Vaishnavism

This source names Vaishnavism directly: "visualisation practice within Gaudiya Vaishnavism, drawing on the tradition's own textual sources."

This source names Vaishnavism directly: "traditions of Shaivism, Shaktism and Vaishnavism in turn."

The Krishna narrative that begins and returns here is the central material of Vaishnava devotion.

This source names Vaishnavism directly: "eighteenth century royal conversion to Vaishnavism, and in recent decades it has seen an organised revival, with Meitei organisations restoring temple worship of Sanamahi and campaigning for its..."

This source names Vaishnavism directly: "non-dualism") teaching gave Sri Vaishnavism its philosophical foundation, seated on a lotus throne with his hands joined in anjali mudra, the gesture of devotion, and an axe held in his left hand."

This source names Vaishnavism directly: "old: later scholarship on Bengali Vaishnavism has continued to develop the field beyond what one 1966 monograph could cover."

This source names Vaishnavism directly: "of the Srivaisnava tradition of Hindu Vaishnavism over questions of grace and human effort in salvation, a division that produced the tradition's later Tenkalai and Vadakalai schools."

This source names Vaishnavism directly: "Wikipedia's article on Vaishnavism, a continuously edited tertiary source with no fixed publication year, accessed 2026-08-20."

One of the hundred and eight shrines sung by the Tamil poet saints, and the northernmost of them, where Vishnu is worshipped in the form of Badrinarayana.

Lit at the end of the offering, and the flame is passed to the worshippers who draw the light toward themselves.

The temple is held to stand on the site of Krishna's own city, and it is one of the four great pilgrimage seats.

Said on Tuesdays and Saturdays across North India, and among the most recited devotional texts anywhere.

The temple of Jagannath with his brother and sister is among the four great pilgrimage seats, and the annual drawing of the chariots is its central observance.

The lotus is one of the four objects in Vishnu's hands, it is the seat of Lakshmi, and it names the god in the recitations. A Vaishnava temple carries it in stone and in the daily offering.

The birthplace is among the seven cities held to confer liberation, and Vaishnava pilgrimage to it long predates the Gaudiya tradition.

Vaishnava temple practice is built around the image and its daily service, and the theology of divine descent gives the practice its ground.

The blend became the ordinary temple and household stick in the twentieth century and travelled with the tradition into the diaspora.

Its devotional repertory and its sculptural postures both take their shape from the temple of Jagannath at Puri, so the dance is bound to one Vaishnava shrine rather than to the tradition at large.

Sung while the lamp is circled before the deity at the close of temple worship, and the best known aarti in the Hindu world.

The twelve-syllable mantra, addressed to Krishna under his patronymic.

The eight-syllable mantra, addressed to Vishnu under the aspect of the one in whom beings rest.

Food offered to the deity is returned to the worshipper as a gift received, which is the ordinary form of Vaishnava devotion.

A repetitive chant of the names of Rama, sung walking and in company rather than seated.

Rama is held to have installed the lingam here after the war in Lanka, which brings Vaishnava pilgrims to a Shaiva shrine and makes the place a link between the two.

Sandalwood is burned before the deity and its paste is used for the upright marks of Vaishnava practice.

The conch is blown at the temple service and is one of the four things Vishnu holds.

The hill temple is the most visited and the wealthiest in India, and the deity is worshipped as a form of Vishnu.

Defines the true devotee of Vishnu by conduct toward other people rather than by ritual or doctrine, which is why it travelled far outside the sect.

Vaishnava temple and life-cycle observance is timed by the traditional almanac, so the astrological reckoning is built into the calendar rather than consulted beside it.

Recited in full daily in many Vaishnava households, which takes about half an hour.

The temple to Vitthal is the destination of the walking pilgrimage that has carried the poet saints' songs across Maharashtra for seven centuries.

Vaishnava initiation retains the thread and adds its own marks, so the two signs are worn together.

The acharya lineage transmits a Vaishnava sampradaya's teaching from founder to founder, exemplified by Ramanuja for Sri Vaishnavism.

The Bhagavad Gita, Krishna's own teaching, holds uniquely central authority within Vaishnavism among Hinduism's shared scriptures.

The central Purana of Vaishnavism, source of the extended Krishna narrative core to Vaishnava devotional theology.

