Gaudiya Vaishnavism

Gaudiya Vaishnavism (also known as Chaitanya Vaishnavism  and Hare Krishna) is a Vaishnava religious movement founded by Chaitanya Mahaprabhu (1486–1534) in India in the 16th century. "Gaudiya" refers to theGauḍa region (present day Bengal/Bangladesh) with Vaishnavism meaning "the worship of the monotheistic Deity or Supreme Personality of Godhead, often addressed as Krishna, Narayana or Vishnu". Its philosophical basis is primarily that of the Bhagavad Gita and Bhagavata Purana, as well as other Puranic scriptures and Upanishadssuch as the Isha Upanishad, Gopala Tapani Upanishad, and Kali Santarana Upanishad.

The focus of Gaudiya Vaishnavism is the devotional worship (bhakti) of Krishna, as Svayam Bhagavan or the Original Supreme Personality of Godhead  . Most popularly, this worship takes the form of singing God's holynames, such as "Krishna" and "Rama", most commonly in the form of the Hare Krishna (mantra), also known askirtan. The movement is sometimes referred to as the Brahma-Madhva-Gaudiya sampradaya, referring to its traditional origins in the succession of spiritual masters (gurus) believed to originate from Brahma. It classifies itself as a monotheistic tradition, seeing the many forms of Vishnu as expansions or incarnations of the one Supreme God, adipurusha known as Krishna (literally “the All-Atractive”) or Govinda.

Among the Gaudiya Vaishnavas, devotion to Krishna often includes the worship of Krishna along with His spiritual internal potency (hlandhini shakti) or pleasure potency and manifest as His eternal consort, the Goddess of devotion known as Sri Radha.

Philosophical concepts

Living beings

According to Gaudiya Vaishnava philosophy, consciousness is not a product of matter (this is common for all spiritual traditions), but is instead a symptom of the soul.  All living beings (jivas), are distinct from their current body - the nature of the soul beingeternal, immutable, and indestructible without any particular beginning or end.  Souls which are captivated by the illusory nature of the world (Maya) are repeatedly reborn among the various (8 400 000 in number) species of life on this planet and on other worlds in accordance to the laws of karma and individual desire. This is consistent with the concept of samsara found throughout Hindubelief.

Release from the process of samsara (known as moksha) is believed to be achievable through a variety of yoga processes. However, within Gaudiya Vaishnavism it is bhakti in its purest state (or "pure love of God") which is given as the ultimate aim, rather than liberation from the cycle of rebirth. 

Supreme Person (God)

Gaudiya Vaishnavas believe that God has many forms and names, but that the name "Krishna" is the 'fullest' description because it means "He who is all-attractive",  covering all of God's aspects, such as being all-powerful, supremely merciful and all-loving. God is worshiped as the eternal, all-knowing, omnipresent, all-powerful and all-attractive Supreme Person. Names of God from other religious traditions, such as Allah and Jehovah, are also accepted as bonafide titles of the same Supreme Person. 

One of the defining aspects of Gaudiya Vaishnavism is that Krishna is worshiped specifically as the source of all Avataricincarnations of God. This is based on quotations from the Bhagavata Purana, such as "krsnas tu bhagavan svayam", translated as "Krishna is the original Personality of Godhead"  and from the Bhagavad Gita where Arjuna, when speaking to Krishna, states:

"You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Narada, Asita, Devala and Vyasa confirm this truth about You, and now You Yourself are declaring it to me." 

Krishna is described elsewhere as the "seed-giving father of all living beings"^[  and is worshiped within the Gaudiya tradition literally, as such - Krishna being the "sustaining energy of the universe". 

Inconceivable oneness and difference

 

A particularly distinct part of the Gaudiya Vaishnava philosophy espoused by Chaitanya Mahaprabhu is the concept of Achintya Bheda Abheda, which translates to "inconceivable oneness and difference" in the context of the soul's relationship with Krishna,  and also Krishna's relationship with his other energies (i.e. the material world). 

