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{{Short description|One of the major Vaishnava Sampradaya}}
{{Short description|One of the major Vaishnava traditions}}
{{EngvarB|date=May 2015}}
{{Use British English|date=May 2015}}
{{Use dmy dates|date=May 2020}}
{{Use dmy dates|date=May 2020}}
{{Infobox religious group
{{Infobox religious group
|group = Sri Vaishnavism
|group = Sri Vaishnavism
|image = Srirangamlong view.jpg
|image = Srirangamlong view.jpg
|caption = '''Srirangam Temple'''
|caption = The [[Ranganathaswamy Temple, Srirangam|Ranganathaswamy Temple]] of [[Srirangam]] is the largest Hindu temple in India.<ref>{{cite book | url=https://books.google.com/books?id=hxjOEAAAQBAJ&pg=PA884 | isbn=978-1-61069-026-3 | title=Faiths across Time &#91;4 volumes&#93;: 5,000 Years of Religious History &#91;4 volumes&#93; | date=15 January 2014 | publisher=Bloomsbury Publishing USA }}</ref>
| scriptures =  [[Vedas]], [[Upanishads]], [[Bhagavat Gita]], [[Brahma Sutra]], [[Pancharatra]], [[Naalayira Divya Prabhandham|Prabhandham]]{{Sfn|Ranjeeta Dutta|2007|pp=22-43}}{{Sfn|John Carman|Vasudha Narayanan|1989|pp=3-8}}
| scriptures =  [[Vedas]], [[Upanishads]], [[Bhagavad Gita]], [[Brahma Sutra]], [[Pancharatra]], [[Naalayira Divya Prabhandham|Prabandham]]{{Sfn|Ranjeeta Dutta|2007|pp=22-43}}{{Sfn|John Carman|Vasudha Narayanan|1989|pp=3-8}}
|regions      = [[India]], [[Nepal]]
|regions      = [[India]], [[Nepal]]
| religions    = [[Vaishnavism]] (Hinduism)
| religions    = [[Vaishnavism]] (Hinduism)
|languages    = [[Kannada language|Kannada]], [[Tamil language|Tamil]], [[Sanskrit]], [[Telugu language|Telugu]]<ref name=TirupatiHistory2>{{cite book|title= India's communities |url=https://books.google.com/books?id=Jw9uAAAAMAAJ&q=sri+vaishnavism+and+telugu|access-date=10 December 2018|isbn=9780195633542|last1=Singh|first1=Kumar Suresh|last2=India|first2=Anthropological Survey of|year=1998}}</ref>
|languages    = [[Tamil language|Tamil]], [[Sanskrit]]
}}
}}
{{Vaishnavism}}
{{Vaishnavism}}
{{Hinduism}}
{{Hinduism}}
'''Sri Vaishnavism''', or the '''Sri Vaishnava Sampradaya''', is a denomination within the [[Vaishnavism]] tradition of [[Hinduism]].{{sfn|Matchett|2000|p=4, 200}} The name refers to goddess [[Lakshmi]] (also known as Sri), as well as a prefix that means "sacred, revered", and the god [[Vishnu]], who are together revered in this tradition.{{sfn|Matchett|2000|p=4, 77, 200}}{{Sfn|John Carman|Vasudha Narayanan|1989|pp=xvii, 3-4}}
'''Sri Vaishnavism''' ({{langx|sa|श्रीवैष्णवसम्प्रदाय|translit=Śrīvaiṣṇavasampradāya}}) is a denomination within the [[Vaishnavism]] tradition of [[Hinduism]],{{sfn|Matchett|2000|p=4, 200}} predominantly practiced in [[South India]]. The name refers to goddess [[Lakshmi]] (also known as Sri), as well as a prefix that means "sacred, revered", and the god [[Vishnu]], who are together revered in this tradition.{{sfn|Matchett|2000|p=4, 77, 200}}{{Sfn|John Carman|Vasudha Narayanan|1989|pp=xvii, 3-4}}


The tradition traces its roots to the ancient [[Vedas]] and [[Pancharatra]] texts, popularised by the [[Alvars]] and their canon, the [[Naalayira Divya Prabandham]].{{Sfn|Lester|1966|pp=266-269}}{{Sfn|Francis Clooney |Tony Stewart |2004|pp=167-168}}{{Sfn|John Carman|Vasudha Narayanan|1989|pp=3-4, 36-42, 181}} The founding of Sri Vaishnavism is traditionally attributed to [[Nathamuni]] of the 10th century CE;{{sfn|Flood|1996|p=136}} its central philosopher has been [[Ramanuja]] of the 11th century, who developed the ''[[Vishishtadvaita]]'' ("qualified non-dualism") [[Vedanta]] sub-school of [[Hindu philosophy]].{{sfn|Morgan|1953}}{{Sfn|John Carman|Vasudha Narayanan|1989|pp=3-4}} The tradition split into two denominations around the 16th century. The [[Vadakalai]] sect vested the [[Vedas]] with the greatest authority and follow the doctrine of Sri [[Vedanta Desika]], whereas the [[Tenkalai]] sect vested the [[Naalayira Divya Prabandham]] with the greatest authority and follow the principles of Sri [[Manavala Mamunigal]].{{Sfn|Mumme|1987|p=257}}{{Sfn|Bryant|2007|pp=286-287}} The [[Telugu Brahmin|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 [[Iyengar|Iyengars]].<ref>{{cite book |last1=Bhattacharya |first1=Jogendra Nath |title=Hindu Castes and Sects |date=1896 |publisher=Thacker, Spink |isbn=1298966337 |page=98 |url=https://www.google.com/books/edition/Hindu_Castes_and_Sects/xlpLAAAAMAAJ?hl=en&gbpv=0}}</ref>
The tradition traces its roots to the ancient [[Vedas]] and [[Pancharatra]] texts, popularised by the [[Alvars]] and their canon, the [[Naalayira Divya Prabandham]].{{Sfn|Lester|1966|pp=266-269}}{{Sfn|Francis Clooney |Tony Stewart |2004|pp=167-168}}{{Sfn|John Carman|Vasudha Narayanan|1989|pp=3-4, 36-42, 181}} The founding of Sri Vaishnavism is traditionally attributed to [[Nathamuni]] of the 10th century CE;{{sfn|Flood|1996|p=136}} its central philosopher has been [[Ramanuja]] of the 11th century, who developed the ''[[Vishishtadvaita]]'' ("qualified non-dualism") [[Vedanta]] sub-school of [[Hindu philosophy]].{{sfn|Morgan|1953}}{{Sfn|John Carman|Vasudha Narayanan|1989|pp=3-4}} 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]].{{Sfn|Mumme|1987|p=257}}{{Sfn|Bryant|2007|pp=286-287}} The [[Telugu Brahmin]]s 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 [[Iyengar]]s.<ref>{{cite book |last1=Bhattacharya |first1=Jogendra Nath |title=Hindu Castes and Sects: An Exposition of the Origin of the Hindu Caste System and the Bearing of the Sects Towards Each Other and Towards Other Religious Systems |date=1896 |publisher=Thacker, Spink |page=98 |url=https://books.google.com/books?id=xlpLAAAAMAAJ |language=en |quote=The Sri Vaishnavas among the Telingana Brahmans form a distinct caste called Andhra Vaishnava. They are not sub-divided as Vadgala and Tengala like their co-religionists of Dravida}}</ref>
 
The most striking difference between Sri Vaishnavas and other Vaishnava groups lies in their interpretation of the Vedas. While other Vaishnava groups interpret [[Rigvedic deities|Vedic deities]] like [[Indra]], [[Savitr|Savitar]], [[Bhaga]], [[Rudra]], etc., to be the same as their [[Puranas|Puranic]] counterparts, Sri Vaishnavas consider these to be different names/roles/forms of [[Narayana]], thus claiming that the entirety of the Vedas is dedicated to [[Vishnu]] reverence alone. Sri Vaishnavas have remodelled the [[Pancharatra]] ''[[homas]]'' (rituals) to include Vedic ''suktas'' (hymns) in them, thus integrating them with a Vedic perspective.{{Citation needed|date=June 2022}}


