Vaishnavism
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Vaishnavism (
The ancient emergence of Vaishnavism is unclear, and broadly hypothesized as a
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
Key texts in Vaishnavism include the
History
Origins
Northern India
The ancient emergence of Vaishnavism is unclear, the evidence inconsistent and scanty.[32] Syncretism of various traditions resulted in Vaishnavism.[13][14] Although Vishnu was a Vedic solar deity,[9] 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.[33]
According to
According to
The development of the Krishna-traditions was followed by a syncretism of these non-Vedic traditions with the
Finally, the Narayana worshippers were also included, which further brahmanized Vaishnavism.[38] 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.[38] Purusa Narayana may have later been turned into Arjuna and Krsna.[38]
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.[39]
This complex history is reflected in the two main historical denominations of Vishnavism. The Bhagavats, worship Vāsudeva-Krishna,[40] and are followers of Brahmanic Vaishnavism, while the Pacaratrins regard Narayana as their founder, and are followers of Tantric Vaishnavism.[38][41]
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.[42] 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.[43]
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).[citation needed]
The
According to Hardy,[note 3] there is evidence of early "southern Krishnaism", despite the tendency to allocate the Krishna-traditions to the Northern traditions.[48] 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.[50] Early writings in Tamils' culture such as Manimekalai and the Cilappatikaram present Krishna, his brother, and favourite female companions in the similar terms.[50] Hardy argues that the Sanskrit Bhagavata Purana is essentially a Sanskrit "translation" of the bhakti of the Tamil alvars.[51]
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.[52] 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.[53] 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.[52] Yet, according to Hardy, the term "Mayonism" should be used instead of "Krishnaism" when referring to Mal or Mayon.[48] 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.[54]
Srirangam, the site of the largest functioning temple in the world of 600 acres,[55] 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.[citation needed]
Gupta era
Most of the Gupta kings, beginning with
Early medieval period
After the Gupta age, Krishnaism rose to a major current of Vaishnavism,[35] and Vaishnavism developed into various sects and subsects, most of them emphasizing bhakti, which was strongly influenced by south Indian religiosity.[38] 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).[59]
Vaishnavism in the 10th century started to employ Vedanta-arguments, possibly continuing an older tradition of Vishnu-oriented Vedanta predating
Later medieval period
The
This period saw the growth of Vashnavism Sampradayas (denominations or communities) under the influence of scholars such as
In North and Eastern India, Vaishnavism gave rise to various late Medieval movements
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
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.[78] Okita, in contrast, states that the different denominations within Vaishnavism are best described as theism, pantheism and panentheism.[79]
The Vaishnava sampradaya started by Madhvacharya is a monotheistic tradition wherein Vishnu (Krishna) is omnipotent, omniscient and omnibenevolent.[80] 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.[81] According to some scholars, Sri Vaishnavism emphasizes panentheism, and not monotheism, with its theology of "transcendence and immanence",[82][83] where God interpenetrates everything in the universe, and all of empirical reality is God's body.[84][85] The Vaishnava sampradaya associated with Vallabhacharya is a form of pantheism, in contrast to the other Vaishnavism traditions.[86] 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.[87]
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.[88][89][90] 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.[91]
Vishnuism and Krishnaism
The term "Krishnaism" (Kṛṣṇaism) has been used to describe a large group of independent traditions-
Vishnu
In
Krishna
In the Krishnaism group of Vaishnavism traditions, such as the
Krishnaism is often also called Bhagavatism—perhaps the earliest Krishnite movement was Bhagavatism with Krishna-Vasudeva (about 2nd century BCE)[40]—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.[101]
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.[102]
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
Radha Krishna
While there are much earlier references to the worship of this form of
Avatars
According to The Bhagavata Purana, there are twenty-two avatars of Vishnu, including Rama and Krishna. The Dashavatara is a later concept.[38]
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."[38]
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:[114][115]
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.
In Vaishnava theology, such as is presented in the
Texts
The Vedas, the Upanishads, the Bhagavad Gita, and the Agamas are the scriptural sources of Vaishnavism.[26][118][119] The Bhagavata Purana is a revered and widely celebrated text, parts of which, a few scholars such as Dominic Goodall, include as a scripture.[118] 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.[35][note 2]
Scriptures
Vedas and Upanishads
Vaishnavism, just like all Hindu traditions, considers the
The Vedanta schools of
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.
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.[127] These are considered part of 95 minor Upanishads in the Muktikā Upanishadic corpus of Hindu literature.[127][128] The earliest among these were likely composed in 1st millennium BCE, while the last ones in the late medieval era.[129][130][131]
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.[132][133] In some cases, they cite fragments from the Brahmana and Aranyaka layers of the Rigveda and the Yajurveda.[132]
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.[132][134]
Vaishnava Upanishad | Vishnu Avatar | Composition date | Topics | Reference |
Mahanarayana Upanishad | Narayana | 6AD - 100 CE | Narayana, Atman, Brahman, Rudra, Sannyasa | [132][134] |
Narayana Upanishad | Narayana | Medieval | Mantra, Narayana is one without a second, eternal, same as all gods and universe | [135] |
Rama Rahasya Upanishad | Rama | ~17th century CE | Rama, Sita, Hanuman, Atman, Brahman, mantra | [136][137] |
Rama tapaniya Upanishad | Rama | ~11th to 16th century | Rama, Sita, Atman, Brahman, mantra, sannyasa | [136][138] |
Kali-Santarana Upanishad
|
Rama, Krishna | ~14th century | Hare Rama Hare Krishna mantra | [139] |
Gopala Tapani Upanishad | Krishna | before the 14th century | Krishna, Radha, Atman, Brahman, mantra, bhakti | [140] |
Krishna Upanishad | Krishna | ~12th-16th century | Rama predicting Krishna birth, symbolism, bhakti | [141] |
Vasudeva Upanishad | Krishna, Vasudeva | ~2nd millennium | Brahman, Atman, Vasudeva, Krishna, Urdhva Pundra, Yoga | [142] |
Garuda Upanishad | Vishnu | Medieval | The kite-like bird vahana (vehicle) of Vishnu | [143][144] |
Hayagriva Upanishad | Hayagriva | medieval, after the 10th century CE | Mahavakya of Principal Upanishads, Pancaratra, Tantra | [133][145] |
Dattatreya Upanishad | Narayana, Dattatreya | 14th to 15th century | Tantra, yoga, Brahman, Atman, Shaivism, Shaktism | [146] |
Tarasara Upanishad | Rama, Narayana | ~11th to 16th century | Om, Atman, Brahman, Narayana, Rama, Ramayana | [147] |
Avyakta Upanishad | Narasimha | before the 7th century | Primordial nature, cosmology, Ardhanarishvara, Brahman, Atman | [130] |
Nrisimha Tapaniya Upanishad | Narasimha | before the 7th century CE | Atman, Brahman, Advaita, Shaivism, Avatars of Vishnu, Om | [148] |
Bhagavad Gita
The Bhagavad Gita is a central text in Vaishnavism, and especially in the context of Krishna.[149][150][151] The Bhagavad Gita is an important scripture not only within Vaishnavism, but also to other traditions of Hinduism.[152][153] It is one of three important texts of the Vedanta school of Hindu philosophy, and has been central to all Vaishnavism sampradayas.[152][154]
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.[152] 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.[155] 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.[156] Bhakti, in Bhagavad Gita, is an act of sharing, and a deeply personal awareness of spirituality within and without.[156]
The Bhagavad Gita is a summary of the classical Upanishads and Vedic philosophy, and closely associated with the Bhagavata and related traditions of Vaishnavism.[157][158] 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.[159]
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.[24][25] Its doctrines are found embedded in the stories within the Narayaniya section of the Mahabharata.[160] 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.[160][161]
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).[160][162] 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.[163][162] These texts also present cosmology, methods of worship, tantra, Yoga and principles behind the design and building of Vaishnava temples (Mandira nirmana).[163][164][165] These texts have guided religiosity and temple ceremonies in many Vaishnava communities, particularly in South India.[163]
The Pancaratra Samhitas are tantric in emphasis, and at the foundation of tantric Vaishnava traditions such as the Sri Vaishnava tradition.[166][167] 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.[166][165] While the practices vary, the philosophy of Pancaratra is primarily derived from the Upanishads, its ideas synthesize Vedic concepts and incorporate Vedic teachings.[168][169]
The three most studied texts of this genre of Vaishnava religious texts are Paushkara Samhita, Sattvata Samhita and Jayakhya Samhita.[163][170] The other important Pancaratra texts include the Lakshmi Tantra and Ahirbudhnya Samhita.[25][171] Scholars place the start of this genre of texts to about the 7th or 8th century CE, and later.[163][172]
Other texts
Mahabharata and Ramayana
The two Indian epics, the Mahabharata and the Ramayana present Vaishnava philosophy and culture embedded in legends and dialogues.[173] The epics are considered the fifth Veda in Hindu culture.[174] 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.[175] 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.[176]
The Mahabharata is centered around Krishna, presents him as the avatar of transcendental supreme being.[177] 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.[178] The philosophical highlight of the work is the Bhagavad Gita.[179][120]
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".[182]
More broadly, the Puranic literature is encyclopedic,[183][184] and it includes diverse topics such as cosmogony, cosmology, genealogies of gods, goddesses, kings, heroes, sages, and demigods, folk tales, travel guides and pilgrimages,[185] temples, medicine, astronomy, grammar, mineralogy, humor, love stories, as well as theology and philosophy.[186][187][188] The Puranas were a living genre of texts because they were routinely revised,[189] their content is highly inconsistent across the Puranas, and each Purana has survived in numerous manuscripts which are themselves inconsistent.[190][191] The Hindu Puranas are anonymous texts and likely the work of many authors over the centuries.[190][191]
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.
