Vaishnavism

A large percentage of Hindus are Vaishnavas, with the vast majority living in India. Awareness, recognition, and growth of the belief has significantly increased outside of India in recent years.

The Gaudiya Vaishnava branch of the tradition has significantly increased the awareness of Vaishnavism internationally, since the mid-1900s, largely through the activities and geographical expansion of the Hare Krishna movement, primarily through ISKCON and more recently, through several other Vaishnava organizations conducting preaching activities in the West.


Etymology
The term Vaishnavism entered the English language in the 19th century. It was formed by attaching the suffix -ism to Sanskrit Vaishnava (IAST: vaiṣṇava), which is the vriddhi form of Vishnu meaning "relating, belonging, or sacred to Vishnu" or "a worshipper or follower of Vishnu".
Principal historic branches
Bhagavatism, early Ramaism and Krishnaism, merged in historical Vishnuism, a tradition of Historical Vedic religion, distinguished from other traditions by its primary worship of Vishnu. Vaishnavism, is historically the first structured Vaishnava religion as "Vishnuism, in a word, is the only cultivated native sectarian native religion of India." Although it is usual to speak of Vishnu as the source of the avataras, this is only one of the names by which the god of Vaishnavism is known.

The other names include Narayana, Vasudeva and Krishna; each the name of a divine figure with attributed supremacy, which each associated tradition of Vaishnavism believes to be distinct. For example, in the Krishnaism branch of Vaishnavism, such as the Gaudiya Vaishnava, Nimbaraka and Vallabhacharya traditions, devotees worship Krishna as the supreme form of God, Svayam Bhagavan, in contrast to the belief of the devotees of the Vishnu tradition.
Principal beliefs
Supreme God


Vishnu, as commonly depicted in his four-armed form

The principal belief of Vishnu-centered sects is the identification of Vishnu or Narayana as the one supreme god. This belief contrasts with the Krishna-centered traditions, such as Vallabha Sampradaya and Gaudiya Vaishnavas, in which Krishna is considered to be the supreme god and the source of all avataras. The belief in the supremecy of Vishnu is based upon the many avatars (incarnations) of Vishnu listed in the Puranic texts, which differs from other Hindu deities such as Ganesh, Surya or Durga.Vaishnavites consider Shiva, one of the Hindu Trimurti (Trinity) as subservient to Vishnu, and a Vaishnava himself. Swaminarayan, founder of the Swaminarayan faith, differs with this view and holds that Vishnu and Shiva are different aspects of the same God. Notably, the Swaminarayan view is a minority view among Vaishnavites.
A few Vaishnava schools also identify the God of the Abrahamic religions with Vishnu, which is however problematic, since Yhwh/Allah is viewed through a monotheistic lens: ie a single eternal being, outside, beyond and separate from his creation; whereas Vishnu is viewed through the panentheistic lens of Hinduism: ie. where all existence is a part of God, and God includes all existence.

Another distinguishing feature of the Vaishnava teachings, is that God (Vishnu and/or Krishna) "is a real person and His variegated creation is also real". Unlike other schools of Hinduism whose goal is liberation (moksha), or union with the Supreme Brahman, the ultimate goal of Vaishnava practice is an eternal life of bliss (ananda) in service to Vishnu, or one of his many avatars, in the spiritual realm of 'Vaikuntha', which lies beyond the temporary world of illusion (maya).

The three features of the Supreme as described in the Bhagavata Purana--Brahman, Paramatma and Bhagavan--are viewed as the Universal Vishnu, Vishnu within the heart, and Vishnu the personality respectively. Initiation
Vaishnavas commonly follow a process of initiation (diksha), given by a guru, under whom they are trained to understand Vaishnava practices.The system of receiving initiation and training from a spiritual master is based on injunctions throughout the scriptures held as sacred within the Vaishnava traditions:
"Just try to learn the truth by approaching a spiritual master. The self-realized souls can impart knowledge unto you because they have seen the truth."(Bhagavad Gita)

"One who is initiated into the Vaishnava mantra and who is devoted to worshiping Lord Vishnu is a Vaishnava.

One who is devoid of these practices is not a Vaishnava."(Padma Purana)
The scriptures specific to the Gaudiya Vaishnava group also state that one who performs an act of worship as simple as chanting 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. Such a person is worshipable and is the topmost human being."(Chaitanya Charitamrita)

Attitude toward scriptures
Vaishnava traditions refer to the writings of previous acharyas in their respective lineage or sampradya (see below) as authoritative interpretations of scripture. While many schools like Smartism and Advaitism encourage interpretation of scriptures philosophically and metaphorically and not too literally, Vaishnavism stresses the literal meaning (mukhya vṛitti) as primary and indirect meaning (gauṇa vṛitti) as secondary: sākṣhād upadesas tu shrutih - "The instructions of the shruti-shāstra should be accepted literally, without fanciful or allegorical interpretations."
Vaishnava sampradayas


Vaishnavite Brahmin students at a theological seminary in Tanjore.

The general tilak pattern is of two or more connected vertical lines on and another line on the nose resembling the letter Y, which usually represents the foot of Vishnu and the lotus flower. In this dialogue, Krishna plays the role of Arjuna's charioteer.
Many of the ancient kings, beginning with Chandragupta II (Vikramaditya) were known as Parama Bhagavatas, or Bhagavata Vaishnavas.
Vaishnavism flourished in predominantly Shaivite South India during the seventh to tenth centuries CE, and is still commonplace, especially in Tamil Nadu, as a result of the twelve Alvars, saints who spread the sect to the common people with their devotional hymns.The temples which 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).
In later years Vaishnava practices increased in popularity due to the influence of sages like Ramanujacharya, Madhvacharya, Manavala Mamunigal, Vedanta Desika, Surdas, Tulsidas, Tyagaraja, and many others.
In his The Religions of India, Edward Washburn Hopkins presents an accepted distinction as to the assumption that Vishnuism is associated with Vedic brahmanism, and was part of brahmanism.

Krishnaism was adopted much later, and it is for this reason, amongst others, that despite its modern iniquities Shiva has appealed more to the brahmans than Krishna. Rama's wife Sita, his brother Lakshman and his devotee/follower Hanuman all play key roles within the Vaishnava tradition as examples of Vaishnava etiquette and behaviour.

The philosophical highlight of the work is the chapter covering a conversation between Arjuna and Krishna prior to the final battle, individually known as the Bhagavad Gita. Depending on the Sampradaya or Vaishnava group one follows, Krishna is regarded either as a full avatar of Vishnu, non-different from him, or as the source of all avatars including Vishnu himself, a notion held only within the Gaudiya and Nimbarka branches of Vaishnavism.
Both works are often reenacted in part as dramas by followers of Vaishnavism, especially on festival days concerning each of the specific avatars.