Shri Vaishnava Sampradaya or Shri Vaishnavism is a denomination within the Vaishnavism tradition of Hinduism. The name is derived from Shri referring to goddess Lakshmi, the consort of Vishnu, who act as a mediator between God Vishnu and man, as well as a prefix that means "sacred, revered", and god Vishnu who are together revered in this tradition.
The tradition traces its roots to the ancient Vedas and Pancaratra texts and popularized by the Alvars with their Divya Prabandhams. The founder of Shri Vaishnavism is traditionally attributed as Nathamuni of the 10th century CE, its central philosopher has been Ramanuja of the 11th century who developed the Vishishtadvaita ("qualified non-dualism") Vedanta sub-school of Hindu philosophy. Tradition is based on the Vishistadvaita vedanta philosophy derived from Vedas and Divya Prabandhams. The tradition split into two sub-traditions around the 16th-century called the Vadakalai (sect giving Veda the first preference) and Thenkalai (sect giving Divya Prabandham the first preference).
In Sanskrit the word Shri refers to goddess Lakshmi as well as a prefix that means "sacred, revered", and god Vishnu who are together revered in this tradition. The word Vaishnavism refers to a tradition that reveres God Vishnu as the Supreme God. The followers of Shri Vaishnavism are known as Shri Vaishnavas.
The tradition traces its roots to the primordial start of the world through Vishnu, and to the texts of Vedic era with both Shri and Vishnu found in ancient texts of the 1st millennium BCE particularly to the puranas, Upanishads and the Bhagavad Gita.
The historical basis of Shri Vaishnavism is in the syncretism of two developments. The first is Sanskrit traditions found in ancient texts such as the Vedas and the Agama (Pancaratra), and the second is the Tamil traditions found in early medieval texts (Tamil Prabandham) and practices such as the emotional songs and music of Alvars that expressed spiritual ideas, ethics and loving devotion to god Vishnu. The Sanskrit traditions likely represent the ideas shared in ancient times, from Ganges river plains of the northern Indian subcontinent, while the Tamil traditions likely have roots in the Kaveri river plains of southern India, particularly what in modern times are the coastal Andhra Pradesh, Karnataka and Tamil Nadu region.
The tradition was founded by Nathamuni (10th century), who combined the two traditions, by drawing on Sanskrit philosophical tradition and combining it with the aesthetic and emotional appeal of the Bhakti movement pioneers called the Alvars. Shri Vaishnavism developed in Tamil Nadu in the 10th century, after Nathamuni returned from a pilgrimage to Vrindavan in north India (modern Uttar Pradesh).
Nathamuni's ideas were continued by Yamunacharya, who maintained that the Vedas and Pancaratras are equal, devotional rituals and bhakti are important practices. The legacy of Yamunacharya was continued by Ramanuja (1017-1137), but they never met. Ramanuja, a scholar who studied in an Advaita Vedanta monastery and disagreed with some of the ideas of Advaita, became the most influential leader of Shri Vaishnavism. He developed the Visistadvaita ("qualified non-dualism") philosophy.
Around the 18th century, the Shri Vaishnava tradition split into the Vatakalai ("northern culture", Vedic) and Tenkalai ("southern culture", Bhakti). The Vatakalai placed more emphasis on the Sanskrit traditions, while the Tenkalai relied more on the Tamil traditions. This theological dispute between the Vedic and Bhakti traditions traces it roots to the debate between Shrirangam and Kanchipuram monasteries between the 13th and 15th century. The debate then was on the nature of salvation and the role of grace. The Bhakti-favoring Tenkalai tradition asserted, states Patricia Mumme, that Vishnu saves the soul like "a mother cat carries her kitten", where the kitten just accepts the mother while she picks her up and carries. In contrast the Vedic-favoring Vatakalai tradition asserted that Vishnu saves the soul like "a mother monkey carries her baby", where the baby has to make an effort and hold on while the mother carries. This metaphorical description of the disagreement between the two sub-traditions, first appears in the 18th-century Tamil texts, but historically refers to the foundational ideas behind the karma-marga versus bhakti-marga traditions of Hinduism.
Along with Vishnu, and like Shaivism, the ultimate reality and truth is considered in Shri Vaishnavism to be the divine sharing of the feminine and the masculine, the goddess and the god. Shri (Lakshmi) is regarded as the preceptor of the Shri Vaishnava sampradaya. Goddess Shri has been considered inseparable from god Vishnu, and essential to each other, and to the act of mutual loving devotion. Shri and Vishnu act and cooperate in the creation of everything that exists, and redemption. According to some medieval scholars of Shrivashnava theology, states John Carman, Shri and Vishnu do so using "divine knowledge that is unsurpassed" and through "love that is an erotic union". But Shri Vaishnavism differs from Shaivism, in that Vishnu is ultimately the sole creator, preserver and destroyer of the universe while Shri Lakshmi is the medium for salvation, the kind mother who recommends to Vishnu and thereby helps living beings in their desire for redemption and salvation. In contrast, in Shaivism, the goddess (Shakti) is the energy and power of Shiva and she is the equal with different roles, supreme in the role of creator and destroyer.