==Etymology==
==Etymology==
The name Srivaishnavism ([[IAST]]: Śrīvaiṣṇavism) is derived from two words, ''Sri'' and ''Vaishnavism''. In [[Sanskrit]], the word [[Lakshmi|Sri]] refers to goddess Lakshmi as well as a prefix that means "sacred, revered", and god [[Vishnu]] who are together revered in this tradition.{{sfn|Matchett|2000|p=4, 200}}{{Sfn|John Carman|Vasudha Narayanan|1989|pp=xvii, 3-4}} The word Vaishnavism refers to a tradition that reveres god Vishnu as the supreme god.<ref>{{cite book|author=Stephan Schuhmacher |title=The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen |url=https://books.google.com/books?id=vpP8770qVakC |date=1994 |publisher=Shambhala |isbn=978-0-87773-980-7 |page=397 }}</ref> The followers of Srivaishnavism are known as Srivaishnava (IAST: Śrīvaiṣṇava, श्रीवैष्णव).<ref>[http://spokensanskrit.de/index.php?script=DI&beginning=0+&tinput=zrIvaiSNava+&trans=Translate&direction=SE श्रीवैष्णव], Sanskrit-English Dictionary, Koeln University, Germany (2011)</ref>
The name Sri Vaishnavism ([[IAST]]: Śrīvaiṣṇavism) is derived from two words, ''Sri'' and ''Vaishnavism''. In [[Sanskrit]], the word [[Lakshmi|Sri]] refers to goddess Lakshmi as well as a prefix that means "sacred, revered", and god [[Vishnu]] who are together revered in this tradition.{{sfn|Matchett|2000|p=4, 200}}{{Sfn|John Carman|Vasudha Narayanan|1989|pp=xvii, 3-4}} The word Vaishnavism refers to a tradition that reveres god Vishnu as the supreme god.<ref>{{cite book|author=Stephan Schuhmacher |title=The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen |url=https://books.google.com/books?id=vpP8770qVakC |date=1994 |publisher=Shambhala |isbn=978-0-87773-980-7 |page=397 }}</ref> The followers of Sri Vaishnavism are known as the Sri Vaishnavas (IAST: Śrīvaiṣṇava, श्रीवैष्णव).<ref>[http://spokensanskrit.de/index.php?script=DI&beginning=0+&tinput=zrIvaiSNava+&trans=Translate&direction=SE श्रीवैष्णव], Sanskrit-English Dictionary, Koeln University, Germany (2011)</ref>


==History==
==History==
===Mythological origins===
{{See also|Vaishnavism in Ancient Tamilakam}}
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]].{{Sfn|Francis Clooney|Tony Stewart|2004|pp=167-168}}{{Sfn|Bryant|2007|pp=286-287}}
 
===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]].{{Sfn|Francis Clooney|Tony Stewart|2004|pp=167-168}}{{Sfn|Bryant|2007|pp=286-287}}


===Historical origins===
===Historical origins===
[[File:Srimad Hamsa Bhagavan.jpg|thumb|right| {{IAST|Śrī Haṃsa Bhagavān}}, the originator of the Sri Sampradaya]]
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 (Hinduism)|Agama]] (Pancaratra, Vaikhanasa), and the second is the Tamil traditions found in early medieval texts (''[[Naalayira Divya Prabandham|Tamil Prabandham]]'')<ref>{{cite book|author=Klaus K. Klostermaier |title=Mythologies and Philosophies of Salvation in the Theistic Traditions of India |url=https://books.google.com/books?id=J-1QJMu80UIC |year=1984|publisher=Wilfrid Laurier University Press |isbn=978-0-88920-158-3 |page=102 }}</ref> and practices such as the emotional songs and music of [[Alvars]] that expressed spiritual ideas, ethics and loving devotion to god Vishnu.{{sfn|Flood|1996|p=135-136}}{{Sfn|Francis Clooney |Tony Stewart |2004|pp=167-168}}{{Sfn|John Carman|Vasudha Narayanan|1989|pp=3-4, 36-42, 181}} The Sanskrit traditions likely represent the ideas shared in ancient times, from the [[Ganges|Ganges river]] plains of the northern Indian subcontinent, while the Tamil traditions likely have roots in the [[Kaveri|Kaveri river]] plains of southern India, particularly what in modern times are the coastal [[Andhra Pradesh]], [[Karnataka]] and [[Tamil Nadu]] region.{{Sfn|John Carman|Vasudha Narayanan|1989|pp= 3-5}}
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 (Hinduism)|Agama]] (Pancaratra), and the second is the Tamil traditions found in early medieval texts (''[[Naalayira Divya Prabandham|Tamil Prabandham]]'')<ref>{{cite book|author=Klaus K. Klostermaier |title=Mythologies and Philosophies of Salvation in the Theistic Traditions of India |url=https://books.google.com/books?id=J-1QJMu80UIC |year=1984|publisher=Wilfrid Laurier University Press |isbn=978-0-88920-158-3 |page=102 }}</ref> and practices such as the emotional songs and music of [[Alvars]] that expressed spiritual ideas, ethics and loving devotion to god Vishnu.{{sfn|Flood|1996|p=135-136}}{{Sfn|Francis Clooney |Tony Stewart |2004|pp=167-168}}{{Sfn|John Carman|Vasudha Narayanan|1989|pp=3-4, 36-42, 181}} The Sanskrit traditions likely represent the ideas shared in ancient times, from Ganga 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.{{Sfn|John Carman|Vasudha Narayanan|1989|pp= 3-5}}


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]].{{sfn|Flood|1996|p=136}} Sri Vaishnavism developed in Tamil Nadu in the 10th century, after Nathamuni returned from a pilgrimage to [[Vrindavan]] in north India (modern [[Uttar Pradesh]]).{{sfn|Flood|1996|p=135-136}}
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]].{{sfn|Flood|1996|p=136}} Sri Vaishnavism developed in Tamil Nadu in the 10th century, after Nathamuni returned from a pilgrimage to [[Vrindavan]] in north India (modern [[Uttar Pradesh]]).{{sfn|Flood|1996|p=135-136}}


Nathamuni's ideas were continued by [[Yamunacharya]], who maintained that the Vedas and Pancaratras are equal, devotional rituals and bhakti are important practices.{{sfn|Flood|1996|p=136}} The legacy of Yamunacharya was continued by [[Ramanuja]] (1017-1137),{{Sfn|John Carman|1974|pp=45, 80}} but they never met.<ref name="Sydnor2012p20">{{cite book|author=Jon Paul Sydnor|title=Ramanuja and Schleiermacher: Toward a Constructive Comparative Theology|url=https://books.google.com/books?id=Ae4FBAAAQBAJ|year=2012|publisher=Casemate|isbn=978-0227680247|pages=20–22 with footnote 32}}</ref> 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.<ref name=olivellehsarp10>{{cite book| author=Patrick Olivelle| title=The Samnyasa Upanisads : Hindu Scriptures on Asceticism and Renunciation |url=https://books.google.com/books?id=fB8uneM7q1cC |year=1992 |publisher=Oxford University Press |isbn=978-0-19-536137-7 |pages=10–11, 17–18}}</ref><ref name=jabvanbuirhtp>J.A.B. van Buitenen (2008), [http://www.britannica.com/biography/Ramanuja Ramanuja - Hindu theologian and Philosopher], Encyclopædia Britannica</ref> He developed the [[Visistadvaita]] ("qualified non-dualism") philosophy.{{sfn|Flood|1996|p=136}}
Nathamuni's ideas were continued by [[Yamunacharya]], who maintained that the Vedas and Pancaratras are equal, devotional rituals and bhakti are important practices.{{sfn|Flood|1996|p=136}} The legacy of Yamunacharya was continued by [[Ramanuja]] (1017-1137),{{Sfn|John Carman|1974|pp=45, 80}} but they never met.<ref name="Sydnor2012p20">{{cite book|author=Jon Paul Sydnor|title=Ramanuja and Schleiermacher: Toward a Constructive Comparative Theology|url=https://books.google.com/books?id=Ae4FBAAAQBAJ|year=2012|publisher=Casemate|isbn=978-0227680247|pages=20–22 with footnote 32}}</ref> 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.<ref>{{Cite web |title=Ramanuja {{!}} Internet Encyclopedia of Philosophy |url=https://iep.utm.edu/ramanuja/ |access-date=2023-07-21 |language=en-US}}</ref> 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.<ref name=olivellehsarp10>{{cite book| author=Patrick Olivelle| title=The Samnyasa Upanisads : Hindu Scriptures on Asceticism and Renunciation |url=https://books.google.com/books?id=fB8uneM7q1cC |year=1992 |publisher=Oxford University Press |isbn=978-0-19-536137-7 |pages=10–11, 17–18}}</ref><ref name=jabvanbuirhtp>J.A.B. van Buitenen (2008), [http://www.britannica.com/biography/Ramanuja Ramanuja - Hindu theologian and Philosopher], Encyclopædia Britannica</ref> He developed the [[Visistadvaita]] ("qualified non-dualism") philosophy.{{sfn|Flood|1996|p=136}}