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.[201][202][203]
In
Practices
Bhakti
The Bhakti movement originated among Vaishnavas of South India during the 7th-century CE,[207] spread northwards from Tamil Nadu through Karnataka and Maharashtra towards the end of 13th-century,[208] and gained wide acceptance by the fifteenth-century throughout India during an era of political uncertainty and Hindu-Islam conflicts.[209][210][211]
The
Vaishnava bhakti practices involve loving devotion to a Vishnu avatar (often Krishna), an emotional connection, a longing and continuous feeling of presence.[215] All aspects of life and living is not only a divine order but divinity itself in Vaishnava bhakti.[156] 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.[216] Other practical methods includes devotional practices such as chanting mantras (japa), performing rituals, and engaging in acts of service (seva) within the community.[217] These help Vaishnavas socialize and form a community identity.[218]
Tilaka
Vaishnavas mark their foreheads with
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."[224]
Pilgrimage sites
- indicates Char Dham
Important sites of pilgrimage for Vaishnavas include
Holy places
On the other hand,
Traditions
Four sampradayas and other traditions
The Vaishnavism traditions may be grouped within four
The philosophical systems of Vaishnava sampradayas range from qualified
Beyond the four major sampradayas, the situation is more complicated,
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.[245] 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,[235][246] and is best known as a designation for Vishnu-devotees.[246] 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.[247] It was supported by the Guptas, suggesting a widespread appeal, in contrast to specific sects.[245]
Heliodorus pillar | |
---|---|
Period/culture | late 2nd century BCE |
Place | Vidisha, Madhya Pradesh, India. |
Present location | Vidisha, India |
Pancaratra
The Pāñcarātra is the tradition of Narayana-worship.[160] The term pāñcarātra means "five nights," from pañca, "five,"and rātra, "nights,"[248][160] 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.[160]
The Narayaniya section of the Mahabharata describes the ideas of the Pāñcarātras.
The Pāñcarātra Samhitas developed from the 7th or 8th century onward, and belongs to
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."[250] Ramananda was also influenced by Pāñcarātra ideas through the influence of Sri Vaishnavism, whereby Pāñcarātra re-entered north India.[250]
Vaikhanasas
The Vaikhanasas are associated with the Pāñcarātra, but regard themselves as a Vedic orthodox sect.[235][251] Modern Vaikhanasas reject elements of the Pāñcarātra and Sri Vaishnava tradition, but the historical relationship with the orthodox Vaikhanasa in south India is unclear.[citation needed] The Vaikhanasas may have resisted the incorporation of the devotic elements of the Alvar tradition, while the Pāñcarātras were open to this incorporation.[250]
Vaikhanasas have their own foundational text, the Vaikhanasasmarta Sutra, which describes vedic ritual worship of vishnu.[235] The Vaikhanasas became chief priests in a lot of south Indian temples, where they still remain influential.[235]
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.
Traditionally, Sri Adi Shankaracharya (8th century) is regarded as the greatest teacher and reformer of the Smarta.[255][256] According to Hiltebeitel, Adi Shankara Acharya established the nondualist interpretation of the Upanishads as the touchstone of a revived smarta tradition.[252][note 9]
Alvars
The Alvars, "those immersed in god," were twelve 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
Contemporary traditions
Gavin Flood mentions five most important contemporary Vaishnava orders.[236]
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.[260][261][262]
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.[263] The Sri Vaishnava community consists of both Brahmans and non-Brahmans.[264] 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.[264] 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.[72][note 10]
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.[citation needed]
Sri Vaishnavism developed in
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.[72] The tantric rituals refers to techniques and texts recited during worship, and these include Sanskrit and Tamil texts in South Indian Sri Vaishnava tradition.[265] 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.[268] Moksha can also be reached by total surrender and saranagati, an act of grace by the Lord.[269] 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.[270]
Two hundred years after Ramanuja, the Sri Vaishnava tradition split into the
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.[272][273] 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.[274] 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.[275]
In Sadh Vaishnavism, the creator is superior to the creation, and hence
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
The influence of Sadh Vaishnavism was most prominent on the Chaitanya school of
Gaudiya Vaishnavism, also known as Chaitanya Vaishnavism
The focus of Gaudiya Vaishnavism is the devotional worship (
After its decline in the 18-19th century, it was revived in the beginning of the 20th century due to the efforts of
The
Warkari tradition
The Warkari sampradaya is a non-
The Warkari movement includes a duty-based approach towards life, emphasizing moral behavior and strict avoidance of