Shri Vaishnavism's philosophical foundation was established by Ramanuja, who started his Vedic studies with Yadava Prakasha in an Advaita Vedanta monastery. He brought Upanishadic ideas to this tradition, and wrote texts on qualified monism, called Vishishtadvaita in the Hindu tradition. His ideas are one of three subschools in Vedanta, the other two are known as Adi Shankara's Advaita (absolute monism) and Madhvacharya's Dvaita (dualism).
Ramanuja's Vishishtadvaita asserts that Atman (souls) and Brahman are different, a difference that is never transcended. God Vishnu alone is independent, all other gods and beings are dependent on Him. However, in contrast to Dvaita Vedanta philosophy of Madhvacharya, Ramanuja asserts "qualified non-dualism", that souls share the same essential nature of Brahman, and that there is a universal sameness in the quality and degree of bliss possible for human souls, and every soul can reach the bliss state of God Himself. While the 13th- to 14th-century Madhvacharya asserted both "qualitative and quantitative pluralism of souls", Ramanuja asserted "qualitative monism and quantitative pluralism of souls", states Sharma. The other philosophical difference between Madhvacharya's Vaishnavism Sampradaya and Ramanuja's Vaishnavism Sampradaya, has been on the idea of eternal damnation; Madhvacharya believed that some souls are eternally doomed and damned, while Ramanuja disagreed and accepted the Advaita Vedanta view that everyone can, with effort, achieve inner liberation and spiritual freedom (moksha).
According to Shri 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, though maintaining their distinctions, in Vaikuntha, Vishnu's heaven. Moksha can also be reached by total surrender and sharanagati, an act of grace by the Lord.
God, according to Ramanuja's Shri Vaishnavism philosophy, has both soul and body; all of life and the world of matter is the glory of God's body. The path to Brahman (Vishnu), asserted Ramanuja, is devotion to godliness and constant remembrance of the beauty and love of personal god (saguna Brahman, Vishnu), one which ultimately leads one to the oneness with nirguna Brahman.
Шри вайшнавизм или Шри сампрадая — одно из четырех главных направлений (традиций, сампрадай) в вайшнавизме, получившее свое название благодаря особой роли, которую играет в нем «Шри» (супруга Вишну Лакшми). Шри вайшнавизм хотя и имеет многовековую традицию, получил доктринальную и ритуальную кодификацию благодаря работам нескольких видных учителей (ачарьев) храмового комплекса Ранганатхи в Шрирангаме: Натхамуни, Ямуначарьи и, прежде всего, Рамануджы.
Сама традиция говорит о своей ведийской древности, однако её историю можно проследить только начиная с X века, когда гимны бхакти тамильских поэтов-святых альваров были собраны вместе в сборник «Дивья-прабандхе» прародителем шри-вайшнавизма — Натхамуни. Натхамуни также является автором трактатов на санскрите, систематизирующих шри-вайшнавское богословие и посвящённых дебатам с буддийской философией. Следующим великим шри-вайшнавским ачарьей был внук Натхамуни и духовный учитель Рамануджи Ямуначарья. Подобно Раманудже, Ямуначарья уделял большое внимание философским дебатам между ведическими школами двайты и адвайты. Приписываемые ему труды написаны на санскрите, но он также получил известность за то, что кодифицировал литературное наследие тамильских альваров.
В последующем шри-вайшнавизм разделился на северную школу (вадагалаи) с центром в Канчипураме и южную школу (тенакалаи) с центром в Шрирангаме. Самым известным учителем вадагалаи стал Пиллаи Локачарья (1205-1311), а тенакалаи — Ведантадешика (1269-1370).
В Шри вайшнавизме Вишну рассматривается как Брахман (Высшая реальность) и источник всех аватар. «Вишну» — обобщающее имя различных форм Господа для последователей всех вайшнавских традиций. Его называют также Нараяна, Васудева или Рама, а также Кришна. За каждым из этих имён стоит божественная фигура, которую в разных направлениях вайшнавизма принимают как Всевышнего. Основатели традиции почитали Ранганатхара (Ranganāthar), известного также как Шри Ранганатха (Shri Ranganatha), Аранганатхар (Aranganathar), Ранга (Ranga) и Тенарангатхан (Thenarangathan), который представляет собой Вишну, возлежащего на Ади-Шеше. Его супругой выступает одна из форм Лакшми, известная как Ранганаяки (Ranganayaki).