In quality, the soul (jiva) is described as being identical to God, but in terms of quantity individual jivas are said to be infinitesimal in comparison to the unlimitedSupreme Being. The exact nature of this relationship (being simultaneously one and different with Krishna) is inconceivable to the human mind, but can be experienced through the process of Bhakti yoga.

This philosophy serves as a meeting of two opposing schools of Hindu philosophy, pure monism (God and the soul as one entity) and pure dualism (God and the soul as absolutely separate). In practice Gaudiya Vaishnava philosophy has much more in common with the dualistic schools, as Krishna is worshiped as a Supreme person.

Devotional activities 

                                                                                                                                                                                                                                         Bhakti Yoga

 

The practical process of devotional life is described as bhakti or bhakti-yoga. The two main elements of the bhakti-yoga process are vaidhi bhakti, which is devotional service through practice of rules and regulations (sadhana) and raganuga bhakti, which is taken as a higher stage of more spontaneous devotional service based on a selfless desire to please one's chosen Ishta-deva of Krishna or his associated expansions and avatars. Practicing vaidhi-bhakti with a view to cultivate prema creates eligibility for raganuga-sadhana.  Both vaidhi and raganuga bhakti are based on the chanting or singing of Krishna's names. Attainment of the raganuga stage means that rules of lifestyle are no longer important and that emotions or any material activities for Krishna should not be repressed, including sexuality. Vaidhi-bhakti's purpose is to elevate the devotee to raganuga; something which generally takes a long time.

Within his Siksastaka prayers, Chaitanya compares the process of bhakti-yoga to that of cleansing a dirty place of dust, wherein our consciousness is the object in need of purification.^[17] This purification takes place largely through the chanting and singing of Radha and Krishna's names. Specifically the Hare Krishna (mantra) is chanted and sung by practitioners on a daily basis, sometimes for many hours each day. Famously within the tradition, one of Chaitanya Mahaprabhu's close associates, Haridasa Thakur, is reported to have chanted 300,000 holy names of God each day. 

Diet and lifestyle

Gaudiya Vaishnavas follow a Lacto vegetarian diet, abstaining from all types of animal flesh, including fish and eggs. Onions and garlic are also avoided as they are believed to promote a more tamasic form of consciousness in the eater when taken in large quantities.

All types of food are first offered to Krishna, and then the remnants are eaten as prasadam. This is based on a number of instructions by Krishna in the Bhagavad Gita that:

• "If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." (9.26) 
• "The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin." (3.13)  

They avoid taking any recreational drugs or intoxicants and engage in sexual relations only within marriage, often for the sole purpose of procreation. Many Gaudiya Vaishnavas will live for at least some time in their life as monks (brahmacharya), and the majority of senior gurus live as renunciates (sannyasa) after the age of 50 years.

History since Chaitanya Mahaprabhu

Over the three centuries following the disappearance of Sri Chaitanya Mahaprabhu, the Gaudiya Vaishnava tradition evolved into the form in which we largely find it today in contemporary India. In the early years of the tradition, the followers of Nityananda Prabhu, Advaita Acharya and other companions of Chaitanya Mahaprabhu educated and initiated people, each in their own locales across Bengal.

Chaitanya Mahaprabhu requested a select few among his followers, who later came to be known as the Six Gosvamis of Vrindavan, to systematically present his theology of bhakti in their writings. This theology emphasized the devotee's relationship to the Divine Couple, Radha and Krishna, and looked to Caitanya as the embodiment of both Radha and Krishna. The six were Rupa Goswami, Sanatana Goswami, Gopala Bhatta Goswami, Raghunatha Bhatta Goswami, Raghunatha dasa Goswami and Jiva Goswami. In the second generation of the tradition, Narottama, Srinivasa and Shyamananda, three students of Jiva Goswami, the youngest among the six Goswamis, were instrumental in spreading the theology across Bengal and Orissa.

The festival of Kheturi (approx 1574),  presided over by Jahnava Thakurani, the wife of Nityananda Rama, was the first time the leaders of the various branches of Chaitanya Mahaprabhu's followers assembled together. Through such festivals, members of the loosely organized tradition became acquainted with other branches along with their respective theological and practical nuances. That notwithstanding, the tradition has maintained its plural nature, having no central authority to preside over its matters. The festival of Kheturi allowed for the systemization of Gaudiya Vaishnava theology as a distinct branch of Vaishnava theology.

In the 17th century, Vishvanath Chakravarti Thakur held great merit in clarifying core doctrinal issues over the practice of raganuga-bhakti through works such as Raga-vartma-chandrika. His student Baladeva Vidyabhushanwrote a famous commentary on the Vedanta-sutra called Govinda Bhashya.

The 18th century saw a number of luminaries headed by Siddha Jayakrishna Das Babaji of Kamyavan and Siddha Krishnadas Babaji of Govardhan. The latter, a widely renowned teacher of the mode of internal worship (raga-bhajan) practiced in the tradition, is largely responsible for the current form of devotional practice embraced by some of the traditions based in Vraja.

From the very beginning of Chaitanya's bhakti movement in Bengal, Haridasa Thakur and others Muslim by birth were the participants. This openness received a boost from Bhaktivinoda Thakur's broad-minded vision in the late 19th century and was institutionalized by Bhaktisiddhanta Sarasvati Thakur in his Gaudiya Matha in the 20th century. 

The Gaudiya Matha                                                                                                                     Gaudiya and other Vaishnava schools

Gaudiya Matha historians assert that in the 17th-18th century, there was a period of general decline in the movement's strength and popularity characterized by decreased preaching and appearance of persons following and promoting degraded teachings and practices.  These groups are called apasampradayas.  This period was followed by a renaissance which began at the start of the 20th century. This change is believed to have happened largely due to the efforts of a particularly adept preacher known as Bhaktivinoda Thakur, who also held the position of a deputy magistrate with the British government. Bhaktivinoda Thakur's son grew up to be both an eminent scholar and highly influential Vaishnava preacher, known in his later life as Srila Bhaktisiddhanta Sarasvati Thakura. In total, Bhaktisidhanta Sarasvati Thakur founded sixty-four Gaudiya Matha monasteries in India, Burma and Europe. 

Although sharing a common set of core beliefs, there are a number of philosophical differences which distinguish Gaudiya Vaishnavism from other Vaishnava schools:

• In Gaudiya Vaishnavism, Krishna is seen as the original form of God, i.e. the source of Vishnu and not as His avatar. This is based primarily on verse 1.3.28 of the Bhagavata Purana (krsnas tu bhagavan svayam) and other scriptures. This belief is shared by the Nimbarka and Vallabha sampradayas, but not by the Ramanuja and Madhva schools, who view Krishna as an avatar of Vishnu.
• As Krishna's consort, Radha is similarly viewed as the source of all other Shaktis, including Lakshmi and Sita.
• Chaitanya Mahaprabhu is worshiped as the most recent Avatar of Krishna to descend in the current yuga, or age. Other sampradayas view Chaitanya as a devotee of Krishna only, and not Krishna himself or a form of avatar.  According to his biographies, Chaitanya did not display himself as Krishna in public . and would in fact avoid being addressed as such. In this regard A. C. Bhaktivedanta Swami states, "[When] addressed as Lord Krishna, He denied it. Indeed, He sometimes placed His hands over His ears, protesting that one should not be addressed as the Supreme Lord".  However at times Chaitanya would exhibit a different mood and would welcome worship of himself as the Supreme Lord, and at a few occasions exhibited his Universal form. Rupa Goswami, when first meeting with Chaitanya, composed the following verse showing his belief in Chaitanya Mahaprabhu's divinity:

"O most munificent incarnation! You are Krishna Himself appearing as Sri Krishna Caitanya Mahaprabhu. You have assumed the golden color of Srimati Radharani, and You are widely distributing pure love of Krishna. We offer our respectful obeisances unto You." 

