Vaishnavism

Vaishnavism (Sanskrit: वैष्णवसम्प्रदायः, romanized:  Vaiṣṇavasampradāyaḥ) is one of the major

Vaishnavism
Hindu denominations along with Shaivism, Shaktism, and Smartism.[1] It is also called Vishnuism
since it considers Vishnu as the sole supreme being leading all other Hindu deities, i.e.
Mahavishnu.[2][3] 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.[4][5] According to a 2010 estimate by Johnson and Grim, Vaishnavism is the
largest Hindu sect, constituting about 641 million or 67.6% of Hindus.[6][7]

The ancient emergence of Vaishnavism is unclear, and broadly hypothesized as a fusion of various
regional non-Vedic religions with Vishnu. A merger of several popular non-Vedic theistic traditions,
particularly the Bhagavata cults of Vāsudeva-krishna[8][9] and Gopala-Krishna,[8][10] and
Narayana,[11] developed in the 7th to 4th century BCE.[12][8] It was integrated with the Vedic God
Vishnu in the early centuries CE, and finalized as Vaishnavism,[8][13][14] when it developed the
avatar doctrine, wherein the various non-Vedic deities are revered as distinct incarnations of the
supreme God Vishnu. Rama, Krishna, Narayana, Kalki, Hari, Vithoba, Venkateshvara, Shrinathji, Vaishnava traditions center around
and Jagannath are among the names of popular avatars all seen as different aspects of the same Hindu god Vishnu (centre) and his
supreme being.[15][16][17] avatars
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.[18][19] It has four 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.[20][21] Ramananda (14th century) created a Rama-oriented
movement, now the largest monastic group in Asia.[22][23]

Key texts in Vaishnavism include the Vedas, the Upanishads, the Bhagavad Gita, the Pancharatra (Agama) texts, Naalayira Divya Prabhandham,
and the Bhagavata Purana.[6][24][25][26]

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 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.[note 1] It initially formed as Vasudevism around Vāsudeva, a deified leader of the Vrishnis, and one of the
Vrishni heroes.[8] Later, Vāsudeva was amalgamated with Krishna "the deified tribal hero and religious leader
of the Yadavas",[8][9] to form the merged deity Bhagavan Vāsudeva-Krishna,[8] due to the close relation
between the tribes of the Vrishnis and the Yadavas.[8] This was followed by a merger with the cult of Gopala-
Krishna of the cowherd community of the Abhıras[8] in the 4th century CE.[10] The character of Gopala
Krishna is often considered to be non-Vedic.[34] According to Dandekar, such mergers consolidated the position
of Krishnaism between the heterodox sramana movement and the orthodox Vedic religion.[8] The "Greater Vāsudeva on a coin of
Agathocles of Bactria, circa
Krsnaism", states Dandekar, then adopted the Rigvedic Vishnu as Supreme deity to increase its appeal towards
190–180 BCE.[27][28] This is
orthodox elements.[8]
"the earliest unambiguous
According to Klostermaier, Vaishnavism originates in the latest centuries BCE and the early centuries CE, with image" of the deity.[29]
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.[note 2] According to Klostermaier, "In some books Krishna is presented as the founder and first teacher of the Bhagavata religion."[35]
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."[36]
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.[9] 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.[37][4]

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 inscription of the
the Vaishnavism tradition considered Vishnu to be identical to Brahman, just like Shaivism and Shaktism
Heliodorus pillar that was
consider Shiva and Devi to be Brahman respectively.[39]
made by Indo-Greek envoy
Heliodorus in 110 BCE, in
This complex history is reflected in the two main historical denominations of Vishnavism. The Bhagavats,
what is modern Vidisha
worship Vāsudeva-Krishna,[40] and are followers of Brahmanic Vaishnavism, while the Pacaratrins regard
(Madhya Pradesh). The
Narayana as their founder, and are followers of Tantric Vaishnavism.[38][41] inscription states Heliodorus
is a Bhagavata devoted to the
Southern India "God of gods"
Vāsudeva.[30][31]
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).