Around 14th century, [[Ramanandi Sampradaya]] split from it.<ref>{{cite web|url=https://lordrama.co.in/sri-vaishnav-parampara.html|title=Ramanandi Sampradaya}}</ref><ref>Tattwananda, Swami (1984), Vaisnava Sects, Saiva Sects, Mother Worship (1st revised ed.), Calcutta: Firma KLM Private Ltd., p. 10</ref> Around the 18th century, the Sri Vaishnava tradition split into the ''[[Vadakalai]]'' ("northern culture", Vedic) and ''[[Thenkalai]]'' ("southern culture", Bhakti).{{Sfn|Mumme|1987|p=257}}{{Sfn|Bryant|2007|pp=286-287}} The ''Vadakalai'' placed more emphasis on the Sanskrit traditions, while the ''Tenkalai'' relied more on the Tamil traditions.{{sfn|Flood|1996|p=137}} 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.{{Sfn|Mumme|1987|p=257}} 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.{{Sfn|Mumme|1987|p=257}} In contrast the Vedic-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.{{Sfn|Mumme|1987|p=257}} 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.{{Sfn|Mumme|1987|pp=257-266}}
Around 14th century, [[Ramanandi Sampradaya]] split from it.<ref>{{cite web|url=https://lordrama.co.in/sri-vaishnav-parampara.html|title=Ramanandi Sampradaya}}</ref><ref>Tattwananda, Swami (1984), Vaisnava Sects, Saiva Sects, Mother Worship (1st revised ed.), Calcutta: Firma KLM Private Ltd., p. 10</ref> Around the 18th century, the Sri Vaishnava tradition split into the ''[[Vadakalai]]'' ("northern culture", Vedic) and ''[[Thenkalai|Tenkalai]]'' ("southern culture", Bhakti).{{Sfn|Mumme|1987|p=257}}{{Sfn|Bryant|2007|pp=286-287}} The ''Vadakalai'' placed more emphasis on the Sanskrit traditions, while the ''Tenkalai'' relied more on the Tamil traditions.{{sfn|Flood|1996|p=137}} 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.{{Sfn|Mumme|1987|p=257}} 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.{{Sfn|Mumme|1987|p=257}} 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.{{Sfn|Mumme|1987|p=257}} 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.{{Sfn|Mumme|1987|pp=257-266}}


===Reverence for the goddess and god===
===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.{{Sfn|John Carman |1994|p=151}} Sri ([[Lakshmi]]) 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.{{Sfn|John Carman |1994|p=151}} According to some medieval scholars of Srivashnava theology, states John Carman, Sri and Vishnu do so using "divine knowledge that is unsurpassed" and through "love that is an erotic union".{{Sfn|John Carman |1994|p=151}} 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.{{Sfn|John Carman |1994|p=151}} 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.{{Sfn|John Carman |1994|pp=151-152}}
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.{{Sfn|John Carman |1994|p=151}} Sri ([[Lakshmi]]) 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.{{Sfn|John Carman |1994|p=151}} 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".{{Sfn|John Carman |1994|p=151}} 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.{{Sfn|John Carman |1994|p=151}} 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.{{Sfn|John Carman |1994|pp=151-152}}


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.{{Sfn|John Carman |1994|p=151}}{{sfn|Tapasyananda|2011|p=53}}
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.{{Sfn|John Carman |1994|p=151}}{{sfn|Tapasyananda|2011|p=53}}


==Philosophy==
==Philosophy==
===Vishishtadvaita===
===Vishishtadvaita===
{{Main|Vishishtadvaita}}
{{Main|Vishishtadvaita}}
Sri Vaishnavism's philosophical foundation was established by Ramanuja, who started his Vedic studies with [[Yadava Prakaasa]] in an Advaita Vedanta monastery.<ref name=olivellehsarp10/> He brought Upanishadic ideas to this tradition, and wrote texts on qualified [[monism]], called ''Vishishtadvaita'' in the Hindu tradition.<ref name=brucesullivan239>{{cite book|author=Bruce M. Sullivan|title=The A to Z of Hinduism|url=https://books.google.com/books?id=xU4ZdatgRysC|year=2001|publisher=Rowman & Littlefield|isbn=978-0-8108-4070-6|page=239}}</ref><ref name=joeschultz81>{{cite book|author=Joseph P. Schultz|title=Judaism and the Gentile Faiths: Comparative Studies in Religion|url=https://books.google.com/books?id=dchpiP-9YQAC|year=1981|publisher=Fairleigh Dickinson University Press|isbn=978-0-8386-1707-6|pages=81–84}}</ref> 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).<ref name=brucesullivan239/>
Sri Vaishnavism's philosophical foundation was systematized by [[Ramanuja]].<ref name=olivellehsarp10/> Ramanuja developed the doctrine of qualified [[monism]], called ''Vishishtadvaita'' in Hindu philosophy, which became the central philosophical system of Sri Vaishnavism.<ref name=brucesullivan239>{{cite book|author=Bruce M. Sullivan|title=The A to Z of Hinduism|url=https://books.google.com/books?id=xU4ZdatgRysC|year=2001|publisher=Rowman & Littlefield|isbn=978-0-8108-4070-6|page=239}}</ref><ref name=joeschultz81>{{cite book|author=Joseph P. Schultz|title=Judaism and the Gentile Faiths: Comparative Studies in Religion|url=https://books.google.com/books?id=dchpiP-9YQAC|year=1981|publisher=Fairleigh Dickinson University Press|isbn=978-0-8386-1707-6|pages=81–84}}</ref>


Ramanuja's Vishishtadvaita asserts that [[Atman (Hinduism)|Atman]] (souls) and [[Brahman]]{{Refn|group=note|Brahman is the metaphysical ultimate unchanging reality in Vedic and post-Vedic Hinduism, and is Vishnu in Sri Vaishnavism.}} are different, a difference that is never transcended.<ref name=staffordbetty215>Stafford Betty (2010), Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa, Asian Philosophy: An International Journal of the Philosophical Traditions of the East, Volume 20, Issue 2, pages 215-224</ref><ref>Edward Craig (2000), Concise Routledge Encyclopedia of Philosophy, Routledge, {{ISBN|978-0415223645}}, pages 517-518</ref> God Vishnu alone is independent, all other gods and beings are dependent on Him.{{Sfn|Sharma|1994|p=373}} However, in contrast to Dvaita Vedanta philosophy of Madhvacharya, Ramanuja asserts "qualified non-dualism",{{Sfn|Stoker|2011}} that souls share the same essential nature of Brahman,{{Sfn|Stoker|2011}} 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.<ref name=staffordbetty215/>{{Sfn|Sharma|1994|pp=373-374}} 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.{{Sfn|Sharma|1994|p=374}} The other philosophical difference between Madhvacharya's Vaishnavism Sampradaya and Ramanuja's Vaishnavism Sampradaya,{{Refn|group=note|These two [[Vaishnavism]] traditions are respectively called the Sri Vaishnava sampradaya and the Brahma sampradaya.{{Sfn|Klostermaier|2007|p=304}}}} 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]]).{{Sfn|Sharma|1994|pp=374-375}}{{Sfn|Bryant|2007|pp=361-362}}
Vishishtadvaita asserts that [[Atman (Hinduism)|Atman]] (souls) and [[Brahman]]{{Refn|group=note|Brahman is the metaphysical ultimate unchanging reality in Vedic and post-Vedic Hinduism, and is Vishnu in Sri Vaishnavism.}} are different, a difference that is never transcended.<ref name=staffordbetty215>Stafford Betty (2010), Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa, Asian Philosophy: An International Journal of the Philosophical Traditions of the East, Volume 20, Issue 2, pages 215-224</ref><ref>Edward Craig (2000), Concise Routledge Encyclopedia of Philosophy, Routledge, {{ISBN|978-0415223645}}, pages 517-518</ref> God Vishnu alone is independent, all other gods and beings are dependent on him.{{Sfn|Sharma|1994|p=373}} However, in contrast to Dvaita Vedanta philosophy of Madhvacharya, Ramanuja asserts "qualified non-dualism",{{Sfn|Stoker|2011}} that souls share the same essential nature of Brahman,{{Sfn|Stoker|2011}} 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.<ref name=staffordbetty215/>{{Sfn|Sharma|1994|pp=373-374}} 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.{{Sfn|Sharma|1994|p=374}} The other philosophical difference between Madhvacharya's Vaishnavism Sampradaya and Ramanuja's Vaishnavism Sampradaya,{{Refn|group=note|These two [[Vaishnavism]] traditions are respectively called the Sri Vaishnava sampradaya and the Brahma sampradaya.{{Sfn|Klostermaier|2007|p=304}}}} 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]]).{{Sfn|Sharma|1994|pp=374-375}}{{Sfn|Bryant|2007|pp=361-362}}


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===Comparisons with Advaita Vedanta===
===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.<ref name=shyamriep/> He asserted, in his ''Sri Bhasya'', that ''purvapaksin'' (previous schools) selectively interpret those [[Upanishads|Upanishadic]] passages that support their monistic interpretation, and ignore those passages that support the pluralism interpretation.<ref name=shyamriep/> 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.<ref name=shyamriep/>{{Sfn|John Carman|1994|p=86}} 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.<ref name=shyamriep>Shyam Ranganathan (2011), [http://www.iep.utm.edu/ramanuja/ Rāmānuja (c. 1017 - c. 1137)], IEP, York University</ref> The Vedic literature, asserted Ramanuja, mention both plurality and oneness, therefore the truth must incorporate pluralism and monism, or qualified monism.<ref name="shyamriep"/>
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.<ref name=shyamriep/> He asserted, in his ''[[Sri Bhashya]]'', that ''purvapaksin'' (previous schools) selectively interpret those [[Upanishads|Upanishadic]] passages that support their monistic interpretation, and ignore those passages that support the pluralism interpretation.<ref name=shyamriep/> 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.<ref name=shyamriep/>{{Sfn|John Carman|1994|p=86}} 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.<ref name=shyamriep>Shyam Ranganathan (2011), [http://www.iep.utm.edu/ramanuja/ Rāmānuja (c. 1017 - c. 1137)], IEP, York University</ref> The Vedic literature, asserted Ramanuja, mentions both plurality and oneness, therefore the truth must incorporate pluralism and monism, or qualified monism.<ref name="shyamriep"/>
 
This method of scripture interpretation distinguishes Ramanuja from Adi Shankara.{{Sfn|John Carman|1994|p=86}} Shankara's exegetical approach ''Samanvayat Tatparya Linga'' with ''Anvaya-Vyatireka'',{{sfn|Mayeda|2006|pp=46–53}} 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 [[epistemology|epistemically]] verified.<ref>Mayeda & Tanizawa (1991), Studies on Indian Philosophy in Japan, 1963–1987, Philosophy East and West, Vol. 41, No. 4, pages 529–535</ref><ref>Michael Comans (1996), Śankara and the Prasankhyanavada, Journal of Indian Philosophy, Vol. 24, No. 1, pages 49–71</ref> Not everything in any text, states Shankara, has equal weight and some ideas are the essence of any expert's textual testimony.{{Sfn|John Carman|1994|p=86}} 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.<ref name=shyamriep/>{{Sfn|John Carman|1994|pp=86-88}}<ref>[[Julius Lipner]] (1986), The Face of Truth: A Study of Meaning and Metaphysics in the Vedantic Theology of Ramanuja, State University of New York Press, {{ISBN|978-0887060397}}, pages 120-123</ref>


===Comparisons with Protestant Christianity and Buddhism===
===Comparisons with Protestant Christianity and Buddhism===
John Carman, a professor at the [[Harvard Divinity School]], states that some of the similarities in [[salvation]] ideas in Sri Vaishnavism and Protestant Christian doctrines of divine grace are striking.{{Sfn|John Carman |1994|pp=117-118, 148-153}} Both accept God as a personal concept, accept devotee's ability to relate to this God without human intermediaries, and accept the idea of ''sola gratia'' – salvation through faith by the grace of God alone, such as those found in [[Martin Luther]]'s teachings.{{Sfn|John Carman |1994|pp=117-118, 148-153}} While both Sri Vaishnavism and [[Protestantism|Protestant Christianity]] accept a supreme God and shares ideas on the nature of salvation, they differ in their specifics about [[avatara|incarnation]] such as [[Jesus|Jesus Christ]] being the only incarnation in Christianity, while Sri Vaishnavism accepts many incarnations ([[avatar]]) of Vishnu.{{Sfn|John Carman |1994|pp=196-197, for context see 190-201}} Christian missionaries in 19th century colonial British India, noted the many similarities and attempted to express the theology of Christianity as a ''bhakti marga'' to Hindus, along the lines of Sri Vaishnavism, in their mission to convert them from Hinduism to Christianity.{{Sfn|Klostermaier|2007|pp=387-389}}
John Carman, a professor at the [[Harvard Divinity School]], states that some of the similarities in [[salvation]] ideas in Sri Vaishnavism and Protestant Christian doctrines of divine grace are striking.{{Sfn|John Carman |1994|pp=117-118, 148-153}} Both accept God as a personal concept, accept devotee's ability to relate to this God without human intermediaries, and accept the idea of ''sola gratia'' – salvation through faith by the grace of God alone, such as those found in [[Martin Luther]]'s teachings.{{Sfn|John Carman |1994|pp=117-118, 148-153}} While both Sri Vaishnavism and [[Protestantism|Protestant Christianity]] accept a supreme God and shares ideas on the nature of salvation, they differ in their specifics about [[avatara|incarnation]] such as [[Jesus|Jesus Christ]] being the only incarnation in Christianity, while Sri Vaishnavism accepts many incarnations ([[avatar]]) of Vishnu.{{Sfn|John Carman |1994|pp=196-197, for context see 190-201}} Christian missionaries in 19th century colonial British India, noted the many similarities and attempted to express the theology of Christianity as a ''bhakti marga'' to Hindus, along the lines of Sri Vaishnavism, in their mission to convert them from Hinduism to Christianity.{{Sfn|Klostermaier|2007|pp=387-389}}


Similar teachings on the nature of salvation through grace and compassion, adds Carman, are found in the Japanese scholar Shinran's text on Jodo Shinshu sect of Buddhism, even though non-theistic [[Buddhism]] and theistic Sri Vaishnavism do differ in their views on God.{{Sfn|John Carman |1994|pp=117-118, 148-153}}
Similar teachings on the nature of salvation through grace and compassion, adds Carman, are found in the Japanese scholar Shinran's text on Jodo Shinshu sect of Buddhism, even though non-theistic [[Buddhism]] and theistic Sri Vaishnavism do differ in their views on God.{{Sfn|John Carman |1994|pp=117-118, 148-153}} Similarly, [[Pure Land Buddhism|Pure Land]] Buddhists also maintain a desire to be reborn in the highest heaven where one may learn the purest form of moksha from buddhas and bodhisattvas such as [[Avalokiteśvara]]; this reflects the desire of all Vaishnava to be born in Vaikuntha where the highest form of meditation on Narayana occurs.


==Texts and scholarship==
==Texts and scholarship==
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===Nathamuni===
===Nathamuni===
{{Main|Nathamuni}}
{{Main|Nathamuni}}
Nathamuni collected the poems of [[Nammalvar]], in the form of ''Divya Prabandham'', likely in the 9th century CE,<ref name=ryanjonessrivaish>{{cite book|author1=Constance Jones |author2=James D. Ryan |title=Encyclopedia of Hinduism |url=https://books.google.com/books?id=OgMmceadQ3gC |year=2006|publisher=Infobase |isbn=978-0-8160-7564-5 |page=490 }}</ref> or the 10th century.{{sfn|Flood|1996|p=136}} One of his lasting contributions was to apply the Vedic theory of music on all the Alvar songs using [[Sanskrit prosody]], calling the resulting choreography as divine music, and teaching his nephews the art of resonant bhakti singing of the Alvar songs.<ref name=ryanjonessrivaish/> This precedence set the ''[[guru]]-sisya-parampara'' (teacher-student-tradition) in Sri Vaishnavism.<ref name="Beck2012p119"/> This style of education from one generation to the next, is a tradition called ''Araiyars'', states Guy Beck, which preserved "the art of singing and dancing the verses of the Divya Prabandham" set in the [[Natya Shastra|sacred melodies and rhythms]] described in the Vedic texts.<ref name="Beck2012p119">{{cite book|author=Guy L. Beck |title=Sonic Liturgy: Ritual and Music in Hindu Tradition |url=https://books.google.com/books?id=UzUMCAAAQBAJ |year=2012|publisher=University of South Carolina Press |isbn=978-1-61117-108-2 |pages=119–120 }}</ref>
Nathamuni collected the poems of [[Nammalvar]], in the form of ''Divya Prabandham'', likely in the 9th century CE,<ref name=ryanjonessrivaish>{{cite book|author1=Constance Jones |author2=James D. Ryan |title=Encyclopedia of Hinduism |url=https://books.google.com/books?id=OgMmceadQ3gC |year=2006|publisher=Infobase |isbn=978-0-8160-7564-5 |page=490 }}</ref> or the 10th century.{{sfn|Flood|1996|p=136}} One of his lasting contributions was to apply the Vedic theory of music on all the Alvar songs using [[Sanskrit prosody]], calling the resulting choreography as divine music, and teaching his nephews the art of resonant bhakti singing of the Alvar songs.<ref name=ryanjonessrivaish/> This precedence set the ''[[guru]]-[[Guru–shishya tradition|śiṣya-parampara]]'' (teacher-student-tradition) in Sri Vaishnavism.<ref name="Beck2012p119"/> This style of education from one generation to the next, is a tradition called ''Araiyars'', states Guy Beck, which preserved "the art of singing and dancing the verses of the Divya Prabandham" set in the [[Natya Shastra|sacred melodies and rhythms]] described in the Vedic texts.<ref name="Beck2012p119">{{cite book|author=Guy L. Beck |title=Sonic Liturgy: Ritual and Music in Hindu Tradition |url=https://books.google.com/books?id=UzUMCAAAQBAJ |year=2012|publisher=University of South Carolina Press |isbn=978-1-61117-108-2 |pages=119–120 }}</ref>


Nathamuni's efforts to syncretically combine the Vedic knowledge and Alvar compositions, also set the precedence of reverence for both the Vedas and the Alvar bhakti ideas. Nathamuni's scholarship that set Alvar songs in Vedic meter set a historic momentum, and the liturgical and meditational songs continue to be sung in the modern era temples of Sri Vaishnavism, which is part of the service called ''cevai'' (Sanskrit: ''Seva'').<ref name=ryanjonessrivaish/><ref>{{cite book|author=Guy L. Beck |title=Sonic Liturgy: Ritual and Music in Hindu Tradition |url=https://books.google.com/books?id=UzUMCAAAQBAJ |year=2012|publisher=University of South Carolina Press |isbn=978-1-61117-108-2 |pages=118–127 }}</ref>
Nathamuni's efforts to syncretically combine the Vedic knowledge and Alvar compositions, also set the precedence of reverence for both the Vedas and the Alvar bhakti ideas. Nathamuni's scholarship that set Alvar songs in Vedic meter set a historic momentum, and the liturgical and meditational songs continue to be sung in the modern era temples of Sri Vaishnavism, which is part of the service called ''cevai'' (Sanskrit: ''Seva'').<ref name=ryanjonessrivaish/><ref>{{cite book|author=Guy L. Beck |title=Sonic Liturgy: Ritual and Music in Hindu Tradition |url=https://books.google.com/books?id=UzUMCAAAQBAJ |year=2012|publisher=University of South Carolina Press |isbn=978-1-61117-108-2 |pages=118–127 }}</ref>
Nathamuni is also attributed with three texts, all in Sanskrit.<ref name=ryanjonessrivaish/> These are ''Nyaya Tattva'', ''Purusha Nirnaya'' and ''Yogarahasya''.<ref name="Govindacharya1906">{{cite book|author=Alkandavilli Govindacharya |title=The Life of Râmânujâchârya: The Exponent of the Viśistâdvaita Philosophy |url=https://books.google.com/books?id=DOAoAAAAYAAJ&pg=PA9 |year=1906|publisher=S. Murthy |pages=9–10 with footnotes }}</ref> The ''Yogarahasya'' text, states Govindacharya, is a meditational text, includes the eight limb [[yoga]] similar to that of Patanjali, but emphasizes yoga as "the art of communion with God".<ref name="Govindacharya1906"/> The ''Nyaya Tattva'' text survives only in quotes and references cited in other texts, and these suggest that it presented epistemic foundations ([[Nyaya]]) including the philosophical basis for the Hindu belief on the existence of "soul" ([[Atman (Hinduism)|Atman]]), in contrast to Indian philosophies such as Buddhism that denied the existence of soul.<ref>{{cite book|author=John Sheveland |title=Piety and Responsibility: Patterns of Unity in Karl Rahner, Karl Barth, and Vedanta Desika |url=https://books.google.com/books?id=mJi6hyraKGUC |year=2013|publisher=Ashgate Publishing |isbn=978-1-4094-8144-7 |pages=113–114 }}</ref><ref name="Bartley2011p177"/> Nathamuni, for example asserts,
<blockquote style="background:none; margin-right:5em; margin-left:0; border-left:solid 6px #ffe0bb; padding:1.0em;">
If "I" did not refer to the true self, there would be no interiority belonging to the soul. The interior is distinguished from the exterior by the concept "I". The aspiration, "May I, having abandoned all suffering, participate freely in infinite bliss", actuates a person whose goal is liberation to study scriptures etc. Were it thought that liberation involved the destruction of the individual, he would run away as soon as the subject of liberation was suggested... The "I", the knowing subject, is the inner self.<br>
— ''Nyayatattva'', Nathamuni, ~9th-10th century, Translator: Christopher Bartley<ref name="Bartley2011p177">{{cite book|author=Christopher Bartley |title=An Introduction to Indian Philosophy |url=https://books.google.com/books?id=PlupnDEr5iAC |year=2011|publisher=Bloomsbury Academic |isbn=978-1-84706-449-3 |pages=177–178 }}</ref>
</blockquote>


===Yamunacharya===
===Yamunacharya===
{{Main|Yamunacharya}}
{{Main|Yamunacharya}}
Yamunacharya was the grandson of [[Nathamuni]], also known in Sri Vaishnava tradition as Alavandar, whose scholarship is remembered for correlating Alvar bhakti theology and Pancaratra Agama texts to Vedic ideas.{{Sfn|Dalal|2010|p=399}} He was the Acharya (chief teacher) of Sri Vaishnavism monastery at Srirangam, and was followed by [[Ramanuja]], even though they never met.<ref name="Sydnor2012p20"/> Yamunacharya composed a number of works important in Sri Vaishnavism, particularly ''Siddhitrayam'' (about the nature of Atman, God, universe), ''Gitarthasangraha'' (analysis of the [[Bhagavad Gita]]), Agamapramanya (epistemological basis of Agamas, mapping them to the Vedas), ''Maha Purushanirnayam'' (extension of Nathamuni's treatise), ''Stotraratnam'' and ''Chathusloki'' (bhakti [[strota]] texts).{{Sfn|Dalal|2010|p=399}}
Yamunacharya was the grandson of [[Nathamuni]], also known in Sri Vaishnava tradition as Alavandar, whose scholarship is remembered for correlating Alvar bhakti theology and Pancaratra Agama texts to Vedic ideas.{{Sfn|Dalal|2010|p=399}} He was the ''acharya'' (chief teacher) of Sri Vaishnavism monastery at Srirangam, and was followed by [[Ramanuja]], even though they never met.<ref name="Sydnor2012p20"/> Yamunacharya composed a number of works important in Sri Vaishnavism, particularly ''[[Siddhitraya]]m'' (about the nature of Atman, God, universe), ''Gitarthasangraha'' (analysis of the [[Bhagavad Gita]]), Agamapramanya (epistemological basis of Agamas, mapping them to the Vedas), ''Maha Purushanirnayam'' (extension of Nathamuni's treatise), ''[[Stotra Ratna|Stotraratnam]]'' and ''[[Chatuh Shloki|Chathuh shloki]]'' (bhakti [[strota]] texts).{{Sfn|Dalal|2010|p=399}}


Yamunacharya is also credited with ''Nitya Grantha'' and ''Mayavada Khandana''. The ''Nitya Grantha'' is a ritual text and suggests methods of daily worship of [[Narayana]] (Vishnu).<ref>{{cite book|author=C. R. Sreenivasa Ayyangar|title=The Life and Teachings of Sri Ramanujacharya|url=https://archive.org/details/lifeandteaching00ayyagoog|year=1908|publisher=R. Venkateshwar|pages=[https://archive.org/details/lifeandteaching00ayyagoog/page/n140 130] footnote 2}}</ref> The 10th century ''Mayavada Khandana'' text, together with ''Siddhitrayam'' of Yamunacharya predominantly critiques the philosophy of the traditionally dominant school of [[Advaita Vedanta]] in [[Hindu philosophy]], but also critiques non-Vedic traditions.<ref>{{cite book|author=M.C. Alasingaperumal|title=The Brahmavâdin, Volume 5|url=https://books.google.com/books?id=VMgaAAAAYAAJ&pg=PA466|year=1900|publisher=Brahmavâdin Press|location=Madras|pages=466–467}}</ref>
Yamunacharya is also credited with ''Nitya Grantha'' and ''Mayavada Khandana''. The ''Nitya Grantha'' is a ritual text and suggests methods of daily worship of [[Narayana]] (Vishnu).<ref>{{cite book|author=C. R. Sreenivasa Ayyangar|title=The Life and Teachings of Sri Ramanujacharya|url=https://archive.org/details/lifeandteaching00ayyagoog|year=1908|publisher=R. Venkateshwar|pages=[https://archive.org/details/lifeandteaching00ayyagoog/page/n140 130] footnote 2}}</ref> The ''Mayavada Khandana'' text, together with ''Siddhitrayam'' critiques the philosophy of [[Advaita Vedanta]] and other non-Vedic traditions.<ref>{{cite book|author=M.C. Alasingaperumal|title=The Brahmavâdin, Volume 5|url=https://books.google.com/books?id=VMgaAAAAYAAJ&pg=PA466|year=1900|publisher=Brahmavâdin Press|location=Madras|pages=466–467}}</ref>


===Ramanuja===
===Ramanuja===
{{Main|Ramanuja}}
{{Main|Ramanuja}}
[[File:Ramanuja embracing Lord Varadaraj.jpg|thumb|Ramanujacharya embracing an icon of Lord Varadaraja (Vishnu)]]
The Sri Vaishnava tradition attributes nine Sanskrit texts to Ramanuja<ref name="Sydnor2012p2"/> – ''[[Vedarthasamgraha]]'' (literally, "Summary of the Vedas meaning"{{Refn|group=note|This work is predominantly about the Hindu scriptures called the [[Upanishads]] which Ramanuja held as the essence of the Vedas.<ref name=sydnorrs4>{{cite book|author=Jon Paul Sydnor|title=Ramanuja and Schleiermacher: Toward a Constructive Comparative Theology|url=https://books.google.com/books?id=Ae4FBAAAQBAJ| year=2012| publisher=Casemate|isbn=978-0227680247|page=4}}</ref>}}) ''[[Sri Bhasya]]'' (a review and commentary on the ''Brahma Sutras''), ''[[Gita Bhashya|Bhagavad Gita Bhashya]]'' (a review and commentary on the ''Bhagavad Gita''), and the minor works titled ''Vedantadipa'', ''Vedantasara'', ''Gadya Traya'' (which is a compilation of three texts called the ''[[Saranagati Gadyam|Sharanagati Gadyam]]'', ''[[Sriranga Gadyam]]'' and the ''[[Vaikunta Gadyam|Vaikuntha Gadyam]]''), and ''Nitya Grantham''.
The Sri Vaisnava tradition attributes nine Sanskrit texts to Ramanuja<ref name="Sydnor2012p2"/> – ''Vedarthasangraha'' (literally, "Summary of the Vedas meaning"{{Refn|group=note|This work is predominantly about the Hindu scriptures called the [[Upanishads]] which Ramanuja held as the essence of the Vedas.<ref name=sydnorrs4>{{cite book|author=Jon Paul Sydnor|title=Ramanuja and Schleiermacher: Toward a Constructive Comparative Theology|url=https://books.google.com/books?id=Ae4FBAAAQBAJ| year=2012| publisher=Casemate|isbn=978-0227680247|page=4}}</ref>}}) ''Sri Bhasya'' (a review and commentary on the ''Brahma Sutras''), ''Bhagavad Gita Bhashya'' (a review and commentary on the ''Bhagavad Gita''), and the minor works titled ''Vedantadeepa'', ''Vedantasara'', ''Gadya Traya'' (which is a compilation of three texts called the ''[[Saranagati Gadyam]]'', ''[[Sriranga Gadyam]]'' and the ''[[Vaikunta Gadyam]]''), and ''Nitya Grantham''.


Some modern scholars have questioned the authenticity of all but the three of the largest works credited to Ramanuja; the following texts are considered as authentically traceable to Ramanuja – ''Shri [[Bhashya]]'', ''Vedarthasangraha'' and the ''Bhagavad Gita Bhashya''.<ref name="Sydnor2012p2">{{cite book|author=Jon Paul Sydnor|title=Ramanuja and Schleiermacher: Toward a Constructive Comparative Theology|url=https://books.google.com/books?id=Ae4FBAAAQBAJ| year=2012| publisher=Casemate|isbn=978-0227680247|pages=2–4}}</ref><ref>Robert Lester (1966), Ramanuja and Shri Vaishnavism: the Concept of Prapatti or Sharanagati, History of Religion, Volume 5, Issue 2, pages 266-282</ref>
Some modern scholars have questioned the authenticity of all but three major works; ''Sri Bhasya'', ''Vedarthasamgraha,'' and ''Bhagavad Gita Bhasya''.<ref name="Sydnor2012p2">{{cite book|author=Jon Paul Sydnor|title=Ramanuja and Schleiermacher: Toward a Constructive Comparative Theology|url=https://books.google.com/books?id=Ae4FBAAAQBAJ| year=2012| publisher=Casemate|isbn=978-0227680247|pages=2–4}}</ref><ref>Robert Lester (1966), Ramanuja and Shri Vaishnavism: the Concept of Prapatti or Sharanagati, History of Religion, Volume 5, Issue 2, pages 266-282</ref>


Ramanuja's scholarship is predominantly founded on Vedanta, Upanishads in particular.<ref name=sydnorrs4/><ref name="Overzee1992p30"/> He never claims that his ideas were original, but his method of synthesis that combined the Vedic ideas with popular spirituality, states Anne Overzee, is original.<ref name="Overzee1992p30"/> Ramanuja, wrote his biographer Ramakrishnananda, was "the culmination of the movement started from the Vedas, nourished by the Alvars, Nathamuni and Yamuncharya".<ref name="Overzee1992p30"/>
Ramanuja's scholarship is predominantly founded on Vedanta, Upanishads in particular.<ref name=sydnorrs4/><ref name="Overzee1992p30"/> He never claims that his ideas were original, but his method of synthesis that combined the Vedic ideas with popular spirituality, states Anne Overzee, is original.<ref name="Overzee1992p30"/> According to his biographer Ramakrishnananda, Ramanuja was "the culmination of the movement started from the Vedas, nourished by the Alvars, Nathamuni and Yamuncharya".<ref name="Overzee1992p30"/>


Ramunaja himself credits the theories he presents, in ''Vedarthasangraha'', to the ideas of ancient Hindu scholars such as "Bodhyana, Tanka (Brahmanandin), Dramida (Dravidacarya), Guhadeva, Kapardin and Bharuci".<ref name="Overzee1992p30">{{cite book|author=Anne Hunt Overzee |title=The Body Divine: The Symbol of the Body in the Works of Teilhard de Chardin and Ramanuja |url=https://books.google.com/books?id=HD57M9JNEOgC |year=1992|publisher=Cambridge University Press |isbn=978-0-521-38516-9|pages=30–31 }}</ref><ref>{{cite book|author=R. Balasubramanian |title=Advaita Vedānta |url=https://books.google.com/books?id=Pe3sAAAAIAAJ |year=2000|publisher=Munshiram Manoharlal |isbn=978-81-87586-04-3 |page=9}}</ref>{{Refn|group=note|The texts of most of these scholars is lost to history.}} The 11th-century scholarship of Ramanuja emphasized the concept of ''Sarira-Saririn'', that is the world of matter and the empirical reality of living beings is the "body of [[Brahman]]",{{Refn|group=note|Brahman is the Vedic concept of metaphysical unchanging reality.<ref>{{cite book|author=Jeaneane D. Fowler |title=Perspectives of Reality: An Introduction to the Philosophy of Hinduism |url=https://books.google.com/books?id=NRlB4v85S1EC |year=2002|publisher=Sussex Academic Press |isbn=978-1-898723-94-3 |page=49 }}</ref>}} everything observed is God, one lives in this body of God, and the purpose of this body and all of creation is to empower soul in its journey to liberating salvation.<ref>{{cite book|author=Anne Hunt Overzee |title=The Body Divine: The Symbol of the Body in the Works of Teilhard de Chardin and Ramanuja |url=https://books.google.com/books?id=HD57M9JNEOgC |year=1992|publisher=Cambridge University Press |isbn=978-0-521-38516-9|pages=63–85 }}</ref><ref>{{cite book|author=Julius Lipner |title=The Face of Truth: A Study of Meaning and Metaphysics in the Vedantic Theology of Ramanuja |url=https://books.google.com/books?id=HjR2xuu4L8EC |year=1986|publisher=State University of New York Press |isbn= 978-0-88706-038-0|pages=37–48 }}</ref>
Ramunaja himself credits the theories he presents, in ''Vedarthasamgraha'', to the ideas of ancient Hindu scholars such as "Bodhyana, Tanka (Brahmanandin), Dramida (Dravidacarya), Guhadeva, Kapardin and Bharuci".<ref name="Overzee1992p30">{{cite book|author=Anne Hunt Overzee |title=The Body Divine: The Symbol of the Body in the Works of Teilhard de Chardin and Ramanuja |url=https://books.google.com/books?id=HD57M9JNEOgC |year=1992|publisher=Cambridge University Press |isbn=978-0-521-38516-9|pages=30–31 }}</ref><ref>{{cite book|author=R. Balasubramanian |title=Advaita Vedānta |url=https://books.google.com/books?id=Pe3sAAAAIAAJ |year=2000|publisher=Munshiram Manoharlal |isbn=978-81-87586-04-3 |page=9}}</ref>{{Refn|group=note|The texts of most of these scholars is lost to history.}} The 11th-century scholarship of Ramanuja emphasized the concept of ''Sarira-Saririn'', that is the world of matter and the empirical reality of living beings is the "body of [[Brahman]]",{{Refn|group=note|Brahman is the Vedic concept of metaphysical unchanging reality.<ref>{{cite book|author=Jeaneane D. Fowler |title=Perspectives of Reality: An Introduction to the Philosophy of Hinduism |url=https://books.google.com/books?id=NRlB4v85S1EC |year=2002|publisher=Sussex Academic Press |isbn=978-1-898723-94-3 |page=49 }}</ref>}} everything observed is God, one lives in this body of God, and the purpose of this body and all of creation is to empower soul in its journey to liberating salvation.<ref>{{cite book|author=Anne Hunt Overzee |title=The Body Divine: The Symbol of the Body in the Works of Teilhard de Chardin and Ramanuja |url=https://books.google.com/books?id=HD57M9JNEOgC |year=1992|publisher=Cambridge University Press |isbn=978-0-521-38516-9|pages=63–85 }}</ref><ref>{{cite book|author=Julius Lipner |title=The Face of Truth: A Study of Meaning and Metaphysics in the Vedantic Theology of Ramanuja |url=https://books.google.com/books?id=HjR2xuu4L8EC |year=1986|publisher=State University of New York Press |isbn= 978-0-88706-038-0|pages=37–48 }}</ref>


===Post Ramanuja period authors===
===Post Ramanuja period authors===
{{Main|Pillai Lokacharya|Manavala Mamunigal|Vedanta Desika}}
{{Main|Pillai Lokacharya|Manavala Mamunigal|Vedanta Desika}}


After [[Ramanuja]] several authors composed important theological and exegetical works on Sri Vaishnavism. Such authors include [[Parsara Bhattar]], Nadadoor Ammal, Sudarshan Suri, [[Pillai Lokacharya]], [[Vedanta Desika]], [[Manavala Mamunigal]], Periyavachan Pillai and Rangaramanuja Muni.<ref>{{cite book |last1=Ayyangar |first1=C. R. Sreenivasa |title=The Life and Teachings of Sri Ramanujacharya |date=1908 |publisher=R. Venkateshwar |url=https://www.google.com/books/edition/The_Life_and_Teachings_of_Sri_Ramanujach/Zn4szeEn23IC?hl=en&gbpv=0 |language=en}}</ref><ref>{{cite book |last1=Seshadri |first1=K. |title=Srivaishnavism and Social Change |date=1998 |publisher=K.P. Bagchi & Company |isbn=978-81-7074-198-5 |url=https://www.google.com/books/edition/Srivaishnavism_and_Social_Change/1I7XAAAAMAAJ?hl=en&gbpv=1&bsq=Sudarshan+Suri&dq=Sudarshan+Suri&printsec=frontcover |language=en}}</ref><ref>{{cite book |last1=Paniker |first1=K. Ayyappa |title=Medieval Indian Literature: Surveys and selections |date=1997 |publisher=Sahitya Akademi |isbn=978-81-260-0365-5 |url=https://www.google.com/books/edition/Medieval_Indian_Literature_Surveys_and_s/KYLpvaKJIMEC?hl=en&gbpv=1&dq=periyavachan+pillai&pg=PA518&printsec=frontcover |language=en}}</ref><ref>{{cite book |last1=Rajagopalachariar |first1=T. |title=The Vaishnavite Reformers of India: Critical Sketches of Their Lives and Writings |date=1982 |publisher=A.D. Publications |url=https://www.google.com/books/edition/The_Vaishnavite_Reformers_of_India/fIfXAAAAMAAJ?hl=en&gbpv=1&bsq=Rangaramanuja+Muni&dq=Rangaramanuja+Muni&printsec=frontcover |language=en}}</ref>
After [[Ramanuja]] several authors composed important theological and exegetical works on Sri Vaishnavism. Such authors include [[Parsara Bhattar]], Nadadoor Ammal, Sudarshan Suri, [[Pillai Lokacharya]], [[Vedanta Desika]], [[Manavala Mamunigal]], Periyavachan Pillai and Rangaramanuja Muni.<ref>{{cite book |last1=Ayyangar |first1=C. R. Sreenivasa |title=The Life and Teachings of Sri Ramanujacharya |date=1908 |publisher=R. Venkateshwar |url=https://books.google.com/books?id=Zn4szeEn23IC |language=en}}</ref><ref>{{cite book |last1=Seshadri |first1=K. |title=Srivaishnavism and Social Change |date=1998 |publisher=K.P. Bagchi & Company |isbn=978-81-7074-198-5 |url=https://books.google.com/books?id=1I7XAAAAMAAJ&q=Sudarshan+Suri |language=en}}</ref><ref>{{cite book |last1=Paniker |first1=K. Ayyappa |title=Medieval Indian Literature: Surveys and selections |date=1997 |publisher=Sahitya Akademi |isbn=978-81-260-0365-5 |url=https://books.google.com/books?id=KYLpvaKJIMEC&dq=periyavachan+pillai&pg=PA518 |language=en}}</ref><ref>{{cite book |last1=Rajagopalachariar |first1=T. |title=The Vaishnavite Reformers of India: Critical Sketches of Their Lives and Writings |date=1982 |publisher=A.D. Publications |url=https://books.google.com/books?id=fIfXAAAAMAAJ&q=Rangaramanuja+Muni |language=en}}</ref>


==Organization==
==Organisation==
The Sri Vaishnavism tradition has nurtured an institutional organization of ''[[matha]]-s'' (monasteries) since its earliest days, particularly from the time of Ramanuja. After the death of Yamunacharya, Ramanuja was nominated as the leader of the Srirangam matha, though Yamunacharya and Ramanuja never met.<ref name="Sydnor2012p20"/> Amongst other things, Ramanuja is remembered in the Sri Vaishnavism tradition for his organizational skills and the lasting institutional reforms he introduced at Srirangam, a system paralleling those at Advaita monasteries of his time and where he studied before joining Srirangam matha. Ramanuja travelled and founded many Sri Vaishnavism ''mathas'' across India, such as the one in [[Melukote]].<ref>{{cite book|author=Jerry L. Walls |title=The Oxford Handbook of Eschatology |url=https://books.google.com/books?id=N1XYXMTe1jYC |year=2010|publisher=Oxford University Press |isbn=978-0-19-974248-6 |pages=182–183 }}</ref><ref>{{cite book|author=Brian A. Hatcher |title=Hinduism in the Modern World |url=https://books.google.com/books?id=IdeoCgAAQBAJ |year=2015|publisher= Routledge|isbn=978-1-135-04631-6|page=27 }}</ref> The Sri Vaishnavism tradition believes that Ramanuja started 700 mathas, but historical evidence suggests several of these were started later.{{Sfn|Dalal|2010|p=385}}
The Sri Vaishnavism tradition has nurtured an institutional organization of ''[[matha]]s'' (monasteries) since its earliest days, particularly from the time of Ramanuja. After the death of Yamunacharya, Ramanuja was nominated as the leader of the Srirangam matha, though Yamunacharya and Ramanuja never met.<ref name="Sydnor2012p20"/> Amongst other things, Ramanuja is remembered in the Sri Vaishnavism tradition for his organizational skills and the lasting institutional reforms he introduced at Srirangam, a system paralleling those at Advaita monasteries of his time and where he studied before joining Srirangam matha. Ramanuja travelled and founded many Sri Vaishnavism ''mathas'' across India, such as the one in [[Melukote]].<ref>{{cite book|author=Jerry L. Walls |title=The Oxford Handbook of Eschatology |url=https://books.google.com/books?id=N1XYXMTe1jYC |year=2010|publisher=Oxford University Press |isbn=978-0-19-974248-6 |pages=182–183 }}</ref><ref>{{cite book|author=Brian A. Hatcher |title=Hinduism in the Modern World |url=https://books.google.com/books?id=IdeoCgAAQBAJ |year=2015|publisher= Routledge|isbn=978-1-135-04631-6|page=27 }}</ref> The Sri Vaishnavism tradition believes that Ramanuja started 700 mathas, but historical evidence suggests several of these were started later.{{Sfn|Dalal|2010|p=385}}