Although not a widely accepted viewpoint outside of the Gaudiya tradition, Chaitanya's followers point at verses throughout the Puranic literatures such as in the Padma Purana, Garuda Purana, Narasimha Purana, Bhavisya Purana, Agni Purana, Vayu Purana etc as evidence to support this claim. 

Theological sources

Gaudiya Vaishnava theology is prominently expounded by Jiva Goswami in his Sat-sandarbhas, six elaborate treatises on various aspects of God. Other prominent Gaudiya Vaishnava theologians are his uncles, Rupa Gosvami author of Sri Bhakti-rasamrta-sindhu  and Sanatana Gosvami, author of Hari-bhakti-vilasa, Visvanatha Chakravarti author of Sri Camatkara-candrika and Baladeva Vidyabhushana, author of Govinda Bhashya, a famous commentary onVedanta Sutra.

Historical Vishnuism

Historical Vishnuism as early worship of the deity Vishnu is one of the historical components, branches or origins of the contemporary and early Vaishnavism, which was subject of considerable study, and often showing that Vishnuism is a distinctive worship — a sect. The tradition was forming in the context of Puranic Vaisnavism evolving in the process of revitalizing religion of Brahmanism, of which Vishnuism is believed to be a part of, through assimilating a number of orthodox, non-conformist and tribal elements; the absorption of mother goddess worship, into what now known a Vaishnava sampradayas. It is a tradition of the historical Vedic religion and is distinguished from other historic schools later forming the Vaishnavism by its primary worship of Vishnu, later identified as the source of all Avatars. A number of separate sects or traditions merged with each representing the names of god of Vaishnavism. In contemporary Vaishnavism God is also known as Narayana, Vasudeva and Krishna and behind each of those names is a divine figure with attributed supremacy in Vaishnavism, that relates to historic traditions that some scholars theorize to be separate and distinct historically.It is distinct from Krishnaism, as in the revival of Bhakti, found in theBhagavata it is referred as Vishnuism.

The followers of Vaishnavism are referred to as Vaishnava(s) or Vaishnavites. According to recent statistics, a majority of Hindusare Vaishnavas, with the vast majority living in India. The name Vaishnavite is a direct translation of Vishnite and often lead to confusion. Some sources identify Visnuism with Vaishnavism, while others prefer to distinguish Vishnuism from Krishnaism and Ramaism.

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 Siva has appealed more to the brahmanas than Krishna. Its only later that Vishnuism merged with Krishnaism.

Etymology

The term Vaishnavism and Vishnuism, entered the English language in the 19th century, and was formed by attaching the suffix -ism to Sanskrit Vaishnava orVishnu (IAST: vaiṣṇava or viṣṇu), where first is the vriddhi form of the second meaning "relating, belonging, or sacred to Vishnu" or "a worshiper or follower of Vishnu".However Vaishnava may also refer to worshiper of Rama, Nrisimha or Krishna, whereas Vishuite more often refers to one who primerly worships Vishnu.

Principal beliefsVishnu: The Supreme                                                                                                             Adoption of Buddha as one of the avatars of Vishnu under Bhagavatism believed to be similarly a canalizing factor in assimilation in relationships during Gupta period 330-550 CE. Thus Mahayana Buddhism is sometimes calledBuddha-Bhagavatism.  It is in this period that it is commonly accepted among academics that the concept ofavatar of Vishnu was fully developed. 

The principal belief of Vishnuism is the identification of Vishnu as supreme or principal worship of him as was the case in the Historical Vedic times. Hopiks writes: there is a passage like the great Ka hymn of the Rig Veda, 'whom as god shall one worship?' The sages say to Vishnu: "All men worship thee;"  In the Rig Veda he is referred by his name oftrivikrama (who took three strides  ) and is believed by some scholars as the starting point of the evidence of such worship.

History of Vishnu-centered Vaishnavism

Number of stages to the history of Vaishnavism place worship of Vishnu in different perspective according to the different theories by different authors. On the first stage, in its twofold aspect - historic and philosophical, is referred as by some as Bhagavata and is believed to be founded by Krishna-Vasudeva, of Yadava tribe. The philosophical basis of this stage was that supreme being is eternal, infinite and full of grace, and that salvation consisted in a life of perpetual bliss near the Lord. During this stage some believe that Pancaratra entered into alliance with ancient Samkhya yogicsystem, in line with tendency to combine philosophy with religion. It is this period that is described as the stage when the sect of Narayana was absorbed into church of Krishna-Vasudeva. According to Grierson's views at this stageBhagavatism became a sect of Brahmanised anti-Brahmanists. Hopkins often remarked on the often expressed view, that Bhagavad Gita bears witness to the compromise thus arrived at between Brahmanism and Bhagavatism - "it is aKrishnaite version of a Vishnuite poem.  For this reason Krishna, the personal name of Vasudeva, was givenadmission into the circle of Brahminical gods as an avatar of Vishnu. 

Thus complex religion of Vaishnavism is often viewed as a synthesis of the worship of gods Vishnu, Narayana,Vasudeva and Krishna which is archived by the time of Bhagavad Gita (c. 4th century BCE to 3rd century CE). Worship of Vishnu is called Vishnuism and the monotheistic worship of Vishnu was already well developed in the period of the Itihasas. 

This form of Vaishnavism flourished in South India during the 3rd to 10th centuries, and is still commonplace, especially in present day Tamil Nadu, Andhra Pradesh, Karnataka, as a result of the twelve Alvars, saints who spread the sect to the common people with their devotional himns. 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 Prabandham(alternatively called the Dravida vedas). 

Vaishnavism

Vaishnavism (Sanskrit: वैष्णव धर्म,  ) is one of the major branches of Hinduism along withShaivism, Smartism, and Shaktism. It is focused on the veneration of Vishnu. Vaishnavites, or the followers of the Supreme Lord Vishnu, lead a way of life promoting differentiated monotheism, which gives importance to Lord Vishnu and His ten incarnations.

The oldest religious text in Vedic, Rigveda, describes Lord Vishnu as the Supreme Deity in Vishnu Sooktham (1.22.20):

om tad visnoh paramam padam sada pasyanti surayah

— diviva caksur atatam

"Just as the sun's rays in the sky are extended to the mundane vision, so in the same way the wise and learned devotees always see the abode of Lord Vishnu."

tad vipraso vipanyavo jagrvam sah samindhate

— visnor yat paramam padam

"Because those highly praiseworthy and spiritually awake devotees are able to see the spiritual world, they are also able to reveal that supreme abode of Lord Vishnu."

Rigveda mentions the Supreme Lord 93 times. Other shlokas are devoted to his faithful servants, mentioned in the scriptures as the limbs of Lord Vishnu. These minor deities include Indra, Surya, Rudra, Maruta, Vayu, Agni and Manyu.

In general, the Vaishnava Agamas describe Lord Vishnu as the "supreme being and the foundation of all existence." This is explained in Katha Upanishad 2.2.13: nityo nityanam cetanas cetananam/ eko bahunam yo vidadhati kaman, "the Supreme Being, the Personality of Godhead, is the chief living being amongst all living beings and grants the desires of all other eternal sentient beings"

Its beliefs and practices, especially the concepts of Bhakti and Bhakti Yoga, are based largely on the Upanishads, and associated with the Vedas and Puranic texts such as the Bhagavad Gita, and the Padma, Vishnu andBhagavata Puranas. 

The followers of Vaishnavism are referred to as Vaishnava(s) or Vaishnavites. Awareness, recognition, and growth of the belief has significantly increased outside of India in recent years. The Gaudiya Vaishnava branch^[5] 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 founded by A. C. Bhaktivedanta Swami Prabhupada in the early 1970s, and more recently, through several other Vaishnava organizations such as pure Bhakti yoga socity of Srila Bhaktivevedanta Narayan Maharaj  conducting preaching activities in the West. 