Философской основой Шри вайшнавизма является вишишта-адвайта, основные положения которой сформулированы Рамануджей. Он считается величайшим теологом традиции, благодаря которому шри-вайшнавизм получил свои собственные комментарии к Брахма-сутрам под названием «Шри-бхашья», а также известный комментарии к Бхагават-гите. В достижение Высшей реальности, то есть Вишну, и освобождение души (мокша) возможно благодаря божественной милости. Лакшми играет посредническую роль между Вишну и вайшнавом. Лакшми считается первым духовным наставником (гуру), который возвращает заблудшие души назад в обитель Вайкунтхи, где пребывает Вишну. Она выступает воплощением благодати и милосердия, чьи усилия позволяют обрести милость Вишну. Роль Лакшми особенно четко проявлена в южной школе Шри вайшнавизма.
On, 8th February 2015, Jaya varusha Thai Uthiram ; HH Azhwar Thirunagari Sri Emperumanar Jeeyar Mutt 41st Jeer Sri Ranga Ramanuja Jeeyar Swamy did Mangalasasanam at Thirumandangudi Sri Ranganatha Perumal Temple Avathra Sthalam of Sri Thondar Adipodi Azhwar. In the evening around 3.00 p.m Sri Azhwar Thirunagari Jeeyar was welcomed by temple priest with Poorna Kumbha Mariyathai. Then Azhwar Thirunagari Sri Emperumanar Jeeyar did Mangalasasanam to Sri Ranganatha Perumal and Sri Ranganayagi Thayar. Later he took part in the Azhwar Acharya Thirumanjanam and in the end gave anugraha Bashanam to the devotees. Lot of Astikas had darshan of Azhwar, Acharyas and Perumal during Azhwar Thirunagari Jeeyar Mangalasasanam at Thirumandangudi.
The following are some of the photos taken during the occasion.
Thai Brahmotsavam was celebrated in grand manner at Sri saranatha Perumal Kovil, Thirucherai. 4th February 2015 is the day 9 of Thai Brahmotsavam , In the morning Sri Saranatha Perumal with his consorts thiruveedhi purappadu took place on thiruther in the temple streets of Thirucherai. Several vidwans participated in Veda and Prabhanda parayanam. Lots of astikas took part in the day 9 of Thai Brahmotsavam and had the blessings of Perumal..
The following are some of the photos taken during the occasion:
On 13 February 2015, Jaya Masi Anusham; Perumal Purappadu took place in grand manner at Sri Adhikesava Perumal Temple Peyazhwar Devasthanam, Mylapore, Chennai. As being Masi Masa Pirappu, Sri Adhikesava Perumal with Ubhaya Nachiyars thiruveedhi Purappadu took place at Maada veedhis of mylapore. Lot of astikas took part in the purappadu and had the blessings of Divyadampatis.
The following are some of the photos taken during the occasion
nigama nigamānta varṇita! manohara rūpa! nagarāja-dharuḍa! śrīnārāyaṇā!
Srimannarayana! You are described by the Vedas and Upanishads. Your charming form takes captive the hearts of devotees. You bore the Govardhana ( to protect Your devotees from Indra’s raging deluge).
The reference to the episode of bearing Govardhana indicates that Govinda is the protector of all. The implication is “As You rescued the simple cattle folk from the rage of Indra, rescue me from the rage of samsara.” Narayana has three characteristics : (I) He is proclaimed in the Vedas and Upanishads, (ii) He has a beautiful form and (iii) He is the protector. Each one of these is sufficient reason by itself to become interested in. When all three reasons have come together, there is no doubt that the devotee is fully consumed by Narayana bhakti.
dīpiñcu vairāgya divyasaukhyaṃbiyya nōpaka kadā nannu noḍabarupucu |
paipaine saṃsāra bandhamulu kaṭṭēvu nā paluku cellunā nārāyaṇā ?
Narayana! Without allowing me the divine comfort of enlightened vairagya (absence of worldly attachment), You posit hazards (of the world) in my favour. You bind me in the bonds of shallow relations. Do my words (of plea) mean anything to You?
Vairagya is born out of enlightenment and is a divine comfort. An ignorant person perceives the lures of the world which are detrimental to the well being of the soul as pleasures. Detachment is generally perceived as penance or pain. But, the enlightened saint regards vairagya as the true comfort. Unlike worldly comforts which have fleeting presence and lead eventually to pain, the divine comfort of vairagya is a spiritual state visited before liberation. However, for those without this realization, numerous distractions keep arriving in different forms and keep them busy in painful pursuits, trapping them in the illusion of pleasure as reward. To our saint, the appearance of these distractions is a pain in itself and he has no doubt that they lead one to sorrow. He asks the Lord why he does not let him remain in peaceful vairagya. Why torment him by showing these distractions and by binding him in shallow bonds? Why are his pleas unheeded?
cīkāku paḍina nā cittaśāntamu sēyalēkakā nīvu bahulīla nannu kāku sēsedavu |
bahukarmula baḍavāru nā koladi vāralā nārāyaṇā ?