The Warkari poet-saints are known for their devotional lyrics, the
.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,
Its ascetic wing constitutes the largest Vaishnava
Northern Sant tradition
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.[1][302]
Other traditions
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.[303] Jagannathism was a regional state temple-centered version of Krishnaism,[304] but can also be regarded as a non-sectarian syncretic Vaishnavite and all-Hindu cult.[305] The notable Jagannath temple in Puri, Odisha became particularly significant within the tradition since about 800 CE.[306]
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.[307]
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.[308]
Ekasarana Dharma
The Ekasarana Dharma was propagated by Srimanta Sankardev in the Assam region of India.It considers Krishna as the only God.[309] Satras are institutional centers associated with the Ekasarana dharma.[310][311]
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.[312]
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.[313]
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.[314]
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.[315]
Vaishnava Traditions | Shaiva Traditions | Shakta Traditions | Smarta Traditions | References | |
---|---|---|---|---|---|
Scriptural authority | Vedas and Upanishads | Vedas and Upanishads | Vedas and Upanishads | Vedas and Upanishads | [89][121] |
Supreme deity | Vishnu as Mahavishnu or Krishna as Vishwarupa[citation needed] | Shiva as Parashiva ,[citation needed] | Devi as Adi Parashakti ,[citation needed ] |
None, Varies | [315][316] |
Creator | Vishnu | Shiva | Devi | Brahman principle | [315][317] |
Avatar | Key concept | Minor | Significant | Minor | [89][318][319] |
Monastic life | Accepts | Recommends | Accepts | Recommends | [89][320][321] |
Rituals, Bhakti | Affirms | Optional, Varies[322][323][324] | Affirms | Optional[325] | [326] |
Ahimsa and Vegetarianism | Affirms, Optional, Varies | Recommends,[322] Optional | Optional | Recommends, Optional | [327][328] |
Maya, Karma |
Affirms | Affirms | Affirms | Affirms | [315] |
Metaphysics | Atman (Soul, Self) |
Brahman (Shiva), Atman | Brahman (Devi), Atman | Brahman, Atman | [315] |
Epistemology (Pramana) |
|
|
|
|
[330][331][332] |
Philosophy (Darshanam) | Achintya Bhedabheda (Non Dualistic Indifferentiation) |
Advaita |
Samkhya, Shakti-Advaita | Advaita |
[333][334] |
Salvation (Soteriology) |
Videhamukti, Yoga, champions householder life, Vishnu is soul |
Jivanmukta, Shiva is soul, Yoga, champions monastic life |
Bhakti, Tantra, Yoga | Jivanmukta, Advaita, Yoga, champions monastic life |
[270][335] |
Demography
There is no data available on demographic history or trends for Vaishnavism or other traditions within Hinduism.[336]
Estimates vary on the relative number of adherents in Vaishnavism compared to other traditions of Hinduism.[note 12] Klaus Klostermaier and other scholars estimate Vaishnavism to be the largest Hindu denomination.[338][339][6][note 13] 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.[340][341]
Vaishnavism is one of the major traditions within Hinduism.[342] 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 .[225][226] Other major regions of Vaishnava presence, particularly after the 15th century, are Odisha, Bengal and northeastern India (Assam, Manipur).[343] Dvaita school Vaishnava have flourished in Karnataka where Madhavacharya established temples and monasteries, and in neighboring states, particularly the Pandharpur region.[344] Substantial presence also exists in Tripura and Punjab.[345]
Krishnaism has a limited following outside of India, especially associated with 1960s counter-culture, including a number of celebrity followers, such as
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
Hymns
Mantras
- Om Namo Narayanaya
- Hare Krishna Mantra
- Om Namo Bhagavate Vasudevaya
Hails
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
- ^ 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 (sixth to fifth centuries bce)."
- ^ 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."[35]
- 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.[48][49]
- ^ 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."[35]
- ^ (a) Steven Rosen and William Deadwyler III: "the word sampradaya literally means 'a community'."[231]
(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".[232] - ^ 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.[231]
- ^ 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)."[239]
- ^ Gavin Flood notes that Jñāneśvar is sometimes regarded as the founder of the Warkari sect, but that Vithoba-worship predates him.[240]
- ^ 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")."[252]
- ^ Vishnu is regionally called by other names, such as Ranganatha at Srirangam temple in Tamil Nadu.[265]
- ^ 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."
- ^ Website Adherents.com gives numbers as of year 1999.[337]
- ^ According to Jones and Ryan, "The followers of Vaishnavism are many fewer than those of Shaivism, numbering perhaps 200 million."[120]}[dubious ]
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Quote: The earliest promotional works aimed at tourists from that era were called mahatmyas.
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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. 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. 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)
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