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.[44] 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.[45] 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.[46]
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.[47]

According to Hardy,[note 3] there is evidence of early "southern Krishnaism," despite the tendency to allocate A 6th century sculpture of
the Krishna-traditions to the Northern traditions.[48] South Indian texts show close parallel with the Sanskrit Narasimha at the Badami
traditions of Krishna and his gopi companions, so ubiquitous in later North Indian text and imagery.[50] Early cave temple, constructed by
writings in Tamils' culture such as Manimekalai and the Cilappatikaram present Krishna, his brother, and the Chalukyas
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.

Gupta era

Most of the Gupta kings, beginning with Chandragupta II (Vikramaditya) (375-413 CE) were known as Parama
Bhagavatas or Bhagavata Vaishnavas.[57][38] 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.[58] 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.[58] Vaisnavism remained strong mainly in the territories which
had not been affected by these events: South India and Kashmir.[58]

Early medieval period

After the Gupta age, Krishnaism rose to a major current of Vaishnavism,[35] and Vaishnavism developed into Vishnu in three incarnations
various sects and subsects, most of them emphasizing bhakti, which was strongly influenced by south Indian (Vaikuntha Chaturmurti):
religiosity.[38] Modern scholarship posit Nimbarkacharya (c.7th century CE) to this period who propounded Vishnu himself or Krishna in
Radha Krishna worship and his doctrine came to be known as (dvaita-advaita).[59] human form, Varaha as a
boar, Narasimha as a lion.
Vaishnavism in the 10th century started to employ Vedanta-arguments, possibly continuing an older tradition of Gupta art, Mathura, mid-5th
Vishnu-oriented Vedanta predating Advaita Vedanta. Many of the early Vaishnava scholars such as Nathamuni, century CE. Boston
Yamunacharya and Ramanuja, contested Adi Shankaras Advaita interpretations and proposed Vishnu bhakti Museum.[56]
ideas instead.[60][61] 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).[62][63]

Later medieval period

The Bhakti movement of late medieval Hinduism started in the 7th century, but rapidly expanded after the 12th
century.[64] It was supported by the Puranic literature such as the Bhagavata Purana, poetic works, as well as
many scholarly bhasyas and samhitas.[65][66][67]

This period saw the growth of Vashnavism Sampradayas (denominations or communities) under the influence
of scholars such as Ramanujacharya, Vedanta Desika, Madhvacharya and Vallabhacharya.[68] 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 Meera (princess of
Mehwar and Rajasthan) took part in this specific movement.[69][70][71] These Vaishnavism sampradaya
founders rejected Shankara's doctrines of Advaita Vedanta, particularly Ramanuja in the 12th century, Vedanta
Desika and Madhva in the 13th, building their theology on the devotional tradition of the Alvars (Sri
Vaishnavas).[72] Krishna with Gopis, painted c.
1660.
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.[73]

Modern times
During the 20th century, Vaishnavism has spread from India and is now practiced in many places around the globe, including North America,
Europe, Africa, Russia and South America. A pioneer of Vaishnavite mission to the West has become sannyasi Baba Premananda Bharati
(1858–1914), an author of the first full-length treatment of Bengali Vaishnavism in English Sree Krishna—the Lord of Love and founder in 1902
the "Krishna Samaj" society in New York City and a temple in Los Angeles.[74] The global status of Vaishnavism is largely due to the growth of
the ISKCON movement, founded by A.C. Bhaktivedanta Swami Prabhupada in 1966.[75][76][77]

Beliefs

Theism with many varieties

Vaishnavism is centered on the devotion of Vishnu and his avatars. According to Schweig, it is a "polymorphic monotheism, i.e. a theology that
recognizes 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-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.[4][5] 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 Tridev) with Lord
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.[4][92] As such Krishnaism is believed to be one of the early attempts to make philosophical Hinduism
appealing to the masses.[93] 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 Srivaishnava Sampradaya "Lord Vishnu is the Supreme Being and the foundation
of all existence."[94]

Krishna

In the Krishnaism group of independent traditions of Vaishnavism, 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.[4][96]

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, Vishnu and Lakshmi, the chief
Ishvara, Hari, Vasudeva, Janardana etc.[97] deities of veneration in Sri
Vaishnavism
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.[98]
Krishna is also worshiped across many other traditions of Hinduism, and 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.[99][100] 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.[101]

Radha Krishna
Relationship between different forms
Radha Krishna is the combination of both the feminine as well as the masculine aspects of God. Krishna
of Krishna as Paripurna avatara of
is often referred as Svayam bhagavan in Gaudiya Vaishnavism theology and Radha is Krishna's internal
Vishnu and as Svayam Bhagavan in
potency and supreme beloved.[102] With Krishna, Radha is acknowledged as the supreme goddess, for it
Chaitanya school of Vaishnavism.[95]
is said that she controls Krishna with her love.[103] It is believed that Krishna enchants the world, but
Radha enchants even him. Therefore, she is the supreme goddess of all.[104][105] Radha and Krishna are
avatars of Lakshmi and Vishnu respectively.

