi-lila 4.95 Archived 24 August 2008 at the Wayback Machine
110. Bryant, Edwin Francis; Bryant, Edwin F., eds. (2007). Krishna: a sourcebook. Oxford: Oxford Univ. Press. ISBN 978-0-19-514892-3.
111. Schwartz 2004, p. 49.
112. Schweig 2005, pp. 41–42.
113. Schweig 2005, p. 43.
114. ^ Matchett 2001, pp. 3–4.
115. Kinsley 2005, p. 15.
116. Bryant 2007, pp. 339–340.
117. Mircea Eliade; Charles J. Adams (1987). The Encyclopedia of Religion. Vol. 2. Macmillan. p. 14. ISBN 978-0-02-909710-6.
118. ^ Dominic Goodall (1996), Hindu Scriptures, University of California Press, ISBN 978-0-520-20778-3, pp. ix–xliii
119. RC Zaehner (1992), Hindu Scriptures, Penguin Random House, ISBN 978-0-679-41078-2, pp. 1–11 and Preface
120. ^ Constance Jones; James D. Ryan (2006). Encyclopedia of Hinduism. Infobase. p. 474. ISBN 978-0-8160-7564-5.
121. ^ Mariasusai Dhavamony (1999). Hindu Spirituality. Gregorian Press. pp. 32–34. ISBN 978-88-7652-818-7.
122. Ronald B. Inden (1990). Imagining India. Indiana University Press. pp. 109–115. ISBN 978-0-253-21358-7.
123. Fowler 2002, pp. 288–309.
124. Gupta 2013, pp. 1–12.
125. Deussen 1997a, p. 264; Note: This hymn appears in Śatapatha Brāhmaṇa as well.
126. Sanskrit original: Quote: दानं यज्ञानां वरूथं दक्षिणा लोके दातार | सर्वभूतान्युपजीवन्ति दानेनारातीरपानुदन्त दानेन | द्विषन्तो मित्रा भवन्ति दाने सर्वं प्रतिष्ठितं तस्माद्दानं परमं वदन्ति ॥ ६॥; Source: Hattangadi, Sunder (1999). "महानारायणोपनिषत् (Mahanarayana Upanishad)" (PDF) (in Sanskrit). Retrieved 23 January 2016.
127. ^ Ayyangar, TRS (1941). The Vaisnavopanisads. Jain Publishing Co. (Reprint 2006). pp. i–vi, 1–11. ISBN 978-0-89581-986-4.
128. Peter Heehs (2002), Indian Religions, New York University Press, ISBN 978-0-8147-3650-0, pp. 60–88
129. Olivelle, Patrick (1998). Upaniṣads. Oxford University Press. pp. 11–14. ISBN 978-0-19-283576-5.
130. ^ Dumont, P. -E (1940). "The Avyakta Upaniṣad". Journal of the American Oriental Society. 60 (3). Translated by Dumont, PE: 338–355. doi:10.2307/594420. JSTOR 594420.
131. Bryant & Ekstrand 2013, p. 42.
132. ^ Deussen 1997a, pp. 247–268 with footnotes
133. ^ Ayyangar, TRS (1941). The Vaisnavopanisads. Jain Publishing Co. (Reprint 2006). ISBN 978-0-89581-986-4.
134. ^ Srinivasan, Doris (1997). Many Heads, Arms, and Eyes. BRILL Academic. pp. 112–120. ISBN 978-90-04-10758-8.
135. Deussen, Paul (2010) . Sixty Upanisads of the Veda. Vol. 2. Translated by V. M. Bedekar; G. B. Palsule. Motilal Banarsidass. pp. 803–805. ISBN 978-81-208-1469-1.
136. ^ Lamb, Ramdas (2002). Rapt in the Name. SUNY Press. pp. 191–193. ISBN 978-0-7914-5386-5.
137. Catherine Ludvik (1994). Hanumān in the Rāmāyaṇa of Vālmīki and the Rāmacaritamānasa of Tulasī Dāsa. Motilal Banarsidass. pp. 10–13. ISBN 978-81-208-1122-5.
138. Deussen 1997b, pp. 859–864, 879–884.
139. Bryant & Ekstrand 2013, pp. 35–45.
140. B. V. Tripurari (2004). Gopala-tapani Upanisad. Audarya. pp. xi–xiii, 3–11. ISBN 978-1-932771-12-1.
141. Ayyangar, TRS (1941). The Vaisnavopanisads. Jain Publishing Co. (Reprint 2006). pp. 22–31. ISBN 978-0-89581-986-4.
142. Jacob, George (1887). "The Vasudeva and Gopichandana Upanishads". The Indian Antiquary, A Journal of Oriental Research. XVI (March, Part CXCIV).
143. Jean Varenne (1972), The Garuda Upanishad, Brill, ISBN 978-2-02-005872-8
144. Deussen 1997, pp. 663–664.
145. DS Babu (1990), Hayagriva - the horse headed deity, Oriental Research Institute, Tirupati
146. Rigopoulos, Antonio (1998). Dattatreya: The Immortal Guru, Yogin, and Avatara: A Study of the Transformative and Inclusive Character of a Multi-faceted Hindu Deity. State University of New York Press. pp. 64–77. ISBN 978-0-7914-3696-7.
147. Aiyar, Narayanasvami (1914). "Thirty minor Upanishads". Archive Organization. pp. 124–127. Retrieved 16 January 2016.
148. Deussen 1997, pp. 809–858.
149. James Mulhern (1959) A History of Education: A Social Interpretation p. 93
150. Franklin Edgerton (1925) The Bhagavad Gita: Or, Song of the Blessed One, India's Favorite Bible pp. 87-91
151. Charlotte Vaudeville has said, it is the 'real Bible of Krsnaism'. Quoted in: Matchett 2000
152. ^ Flood 1996, pp. 124–128.
153. Richard H. Davis (2014). The "Bhagavad Gita": A Biography. Princeton University Press. pp. 4–8. ISBN 978-1-4008-5197-3.
154. E. Allen Richardson (2014). Seeing Krishna in America: The Hindu Bhakti Tradition of Vallabhacharya in India and Its Movement to the West. McFarland. pp. 5–6, 11–14, 134–145. ISBN 978-0-7864-5973-5.
155. Flood 1996, pp. 125–126.
156. ^ Francis Clooney & Tony Stewart 2004, p. 163.
157. Richard H. Davis (2014). The "Bhagavad Gita": A Biography. Princeton University Press. pp. 58–59, 170. ISBN 978-1-4008-5197-3.
158. Georg Feuerstein; Brenda Feuerstein (2011). The Bhagavad-Gita. Shambhala Publications. pp. 64–69. ISBN 978-1-59030-893-6.
159. Flood 1996, pp. 124–125.
160. ^ Flood 1996, p. 121.
161. Guy L. Beck (1995). Sonic Theology: Hinduism and Sacred Sound. Motilal Banarsidass. pp. 173–180. ISBN 978-81-208-1261-1.
162. ^ Schrader 1973, pp. 31–49, 79–118.
163. ^ Flood 1996, p. 122.
164. Schrader 1973, pp. 30, 150–157.
165. ^ Dennis Hudson (2012). Katherine Anne Harper; Robert L Brown (eds.). The Roots of Tantra. State University of New York Press. pp. 133–156. ISBN 978-0-7914-8890-4.
166. ^ Flood 1996, pp. 122–123.
167. Teun Goudriaan; Sanjukta Gupta (1981). Hindu Tantric and Śākta Literature. Otto Harrassowitz Verlag. pp. 105–111. ISBN 978-3-447-02091-6.
168. Harvey P. Alper (1989). Mantra. State University of New York Press. pp. 242–243. ISBN 978-0-88706-599-6.
169. S. M. Srinivasa Chari (1994). Vaiṣṇavism: Its Philosophy, Theology, and Religious Discipline. Motilal Banarsidass. pp. xxviii–xxxi. ISBN 978-81-208-1098-3.
170. Smith, H. Daniel (1972). "The three gems of the Pancharatra canon - An appraisal". Vimarsa. 1 (1): 45–51. Reprinted in C. J. Bleeker, ed. (1972). Ex Orbe Religionum. Brill Academic.
171. Sanjukta Gupta (2000). Lakṣmī Tantra: A Pāñcarātra Text. Motilal Banarsidass. pp. xv–xix. ISBN 978-81-208-1735-7.
172. Schrader 1973, pp. 22–27, 112–114.
173. J. Gordon Melton; Martin Baumann (2010). Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices (2nd ed.). ABC-CLIO. pp. 1417–1418. ISBN 978-1-59884-204-3.
174. Alf Hiltebeitel (2011). Reading the Fifth Veda: Studies on the Mahābhārata. BRILL. pp. 59–60, 308. ISBN 978-90-04-18566-1.
175. Ramashraya Sharma (1986). A Socio-political Study of the Vālmīki Rāmāyaṇa. Motilal Banarsidass. pp. 149–150. ISBN 978-81-208-0078-6.
176. Ashok Banker (2011). Vengeance of Ravana: Book Seven of the Ramayana. Penguin. pp. 270–271. ISBN 978-0-14-306699-6.
177. Bryant 2007, pp. 113–115.
178. Bryant 2007, pp. 69 with note 150, 81–82, 95–98, 333–340.
179. Bryant 2007, pp. 77–94.
180. Gupta & Valpey 2013, pp. 162–180.
181. ML Varadpande (1987), History of Indian Theatre, Vol 1, Abhinav, ISBN 978-81-7017-221-5, pp. 98–99
182. ^ Mahony, William K. (1987). "Perspectives on Krsna's Various Personalities". History of Religions. 26 (3): 333–335. doi:10.1086/463085. JSTOR 1062381. S2CID 164194548.
183. "Puranas". Merriam-Webster's Encyclopedia of Literature (1995 ed.). 1995. p. 915. ISBN 0-877790426.
184. Rocher 1986, pp. 1–5, 12–21, 79–80, 96–98; "These are the true encyclopedic Puranas. in which detached chapters or sections, dealing with any imaginable subject, follow one another, without connection or transition."
185. Ariel Glucklich (2008). The Strides of Vishnu: Hindu Culture in Historical Perspective: Hindu Culture in Historical Perspective. Oxford University Press. p. 146. ISBN 978-0-19-971825-2. Quote: The earliest promotional works aimed at tourists from that era were called mahatmyas.
186. Gregory Bailey (2001). Oliver Leaman (ed.). Encyclopedia of Asian Philosophy. Routledge. pp. 437–439. ISBN 978-0-415-17281-3.
187. Gregory Bailey (2003). Arvind Sharma (ed.). The Study of Hinduism. The University of South Carolina Press. p. 139. ISBN 978-1-57003-449-7.
188. Rocher 1986, pp. 1–5, 12–21.
189. Rocher 1986, p. 153.
190. ^ John Cort (1993). Wendy Doniger (ed.). Purana Perennis: Reciprocity and Transformation in Hindu and Jaina Texts. State University of New York Press. pp. 185–204. ISBN 978-0-7914-1382-1.
191. ^ Cornelia Dimmitt; J. A. B. van Buitenen (2012) . Classical Hindu Mythology: A Reader in the Sanskrit Puranas. Temple University Press. pp. 4–5. ISBN 978-1-4399-0464-0.
192. Rocher 1986, pp. 35, 185, 199, 239–242.
193. Rocher 1986, pp. 161–164.
194. Rocher 1986, pp. 59–61.
195. Rocher 1986, pp. 158–159 with footnotes, "Among the texts considered to be connected with the Brahmanda, the Adhyatma-ramayana is undoubtedly the most important one".
196. Winternitz, Maurice (2010) . History of Indian Literature. Vol. 1. Translated by V. Srinivasa Sarma. New Delhi: Motilal Banarsidass. p. 552. ISBN 978-81-208-0264-3.
197. Ramdas Lamb (1 February 2012). Rapt in the Name. State University of New York Press. pp. 29–30. ISBN 978-0-7914-8856-0.
198. Barbara Holdrege (2015), Bhakti and Embodiment, Routledge, ISBN 978-0-415-67070-8, pp. 113–114
199. Edwin Bryant (2003), Krishna: The Beautiful Legend of God: Srimad Bhagavata Purana, Penguin, ISBN 978-0-14-191337-7, pp. 10–12
200. Rocher 1986, pp. 104–106 with footnotes, "I want to stress the fact that it would be irresponsible and highly misleading to speak of or pretend to describe the religion of the Puranas."
201. Rukmani, T. S. (1993). "Siddhis in the Bhāgavata Purāṇa and in the Yogasutras of Patanjali – a Comparison". In Wayman, Alex (ed.). Researches in Indian and Buddhist philosophy. Motilal Banarsidass. pp. 217–226. ISBN 978-81-208-0994-9.;
     Brown, C. Mackenzie (1983). "The Origin and Transmission of the Two "Bhāgavata Purāṇas": A Canonical and Theological Dilemma". Journal of the American Academy of Religion. 51 (4): 551–567. doi:10.1093/jaarel/li.4.551. JSTOR 1462581.
202. Dasgupta, Surendranath (1979). A history of Indian philosophy, Vol. IV: Indian pluralism. Cambridge University Press. p. 49.
203. Sheridan 1986, pp. 1–2, 17–25.
204. Matchett 2000, p. 153, Bhag. Purana 1.3.28 :ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam :indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge
205. Matchett 2000, 10th canto transl..
206. Gupta 2007, p. .
207. Smith 1976, pp. 143–144.
208. Smith 1976, pp. 154–155.
209. Schomer, Karine; McLeod, W. H., eds. (1987). The Sants: Studies in a Devotional Tradition of India. Motilal Banarsidass. pp. 1–3. ISBN 978-81-208-0277-3.
210. ^ Flood 1996, p. 131.
211. Smith 1976, pp. 143–169.
212. Olson, Carl (2007). The many colors of Hinduism: a thematic-historical introduction. Rutgers University Press. p. 231. ISBN 978-0-8135-4068-9.
213. Sheridan 1986, p. .
214. J. A. B. van Buitenen (1996). "The Archaism of the Bhāgavata Purāṇa". In S.S. Shashi (ed.). Encyclopedia Indica. pp. 28–45. ISBN 978-81-7041-859-7.
215. Karen Pechilis Prentiss (2000). The Embodiment of Bhakti. Oxford University Press. pp. 17–24. ISBN 978-0-19-535190-3.
216. Lorenzen 1995, pp. 23–24.
217. Francis Clooney & Tony Stewart 2004, p. 178.
218. Lorenzen 1995, pp. 107–112.
219. Lochtefeld 2002b, p. 724, "Urdhvapundra".
220. Deussen 1997, pp. 789–790.
221. Gautam Chatterjee (2003), Sacred Hindu Symbols, Abhinav Publications, ISBN 978-81-7017-397-7, pp. 11, 42, 57–58
222. "britannica.com Vaishnavism". Archived from the original on 27 January 2008.
223. "Tilak: Why Wear It".
224. "Top 15 Trang Cá Cược, Cá Độ Bóng Đá Uy Tín Nhất Việt Nam". #. Archived from the original on 4 December 2001.{{cite web}}: CS1 maint: unfit URL (link)
225. ^ Klostermaier, Klaus K. (2000). Hinduism: A Short History. Oxford: Oneworld Publications. ISBN 978-1-85168-213-3.
226. ^ Valpey, K.R. (2004). The Grammar and Poetics of Murti-Seva: Chaitanya Vaishnava Image Worship as Discourse, Ritual, and Narrative. University of Oxford.
227. Schweig 2005, p. 10.
228. Sharma 2000, Front matter.
229. E. Allen Richardson (2014). Seeing Krishna in America: The Hindu Bhakti Tradition of Vallabhacharya in India and Its Movement to the West. McFarland. pp. 19–21. ISBN 978-0-7864-5973-5.
230. Klostermaier 1998.
231. ^ Steven Rosen; William Deadwyler III (June 1996). "The Sampradaya of Sri Caitanya". ISKCON Communications Journal. 4 (1).
232. Federico Squarcini (2011). Boundaries, Dynamics and Construction of Traditions in South Asia. Anthem Press. pp. 20–27. ISBN 978-0-85728-430-3.
233. Beck 2005a, pp. 74–77.
234. Flood 1996, pp. 134–135.
235. ^ Flood 1996, p. 123.
236. ^ Flood 1996, p. 135.
237. Beck 2005a, pp. 70–79.
238. ^ Flood 1996, p. 136.
239. "The Four Sampradayas". www.stephen-knapp.com.
240. Flood 1996, p. 143.
241. ^ Encyclopædia Britannica, "Kabir" Accessed: 23 April 2019
242. Ernst Trumpp (ed.). The Ādi-Granth, Or: The Holy Scriptures of the Sikhs. p. 661. On my tongue Vishnu, in my eyes Narayana, in my heart dwells Govinda. Adi Granth IV.XXV.I
243. Lochtefeld 2002a, p. 143.
244. Lavanya Vemsani (2016). Krishna in History, Thoughts and Culture. Abc-Clio. p. 222-224. ISBN 9781610692113.
245. ^ Flood 1996, pp. 123–124.
246. ^ Welbon 2005a, p. 9501. sfn error: no target: CITEREFWelbon2005a (help)
247. Welbon 2005a, p. 9502. sfn error: no target: CITEREFWelbon2005a (help)
248. Jones & Ryan 2007, pp. 321–322.
249. Apabhraṃśa literature, Gaekwad Oriental Series, vol. 86, 1940, p. 7
250. ^ Welbon 2005b, p. 9509. sfn error: no target: CITEREFWelbon2005b (help)
251. Gonda, Jan (1977). "Religious Thought and Practice in Vaikhānasa Viṣṇuism". Bulletin of the School of Oriental and African Studies. 40 (3): 550–571. doi:10.1017/s0041977x00045912. JSTOR 616501. S2CID 154419403.
252. ^ Hiltebeitel 2013.
253. Flood 1996.
254. ^ Flood 1996, p. 113.
255. Doniger 1999, p. 1017.
256. Popular Prakashan 2000, p. 52.
257. Andrea Nippard. "The Alvars" (PDF). Archived from the original (PDF) on 3 December 2013. Retrieved 20 April 2013.
258. "Indian Literature Through the Ages". Indian literature, Govt of India. Archived from the original on 15 May 2013. Retrieved 20 April 2013.
259. "About Alvars". divyadesamonline.com. Archived from the original on 21 June 2007. Retrieved 2 July 2007.
260. Bhattacharya, Sunil Kumar (1996). Krishna-cult in Indian Art. M.D. Publications Pvt. Ltd. p. 13. ISBN 978-81-7533-001-6.
261. Sharda Arya, Sudesh Narang, Religion and Philosophy of the Padma-purāṇa: Dharmaśāstra. Miranda House (University of Delhi). Dept. of Sanskrit, India University Grants Commission, 1988. 547, p.30
262. Melville T. Kennedy, The Chaitanya Movement: A Study of the Vaishnavism of Bengal, 1925. 270, p.7
263. Matchett 2001.
264. ^ Flood 1996, pp. 137–138.
265. ^ Jones & Ryan 2007, p. 352.
266. ^ Flood 1996, pp. 135–136.
267. Flood 1996, pp. 133, 136.
268. Flood 1996, pp. 136–137.
269. ^ Flood 1996, p. 137.
270. ^ Kim Skoog (1996). Andrew O. Fort; Patricia Y. Mumme (eds.). Living Liberation in Hindu Thought. SUNY Press. pp. 63–84, 236–239. ISBN 978-0-7914-2706-4.
271. Frykenberg, Robert Eric (27 June 2008). Christianity in India: From Beginnings to the Present. OUP Oxford. p. 518. ISBN 978-0-19-154419-4.
272. Guy L. Beck (2012). Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity. SUNY Press. p. 74. ISBN 9780791483411.
273. Suresh K. Sharma, Usha Sharma (1999). Rajasthan Through the Ages: Art, architecture and memoirs. Deep & Deep Publications. p. 333. ISBN 9788176291552.
274. Nagendra Kr Singh; A. P. Mishra (2005). Encyclopaedia of Oriental Philosophy and Religion: A Continuing Series--, Volume 1. Global Vision Pub House. p. 99. ISBN 9788182200722.
275. Harold Coward (30 October 1987). Modern Indian Responses to Religious Pluralism. SUNY Press. p. 129. ISBN 9780887065729.
276. Lavanya Vemsani (13 June 2016). Krishna in History, Thought, and Culture: An Encyclopedia of the Hindu Lord of Many Names: An Encyclopedia of the Hindu Lord of Many Names. ABC-CLIO. p. 165. ISBN 9781610692113. Retrieved 13 June 2016.
277. Sharma 2000, pp. xxxii–xxxiii, 514–516, 539.
278. Encyclopedia Americana: M to Mexico City. Scholastic Library Publishing. 2006. p. 59. ISBN 9780717201396.
279. Prāci-jyotī: Digest of Indological Studies, Volume 13. Kurukshetra University. 1977. p. 245.
280. Helmuth von Glasenapp (1992). Madhva's Philosophy of the Viṣṇu Faith. Dvaita Vedanta Studies and Research Founda. p. 154.
281. Indian Culture: Journal of the Indian Research Institute, Volume 3, Issues 3-4. I.B. Corporation. 1984. p. 505.
282. Sharma 2000, p. 221.
283. Sharma 2000, p. 521.
284. Sharma 1962, pp. 22–23. sfn error: no target: CITEREFSharma1962 (help)
285. Connection between Gaudiya and Madhva Sampradayas(pdf)
286. S. Anees Siraj (2012). Karnataka State: Udupi District. Government of Karnataka, Karnataka Gazetteer Department. p. 192.
287. Madhubālā Sinhā (2009). Encyclopaedia of South Indian Literature, Volume 2. Anmol Publications. ISBN 9788126137404. The foremost Hindustani Musician Tansen's teacher Swami Haridas was Purnadara Daasa's disciple.
288. Hindu Encounter with Modernity, by Shukavak N. Dasa Archived 11 May 2008 at the Wayback Machine "
289. Bryant & Ekstrand 2004, p. 130.
290. Singh 2004, pp. 125–132.
291. Singh 2004, p. 128.
292. ^ Glushkova 2000, pp. 47–58.
293. ^ Michaels 2004, p. 254.
294. Burghart 1983, p. 362.
295. Tattwananda 1984, p. 10.
296. Raj & Harman 2007, p. 165.
297. Merriam-Webster's Encyclopedia, 1999
298. ^ Hugh Tinker (1990). South Asia: A Short History. University of Hawaii Press. pp. 75–77. ISBN 978-0-8248-1287-4.
299. Ronald McGregor (1984), Hindi literature from its beginnings to the nineteenth century, Otto Harrassowitz Verlag, ISBN 978-3-447-02413-6, p. 47
300. Ronald McGregor (1984), Hindi literature from its beginnings to the nineteenth century, Otto Harrassowitz Verlag, ISBN 978-3-447-02413-6, pp. 43–44
301. Rekha Pande (2014), Divine Sounds from the Heart—Singing Unfettered in their Own Voices, Cambridge Scholars, ISBN 978-1-4438-2525-2, p. 77
302. "Dadu (Hindu saint)" at Encyclopædia Britannica Online. Retrieved 31 December 2018.
303. Mukherjee 1981; Eschmann, Kulke & Tripathi 1978; Hardy 1987; Guy 1992; Patnaik 2005; Miśra 2005, chapter 9. Jagannāthism.
304. Hardy 1987, pp. 387–392.
305. Patnaik 2005; Miśra 2005, chapter 9. Jagannāthism.
306. Bryant 2007, pp. 139–141.
307. Feldhaus 1983; Hardy 1987, pp. 387–392; Dalal 2010, Mahanubhava.
308. Das 1988; Sardella & Wong 2020, part 2.
309. "Assam: Golaghat village people walk extra mile to preserve sacred puthi". City: Guwahati. Nenow. TNN. 3 May 2019. Retrieved 7 February 2020.
310. S. M. Dubey (1978). North East India: A Sociological Study. Concept. pp. 189–193.
311. Sarma 1966.
312. Rosenstein 1998, pp. 5–18; Beck 2005a, pp. 65–90.
313. Dalal 2010, Pranami Panth; Toffin 2012, pp. 249–254.
314. Williams 2001.
315. ^ Jan Gonda (1970). Visnuism and Sivaism: A Comparison. Bloomsbury Academic. ISBN 978-1-4742-8080-8.
316. Christopher Partridge (2013). Introduction to World Religions. Fortress Press. p. 182. ISBN 978-0-8006-9970-3.
317. Gupta 2013, pp. 65–71.
318. Lai Ah Eng (2008). Religious Diversity in Singapore. Institute of Southeast Asian Studies, Singapore. p. 221. ISBN 978-981-230-754-5.
319. Mariasusai Dhavamony (2002). Hindu-Christian Dialogue: Theological Soundings and Perspectives. Rodopi. p. 63. ISBN 978-90-420-1510-4.
320. Stephen H Phillips (1995), Classical Indian Metaphysics, Columbia University Press, ISBN 978-0-8126-9298-3, p. 332 with note 68
321. Olivelle, Patrick (1992). The Samnyasa Upanisads. Oxford University Press. pp. 4–18. ISBN 978-0-19-507045-3.
322. ^ Flood 1996, pp. 162–167.
323. "Shaivas". Overview Of World Religions. Philtar. Retrieved 13 December 2017.
324. Munavalli, Somashekar (2007). Lingayat Dharma (Veerashaiva Religion) (PDF). Veerashaiva Samaja of North America. p. 83. Archived from the original (PDF) on 26 June 2013. Retrieved 13 December 2017.
325. Prem Prakash (1998). The Yoga of Spiritual Devotion: A Modern Translation of the Narada Bhakti Sutras. Inner Traditions. pp. 56–57. ISBN 978-0-89281-664-4.
326. Frazier, J. (2013). "Bhakti in Hindu Cultures". The Journal of Hindu Studies. 6 (2): 101–113. doi:10.1093/jhs/hit028.
327. Lisa Kemmerer; Anthony J. Nocella (2011). Call to Compassion: Reflections on Animal Advocacy from the World's Religions. Lantern. pp. 27–36. ISBN 978-1-59056-281-9.
328. Frederick J. Simoons (1998). Plants of Life, Plants of Death. University of Wisconsin Press. pp. 182–183. ISBN 978-0-299-15904-7.
329. K. Sivaraman (1973). Śaivism in Philosophical Perspective. Motilal Banarsidass. pp. 336–340. ISBN 978-81-208-1771-5.
330. John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0-7914-3067-5, p. 238
331. Flood 1996, p. 225.
332. Eliott Deutsche (2000), in Philosophy of Religion : Indian Philosophy Vol 4 (Editor: Roy Perrett), Routledge, ISBN 978-0-8153-3611-2, pp. 245–248
333. McDaniel, June (2004). Offering Flowers, Feeding Skulls. Oxford University Press. pp. 89–91. ISBN 978-0-19-534713-5.
334. Matthew James Clark (2006). The Daśanāmī-saṃnyāsīs: The Integration of Ascetic Lineages Into an Order. Brill. pp. 177–225. ISBN 978-90-04-15211-3.
335. Rajendra Prasad (2008). A Conceptual-analytic Study of Classical Indian Philosophy of Morals. Concept. p. 375. ISBN 978-81-8069-544-5.
336. The global religious landscape: Hindus, Pew Research (2012)
337. Hinduism - Branches
338. L. Dankworth; A. David (2014). Dance Ethnography and Global Perspectives: Identity, Embodiment and Culture. Springer. p. 33. ISBN 978-1-137-00944-9., Quote: "Klostermaier 1998, p. 196 Vaishnavite - devotees of the deity Vishnu, and the largest, numerically, part of mainstream Hinduism, which is divided up into several sects."
339. Steven Rosen (2006). Essential Hinduism. Greenwood. p. xvi. ISBN 978-0-275-99006-0.
340. Julius J. Lipner (2009), Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, ISBN 978-0-415-45677-7, pp. 40–41, 302–315, 371–375
341. Gavin Flood (2008). The Blackwell Companion to Hinduism. John Wiley & Sons. pp. 200–203. ISBN 978-0-470-99868-7.
342. Férdia J. Stone-Davis (2016). Music and Transcendence. Routledge. p. 23. ISBN 978-1-317-09223-0.
343. David Gordon White (2001). Tantra in Practice. Motilal Banarsidass. pp. 308–311. ISBN 978-81-208-1778-4.
344. B. N. Krishnamurti Sharma (2000). A History of the Dvaita School of Vedānta and Its Literature: From the Earliest Beginnings to Our Own Times. Motilal Banarsidass. pp. 514–521. ISBN 978-81-208-1575-9.
345. "Reang or Bru Tribes". ias4sure. 5 July 2018.
346. RIDENOUR, Fritz (2001). So What's the Difference?. Gospel Light Publications. pp. 180–181. ISBN 978-0-8307-1898-6.
347. Giuliano, Geoffrey (1997). Dark horse: the life and art of George Harrison. New York: Da Capo Press. p. 12. ISBN 978-0-306-80747-3.
348. Schweig 2005, Front Matter.
349. "Welcome to University of Madras". www.unom.ac.in. Retrieved 29 April 2021.

General sources

Printed sources

• Aiyangar, Krishnaswami (2019). Early History of Vaishnavism in South India. Forgotten Books. ISBN 978-0-243-64916-7.
• Annangaracariyar, P.B. (1971), Nalayira tivviyap pirapantam, VN Tevanatan
• Beck, Guy L., ed. (2005). Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity. Albany, NY: SUNY Press. ISBN 978-0-7914-6415-1.
• Beck, Guy L. (2005a). "Krishna as Loving Husband of God: The Alternative Krishnology of the Rādhāvallabha Sampradaya". In Guy L. Beck (ed.). Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity. Albany, NY: SUNY Press. pp. 65–90. ISBN 978-0-7914-6415-1.
• Bryant, Edwin F., ed. (2007). Krishna: A Sourcebook. New York: Oxford University Press. ISBN 978-0-19-514891-6.
• Bryant, Edwin Francis; Ekstrand, Maria (2004). The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant.
• Bryant, Edwin Francis; Ekstrand, Maria (2013). The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant. New York: Columbia University Press. ISBN 978-0-231-50843-8.
• Burghart, Richard (May 1983), "Wandering Ascetics of the Rāmānandī Sect", History of Religions, 22 (4): 361–80, doi:10.1086/462930, S2CID 162304284
• Carney, Gerald T. (2020). "Baba Premananda Bharati: his trajectory into and through Bengal Vaiṣṇavism to the West". In Ferdinando Sardella; Lucian Wong (eds.). The Legacy of Vaiṣṇavism in Colonial Bengal. Routledge Hindu Studies Series. Milton, Oxon; New York: Routledge. pp. 135–160. ISBN 978-1-138-56179-3.
• Chatterjee, Asoke: Srimadbhagavata and Caitanya-Sampradaya. Journal of the Asiatic Society 37/4 (1995)1-14.
• Francis Clooney; Tony Stewart (2004). Sushil Mittal and Gene Thursby (ed.). The Hindu World. Routledge. ISBN 978-1-134-60875-1.
• Clementin-Ojha, Catherine: La renaissance du Nimbarka Sampradaya au XVI'e siècle. Contribution à l'étude d'une secte Krsnaïte. Journal asiatique 278 (1990) 327–376.
• Couture, André: The emergence of a group of four characters (Vasudeva, Samkarsana, Pradyumna, and Aniruddha) in the Harivamsa: points for consideration. Journal of Indian Philosophy 34,6 (2006) pp. 571–585.
• Dalal, Roshen (2010). Hinduism: An Alphabetical Guide. New Delhi: Penguin Books India. ISBN 978-0-14-341421-6.
• Dandekar, R. N. (1987) . "Vaiṣṇavism: An Overview". In Eliade, Mircea (ed.). The Encyclopedia of Religion. Vol. 14. New York: MacMillan.
• Dandekar, R. N. (1971). "Hinduism". In Bleeker, C. Jouco; Widengren, G. (eds.). Historia Religionum: Handbook for the History of Religions - Religions of the Present. Boston: Brill Academic Publishers. ISBN 978-90-04-02598-1.
• Das, Sri Paritosh (1988). Sahajiyā Cult of Bengal and Pancha Sakhā Cult of Orissa. Calcutta: Firma K.L. Mukhopadhyay.
• Deussen, Paul (1997). Sixty Upanishads of the Veda. Motilal Banarsidass. ISBN 978-81-208-1467-7.
  • Deussen, Paul (1997a). Sixty Upanishads of the Veda. Vol. 1. Motilal Banarsidass. ISBN 978-81-208-1467-7.
  • Deussen, Paul (1997b). Sixty Upanishads of the Veda. Vol. 2. Motilal Banarsidass. ISBN 978-81-208-1467-7.
• Doniger, Wendy (1999), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, ISBN 978-0-87779-044-0
• Eschmann, Anncharlott; Kulke, Hermann; Tripathi, Gaya Charan, eds. (1978) . The Cult of Jagannath and the regional tradition of Orissa. South Asian Studies, 8. New Delhi: Manohar. ISBN 978-81-7304-617-9.
• Feldhaus, Anne (1983). The religious system of the Mahānubhāva sect: the Mahānubhāva Sūtrapāṭha. South Asian studies, 12. New Delhi: Manohar. ISBN 978-0-8364-1005-1.
• Flood, Gavin (1996), An introduction to Hinduism, Cambridge University Press, ISBN 978-0-521-43878-0
• Fowler, Jeaneane D. (2002). Perspectives of Reality: An Introduction to the Philosophy of Hinduism. Sussex Academic Press. ISBN 978-1-898723-94-3.
• Ganguli, Kalyan Kumar (1988), Sraddh njali, studies in Ancient Indian History. D.C. Sircar Commemoration: Puranic tradition of Krishna, Sundeep Prakashan, ISBN 978-81-85067-10-0
• Glushkova, Irina (2000). "Norms and Values in the Varkari Tradition". In Meera Kosambi (ed.). Intersections: Socio-cultural Trends in Maharashtra. New Delhi: Orient Longman. pp. 47–53. ISBN 81-250-1878-6.
• Gonda, Jan (1993) , Aspects of Early Viṣṇuism, Motilal Banarsidass Publ., ISBN 978-81-208-1087-7
• Gupta, Ravi M. (2007). Chaitanya Vaishnava Vedanta of Jiva Gosvami: When knowledge meets devotion. Routledge. ISBN 978-0-415-40548-5.
• Gupta, Ravi M.; Valpey, Kenneth (2013). The Bhagavata Purana: Sacred Text and Living Tradition. Columbia University Press. ISBN 978-0-231-14999-0.
• Gupta, Sanjukta (2013). Advaita Vedanta and Vaisnavism: The Philosophy of Madhusudana Sarasvati. Routledge. ISBN 978-1-134-15774-7.
• Guy, John (1992). "New evidence for the Jagannatha sect in seventeenth century Nepal". Journal of the Royal Asiatic Society. 3rd Ser. 2 (2): 213–230. doi:10.1017/S135618630000239X. S2CID 162316166.
• Hardy, Friedhelm E. (1987). "Kṛṣṇaism". In Mircea Eliade (ed.). The Encyclopedia of Religion. Vol. 8. New York: MacMillan. pp. 387–392. ISBN 978-0-02-897135-3 – via Encyclopedia.com.
• Hawley, John Stratton (2015). A Storm of Songs. Harvard University Press. ISBN 978-0-674-18746-7.
• Hiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 978-1-136-87597-7
• Hudson, D. (1993). "Vasudeva Krsna in Theology and Architecture: A Background to Srivaisnavism". Journal of Vaiṣṇava Studies (2).
• Jackson, W.J. (1992), "A Life Becomes a Legend: Sri Tyagaraja as Exemplar", Journal of the American Academy of Religion, 60 (4): 717–736, doi:10.1093/jaarel/lx.4.717, JSTOR 1465591
• Jackson, W.J. (1991), Tyagaraja: Life and Lyrics, Oxford University Press, USA
• Jones, Constance A.; Ryan, James D. (2007). Encyclopedia of Hinduism. Encyclopedia of World Religions. J. Gordon Melton, Series Editor. New York: Facts On File. ISBN 978-0-8160-5458-9. Archived from the original on 20 October 2022. Retrieved 3 April 2021.{{cite encyclopedia}}: CS1 maint: bot: original URL status unknown (link)
• Anna King (2005). The intimate other: love divine in Indic religions. Orient Blackswan. ISBN 978-81-250-2801-7.
• Kinsley, David (2005). Lindsay Jones (ed.). Gale's Encyclopedia of Religion. Vol. 2 (Second ed.). Thomson Gale. ISBN 978-0-02-865735-6.
• Klostermaier, K.K. (1998), A concise encyclopedia of Hinduism, Oneworld
• Klostermaier, Klaus K. (2007), A Survey of Hinduism (3rd ed.), State University of New York Press, ISBN 978-0-7914-7081-7
• Lochtefeld, James G. (2002a). The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M. Rosen Publishing. ISBN 978-0-8239-2287-1.
• Lochtefeld, James G. (2002b). The Illustrated Encyclopedia of Hinduism, Vol. 2: N-Z. Rosen Publishing. ISBN 978-0-8239-3180-4.
• Lorenzen, David N. (1995). Bhakti Religion in North India: Community Identity and Political Action. State University of New York Press. ISBN 9781438411262. OCLC 940540373.
• Matchett, Freda (2001). Krishna, Lord or Avatara?: the relationship between Krishna and Vishnu. Routledge. ISBN 978-0-7007-1281-6.
• Matchett, Freda (2000), Krishna, Lord or Avatara? the relationship between Krishna and Vishnu: in the context of the Avatara myth as presented by the Harivamsa, the Visnupurana and the Bhagavatapurana, Surrey: Routledge, ISBN 978-0-7007-1281-6
• Michaels, Alex (2004), Hinduism: Past and Present (English translation of the book first published in Germany under the title Der Hinduismus: Geschichte und Gegenwart (Verlag, 1998) ed.), Princeton: Princeton University Press
• Miśra, Narayan (2005). Durga Nandan Mishra (ed.). Annals and Antiquities of the Temple of Jagannātha. New Delhi: Sarup & Sons. ISBN 81-7625-747-8.
• Monius, Anne E. (2005). "Dance Before Doom. Krishna In The Non-Hindu Literature of Early Medieval South India". In Beck, Guy L. (ed.). Alternative Krishnas. Regional and Vernacular Variations on a Hindu Deity. Albany: State University of New York Press.
• Mukherjee, Prabhat (1981) . The History of Medieval Vaishnavism in Orissa. New Delhi: Asian Educational Services. ISBN 81-206-0229-3.
• Patel, Gautam: Concept of God According to Vallabhacarya. In: Encyclopaedia of Indian Wisdom. Prof. Satya Vrat Shastri Felicitation Volume. Vol. 2. Editor: Ramkaran Sharma. Delhi, Varanasi 2005, pp. 127–136.
• Patnaik, Tandra (2005). Śūnya Puruṣa: Bauddha Vaiṣṇavism of Orissa. DK Printworld. ISBN 978-81-246-0345-1.
• Patra, Avinash (2011). Maria Joseph (Vishnupriya Dasi) (ed.). Origin & Antiquity of the Cult of Lord Jagannath. Oxford: Oxford University weekly Journal. Archived from the original on 26 May 2021. Alt URL
• Pauwels, Heidi: Paradise Found, Paradise Lost: Hariram Vyas's Love for Vrindaban and what Hagiographers made of it. In: Pilgrims, Patrons, and Place: Localizing Sanctity in Asian Religions. Ed. by Phyllis Granoff and Koichi Shinohara. (Asian Religions and Society Series). Vancouver, Toronto 2003; pp. 124–180.
• Popular Prakashan (2000), Students' Britannica India, Volumes 1-5, Popular Prakashan, ISBN 978-0-85229-760-5
• Preciado-Solís, Benjamín (1984). The Kṛṣṇa Cycle in the Purāṇas: Themes and Motifs in a Heroic Saga. Motilal Banarsidass. ISBN 978-0-89581-226-1.
• Raj, Selva; Harman, William (2007). Dealing with Deities: The Ritual Vow in South Asia. State University of New York Press. ISBN 978-0-7914-6708-4.
• Ramnarace, Vijay (2014), Rādhā-Kṛṣṇa's Vedāntic Debut: Chronology & Rationalisation in the Nimbārka Sampradāya (PDF)
• Rocher, Ludo (1986). The Puranas. Otto Harrassowitz Verlag. ISBN 978-3-447-02522-5.
• Rosen, Steven (2002), The hidden glory of India, Los Angeles: Bhaktivedanta Book Trust, ISBN 978-0-89213-351-2
• Rosenstein, Lucy (1998). "The Rādhāvallabha and the Haridāsā Samprādayas: A Comparison". Journal of Vaishnava Studies. 7 (1): 5–18.
• Rosenstein, Ludmila L.: The Devotional Poetry of Svami Haridas. A Study of Early Braj Bhasa Verse. (Groningen Oriental Studies 12). Groningen 1997
• Sand, Erick Reenberg (1990). "The Legend of Puṇḍarīka: The Founder of Pandharpur". In Bakker, Hans (ed.). The History of Sacred Places in India as Reflected in Traditional Literature. Leiden: E. J. Brill. pp. 33–61. ISBN 90-04-09318-4.
• Sardella, Ferdinando; Wong, Lucian, eds. (2020). The Legacy of Vaiṣṇavism in Colonial Bengal. Routledge Hindu Studies Series. Milton, Oxon; New York: Routledge. ISBN 978-1-138-56179-3.
• Sarma, S N (1966). The Neo-Vaisnavite Movement and the Satra Institution of Assam. Gauhati University. ISBN 978-8173310263.
• Schrader, F. Otto (1973). Introduction to the Pāñcarātra and the Ahirbudhnya Saṃhitā. Adyar Library and Research Centre. ISBN 978-0-8356-7277-1.
• Schwartz, Susan (2004), Rasa: performing the divine in India, New York: Columbia University Press, ISBN 978-0-231-13145-2
• Schweig, G.M. (2005), Dance of divine love: The Rasa Lila of Krishna from the Bhagavata Purana, India's classic sacred love story, Princeton University Press, ISBN 978-0-691-11446-0
• Schweig, G.M. (2013), "Krishna. The IntimateDeity", in Bryant, Edwin; Ekstrand, Maria (eds.), The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant, Columbia University Press
• Seth, K.P. (1962), "Bhakti in Alvar Saints", The University Journal of Philosophy
• Sharma, B.N. Krishnamurti (2000) . History of Dvaita school of Vedanta and its Literature (3rd ed.). Bombay: Motilal Banarasidass. ISBN 81-208-1575-0.
• Sheridan, Daniel (1986), The Advaitic Theism of the Bhāgavata Purāṇa, Columbia, MO: South Asia Books, ISBN 978-81-208-0179-0
• Singh, Kunj Bihari (2004) . "Manipur Vaishnavism: A Sociological Interpretation". In Rowena Robinson (ed.). Sociology of Religion in India. Themes in Indian Sociology, 3. New Delhi: Sage Publ. India. pp. 125–132. ISBN 0-7619-9781-4.
• Smith, Bardwell L. (1976). Hinduism: New Essays in the History of Religions. Brill Archive. ISBN 978-90-04-04495-1.
• Tattwananda, Swami (1984), Vaisnava Sects, Saiva Sects, Mother Worship (1st rev. ed.), Calcutta: Firma KLM Private Ltd.
• Toffin, Gérard (2012). "The Power of Boundaries: Transnational Links among Krishna Pranamis of India and Nepal". In John Zavos; et al. (eds.). Public Hinduisms. New Delhi: SAGE Publ. India. pp. 249–254. ISBN 978-81-321-1696-7.
• Welbon, G. R. (1987a). "Vaiṣṇavism: Bhāgavatas". In Mircea Eliade (ed.). The Encyclopedia of Religion. Vol. 14. New York: MacMillan. pp. 9500–9509. ISBN 978-0-02-897135-3.
• Welbon, G. R. (1987b). "Vaiṣṇavism: Pāñcarātras". In Mircea Eliade (ed.). The Encyclopedia of Religion. Vol. 14. New York: MacMillan. pp. 9509–9510. ISBN 978-0-02-897135-3.
• Williams, Raymond Brady (2001). An Introduction to Swaminarayan Hinduism. New York: Cambridge University Press. ISBN 0-521-65279-0.
• Zelliot, Eleanor; Berntsen, Maxine (1988). The Experience of Hinduism: Essays on Religion in Maharashtra. SUNY Press. p. 170. ISBN 0-88706-662-3. Retrieved 20 September 2008.

Further reading

• Anand, D. (1992), Krishna: The Living God of Braj, Abhinav Pubns, ISBN 978-81-7017-280-2
• Brzezinski, J.K. (1992). "Prabodhananda, Hita Harivamsa and the Radharasasudhanidhi". Bulletin of the School of Oriental and African Studies, University of London. 55 (3): 472–497. doi:10.1017/S0041977X00003669. JSTOR 620194. S2CID 161089313.
• Datta, Amaresh, ed. (1987), Encyclopaedia of Indian Literature: A-Devo, Sahitya Akademi, ISBN 978-81-260-1803-1
• Datta, Amaresh, ed. (1992), Encyclopaedia of Indian Literature: Sasay to Zorgot, Sahitya Akademi, ISBN 978-0-8364-2283-2
• Elkman, S.M.; Gosvami, J. (1986), Jiva Gosvamin's Tattvasandarbha: A Study on the Philosophical and Sectarian Development of the Gaudiya Vaisnava Movement, Motilal Banarsidass
• Hacker, Paul (1978), Lambert Schmithausen (ed.), Zur Entwicklung der Avataralehre (in German), Otto Harrassowitz, ISBN 978-3-447-04860-6
• Hawley, John Stratton (2006). Three Bhakti Voices. Mirabai, Surdas, and Kabir in Their Time and Ours. Oxford.{{cite book}}: CS1 maint: location missing publisher (link) 2nd impression.
• Hebbar, B.N. (2005). The Śri-Kṛṣṇa Temple at Uḍupi: The History and Spiritual Center of the Madhvite Sect of Hinduism. New Delhi: Bharatiya Granth Nikethan. ISBN 81-89211-04-8.
• Mishra, Baba (1999). "Radha and her contour in Orissan culture". In S. Pradhan (ed.). Orissan history, culture and archaeology. In Felicitation of Prof. P.K. Mishra. Reconstructing Indian History & Culture. Vol. 16. New Delhi. pp. 243–259.{{cite book}}: CS1 maint: location missing publisher (link)
• Mullick, Bulloram (1898), Krishna and Krishnaism, S.K. Lahiri & Co
• Okita, Kiyokazu (2012). "Chapter 15. Who are the Mādhvas? A Controversy over the Public Representation of the Mādhva Sampradāya". In John Zavos; et al. (eds.). Public Hinduisms. New Delhi: Sage Publ. India. ISBN 978-81-321-1696-7.
• Redington, James D. (1992). "Elements of a Vallabhite Bhakti-synthesis". Journal of the American Oriental Society. 112 (2): 287–294. doi:10.2307/603707. JSTOR 603707.
• Sinha, K.P. (1997). A critique of A.C.Bhaktivedanta. Calcutta.{{cite book}}: CS1 maint: location missing publisher (link)
• Śrivastava, Vijai Shankar (1981), Cultural Contours of India: Dr. Satya Prakash Felicitation Volume, Abhinav Publications

External links

• Encyclopædia Britannica, "Vaishnavism"
• Vaishnavism Archived 6 September 2019 at the Wayback Machine (Tradition of Hinduism)
• Vaishnavism (Heart of Hinduism)
• Who is Vishnu? Vaishnava FAQ Archived 22 July 2010 at the Wayback Machine (dvaita.org)
• Nathamuni-Alavandar.org - Dedicated to Shriman Nathamunigal and Shri Alavandar
• Portal for Vaishnav An Exclusive Portal dedicated to Vaishnavism
• Portal for Vaishnavism eClass Online elearning of Divya prabandham by themes.
• 26 qualities of a Vaishnava

Vaishnavism topics

v t e Hinduism topics Glossary Index Timeline Philosophy Concepts Brahman Om Ishvara Atman Maya Karma Saṃsāra Puruṣārthas Dharma Artha Kama Moksha Niti Ahimsa Asteya Aparigraha Brahmacharya Satya Dāna Damah Dayā Akrodha Schools Āstika: Samkhya Yoga Nyaya Vaisheshika Mīmāṃsā Vedanta Dvaita Advaita Vishishtadvaita Nāstika: Charvaka Texts Classification Śruti Smṛti Vedas Rigveda Yajurveda Samaveda Atharvaveda Divisions Samhita Brahmana Aranyaka Upanishads Aitareya Kaushitaki Brihadaranyaka Isha Taittiriya Katha Maitrayaniya Shvetashvatara Chandogya Kena Mundaka Mandukya Prashna Upavedas Ayurveda Dhanurveda Natyaveda Sthapatyaveda Vedanga Shiksha Chandas Vyākaraṇa Nirukta Kalpa Jyotisha Other Bhagavad Gita Agamas Itihasas Ramayana Mahabharata Puranas Minor Upanishads Arthashastra Nitisara Dharmaśāstra Manusmriti Nāradasmṛti Yājñavalkya Smṛti Sutras Stotras Subhashita Tantras Yoga Vasistha Yoga Sutras of Patanjali Sangam literature Tirumurai Divya Prabandham Tirumurukāṟṟuppaṭai Thiruppugal Thirukkural Kamba Ramayanam Five Great Epics Eighteen Greater Texts Eighteen Lesser Texts Athichudi Iraiyanar Akapporul Abhirami Antati Thiruvilaiyadal Puranam Vinayagar Agaval Vedarthasamgraha Deities Gods Trimurti Brahma Vishnu Shiva Agni Dattatreya Ganesha Hanuman Indra Kartikeya Krishna Rama Surya Varuna Vayu more Goddesses Tridevi Saraswati Lakshmi Parvati Bhumi Durga Kali Mahavidya Matrika Radha Rukmini Sati Shakti Shashthi Sita more Practices Worship Temple Murti Puja Bhakti Japa Bhajan Naivedhya Yajna Homa Tapas Dhyāna Tirthatana Sanskaras Garbhadhana Pumsavana Simantonayana Jatakarma Namakarana Nishkramana Annaprashana Chudakarana Karnavedha Vidyarambha Upanayana Keshanta Ritushuddhi Samavartanam Vivaha Antyeshti Varnashrama Varna Brahmin Kshatriya Vaishya