Max Muller, the European who translated the Vedas into English clearly mentions that Vaishnavas cannot be considered as mere Hindus . The Term Vaishnavism entered the English Lexicon in the 19th Century .

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 Avatar, 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, Nimbarka andVallabhacharya traditions, devotees worship Krishna as the One Supreme form of God, and source of all avatars, Swayam Bhagavan, in contrast to the belief of the devotees of the Sri Sampradaya.  

Supreme God

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, Nimbaraka and Vallbha, in which Krishna is considered as the Supreme Lord Vishnu. The belief in the supremacy of Vishnu is based upon the many Avatars (incarnations) of Vishnu listed in thePuranic texts, which differs from other Hindu deities such as Ganesha, Surya or Durga. According to many Vaishnavites, the latter are instead classified as demi-gods or devas. Vaishnavites consider Shiva, one of the Hindu Trimurti (Trinity) as subservient to Vishnu,  and a Vaishnava himself.  Lord Swaminarayan, founder of the Swaminarayan faith, differs with this view and holds that Vishnu and Shiva are different aspects of the same God. 

Initiation

Vaishnavas although follow a process of initiation (diksha), given by a guru, under whom they are trained to understand Vaishnava practices gives more importance to the acceptance of the Supremacy of Lord Vishnu by men and women. 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. The system of receiving initiation and training from a guru is based on injunctions throughout the scriptures held as sacred within the Vaishnava traditions but is not mandatory:

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. 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 Krishnacan be considered a Vaishnava by practice:

"Who chants the holy name of Krishna just once may be considered a Vaishnava. Such a person is worship-able 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                                                                                                                             Lakshmi-sampradaya

Within Vaishnavism there are four main disciplic lineages (sampradayas),  each exemplified by a specific Vedic personality. The four sampradayas follow subtly different philosophical systems regarding the relationship between the soul (jiva) and God (Vishnu or Krishna), although the majority of other core beliefs are identical. 

Philosophy: Vishishtadvaita ("Qualified Monoism"), espoused by Chidachida Visishtam Ramanujacharya

See Sri Vaishnavism, Vaikhanasa, Ramanandi Sect, Swaminarayan.

Brahma sampradaya

Philosophies: Dvaita ("dualism"), espoused by Madhvacharya, and Achintya Bheda Abheda (literally "inconceivable difference and non-difference").

Rudra sampradaya

Philosophy: Shuddhadvaita ("pure nondualism"), espoused by Vishnuswami and Vallabhacharya.

Kumara-sampradaya

Philosophy: Dvaitadvaita ("duality in unity"), espoused by Nimbarka. 

Vaishnavism in India

Broadly, Vaishnavas in South India can be classified as Brahmins and non-Brahmins.

Among the Brahmins the main groups are:

1. The Iyengars, who follow the Sri Vaishnava Vishistadvaita philosophy of Asuri Ramanujacharya. The Iyengars are further divided into the Vadakalai-i.e. the northern school, and Thenkalai or southern school. Both these sects adhere to the Pañcaratra agama, in temples.

These two sects evolved about 200 years after Ramanuja and differ on 18 points of doctrine. The founder of the Vadagalai sect is Swami Vedanta Desika, and the Tengalai sect is Swami Pillai Lokacharya. But both schools have a common Guru Parampara prior to the division. The Sri Vaishnavas use both the Sanskrit veda as well as the Tamil divyaprabandham in temple worship.

1. The Madhvas, who follow the Sadvaishnava Dvaita philosophy of Madhvacharya.
2. The Vaikhanasas, who are primarily an ancient community of temple priests, who use the Vaikhanasa Agama in temple worship. They use Sanskrit exclusively in temple worship.

Among the non-Brahmins, sections of various communities like the Kammavar (Kamma), Chettiars and Mudaliars (Thuluva Vellalars)in Tamil Nadu and Kamma (Kammavar) in Andhra Pradesh, Karnataka and sections of the Settys, Reddys, Rajus and Haridasu's in Andhra Pradesh and so on in other states are known as Vaishnavites. Some groups tend to be vegetarians like the Brahmins.

In temple worship, a Vaikhanasa temple (like Tirumala), a Madhva temple (like Udupi), a Tengalai Iyengar temple (like Melukote) and a Vadagalai Iyengar temple (like Ahobilam) all have distinctly different rituals and customs with priests of that particular denomination who perform the worship. However all temples are popularly visited by all Vaishnavas as lay worshippers, as also members of various other denominations.

In Kerala, some communities call themselves Vaishnavas, especially the pisharodies and Gauda Saraswatha Brahmins and Embranthiries who settled in Kerala at a later phase of Brahmin Settlement. The Sagara Brahmins in and around Thiruvalla Sree Vallabha Vishnu Temple are also referred to as Vaisnavas accpeting the Supremacy of Lord Vishnu.

Other branches and sects

• The Ramanandi movement, begun by Ramananda.
• Mahapuruxiya Dharma, espoused by Sankardeva.
• Vaisnava-Sahajiya, a tantric school.

Tilaka styles

Vaishnavas mark their foreheads with tilaka, 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, which usually represents the foot of Vishnu and the lotus flower. 

History

 

The worship of Vishnu was already well developed in the period of the Itihasas.  Hopkins says "Vishnuism, in a word, is the only cultivated native sectarian native religion of India."  Vaishnavism is expounded in a part of the Mahabharata known as the Bhagavad Gita, which contains a dialogue between Krishna and Arjuna. In this dialogue, Krishna plays the role of Arjuna's charioteer.

Many of the ancient kings, beginning with Chandragupta II (Vikramaditya) (375-413 CE) were known as Parama Bhagavatas, or BhagavataVaishnavas. 

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, Nimbarkacharya, Vallabhacharya,Vedanta Desika, Manavala Mamunigal, Surdas, Tulsidas, Tyagaraja, and many others. 

Large Vaishnava communities now exist throughout India, and particularly in Western Indian states, such as westernMadhya Pradesh, Rajasthan and Gujarat. Important sites of pilgrimage for Vaishnavs include: Guruvayur Temple, Sri Rangam, Vrindavan, Mathura, Ayodhya, Tirupati, Pandharpur, Puri, Mayapur, Nathdwara and Dwarka. 

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. It's only later that Vishnuism merged with Krishnaism. 

 Since the 1900s Vaishnavism has spread from within India and is now practiced in many places around the globe, including America, Europe, Africa, Russia and South America. This is largely due to the growth of the ISKCON movement, founded by A.C. Bhaktivedanta Swami Prabhupada in 1966. Bhaktivedanta Manor, Watford, England]]

Puranic epics

Two great Indian epics, Ramayana and Mahabharata, are an important part of Vaishnava philosophy, theology, and culture.

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. 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. Ravana, the evil king and villain of the epic, plays the opposite role of how not to behave.

The Mahabharata is centered around Krishna and details the story of a dynastic war between two families of cousins, with Krishna and the Pandavas, five brothers, playing pivotal roles in the drama. The philosophical highlight of the work is the chapter covering a conversation between Arjuna and Krishna prior to the final battle, individually known as the Bhagavad Gita. The Bhagavad Gita, though influential in most philosophies of Hinduism, is of particular importance to Vaishnavas because it is believed to be an accurate record of the very words spoken by Krishna himself. Both works are often re-enacted in part as dramas by followers of Vaishnavism, especially on festival days concerning each of the specific avatars. The Bhagavad Gita is widely studied as a theological textbook and is rendered in numerous English translations and world languages.

Academic study

Vaishnava theology has been a subject of study and debate for many devotees, philosophers and scholars within India for centuries. 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 and Bhaktivedanta College and by 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 including all Vaishnva philosophies.