While there are much earlier references to the worship of this form of God, it is since Jayadeva Goswami wrote
a famous 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.[106] 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.[107] 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.[108]

Avatars

According to The Bhagavata Purana, there are twenty-two avatars of Vishnu, including Rama and Krishna. The
Dashavatara is a later concept.[38]
Radha Krishna at Kirti temple

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:[109][110]

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[111][112]

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.[109][90] 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.[109] The Mahabharata, for example, includes Krishna, while
the Ramayana includes Rama.[16]

Texts
The Vedas, the Upanishads, the Bhagavad Gita and the Agamas are the scriptural sources of Vaishnavism,[26][113][114] while the Bhagavata
Purana is a revered and celebrates popular text, parts of which a few scholars such as Dominic Goodall include as a scripture.[113] 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 Vedas as the scriptural authority.[115][116] 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.[116]

The Vedanta schools of Hindu philosophy, that interpreted the Upanishads and the Brahma Sutra, provided the philosophical foundations of
Vaishnavism. Given the ancient archaic language of the Vedic texts, each school's interpretation varied, and this has been the source of
differences between the sampradayas (denominations) of Vaishnavism.[117] These interpretations have created different traditions within
Vaishnavism, from dualistic (Dvaita) Vedanta of Madhvacharya,[118] to nondualistic (Advaita) Vedanta of Madhusudana Sarasvati.[119]

Vaishnava Upanishads Axiology in a Vaishnava Upanishad

Along with the reverence and exegetical analysis of the ancient Principal Upanishads, The charity or gift is the armour in the world,
Vaishnava-inspired scholars authored 14 Vishnu avatar-focussed Upanishads that are called All beings live on the gift of the other,
the Vaishnava Upanishads.[122] These are considered part of 95 minor Upanishads in the Through gifts strangers become friends,
Muktikā Upanishadic corpus of Hindu literature.[122][123] The earliest among these were Through gifts, they ward off difficulties,
likely composed in 1st millennium BCE, while the last ones in the late medieval On gifts and giving, everything rests,
era.[124][125][126] That is why charity is the highest.

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 —Mahanarayana Upanishad 63.6 [120][121]
Brihadaranyaka Upanishad, Chandogya Upanishad, Katha Upanishad, Isha Upanishad,
Mundaka Upanishad, Taittiriya Upanishad and others.[127][128] In some cases, they cite
fragments from the Brahmana and Aranyaka layers of the Rigveda and the Yajurveda.[127]

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.[127][129]
 Vaishnava Upanishads
Vishnu Composition
Vaishnava Upanishad Topics Reference
Avatar date

6AD - 100 Narayana, Atman, Brahman, Rudra, [127][129]

Mahanarayana Upanishad Narayana
CE Sannyasa

Mantra, Narayana is one without a

Narayana Upanishad Narayana Medieval second, eternal, same as all gods and [130]
universe
~17th Rama, Sita, Hanuman, Atman, Brahman, [131][132]
Rama Rahasya Upanishad Rama
century CE mantra

~11th to Rama, Sita, Atman, Brahman, mantra, [131][133]

Rama tapaniya Upanishad Rama
16th century sannyasa

Rama, ~14th [134]

Kali-Santarana Upanishad Hare Rama Hare Krishna mantra
Krishna century
before the Krishna, Radha, Atman, Brahman, [135]
Gopala Tapani Upanishad Krishna
14th century mantra, bhakti

~12th-16th Rama predicting Krishna birth, [136]

Krishna Upanishad Krishna
century symbolism, bhakti

Krishna, ~2nd Brahman, Atman, Vasudeva, Krishna, [137]