Narayana! Instead of calming my mind that is seized with revulsion, You cause further torment by subjecting me to Your various games. Am I in the same class as those who know various remedial actions to remove their grief?
All beings from Brahma to a blade of grass are trapped in the sport of the Lord. Unless one realizes the Lord, one remains bewitched by the sport and is thrown around like dice by the forces of the universe. Some people who have attained vairagya but not complete enlightenment assume that they can perform some sadhana to attain the Lord by their own efforts. Trusting their own efforts, they try to cross samsara. As they have trusted their own efforts, the Lord remains indifferent waiting for them to complete the efforts. The saint is a prapanna who is fully enlightened and has surrendered to the saving grace of the Lord instead of trusting his own efforts. So, he asks the Lord why He is indifferent to him as He is to one engaged in various efforts for self-redemption. Does the Lord think that our saint belongs to their class? Why doesn’t He save at once?
vividha nirbandhamula veḍala drōyaka nannu bhavasāgaramula naḍabaḍa jeturā |
divijēndravandya! śrī tiruveṅkaṭādrīśa ! navanīta cōra! Nārāyaṇā !
Forcing me into different situations, You have let me be tossed around in the ocean of rebirth. Narayana! You are worshipped by even the king of Devas, Indra. You are the Lord of Tiruvenkatam. Butter Thief! (save me from this predicament)
Despite the Lord being his saviour, if the saint remains tossed around in the ocean of rebirth and faces difficult situations, it is seen as His own doing. A mother, who does not pull her baby away from the well, is accused of pushing the baby into the well herself. As much as it is her duty to protect the baby, so it is the duty of the Lord to protect our saint. Therefore, the saint lays the blame for his prolonged suffering at the doorstep of the Lord and pleads Him to intervene.
On, 26th January 2015, Jaya Varusha Thai Revathi; Rathasapthami was celebrated grandly at Sri Ahobila Mutt’s Sri Balaji Mandir, Pashan Pune. On this occasion in the early morning to evening Perumal (Purappadu) procession within the temple took place in in fourteen different Vahanams (Vehicles) are Surya prabhai, Simha, Hamsa, Garuda, Hanumanth, Sesha vahanam, Kalpavruksha, Yali. Yanai , Kudhirai, Chandra Prabhai, Andanda Vimanam, Alum pallaku and Golden Mandapam. Many Childrens took part in various Kainkaryam during purappadu. Many streegal took part in stotra recitation and some performed kollattam . Lot of Astikas took part in the Perumal Purappadu and had the blessings of Perumal.
The following are some of the photos taken during the occasion.
Srimad Ramayana Navaha Moola Parayana Mahotsavam commences in grand manner on 23rd January 2015 at Sri Poundarikapuram Srimad Andavan Ashramam, Srirangam , On this occasion,In the morning and evening Srimad Ramayana moola Parayana recitation took place at Ashramam Mani mandapam. The Parayanam will culminate on 31st January 2015. There will be Sri Padhuka Sahasaram recitation by Streegal at Ashramam on 29th and 30th January 2015 from 3 to 5 p.m.Lot of sishyas and abhimanis took part in the Mahotsavam and got the blessings of Srimad Rayapuram Andavan, Sri Raghuveera Mahadesikan, PoorvAchAryAL, Acharya pAdukaiGaL, Swami Desikan and Divya Dhampathi
These are some of the photos taken on 28th Morning Parayanam at Ashramam.
Sri Maha Sudharshana Yagna committee organises for Sri Maha Sudharshana Koti Japa Yagyam at Perungalathur, Chennai. The Sri Maha Sudharshana Koti japa yagyam commences in grand manner on 27th evening 5.00 p.m. On this occasion, angurarpanam, mruthsangraham,punyavachanam, Soma Kumbha Sthabanam,Veda Prabhanda Thodakkam Maha kumba Sthabanam and Vasthu Santhi homam. The grand event of Sudharshana Sadaka Parayanam, Japam, Homam,Mahapoornahuthi (Vasotthaara) and Kumbha Prokshanam will take place on 1st february 2015. There will be upanyasam by vidwans from 28th january to 1st February around 10.00 a.m in the morning. Several astikas took part in the angurarpanam of Sri Sudharshana Koti Japa Yagyam.
Sri Mukundan Krishnamachary brings us wonderful pictures of Thiruneermalai Ratha Sapthami — Excellent compilation of the whole day events of various vahana purppadus: