| Revision as of 22:53, 8 November 2006 editShiva das (talk | contribs)195 edits someone changed the word panentheistic to henotheistic in the oepning paragraph. That is a mistake. See discussion← Previous edit | Latest revision as of 10:14, 10 November 2006 edit undoGourangaUK (talk | contribs)8,602 edits Redirecting to Vaishnavism | ||
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| '''Vaishnavism''' is one of the principal traditions of ], and is identified from other schools by its primary worship of ] (and his associated ]s) as the Supreme ]. It is principally ] in its philosophy, whilst also incorporating elements which could be described as being ]. Its beliefs and practices, (known as ], or ]) are based largely on ] and ] texts such as ], ], and the ] and ], Puranas. The followers of Vaishnavism are refered to as 'Vaishnavas', which is the ] form of ''Vishnu'' in ]. According to recent statistics Vaishnavas make up approximately 70% of the total of all followers of Hinduism. <ref> from adherents.com </ref>. The ] branch of the tradition has increased significantly in terms of both numbers and worldwide distribution in recent years, largely through the activities of the ] movement (]). | |||
| ==Principle beliefs== | |||
| ===Vishnu: The Supreme=== | |||
| The principle belief of Vaishnavism is the supremacy of Vishnu or ] as the one Supreme God. The principle is also applicable to the many avatars (incarnations) of Vishnu as listed within the Puranas but excludes all other personalities referred in the ] or similar texts, (i.e ], ] or ] etc...) which are instead classified as 'demi-gods' or ]. ] is also viewed as subservient to lord Vishnu, although with the understanding that he is also above the category of an ordinary living being (]) <ref> "The supremacy of Sambhu is subservient to that of Govinda ; hence they are not really different from each other... He is the lord of jiva but yet partakes of the nature of a separated portion of Govinda." </ref>. A number of Vaishnava schools identify the God of the ] with Vishnu, although it is not an essential tennet of Vaishnava belief, being outside of the scope of Vedic evidence. | |||
| ===Worship=== | |||
| Vaishnava theology includes the central beliefs of Hindusim such as ], ], ], and the various ] systems, but with a particular emphasis on devotion (]) to Vishnu through the process of ], often including singing Vishnu's name's (]) and performing ] worship (]). Within their worship Vaishnava devotees will always see themselves as (at least partially) seperate or distinct from their lord, Vishnu. Unlike other schools of Hinduism whose goal is liberation (]), or union with the Supreme ], the ultimate goal of Vaishnava practice is an eternal life of bliss (]) in service to Vishnu, or one of his many avatars, in the spiritual realm of ']', which lies beyond the temporary world of illusion (]). The three features of the Supreme as described in the ]: Brahman, ] and ]; are viewed as the ''Universal Vishnu'', ''Vishnu within the heart'', and ''Vishnu the personality'' respectively. <ref> "Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan." </ref> | |||
| ===Attitude to scriptures=== | |||
| While many schools like ] and ] encourage interpretation of the Vedas philosophically and metaphorically and not too literally, Vaishnavism stresses the literal meaning (''mukhya v{{Unicode|ṛ}}itti'') as primary and indirect meaning ({{Unicode|gauṇa vṛitti}}) as secondary: ''{{Unicode|sākṣhād upadesas tu shrutih}}'' - "The instructions of the shruti-sh{{Unicode|ā}}stra should be accepted literally, without so-called ''fanciful or allegorical interpretations''." (Jiva Gosvami, ''{{Unicode|Kṛiṣhna}} Sandarbha'' 29.26-27). | |||
| ==The Four Vaishnava sampradaya== | |||
| Within traditional Vaishnavism there are four main disciplic lineages (]s), each of which traces its roots back to a specific Vedic personality. The four sampradaya's each have subtley different philosophical systems regarding the relationship between the soul (]) and God (]), although the majority of other core beliefs will be identical. | |||
| * ''']-Sampradaya''' | |||
| :Philosophy: ], espoused by ]. | |||
| * ''']-Sampradaya''' | |||
| :Philosophy: ] ("dualism"), espoused by ], and also - | |||
| :] ("inconceivable oneness and difference"), espoused by ] (See ]). | |||
| * ''']-Sampradaya''' | |||
| :Philosophy: ] ("qualified nondualism"), espoused by ] (See ]). | |||
| * ''']-Sampradaya''' | |||
| :Philosophy: ] ("duality in unity"), espoused by ]. | |||
| ====Other Branches==== | |||
| * ], espoused by ]. | |||
| ==Vaishnava tilak== | |||
| ] is the symbol of Gaudiya Vaishnavas.]] | |||
| The different Vaishnava sampradayas each have their own distinctive style of Tilak which depict the ] of their particluar lineage: | |||
| In the ], Rudra-sampradaya the tilak worn is generally a single vertical red line. This line represents ]. The form of ] worshiped in the Vallabha line is ] or ]. The consort of the Govardhana hill is the river Yamuna. Their process of surrender goes through Yamuna devi. | |||
| The ] sampradaya mark two vertical lines representing Krishna's 'lotus feet'. In between a vertical black line is made from the daily coal of the yajna-kunda (fire sacrifice). In their sampradaya, the process of worship involves 'nitya-homa', or daily fire sacrifices to Narayana or Krishna. The remnant ] of the ] (worship) is used each day to mark the forehead. Underneath the black line, a yellow or red dot is added to indicate either Lakshmi or ]. Those who did not perform daily fire sacrifice wear the simple two line tilak only. | |||
| In the ] sampradaya the tilak is usually made out of mud from ]. The main tilak is basically identical to the ] tilak. The slight difference arose due to the emphasis on the chanting (] and ]) in the Gaudiya tradition. In ]'s line, ] is given as the essential devotional (]) activity to be performed in ] in preference to fire sacrifices. As such, the black line made from the ash of the fire sacrifice is not included. The second difference arose due to Chaitanya Mahaprabhu's process of approaching Krishna. In the Gaudiya line devotees do not approach ] and Krishna directly, but always indirectly through their servant. To indicate this, the red dot representing Radha is replaced with a ] leaf offered at the base of Krishna's feet. In Gaudiya belief only through the mercy of Tulsi Devi (or another pure devotee) can pure devotion to Radha & Krishna or Krishna & ] be awakened. | |||
| The ]s have two lines representing the feet of ], with a red line in the middle which representing ]. Because the ] Vaishnava sampradaya begins with Lakshmi, and because they approach Narayana only through Lakshmi, their tilak reflects this process of surrender. | |||
| ==History of Vaishnavism== | |||
| {{expandsection}} | |||
| With the help of ], a set of twelve people who with their ]al ]s spread the sect to the common people, Vaishnavism flourished in ]. Some of the prominent ''azhvars'' are ''Poigaiyazhvar'', ''Peyazhvar'', | |||
| ''Periyazhvar'', ''Nammazhvar'' and ''Andal''. Vaishnavism grew in later years due to the influence of ]s like ],], ], ], ], etc... | |||
| ==The Puranic Epics== | |||
| ]. <small>''Artwork © courtesy of ''</small>]] | |||
| The two great ] ]s, ] and ], are essential to Vaishnava philosophy and culture: | |||
| The Ramayana describes the story of the avatar known as ] or Ramachandra, and is taken as a history of the 'ideal king', based around the principles of ], morality and ethics. Rama's wife ], his brother ] and servant ] all play key roles within the Vaishnava tradition as examples of Vaishnava etiquette and behaviour. As does the evil king ] who plays the opposite role of how not to behave. | |||
| The Mahabharata is centered around the popular avatar ], and details the story of a dynastic war between two sets of cousins, with Krishna and his close the ] playing pivotal roles in the drama. The philosophical highlight of the work is the chapter covering a conversation between ] and Krishna prior to the final battle, individually known as the ]. The Bhagavad Gita although influential in most philosophical of Hinduism is of particular importance to Vaishnavas as it is believed to be an accurate record of the very words spoken by Krishna himself. Vaishnavas regard Krishna either as an avatar of Vishnu, or as the source of all avatars, including Vishnu himself <ref> "krishnas tu bhagavan svayam" </ref>(this is a view held especially by Gaudiya Vaishnavas). As such there is no higher source of information within Vaishnava theology than that of Krishna himself. | |||
| Both works are often re-enacted in part as dramas by followers of Vaishnavism, especially on festival days concerning each of the specific avatars. The Bhagavad Gita is widely studied as a theological textbook. | |||
| ==Vaishnava Upanishads== | |||
| Of the 108 ]s of the ], 13 are considered Vaishnava Upanishads. | |||
| They are listed with their associated Veda ({{Unicode|], ], ], ]}}): | |||
| <!-- needs reference, copied from ]--> | |||
| #{{IAST|Nṛsiṃhatāpanī}} (AV) | |||
| #{{IAST|Mahānārāyaṇa}} (AV) | |||
| #{{IAST|Rāmarahasya}} (AV) | |||
| #{{IAST|Rāmatāpaṇi}} (AV) | |||
| #{{IAST|Vāsudeva}} (SV) | |||
| #{{IAST|Avyakta}} (SV) | |||
| #{{IAST|Tārasāra}} (SYV) | |||
| #{{IAST|Gopālatāpani}} (AV) | |||
| #{{IAST|Kṛṣṇa}} (AV) | |||
| #{{IAST|Hayagrīva}} (AV) | |||
| #{{IAST|Dattātreya}} (AV) | |||
| #{{IAST|Gāruḍa}} (AV) | |||
| #] ({{IAST|Kali}}) (KYV) | |||
| ==Academic study== | |||
| {{main|Krishnology}} | |||
| Vaishnava theology has been a subject of study for many devotees, philosophers and scholars within ] for centuries. In recent decades this study has also been taken on by a number of academic institutions in Europe, such as the ] and ]. The Vaishnava scholars instrumental in this western discourse include ], ], ], ], ], ], ], and ], among others. | |||
| ===The Journal of Vaishnava studies=== | |||
| Founded in 1992 by ] the ''Journal of Vaishnava Studies'' (JVS) is an academic journal of Hindu studies, and Vaishnava studies in particular. Dedicated to scholarly research associated with all Vishnu-related traditions. The course has received praise from Indological entities for bringing Vaishnava studies into the Western academic environment. In the year 2002 the Journal affiliated with Christopher-Newport University, in ]. | |||
| ==See also== | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| ==References== | |||
| <references /> | |||
| == External links == | |||
| * (Heart of Hinduism) | |||
| * (veda.harekrsna.cz) | |||
| * (dvaita.org) | |||
| * (srivaishnavan.com) | |||
| * (krishna.com) | |||
| * (gaudiya.com) | |||
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Latest revision as of 10:14, 10 November 2006
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