Vasudeva Upanishad
Vasudeva millennium Urdhva Pundra, Yoga
The kite-like bird vahana (vehicle) of [138][139]
Garuda Upanishad Vishnu Medieval
Vishnu

medieval,
after the Mahavakya of Principal Upanishads, [128][140]
Hayagriva Upanishad Hayagriva
10th century Pancaratra, Tantra
CE

Narayana, 14th to 15th Tantra, yoga, Brahman, Atman, [141]

Dattatreya Upanishad
Dattatreya century Shaivism, Shaktism
Rama, ~11th to Om, Atman, Brahman, Narayana, Rama, [142]
Tarasara Upanishad
Narayana 16th century Ramayana

before the Primordial nature, cosmology, [125]

Avyakta Upanishad Narasimha
7th century Ardhanarishvara, Brahman, Atman

before the
Atman, Brahman, Advaita, Shaivism, [143]
Nrisimha Tapaniya Upanishad Narasimha 7th century
Avatars of Vishnu, Om
CE

Bhagavad Gita

The Bhagavad Gita is a central text in Vaishnavism, and especially in the context of Krishna.[144][145][146] The Bhagavad Gita is an important
scripture not only within Vaishnavism, but also to other traditions of Hinduism.[147][148] It is one of three important texts of the Vedanta school of
Hindu philosophy, and has been central to all Vaishnavism sampradayas.[147][149]

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.[147] 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.[150] 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.[151] Bhakti, in
Bhagavad Gita, is an act of sharing, and a deeply personal awareness of spirituality within and without.[151]

The Bhagavad Gita is a summary of the classical Upanishads and Vedic philosophy, and closely associated with the Bhagavata and related
traditions of Vaishnavism.[152][153] 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.[154]

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.[24][25] Its doctrines are found embedded in the stories within the Narayaniya section of
the Mahabharata.[155] 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.[155][156]

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).[155][157] 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.[158][157] These texts also present cosmology, methods of worship, tantra, Yoga and principles behind the design and building
of Vaishnava temples (Mandira nirmana).[158][159][160] These texts have guided religiosity and temple ceremonies in many Vaishnava
communities, particularly in South India.[158]
The Pancaratra Samhitas are tantric in emphasis, and at the foundation of tantric Vaishnava traditions such as the Sri Vaishnava
tradition.[161][162] 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.[161][160] While the practices vary, the philosophy of Pancaratra is primarily derived from the
Upanishads, its ideas synthesize Vedic concepts and incorporate Vedic teachings.[163][164]

The three most studied texts of this genre of Vaishnava religious texts are Paushkara Samhita, Sattvata Samhita and Jayakhya Samhita.[158][165]
The other important Pancaratra texts include the Lakshmi Tantra and Ahirbudhnya Samhita.[25][166] Scholars place the start of this genre of texts
to about the 7th or 8th century CE, and later.[158][167]

Other texts

Mahabharata and Ramayana

The two Indian epics, the Mahabharata and the Ramayana present Vaishnava philosophy and culture embedded in legends and dialogues.[168]
The epics are considered the fifth Veda in Hindu culture.[169] 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.[170] 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.[171]

The Mahabharata is centered around Krishna, presents him as the avatar of transcendental supreme being.[172] 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.[173] The philosophical highlight of the work is the Bhagavad
Gita.[174][115]

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".[177]

More broadly, the Puranic literature is encyclopedic,[178][179] and it includes diverse topics such as cosmogony,
cosmology, genealogies of gods, goddesses, kings, heroes, sages, and demigods, folk tales, travel guides and
pilgrimages,[180] temples, medicine, astronomy, grammar, mineralogy, humor, love stories, as well as theology
and philosophy.[181][182][183] The Puranas were a living genre of texts because they were routinely
revised,[184] their content is highly inconsistent across the Puranas, and each Purana has survived in numerous
manuscripts which are themselves inconsistent.[185][186] The Hindu Puranas are anonymous texts and likely the
work of many authors over the centuries.[185][186]

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.[187] Some were revised into Vaishnava treatises, such as the Brahma Vaivarta Purana, which The Krishna stories have
inspired numerous dramatic
originated as a Puranic text dedicated to the Surya (Sun god). Textual cross referencing evidence suggests that
and dance arts in Indian
in or after 15th/16th century CE, it went through a series of major revisions, and almost all extant manuscripts of
culture.[175][176]
Brahma Vaivarta Purana are now Vaishnava (Krishna) bhakti oriented.[188] Of the extant manuscripts, the
main Vaishnava Puranas are Bhagavata Purana, Vishnu Purana, Nāradeya Purana, Garuda Purana, Vayu
Purana and Varaha Purana.[189] 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.[190][191][192] 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.[193][194][195]

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.[196][197][198]

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.[199] 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.[200]

Sectarian texts

In the Warkari movement the following scriptures are considered sacred in addition to general body of the common writing:

Dnyaneshwari
Tukaram-Gatha[202]
Sopandevi
Namdev-Gatha
 Eknathi-Bhagwat

The Chaitanya movement has the following texts along with other theological sources.

Sat Sandarbhas
Brahma Samhita

Attitude toward scriptures

Chaitanya Vaishnava traditions refer to the writings of previous acharyas in their respective lineage or
sampradya as authoritative interpretations of scripture.[201] While many schools like Smartism and Advaitism
encourage interpretation of scriptures philosophically and metaphorically and not too literally,[203] Chaitanya
Vaishnavism stresses the literal meaning (mukhya vṛitti) as primary and indirect meaning (gauṇa vṛitti) as Jiva Gosvami's Bhajan Kutir
secondary: sākṣhād upadesas tu shrutih - "The instructions of the shruti-shāstra should be accepted literally, at Radha-kunda. Jiva
without fanciful or allegorical interpretations."[201][204] Goswamis Sandarbhas
summarize Vedic sources of
Gaudiya Vaishnava tradition's
Practices accretion of the concept
Krishna to be the supreme
Lord.[201]
Bhakti

The Bhakti movement originated among Vaishnavas of South India during the 7th-century CE,[205] spread northwards from Tamil Nadu through
Karnataka and Maharashtra towards the end of 13th-century,[206] and gained wide acceptance by the fifteenth-century throughout India during an
era of political uncertainty and Hindu-Islam conflicts.[207][208][209]

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.[210] 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.[211][212]

Vaishnava bhakti practices involve loving devotion to a Vishnu avatar (often Krishna), an emotional connection, a longing and continuous feeling
of presence.[213] All aspects of life and living is not only a divine order but divinity itself in Vaishnava bhakti.[151] 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.[214] These help Vaishnavas socialize and form a community identity.[215]

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 tulasi Left: A Vaishnava Hindu with Tilaka (Urdhva Pundra).[216]
leaf.[219][220] Right: A Shaiva Hindu with Tilaka (Tripundra)[217][218]

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."[221]

Pilgrimage sites

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.[222][223]

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 Vaishno
Devi
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 Badrinath
Earth.[35][note 4]
Vrindavan
Mathura
On the other hand, Goloka is considered the eternal abode of Krishna, Svayam Ayodhya
bhagavan according to some Vaishnava schools, including Gaudiya Vaishnavism Nathdwara Varanasi
and the Swaminarayan Sampradaya. The scriptural basis for this is taken in Dwarka Mayapur
Brahma Samhita and Bhagavata Purana.[224]
Jagannath
Traditions Pandharpur

Four sampradayas and other traditions Udupi Tirupati

Srirangam
The Vaishnavism traditions may be grouped within four sampradayas, each Guruvayur
exemplified by a specific Vedic personality. They have been associated with a Rameshwaram

specific founder, providing the following scheme: Sri Sampradaya (Ramanuja),

Brahma Sampradaya (Madhvacharya),[225] Rudra Sampradaya (Vishnuswami,
Vallabhacharya),[226] Kumaras Sampradaya (Nimbarka).[227][note 5] These four Major pilgrimage and temple sites in Vaishnavism. Orange
sampradayas emerged in early centuries of the 2nd millennium CE, by the 14th markers are UNESCO world heritage sites.
century, influencing and sanctioning the Bhakti movement.[68]

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,[177][230] 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.[20][21]
Beyond the four major sampradayas, the situation is more complicated,[231] with the Vaikhanasas being much older[232] than those four
sampradayas, and a number of additional traditions and sects which originated later,[233] or aligned themselves with one of those four
sampradayas.[228] 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.[234]

List

TABLE OF VAISHNAVA TRADITIONS

Main
(Sub)school-
Sampradaya theological Philosophy Founder (Sub)schools Founded Worship
founder
preceptor

Bhagavatism 1st Vāsudeva,

millennium unknown Bala Krishna, Gopala-
(Vasudevism)[1][40] BCE Krishna
Historical
3rd century
traditions Pancharatra[41] BCE
Sage Narayana Vishnu

4th century
Vaikhanasa Sage Vaikhanasa Vishnu
CE

Pillai Lokacharya
12th–14th
Vishishtadvaita Nathamuni (10th Iyengar Thenkalai Manavala Vishnu + Lakshmi
Sri century
Laksmi ("qualified century)[235] Mamunigal
Sampradaya
monism") Ramanujacharya 14th
Iyengar Vadakalai Vedanta Desika Vishnu + Lakshmi
century

Tattvavada
("the realist
Haridasa and Sadh 13th-14th Narahari Tirtha / Lord Narayana / Hari
viewpoint") Madhvacharya
Vaishnavism century Sripadaraja (Vishnu) + Lakshmi
or Dvaita
Brahma ("dualism")
Brahma
Sampradaya Achintya Gaudiya 16th Chaitanya
Radha Krishna
Bheda Abheda Vaishnavism[note 6] century Mahaprabhu
("difference
and non- Mahanam Prabhu
1890s Radha Krishna
difference") Sampradaya Jagadbandhu

Pushtimarg c. 1500 Vallabhacharya Radha Krishna, Shrinathji

Shuddhadvaita
Rudra [note 7]
Shiva ("pure Vishnuswami 18th Charan Das a
Sampradaya Charan Dasi Radha Krishna
nondualism")
century[237] Dhusar of Dehra

Four Dvaitadvaita 7th or

Kumara
Kumaras ("duality in Nimbarkacharya 12th–13th Radha Krishna
Sampradaya
Narada unity") century

Warkari 13th Dnyaneshwar

Vithoba (Krishna)
Sampradaya century (Jñāneśvar)[note 8]
Ramanandi 14th
Sant (Sant Ramananda Rama
Sampradaya century
Mat)
traditions 15th Kabir, a disciple Vishnu, Narayana,
Kabir panth[1][239]
century of Ramananda Govinda,[240] Rama

16th–17th
Dadu panth[1] century
Dadu Dayal non-sectarian

Other Odia Vaishnavism Early

traditions Middle Jagannath
(Jagannathism)[17] Ages

Mahanubhava 12–13th
Chakradhara Pancha-Krishna
Sampradaya century

Vaishnava-
15th Vidyapati,
Sahajiya Radha Krishna
century Chandidas
(tantric)
Ekasarana 16th Srimanta
Krishna
Dharma century Sankardeva

Radha Vallabh 16th Hith Harivansh

Radha, Radha Krishna
Sampradaya century Mahaprabhu
Pranami 17th Devchandra
Krishna
Sampradaya century Maharaj

Swaminarayan,

Swaminarayan Radha Krishna,

1801 Swaminarayan
Sampradaya
Lakshmi Narayan
 Ramsnehi Ram Charan
1817 Rama
Sampradaya (inspirator)
Kapadi
Rama
Sampradaya

Balmikism Sage Valmiki Rama, Valmiki

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.[241] 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,[232][242] and is best known as a designation for Vishnu-devotees.[242] 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.[243] It was supported by the Guptas, suggesting a widespread appeal, in contrast to specific sects.[241]

Pancaratra Heliodorus pillar

The Pāñcarātra is the tradition of Narayana-worship.[155] The term pāñcarātra means "five nights,"
from pañca, "five,"and rātra, "nights,"[244][155] 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.[155]

The Narayaniya section of the Mahabharata describes the ideas of the Pāñcarātras.[155]
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.[24]

The Pāñcarātra Samhitas developed from the 7th or 8th century onward, and belongs to Agamic or
Tantras,[245][158] setting them at odds with vedic orthodoxy.[161] Vishnu worshipers in south India
still follow the system of Pancharatra worship as described in these texts.[158]

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,
Heliodorus pillar in Vidisha, India.
and Ramanuja, founder of the Sri Vaishnava tradition, propagated Pāñcarātra ideas." [246]
Ramananda was also influenced by Pāñcarātra ideas through the influence of Sri Vaishnavism, Period/culture late 2nd century
whereby Pāñcarātra re-entered north India.[246] BCE
Place Vidisha, Madhya
Vaikhanasas Pradesh, India.
Present location Vidisha, India
The Vaikhanasas are associated with the Pāñcarātra, but regard themselves as a Vedic orthodox
sect.[232][247] 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.[246]

Vaikhanasas have their own foundational text, the Vaikhanasasmarta Sutra, which describes a Heliodorus
pillar
mixture of Vedic and non-Vedic ritual worship.[232] The Vaikhanasas became chief priests in a lot of
south Indian temples, where they still remain influential.[232]

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.[248][249] According to Flood, Smartism developed and expanded with
the Puranas genre of literature.[250] By the time of Adi Shankara,[248] 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),[250] "as a solution to varied and conflicting devotional
practices."[248]
Traditionally, Sri Adi Shankaracharya (8th century) is regarded as the greatest teacher and reformer of the Smarta.[251][252] According to
Hiltebeitel, Adi Shankara Acharya established the nondualist interpretation of the Upanishads as the touchstone of a revived smarta
tradition.[248][note 9]

Alvars

The Alvars, "those immersed in god," were twelve[208] 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.[253] 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.[254] 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.[255]
Nammalvar

Contemporary traditions

Gavin Flood mentions five most important contemporary Vaishnava orders.[233]

Sri Vaishnavism

Sri Vaishnavism is a major denomination within Vaishnavism that originated in South India, adopting the prefix Sri as an homage to Vishnu's
consort, Lakshmi.[256] The Sri Vaishnava community consists of both Brahmans and non-Brahmans.[257] 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.[257]
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.

Sri Vaishnavism developed in Tamilakam in the 10th century.[259] 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.[259][72] 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.[235] Its most influential leader was Ramanuja (1017-1137), who
developed the Vishistadvaita ("qualified non-dualism") philosophy.[260] Ramanuja challenged the then dominant Advaita Vedanta interpretation
of the Upanishads and Vedas, by formulating the Vishishtadvaita philosophy foundations for Sri Vaishnavism from Vedanta.[72]

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.[258] 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.[261] Moksha can also be reached
by total surrender and saranagati, an act of grace by the Lord.[262] 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.[263]

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.[262] The philosophy of Sri Vaishnavism is adhered to and disseminated by the Iyengar
community.[264]

Sadh Vaishnavism

Sadh Vaishnavism is a major denomination 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.[265][266] 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.[267] 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.[268]
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.[269] 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.[270] 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.[271] 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.[272] Vayu is prominently shown by Madhva in countless texts.[273][274]

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.[275] 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.[276]

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.[277] 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.[278] The Madhva school of thought also had a huge impact on Gujarat Vaishnava culture.[279] 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.[280]

Gaudiya Vaishnavism

Gaudiya Vaishnavism, also known as Chaitanya Vaishnavism[281] 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, adipurusha.

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.[282] 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.[283] 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.[284]

Warkari tradition

The Warkari sampradaya is a non-Brahamanical[285][286] 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.[287]

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.[287]

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,[288] is one of the largest and most egalitarian Hindu sects India,
around the Ganges Plain, and Nepal today.[289] It mainly emphasizes the worship of Rama,[288] as well as Vishnu directly and other
incarnations.[290] Most Ramanandis consider themselves to be the followers of Ramananda, a Vaishnava saint in medieval India.[291]
Philosophically, they are in the Vishishtadvaita (IAST Viśiṣṭādvaita) tradition.[288]

Its ascetic wing constitutes the largest Vaishnava monastic order and may possibly be the largest monastic order in all of India.[292] Rāmānandī
ascetics rely upon meditation and strict ascetic practices, but also 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.[239][293][294] 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.[239][1][295][293][296]

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][297]

Minor 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.[298] Jagannathism was a regional state
temple-centered version of Krishnaism,[299] but can also be regarded as a non-sectarian syncretic Vaishnavite and all-Hindu cult.[300] The notable
Jagannath temple in Puri, Odisha became particularly significant within the tradition since about 800 CE.[301]

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.[302]

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.[303]

Ekasarana Dharma

The Ekasarana Dharma was propagated by Srimanta Sankardev in the Assam region of India.It considers Krishna as the only God.[304] Satras
are institutional centers associated with the Ekasarana dharma.[305][306]

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.[307]

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.[308]

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.[309]

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.[310]

Comparison of Vaishnavism with other traditions

Vaishnava Traditions Shaiva Traditions Shakta Traditions Smarta Traditions References

Vedas and Vedas and [89][116]
Scriptural authority Vedas and Upanishads Vedas and Upanishads
Upanishads Upanishads

Vishnu as Mahavishnu or Krishna as Devi as Adi [310][311]

Supreme deity Shiva as Parashiva , None, Varies
Vishwarupa Parashakti ,

Creator Vishnu Shiva Devi Brahman principle [310][312]

Avatar Key concept Minor Significant Minor [89][313][314]

Monastic life Accepts Recommends Accepts Recommends [89][315][316]

Optional,
Rituals, Bhakti Affirms Affirms Optional[320] [321]
Varies[317][318][319]

Ahimsa and
Affirms, Optional, Varies Recommends,[317] Optional
Recommends, [322][323]
Vegetarianism Optional Optional

Free will, Maya, [310]

Affirms Affirms Affirms Affirms
Karma

Brahman (Devi), [310]

Metaphysics Brahman (Vishnu) and Atman (Soul, Self) Brahman (Shiva), Atman Brahman, Atman
Atman

1. Perception
2. Inference
3. Comparison and
1. Perception 1. Perception analogy
Epistemology 1. Perception
2. Inference 2. Inference 4. Postulation, [325][326][327]
(Pramana) 2. Inference
3. Reliable testimony 3. Reliable derivation
3. Reliable testimony
4. Self-evident[324] testimony 5. Negative/
cognitive proof
6. Reliable
testimony

Vishishtadvaita (qualified Non dualism),

Dvaita (Dualism),
Shuddhadvaita (Pure Non Dualism),
Philosophy Samkhya, Shakti- [328][329]
Dvaitadvaita (Dualistic Non Dualism), Vishishtadvaita, Advaita Advaita
(Darshanam) Advaita
Advaita (Non Dualism), Achintya
Bhedabheda (Non Dualistic
Indifferentiation)

Jivanmukta, Advaita,
Videhamukti, Yoga, Jivanmukta, Shiva is
Salvation Bhakti, Tantra, Yoga, [263][330]
champions householder life, Vishnu is soul, Yoga,
(Soteriology) Yoga champions monastic
soul champions monastic life
life

Demography
There is no data available on demographic history or trends for Vaishnavism or other traditions within Hinduism.[331]

Estimates vary on the relative number of adherents in Vaishnavism compared to other traditions of Hinduism.[note 11] Klaus Klostermaier and
other scholars estimate Vaishnavism to be the largest Hindu denomination.[333][334][6][note 12] 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.[335][336]

Vaishnavism is one of the major traditions within Hinduism.[337] 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 .[222][223] Other
major regions of Vaishnava presence, particularly after the 15th century, are Odisha, Bengal and northeastern India (Assam, Manipur).[338]
Dvaita school Vaishnava have flourished in Karnataka where Madhavacharya established temples and monasteries, and in neighboring states,
particularly the Pandharpur region.[339] Substantial presence also exists in Tripura and Punjab.[340]
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.[341][342][343]

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.[344] 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
Hinduism portal

Religion portal

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 (sixth 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."[35]
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-centered devotion in the rasa of the emotional union and the dating and history of the Bhagavata
Purana.[48][49]
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."[35]
 5. (a) Steven Rosen and William Deadwyler III: "the word sampradaya literally means 'a community'."[228]
(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".[229]
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.[228]
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)."[236]
8. Gavin Flood notes that Jñāneśvar is sometimes regarded as the founder of the Warkari sect, but that Vithoba-worship predates
him.[238]
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")."[248]
10. Vishnu is regionally called by other names, such as Ranganatha at Srirangam temple in Tamil Nadu.[258]
11. Website Adherents.com gives numbers as of year 1999.[332]
12. According to Jones and Ryan, "The followers of Vaishnavism are many fewer than those of Shaivism, numbering perhaps 200
million."[115]}

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External links
Encyclopædia Britannica, "Vaishnavism" (https://www.britannica.com/topic/Vaishnavism)
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