Sri Vaishnavism

This source names Sri Vaishnavism directly: "follows the Tenkalai tradition of Sri Vaishnavism, rooted in the Pancharatra Agama."

Vishishtadvaita Vedanta is the philosophical form Ramanuja gave this tradition.

The South Indian Vaishnava tradition.

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Held, and the two sub traditions of Sri Vaishnavism differ precisely over how much the acharya does for the disciple.

Sri Vaishnavism confers its formulas at samashrayanam, from teacher to disciple. The atlas records that they are given rather than read, and does not set them out.

The central formula of the school, and the first of the three secrets a teacher confers at initiation.

Sri Vaishnava tradition attributes the ordering of the temple's ritual to Ramanuja, while the shrine follows the Vaikhanasa rather than the Pancharatra system, so the association is historical rather than liturgical.

Recited daily, and expounded in the school's commentaries as a text about the qualities of God rather than as a list.

The Divya Prabandham, the Tamil Alvar hymn collection, is Sri Vaishnavism's own canonical scripture, equal in authority to the Sanskrit Vedanta.

Grace and self-effort in Vaishnavism is Sri Vaishnavism's own foundational debate, named for the tradition in which it was first fully articulated.

Vishnu, worshipped as Narayana with his consort Sri ever present, is the ishta-devata that gives Sri Vaishnavism its name.

Depicts Ramanuja, whose Vishishtadvaita teaching gave Sri Vaishnavism its philosophical foundation, in the museum's own devotional pose (anjali mudra) rather than a purely commemorative one.

Vishishtadvaita, Ramanuja's qualified non-dualism, is Sri Vaishnavism's philosophical system, worked out within this tradition specifically.

Non-injury is held in Sri Vaishnavism.

The self is held in Sri Vaishnavism to be real, eternal and plural, and to remain distinct after liberation.

Ignorance is held in Sri Vaishnavism as produced by karma rather than as a power making the world unreal.

Devotion is the means of liberation in Sri Vaishnavism, with surrender available as a means to those who cannot sustain its discipline, and the division of the tradition into two schools turns on how much the surrendering soul contributes.

Brahman is held in Sri Vaishnavism to be Vishnu with Sri, one and qualified, having souls and matter as real eternal attributes.

Giving is held in Sri Vaishnavism, and the temple's distribution of food offered to God is its daily institutional form.

Dharma is held in Sri Vaishnavism, and ritual obligation remains binding on the qualified rather than being superseded by devotion.

The teaching lineage is central in Sri Vaishnavism, and the succession from Nathamuni through Ramanuja is the tradition's line of authority.

Knowledge is held in Sri Vaishnavism and is absorbed into devotion rather than standing beside it: what the Upanishads enjoin is read as sustained loving recollection, which is what devotion means here.

Karma is held in Sri Vaishnavism as really binding, which is why the tradition holds that release requires an act on God's part.

The world as God's play is held in Sri Vaishnavism, played with a real world.

The supreme person is held in Sri Vaishnavism, and the tradition adds Sri as inseparable from him, which is what its name records.

The Vishishtadvaita account of liberation, and inside it the Tenkalai and Vadakalai dispute over whether grace acts as the cat carries the kitten or as the monkey's young clings.

Merit and demerit are held in Sri Vaishnavism as really incurred and really requiring remission.

The indwelling supreme self is held in Sri Vaishnavism and is the relation the whole system is built on: God is the self of which the world and souls are the body.

Periodic dissolution is held in Sri Vaishnavism as a real contraction of the world into a subtle state within God.

Transmigration is held in Sri Vaishnavism as fully real.

The great sayings are held in Sri Vaishnavism and read as coordinate predication rather than as bare identity.

The three strands are held in Sri Vaishnavism as the constitution of a real matter.

Vedanta is held in Sri Vaishnavism, and the tradition's theology is the qualified non-dualist reading of it that Ramanuja set out in his commentary on the Brahma Sutras.

Collected absorption is held in Sri Vaishnavism as sustained loving recollection.

Being, consciousness and bliss are held in Sri Vaishnavism as real qualities of a God who has infinitely many more.

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