Sri Vaishnavism
Sri Vaishnavism is a denomination within the Vaishnavism tradition of Hinduism, predominantly practiced in South India. The name refers to goddess Lakshmi, as well as a prefix that means "sacred, revered", and the god Vishnu, who are together revered in this tradition.
The tradition traces its roots to the ancient Vedas and Pancharatra texts, popularised by the Alvars and their canon, the Naalayira Divya Prabandham. The founding of Sri Vaishnavism is traditionally attributed to Nathamuni of the 10th century CE; its central philosopher has been Ramanuja of the 11th century, who developed the Vishishtadvaita Vedanta sub-school of Hindu philosophy. The tradition split into two denominations around the 16th century. The Vadakalai or uttarakalārya sect emphasize the Vedas and follow the doctrine of Vedanta Desika, whereas the Tenkalai or dakṣiṇakalārya sect emphasize the Naalayira Divya Prabandham follow the principles of Manavala Mamunigal. The Telugu Brahmins of the Sri Vaishnava tradition form a single distinct sect called the Andhra Vaishnavas, and are not divided into the Vadakalai and Tenkalai denominations, unlike the Tamil Iyengars.
Etymology
The name Sri Vaishnavism is derived from two words, Sri and Vaishnavism. In Sanskrit, the word Sri 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 Sri Vaishnavism are known as the Sri Vaishnava.History
Theological origins
The tradition traces its roots to the primordial start of the world through Vishnu, and to the texts of Vedic era with both Sri and Vishnu found in ancient texts of the 1st millennium BCE particularly to the Puranas, Upanishads, and the Bhagavad Gita.Historical origins
The historical basis of Sri Vaishnavism is in the syncretism of two developments. The first is Sanskrit traditions found in ancient texts such as the Vedas and the Agama, and the second is the Tamil traditions found in early medieval texts 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 the 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, 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. Sri Vaishnavism developed in Tamil Nadu in the 10th century, after Nathamuni returned from a pilgrimage to Vrindavan in north India.
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, but they never met. Legend goes that Ramanuja saw Yamunacharya's corpse, which had three fingers curled. Ramanuja was told that they represented the three wishes that Yamunacharya had revealed before he passed. One of the wishes was that Ramanuja should write a commentary on the Brahma Sutras. 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 Sri Vaishnavism. He developed the Visistadvaita philosophy.
Around 14th century, Ramanandi Sampradaya split from it. Around the 18th century, the Sri Vaishnava tradition split into the Vadakalai and Tenkalai. The Vadakalai 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 Srirangam 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-favouring 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 Karma-favouring Vadakalai 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.
Reverence for Vishnu and Lakshmi
Along with Vishnu, and like Shaivism, the ultimate reality and truth is considered in Sri Vaishnavism to be the divine sharing of the feminine and the masculine, the goddess and the god. Sri is regarded as the preceptor of the Sri Vaishnava sampradaya. Goddess Sri has been considered inseparable from god Vishnu, and essential to each other, and to the act of mutual loving devotion. Sri and Vishnu act and cooperate in the creation of everything that exists, and redemption. According to some medieval scholars of Sri Vaishnava theology, states John Carman, Sri and Vishnu do so using "divine knowledge that is unsurpassed" and through "love that is an erotic union". But Sri Vaishnavism differs from Shaivism, in that Vishnu is ultimately the sole creator, preserver and destroyer of the universe while Sri 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 is the energy and power of Shiva and she is the equal with different roles, supreme in the role of creator and destroyer.The prefix Sri is used for this sect because they give special importance to the worship of the Goddess Lakshmi, the consort of Vishnu, who they believe to act as a mediator between God Vishnu and man.
Philosophy
Vishishtadvaita
Sri Vaishnavism's philosophical foundation was established by Ramanuja, who started his Vedic studies with Yadava Prakaasa in an Advaita Vedanta monastery. Ramanuja 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 and Madhvacharya's Dvaita.Vishishtadvaita asserts that Atman 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.
According to Sri 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, an act of grace by the Lord.
God, according to Ramanuja's Sri 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, asserted Ramanuja, is devotion to godliness and constant remembrance of the beauty and love of personal god. Ramanuja's theory posits both Brahman and the world of matter are two different absolutes, both metaphysically real, neither one false or illusive, and saguna Brahman with attributes is also real.
Comparisons with Advaita Vedanta
Ramanuja accepted that the Vedas are a reliable source of knowledge, then critiqued other schools of Hindu philosophy, including Advaita Vedanta, as having failed in interpreting all of the Vedic texts. He asserted, in his Sri Bhashya, that purvapaksin selectively interpret those Upanishadic passages that support their monistic interpretation, and ignore those passages that support the pluralism interpretation. There is no reason, stated Ramanuja, to prefer one part of a scripture and not other, the whole of the scripture must be considered on par. One cannot, according to Ramanuja, attempt to give interpretations of isolated portions of any scripture. Rather, the scripture must be considered one integrated corpus, expressing a consistent doctrine. The Vedic literature, asserted Ramanuja, mention both plurality and oneness, therefore the truth must incorporate pluralism and monism, or qualified monism.This method of scripture interpretation distinguishes Ramanuja from Adi Shankara. Shankara's exegetical approach Samanvayat Tatparya Linga with Anvaya-Vyatireka, states that for proper understanding all texts must be examined in their entirety and then their intent established by six characteristics, which includes studying what is stated by the author to be his goal, what he repeats in his explanation, then what he states as conclusion and whether it can be epistemically verified. Not everything in any text, states Shankara, has equal weight and some ideas are the essence of any expert's textual testimony. This philosophical difference in scriptural studies, helped Shankara conclude that the Principal Upanishads primarily teach monism with teachings such as Tat tvam asi, while helping Ramanuja conclude that qualified monism is at the foundation of Hindu spirituality.