Shudra Ashrama Brahmacharya Grihastha Vanaprastha Sannyasa Festivals Diwali Holi Shivaratri Raksha Bandhan Navaratri Durga Puja Ramlila Vijayadashami Ganesh Chaturthi Rama Navami Janmashtami Onam Pongal Makar Sankranti New Year Bihu Gudi Padwa Pahela Baishakh Puthandu Vaisakhi Vishu Ugadi Kumbh Mela Haridwar Nashik Prayag Ujjain Ratha Yatra Teej Vasant Panchami Others Other Svādhyāya Namaste Bindi Tilaka Related Hindus Etymology List Denominations Law Calendar Anti-Hindu sentiment Criticism Hindu gurus and sants Hindu studies Iconography Mythology Nationalism Hindutva Persecution Pilgrimage sites India Relations with other religions Baháʼí Buddhism Islam Jainism Judaism Sikhism Theosophy Glossary Hinduism by country Hindu temples List Architecture Outline Category Portal WikiProject v t e Religion Religious groups and denominations Western Abrahamic Judaism Orthodox Haredi Hasidic Modern Zionist Conservative Reform Karaite Haymanot Reconstructionist Renewal Humanistic list Christianity Catholicism Latin Eastern Eastern Orthodoxy Oriental Orthodoxy Nestorianism Ancient Assyrian Proto-Protestantism Hussites/Moravians Waldensians Protestantism Adventism Anabaptism Amish Brethren Hutterites Mennonites Schwenkfelder Church Anglicanism Baptists Calvinism Congregationalism Presbyterianism Reformed Charismatic Christianity Pentecostal Charismatic Neo-charismatic Evangelicalism Irvingism Lutheran Methodist Holiness Nondenominational Plymouth Brethren Quakerism Restorationism Esoteric The Christian Community Independent Catholicism Old Catholic Judaizers Nontrinitarianism Bible Students Associated Bible Students Free Bible Students Friends of Man Jehovah's Witnesses Kitawala Laymen's Home Missionary Movement Christadelphians Mormonism Oneness Pentecostalism Spiritual Swedenborgianism Tolstoyan Unitarianism list Islam Sunnism Ash'arism Maturidism Atharism Salafism Wahhabism Modernist Salafism Shi'ism Alawism Ali-Illahism Isma'ilism Twelver Shi'ism Zaydism Sufism Khawarij Ibadism Alevism Ishikism Kurdish Alevism Ahmadi Mahdavism Quranism Milah Abraham Non-denominational list Other Bábism Azalism Baháʼí Druze Mandaeism Rastafari Samaritanism Iranian Zoroastrian Blagovery Ilm-e-Khshnoom Mazdaznan Zurvanism Kurdish Shabakism Yarsanism Other Assianism/Uatsdin Roshani Manichaeism Chinese Manichaeism Yazdânism Yazidism Eastern East Asian Chinese Chinese folk religion Confucianism Luoism Nuo Salvationist Xiantiandao Yiguandao Taoism Folk Taoism Yao Taoism Japonic Shinto list Shugendō Tenrikyo Ryukyuan Korean Korean shamanism Cheondoism Jeungsanism Vietnamese Vietnamese folk religion Đạo Mẫu Caodaism Hoahaoism Đạo Bửu Sơn Kỳ Hương Indian Hinduism Vaishnavism Krishnaism Sri Vaishnavism Brahma Sampradaya Nimbarka Sampradaya Pushtimarg Mahanubhava Ramanandi Warkari Swaminarayan Shaivism Shaiva Siddhanta Ganapatya Kashmiri Kapalika Kaumaram Lingayatism Nath Balinese Shaktism Smartism Sauraism Śrauta Sant Mat Neo-Hinduism list Buddhism Theravada Mahayana Chan/Zen/Thiền Amidism Nichiren Vajrayana Tibetan Neo-Buddhism list Other Ayyavazhi Kalash Jainism Digambara Śvetāmbara Sarnaism Kirat Mundhum Vedda religions Ravidassia Sikhism Khalsa Sects Ethnic Altaic Turko-Mongolic Burkhanism Tengrism Vattisen Yaly Tungusic Evenki Manchu Austroasiatic Sarnaism Austronesian Batak Parmalim Dayak Kaharingan Traditional Sabahan religions Indonesian Aliran Kepercayaan Kejawèn Kapitayan Karo Pemena Malaysian Philippine Dayawism Tagalog Polynesian Hawaiian Māori Sumbese Marapu Sundanese Wiwitan Native American Abenaki Alaskan Anishinaabe Ojibwe Midewiwin Wabunowin Apache Blackfoot Californian Kuksu Miwok Ohlone Pomo Chilote Choctaw Crow Ghost Dance/Sun Dance Guarani Haida Ho-Chunk Iroquois Cherokee Four Mothers Society Keetoowah Society Longhouse Mohawk Muscogee Creek Seneca Wyandot Jivaroan Kwakwakaʼwakw Lenape Mapuche Mesoamerican Aztec Maya Purépecha Muisca Native American Church Navajo Nuu-chah-nulth Pawnee Pueblo Acoma Pueblo Hopi Zuni Sioux Lakota Wocekiye Tsimshian Ute Washat Dreamers Yaqui Tai and Miao Ahom Hmongism Mo Satsana Phi Tibeto-Burmese Bon Burmese Benzhuism Bimoism Bathouism Bongthingism Dongba Donyi-Polo Gurung Heraka Kiratism Qiang Sanamahism Traditional African North African Berber Guanche church Sub-Saharan African Akamba Akan Baluba Bantu Kongo Zulu Bushongo Dinka Dogon Efik Fon and Ewe Ik Lotuko Lozi Lugbara Maasai Mbuti Odinala San Serer Tumbuka Urhobo Waaqeffanna Yoruba Ifá Diasporic: Candomblé Bantu Jejé Ketu Comfa Convince Espiritismo Kumina Obeah Palo Quimbanda Santería Tambor de Mina Trinidad Orisha Umbanda Vodou Voodoo Winti Other ethnic Aboriginal Australian Inuit Papuan Siberian New religious movements Syncretic Blagovery Brahmoism Chinese Falun Gong Coconut Religion Japanese Meivazhi Modekngei New Acropolis New Age New Thought Rajneesh Rastafari Sant Mat Radha Soami Spiritualism Subud Tensegrity Thelema Theosophy Neo-Theosophy Agni Yoga and Roerichism Transcendental Meditation Unitarian Universalism White Brotherhood Modern paganism African Godianism Armenian Baltic Dievturība Romuva Caucasian Abkhaz Circassian Celtic Druidry Germanic Hellenism (modern religion) Neoshamanism Ossetian Polytheistic reconstructionism Italo-Roman Kemetism Romanian Slavic Authentism Uralic Estonian Finnish Hungarian Mari Erzya Sámi Udmurt Wicca Zalmoxianism list De novo Anthroposophy The Christian Community Discordianism Eckankar Fourth Way Goddess Jediism Satanism Scientology UFO religion Raëlism Historical religions Prehistoric Paleolithic Ainu Arabian Armenian Baltic Latvian Lithuanian Old Prussian Basque Celtic Druidism Irish Cook Islands Dravidian Egyptian Atenism Etruscan Finnish Fuegian Selk'nam Georgian Germanic Anglo-Saxon Continental Frankish Norse Greek Gnosticism Greco-Buddhism Hermeticism Mysteries Orphism Guanche Harappan Hittite Hungarian Hurrian Illinois Inca Jamaican Maroon Manichaeism Mazdakism Melanesian Mesopotamian Babylonian Sumerian Micronesian Nauruan Indigenous religion Olmec Paleo-Balkan Albanian Dacian Illyrian Thracian Proto-Indo-Iranian Iranian Vedic Ancestral Pueblo Pueblo II Pueblo III Pueblo IV Rapa Nui Roman Cult of Magna Mater Gallo-Roman Imperial cult Mithraism Mysteries of Isis Semitic Canaanite Punic Yahwism Scythian Slavic Somali Tongan Urartu Vainakh Zapotec Topics Aspects Apostasy / Disaffiliation Behaviour Beliefs Call to prayer Laicism / Laity Covenant Conversion Deities Denomination Entheogens Faith God Goddess Meditation Monasticism Monk Novice Nun Mysticism Mythology Ordination Orthodoxy Orthopraxy Paganism Prayer Prophecy Religious experience Ritual Liturgy Purification Sacrifice Sacred space Bodies of water Groves Mountains Trees Soul Spirituality Supernatural Symbols Text Truth Water Worship Astral Fire Nature Place Theism Animism Deism Dualism Henotheism Monotheism Nontheism Panentheism Pantheism