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Vaishnavism is one of the principal traditions of Hinduism, and is identified from other schools by it's primary worship of Vishnu (and his associated avatars) as the Supreme God. It is principally monotheistic in it's philosophy, whilst also incorporating elements which could be described as being panentheistic. It's beliefs and practices, (known as Bhakti Yoga, or Bhakti) are based largely on Vedic and Puranic texts such as Bhagavad Gita, Isha Upanishad, and the Vishnu and Bhagavata, Puranas. The followers of Vaishnavism are refered to as 'Vaishnavas', which is the Vriddhi form of Vishnu in Sanskrit. According to recent statistics Vaishnavas make up approximately 70% of the total of all followers of Hinduism. . The Gaudiya Vaishnava branch of the tradition has increased significantly in terms of both numbers and worldwide distribution in recent years, largely through the activities of the Hare Krishna movement (ISKCON).
Principle beliefs
Vishnu: The Supreme
The principle belief of Vaishnavism is the supremacy of Vishnu or Narayana 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 Vedas or similar texts, (i.e Ganesh, Surya or Durga etc...) which are instead classified as 'demi-gods' or devas. Shiva is also viewed as subservient to lord Vishnu, although with the understanding that he is also above the category of an ordinary living being (jiva) . A number of Vaishnava schools identify the God of the Abrahamic religions 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 reincarnation, samsara, karma, and the various Yoga systems, but with a particular emphasis on devotion (bhakti) to Vishnu through the process of Bhakti yoga, often including singing Vishnu's name's (bhajan) and performing deity worship (puja). Within their worship Vaishnava devotees will always see themselves as (at least partially) seperate or distinct from their lord, Vishnu. Unlike other schools of Hinduism whose goal is liberation (moksha), or union with the Supreme Brahman, the ultimate goal of Vaishnava practice is an eternal life of bliss (ananda) in service to Vishnu, or one of his many avatars, in the spiritual realm of 'Vaikuntha', which lies beyond the temporary world of illusion (maya). The three features of the Supreme as described in the Bhagavata Purana: Brahman, Paramatma and Bhagavan; are viewed as the Universal Vishnu, Vishnu within the heart, and Vishnu the personality respectively.
Attitude to scriptures
While many schools like Smartism and Advaitism encourage interpretation of the Vedas philosophically and metaphorically and not too literally, Vaishnavism stresses the literal meaning (mukhya vṛitti) as primary and indirect meaning (gauṇa vṛitti) as secondary: sākṣhād upadesas tu shrutih - "The instructions of the shruti-shāstra should be accepted literally, without so-called fanciful or allegorical interpretations." (Jiva Gosvami, Kṛiṣhna Sandarbha 29.26-27).
The Four Vaishnava sampradaya
Within traditional Vaishnavism there are four main disciplic lineages (sampradayas), each of which traces it's roots back to a specific Vedic personality. The four sampradaya's each have subtley different philosophical systems regarding the relationship between the soul (jiva) and God (Vishnu), although the majority of other core beliefs will be identical.
- Rudra-Sampradaya
- Philosophy: Shuddhadvaita, espoused by Vallabhacharya.
- Brahma-Sampradaya
- Philosophy: Dvaita ("dualism"), espoused by Madhvacharya, and also -
- Achintya Bheda-Abheda ("inconceivable oneness and difference"), espoused by Chaitanya Mahaprabhu (See Gaudiya Vaishnavism).
- Lakshmi-Sampradaya
- Philosophy: Vishishtadvaita ("qualified nondualism"), espoused by Ramanuja (See Sri Vaishnavism).
- Kumara-Sampradaya
- Philosophy: Dvaitadvaita ("duality in unity"), espoused by Nimbarka.
Other Branches
- Mahapuruxiya Dharma, espoused by Sankardeva.
History of Vaishnavism
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With the help of Alvars, a set of twelve people who with their devotional hymns spread the sect to the common people, Vaishnavism flourished in south India. Some of the prominent azhvars are Poigaiyazhvar, Peyazhvar, Periyazhvar, Nammazhvar and Andal. Vaishnavism grew in later years due to the influence of sages like Ramanuja,Vedantha Desikar, Surdas, Tulsidas, Tyagaraja, etc.
With the entry of other religions into the Indian subcontinent, Hindus became more united and the discriminations of Vaishnavism and Saivism turned more into intellectual arguments rather than mutually exclusive philosophies.
The Puranic Epics
The two great Indian epics, Ramayana and Mahabharata, are essential to Vaishnava philosophy and culture:
The Ramayana describes the story of the avatar known as Rama or Ramachandra, and is taken as a history of the 'ideal king', based around the principles of dharma, morality and ethics. Rama's wife Sita, his brother Lakshman and servant Hanuman all play key roles within the Vaishnava tradition as examples of Vaishnava etiquette and behaviour. As does the evil king Ravana who plays the opposite role of how not to behave.
The Mahabharata is centered around the popular avatar Krishna, and details the story of a dynastic war between two sets of cousins, with Krishna and his close the Pandavas playing pivotal roles in the drama. The philosophical highlight of the work is the chapter covering a conversation between Arjuna and Krishna prior to the final battle, individually known as the Bhagavad Gita. The Bhagavad Gita 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 (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 Upanishads of the Muktika, 13 are considered Vaishnava Upanishads. They are listed with their associated Veda (SV, ŚYV, KYV, AV):
- Nṛsiṃhatāpanī (AV)
- Mahānārāyaṇa (AV)
- Rāmarahasya (AV)
- Rāmatāpaṇi (AV)
- Vāsudeva (SV)
- Avyakta (SV)
- Tārasāra (SYV)
- Gopālatāpani (AV)
- Kṛṣṇa (AV)
- Hayagrīva (AV)
- Dattātreya (AV)
- Gāruḍa (AV)
- Kali-Saṇṭāraṇa (Kali) (KYV)
See also
References
- Major Branches - Hinduism from adherents.com
- Brahma-Samhita 5.45 "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."
- Bhag-P 1.2.11 "Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan."
- Bhag-P 1.3.28 "krishnas tu bhagavan svayam"
External links
- Vaishnavism (Heart of Hinduism)
- Hinduism & Vaishnavism (veda.harekrsna.cz)
- Who is Vishnu? Vaishnava FAQ (dvaita.org)
- Ramanuja and Srivaishnavism (srivaishnavan.com)
- The Basic Premises of Vaishnavism (krishna.com)
- An Overview of the Gaudiya Vaishnava Tradition (gaudiya.com)