Bhakti to Vishnu, grounded in the Bhagavad Gita and expanded by the Tamil Alvar poet-saints, is the primary path to liberation held by Vaishnavism.

Vaishnavism makes loving surrender to Vishnu and his avatars the whole of the path rather than one option among several, taught through Ramanuja's qualified nondualism in which the soul stays distinct from the God it depends on.

Vaishnavas repeat the divine names, most visibly the Hare Krishna mantra of the Gaudiya lineage, counted on tulsi beads and also sung collectively as kirtan to drum and cymbals, since the name is held to carry the deity's presence.

Vaishnavas read the festival above all as Rama's return to Ayodhya after defeating Ravana, the lamps set out to light his way home, and worship Lakshmi, consort of Vishnu, for prosperity on the new moon night.

Grace and self-effort in Vaishnavism, first articulated within Sri Vaishnavism, names a debate over divine grace that runs through Vaishnavism as a whole.

Vishnu, often approached through an avatar such as Krishna or Rama, is the ishta-devata of Vaishnavism, held as Para Brahman, supreme reality, not one god among equals.

Vaishnavas fast until midnight, the hour of Krishna's birth, then greet it with bells, singing and the rocking of an infant image in a cradle; for a tradition centred on Krishna this is the chief festival of the year.

A devotional cycle of eight plays on the life of Krishna, staged as worship at his own Guruvayur temple.

Lila, Vishnu's playful, unconstrained activity in creation, is affirmed doctrine describing how the Vaishnava supreme deity acts in the world.

Mahapurusha, the supreme person, is affirmed doctrine identifying Vishnu as the ultimate reality of Vaishnavism, not merely its principal deity.

Vaishnava puja is offered to Vishnu or Krishna and their consorts, with tulsi leaves indispensable to the offering, and the food given must be vegetarian since what returns as prasad has been eaten by the deity first.

A Vaishnava renunciate order in the line of Ramananda.

Vaishnavas hold vegetarianism a condition of worship rather than a preference, since food is offered to the deity before it is eaten and only vegetarian food may be offered; the Gaudiya lineages also exclude onion and garlic.

Yakshagana developed and was popularized during the Vaishnava Bhakti devotional movement.

Non-injury is held across the Vaishnava schools, and vegetarian diet is the norm in most of them because food is offered to God before it is eaten.

The self is held across the Vaishnava schools to be real and to remain itself after liberation rather than dissolving into what it worships.

Ignorance is held across the Vaishnava schools, and it is ignorance of God rather than of one's own identity with an impersonal absolute.

Brahman is held across the Vaishnava schools to be personal, and identified with Vishnu, which is the current's founding claim about the Upanishadic absolute.

Giving is held across the Vaishnava schools, and the feeding of devotees and of the poor with food first offered to God is its characteristic institutional form.

Dharma is held across the Vaishnava schools, and the Bhagavad Gita's treatment of duty performed without attachment to its fruits is the current's most widely quoted statement of it.

The teaching lineage is held across the Vaishnava schools, and the four recognised sampradayas are precisely lineages, each tracing its authority to a founding teacher.

Knowledge is valued across the Vaishnava schools and is not the means: the current holds devotion to be the means and knowledge either to prepare it or to follow from it. That is the whole difference between this current and the Advaita reading of the same texts.

Karma is held across the Vaishnava schools, and every school of the current holds that devotion or grace can cut it short rather than only exhaust it.

Liberation across the Vaishnava schools is the soul's arrival in God's presence and its unending enjoyment of him, not its extinction, which is the point on which the whole current stands apart from a purely non-dualist reading.

Merit and demerit are held across the Vaishnava schools.

The supreme self dwelling within is held across the Vaishnava schools, and its indwelling is the ground on which the soul remains distinct from it.

Periodic dissolution is held across the Vaishnava schools, and the Puranic accounts of Vishnu resting between the cycles are its narrative form.

Collected absorption is held across the Vaishnava schools as sustained loving recollection of God rather than as the dissolution of the worshipper.

Transmigration is held across the Vaishnava schools as really occurring to a really existing soul.

Latent impressions are held across the Vaishnava schools.

The three strands are held across the Vaishnava schools as the constitution of a real material world.

Being, consciousness and bliss are held across the Vaishnava schools as real qualities of a personal God.