Polytheism Transtheism Religious studies Anthropology Cognitive science Comparative Demographics Ethnic Folk Indigenous Major World Evolutionary origin of religion Evolutionary psychology History Neurotheology Philosophy Psychology Sociology Soteriology Salvation Theology Theories about religion Women Religion and society Agriculture Business Clericalism / Clergy Monasticism Ordination Priest Conversion Assimilation Missionary Proselytism Disability Education Fanaticism Freedom Pluralism Syncretism Toleration Universalism Fundamentalism Growth Happiness Homosexuality Minorities National church National religiosity levels Politics Populations Religiocentrism Schism Science State Theocracy Vegetarianism Video games Violence Persecution Terrorism War Sectarian Wealth Secularism and irreligion Agnosticism Antireligion Atheism Criticism Deconstruction Objectivism Secular humanism Secular theology Secularization Separation of church and state Unaffiliated Overviews and lists Abrahamic prophets Deification Deities Founders Index Mass gatherings Names of God New religious movements Organizations Outline Religions and spiritual traditions Scholars Timeline Religion by country Africa Algeria Angola Benin Botswana Burkina Faso Burundi Cameroon Cape Verde Central African Republic Chad Comoros Democratic Republic of the Congo Republic of the Congo Djibouti Egypt Equatorial Guinea Eritrea Eswatini Ethiopia Gabon Gambia Ghana Guinea Guinea-Bissau Ivory Coast Kenya Lesotho Liberia Libya Madagascar Malawi Mali Mauritania Mauritius Morocco Mozambique Namibia Niger Nigeria Rwanda São Tomé and Príncipe Senegal Seychelles Sierra Leone Somalia South Africa South Sudan Sudan Tanzania Togo Tunisia Uganda Zambia Zimbabwe Asia Afghanistan Armenia Azerbaijan Bahrain Bangladesh Bhutan Brunei Cambodia China Cyprus East Timor Georgia Hong Kong India Indonesia Iran Iraq Israel Japan Jordan Kazakhstan Korea North Korea South Korea Kuwait Kyrgyzstan Laos Lebanon Macau Malaysia Maldives Mongolia Myanmar Nepal Oman Pakistan Palestine Philippines Qatar Saudi Arabia Singapore Sri Lanka Syria Taiwan Tajikistan Thailand Turkey Turkmenistan United Arab Emirates Uzbekistan Vietnam Yemen Europe Albania Andorra Austria Belarus Belgium Bosnia and Herzegovina Bulgaria Croatia Czechia Denmark Estonia Finland France Germany Greece Hungary Iceland Ireland Italy Kosovo Latvia Liechtenstein Lithuania Luxembourg Malta Moldova Monaco Montenegro Netherlands North Macedonia Norway Poland Portugal Romania Russia San Marino Serbia Slovakia Slovenia Spain Sweden Switzerland Ukraine United Kingdom England Northern Ireland Scotland Wales North America Antigua and Barbuda Bahamas Barbados Belize Canada Costa Rica Cuba Dominica Dominican Republic El Salvador Grenada Guatemala Haiti Honduras Jamaica Mexico Nicaragua Panama Saint Kitts and Nevis Saint Lucia Saint Vincent and the Grenadines Trinidad and Tobago United States Oceania Australia Fiji Kiribati Marshall Islands Micronesia Nauru New Zealand Palau Papua New Guinea Samoa Solomon Islands Tonga Tuvalu Vanuatu South America Argentina Bolivia Brazil Chile Colombia Ecuador Guyana Paraguay Peru Suriname Uruguay Venezuela Category Portal v t e Vishnu temples Andhra Pradesh Ahobilam Annavaram Tirumala Dwaraka Tirumala Sarpavaram Simhachalam Mangalagiri Govindaraja Temple, Tirupati Kodandarama Temple, Tirupati Srinivasamangapuram Mandavya Narayana Temple Appalayagunta Varahaswamy Temple, Tirumala Vontimitta Narayanavanam Nagalapuram Karvetinagaram Keelapatla Srikurmam Srikakula Andhra Mahavishnu Temple Ranganatha Temple, Nellore Gollala Mamidada Narasimha Konda Penchalakona Bapatla Chintalarayaswami Temple Antarvedi Ramateertham Padmanabham Buchireddipalem Koulutla Chenna Kesava Temple Jammalamadugu Therani Tholi Tirupati Bihar Vishnupad Temple, Gaya Gujarat Dwarka Karnataka Shivanasamudra Srirangapatna Udupi Melukote Devarayanadurga Kerala Thiruvananthapuram Thirukatkarai Moozhikkalam Tiruvalla Thirukadithanam Sengunroor Thiruppuliyoor Thiruvaaranvilai Thiruvanvandoor Thirunavaya Viththuvakkodu Guruvayur Ambalappuzha Tripunithura Thirunelli Varkala Maharashtra Pandharpur Nepal Baraha Kshetra Bishnupaduka Muktinath Odisha Puri Tamil Nadu Thirumeyyam Thirukoshtiyur Koodal Azhagar Temple Azhagar Kovil Tirumogoor Srivilliputhur Tiruththangal Thiruppullani Tirukkacchi Ashtabujakaram Tiruvekkaa Tiruththanka Tiruvelukkai Tirukalvanoor Tiru oorakam, Tiru neeragam, Tiru kaaragam, Tirukaarvaanam Tiru Parameswara Vinnagaram Pavalavannam Temple Pandava Thoothar Perumal Temple Nilathingal Thundam Perumal Thiruputkuzhi Thiruvallikeni Thiruneermalai Thiruvidandai Thirukadalmallai Thiruninravur Thiruvallur Thirukkadigai Thiruvazhunthoor Thiruindaloor Kazheesirama Vinnagaram Thirukkavalampadi Thiruchsemponsey Thiruarimeya Vinnagaram Thiruvanpurushothamam Thiruvaikunda Vinnagaram Thirumanimadam Thiruthevanartthogai Thiruthetriyambalam Thirumanikkoodam Thiruvellakkulam Thiruppaarththanpalli Thalai Sanga Nanmathiyam Thiruchsirupuliyur Thiruvali-Thirunagari Thiruccithra kootam Thirukkannangudi Thirunagai Thiru Thanjai Tirukkoilur Thirukkoodaloor Thiru Kavith Thalam Thiru Adhanoor Thirupullabhoothangudi Thirukkudandhai Tirucherai Thirunandipura Vinnagaram ThiruNaraiyoor Thiruvinnagar Thiruvelliyangudi Thirukkanamangai Thirukkkannapuram Thirukkandiyur Srirangam Thirukkozhi Thirukkarambanoor Thiruvellarai Tiruchirapalli Thirupper Nagar Thiruvanthipuram Thiruvaramangai Thirukkurungudi Srivaikundam Thiruvaragunamangai Thiruppulingudi Thirukkurugoor Thirutthulaivillimangalam Thirukkoloor Tirukulandhai Thentirupperai Thiruvattaru Thiruvanparisaram Gunaseelam Telangana Bhadrachalam Yadadri Kuchadri Birla Mandir, Hyderabad Mattapalli Dharmapuri Uttar Pradesh Naimisaranya Mathura Gokul Ayodhya Uttarakhand Devprayag Thiruppirithi Badrinath Vishnuprayag Panch Prayag Other Pancharanga Kshetrams v t e Krishna Forms Bala Krishna Gopala-Krishna Govinda Jagannath Radha Krishna Shrinathji Vāsudeva-Krishna Vithoba Other names Consorts Radha Ashtabharya Rukmini Satyabhama Jambavati Kalindi Nagnajiti Mitravinda Lakshmana Bhadra Other 16000 - 16100 Junior wives Rohini Other relatives Aniruddha Arjuna Balarama Devaki Kamsa Kunti Nanda Pradyumna Samba Subhadra Ugrasena Vasudeva Yashoda More Worship Sects Krishnaism Vaishnavism Festivals Krishna Janmashtami Gita Mahotsav Holi Pilgrimage circuits 48 Kos Parikrama of Kurukshetra Vraja Parikrama Holy sites Associated with Krishna's life Mathura Gokul Govardhan Hill Vrindavan Dvaraka Kurukshetra Jyotisar Bhalka Other sites: Guruvayur Nathdwara Pandharpur Puri Udupi Epigraphy Hathibada Ghosundi Heliodorus pillar Mora Well Naneghat Vasu Doorjamb Texts Bhagavata Purana Gita Govinda Mahabharata Bhagavad Gita Krishna's role Brahma Samhita Uddhava Gita See also Svayam Bhagavan Avatar Dashavatara Vishnu Guru–shishya tradition