{{multiple image
{{multiple image
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| footer = Left: The Parakala monastery of Sri Vaishnavism<br>Right: A Srirangam temple tower constructed by Ahobila Mutt monastery.<ref>{{Cite news|url=https://www.thehindu.com/features/friday-review/religion/rajagopuram-pride-of-srirangam/article2774764.ece|title = Rajagopuram — pride of Srirangam|newspaper = The Hindu|date = 5 January 2012|last1 = Renganathan|first1 = L.}}</ref>
| footer = Left: The Parakala monastery of Sri Vaishnavism<br>Right: A Srirangam temple tower constructed by Ahobila Mutt monastery.<ref>{{Cite news|url=https://www.thehindu.com/features/friday-review/religion/rajagopuram-pride-of-srirangam/article2774764.ece|title = Rajagopuram — pride of Srirangam|newspaper = The Hindu|date = 5 January 2012|last1 = Renganathan|first1 = L.}}</ref>
}}
}}
The ''matha'', or a monastery, hosted numerous students, many teachers and an institutionalized structure to help sustain and maintain its daily operations. A ''matha'' in Vaishnvaism and other Hindu traditions, like a college, designates teaching, administrative and community interaction functions, with prefix or suffix to names, with titles such as ''Guru'', ''Acharya'', ''Swami'' and ''Jiyar''.<ref>{{cite book|author=Vasudeva Rao |title=Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi |url=https://books.google.com/books?id=-utNEpTZWUkC |year=2002|publisher=Orient Blackswan |isbn=978-81-250-2297-8 |pages=33–45 }}</ref>
The ''matha'', or a monastery, hosted numerous students and teachers, and maintained an institutionalized structure to sustain daily operations. A ''matha'' in Vaishnvaism and other Hindu traditions, like a college, designates teaching, administrative and community interaction functions, with prefix or suffix to names, with titles such as ''Guru'', ''Acharya'', ''Swami,'' and ''Jiyar''.<ref>{{cite book|author=Vasudeva Rao |title=Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi |url=https://books.google.com/books?id=-utNEpTZWUkC |year=2002|publisher=Orient Blackswan |isbn=978-81-250-2297-8 |pages=33–45 }}</ref>


A ''Guru'' is someone who is a "teacher, guide or master" of certain knowledge.<ref>Stefan Pertz (2013), The Guru in Me - Critical Perspectives on Management, GRIN Verlag, {{ISBN|978-3638749251}}, pages 2-3</ref> Traditionally a reverential figure to the student in Hinduism, the ''guru'' serves as a "counselor, who helps mold values, shares experiential knowledge as much as literal knowledge, an exemplar in life, an inspirational source and who helps in the spiritual evolution of a student."<ref name=joelmlecko>Joel Mlecko (1982), [https://www.jstor.org/stable/3269931 The Guru in Hindu Tradition] Numen, Volume 29, Fasc. 1, pages 33-61</ref>
A ''Guru'' is someone who is a "teacher, guide or master" of certain knowledge.<ref>Stefan Pertz (2013), The Guru in Me - Critical Perspectives on Management, GRIN Verlag, {{ISBN|978-3638749251}}, pages 2-3</ref> Traditionally a reverential figure to the student in Hinduism, the ''guru'' serves as a "counselor, who helps mold values, shares experiential knowledge as much as literal knowledge, an exemplar in life, an inspirational source and who helps in the spiritual evolution of a student."<ref name=joelmlecko>Joel Mlecko (1982), [https://www.jstor.org/stable/3269931 The Guru in Hindu Tradition] Numen, Volume 29, Fasc. 1, pages 33-61</ref>
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An ''Acharya'' refers to either a Guru of high rank, or more often to the leader of a regional monastery.<ref name=jlongp24>{{cite book|author=Jeffery D. Long |title=Historical Dictionary of Hinduism |url=https://books.google.com/books?id=ZkkFCwAAQBAJ |year=2011|publisher=Scarecrow |isbn=978-0-8108-7960-7 |page=24}}</ref><ref name="Narayanan2009p50">{{cite book|author=Vasudha Narayanan |title=Hinduism |url=https://books.google.com/books?id=E0Mm6S1XFYAC |year=2009|publisher=The Rosen Publishing Group |isbn=978-1-4358-5620-2 |pages=50–51 }}</ref> This position typically involves a ceremonial initiation called ''diksha'' by the monastery, where the earlier leader anoints the successor as ''Acharya''.<ref name=jlongp24/><ref name=tamarasearswg>{{cite book|author=Tamara I. Sears |title=Worldly Gurus and Spiritual Kings: Architecture and Asceticism in Medieval India |url=https://books.google.com/books?id=V0mPAwAAQBAJ |year=2014|publisher=Yale University Press |isbn=978-0-300-19844-7 |pages=68–70, 121–122, 159–160 }}</ref> A ''Swami'' is usually those who interact with community on the behalf of the ''matha''. The chief and most revered of all Vaishnava monasteries, are titled as ''Jeer'', ''Jiyar'', ''Jeeyar'', or ''Ciyar''.{{Sfn|Dalal|2010|p=385}}
An ''Acharya'' refers to either a Guru of high rank, or more often to the leader of a regional monastery.<ref name=jlongp24>{{cite book|author=Jeffery D. Long |title=Historical Dictionary of Hinduism |url=https://books.google.com/books?id=ZkkFCwAAQBAJ |year=2011|publisher=Scarecrow |isbn=978-0-8108-7960-7 |page=24}}</ref><ref name="Narayanan2009p50">{{cite book|author=Vasudha Narayanan |title=Hinduism |url=https://books.google.com/books?id=E0Mm6S1XFYAC |year=2009|publisher=The Rosen Publishing Group |isbn=978-1-4358-5620-2 |pages=50–51 }}</ref> This position typically involves a ceremonial initiation called ''diksha'' by the monastery, where the earlier leader anoints the successor as ''Acharya''.<ref name=jlongp24/><ref name=tamarasearswg>{{cite book|author=Tamara I. Sears |title=Worldly Gurus and Spiritual Kings: Architecture and Asceticism in Medieval India |url=https://books.google.com/books?id=V0mPAwAAQBAJ |year=2014|publisher=Yale University Press |isbn=978-0-300-19844-7 |pages=68–70, 121–122, 159–160 }}</ref> A ''Swami'' is usually those who interact with community on the behalf of the ''matha''. The chief and most revered of all Vaishnava monasteries, are titled as ''Jeer'', ''Jiyar'', ''Jeeyar'', or ''Ciyar''.{{Sfn|Dalal|2010|p=385}}


The Sri Vaishnavism mathas over time, subdivided into two, those with Tenkalai (southern) tradition and Vadakalai (northern) tradition of Sri Vaishnavism.<ref name=sphopkins71>{{cite book|author=Steven Paul Hopkins |title=Singing the Body of God |url=https://books.google.com/books?id=N6teBA7bmFwC |year=2002|publisher=Oxford University Press  |isbn=978-0-19-802930-4 |pages=71–74 }}</ref> The Tenkalai-associated mathas are headquartered at Srirangam, while Vadakalai mathas are associated with Kanchipuram. Both these traditions have from 10th-century onwards considered the function of ''mathas'' to include feeding the poor and devotees who visit, hosting marriages and community festivals, farming temple lands and flower gardens as a source for food and worship ingredients, being open to pilgrims as rest houses, and this philanthropic role of these Hindu monasteries continues.<ref name=kvraman138>{{cite book|author=K.V. Raman|title=Sri Varadarajaswami Temple, Kanchi: A Study of Its History, Art and Architecture|url=https://books.google.com/books?id=myK8ZYEIu4YC |year=2003|publisher=Abhinav Publications|isbn=978-81-7017-026-6 |pages=137–138 }}</ref> In the 15th-century, these monasteries expanded by establishing ''Ramanuja-kuta'' in major South Indian Sri Vaishnavism locations.<ref name=kvraman138/> The organizationally important Sri Vaishnavism ''matha'' are:
Over time, Sri Vaishnavism mathas divided into two traditions: the Tenkalai (southern) tradition and Vadakalai (northern) tradition of Sri Vaishnavism.<ref name=sphopkins71>{{cite book|author=Steven Paul Hopkins |title=Singing the Body of God |url=https://books.google.com/books?id=N6teBA7bmFwC |year=2002|publisher=Oxford University Press  |isbn=978-0-19-802930-4 |pages=71–74 }}</ref> The Tenkalai-associated mathas are headquartered at Srirangam, while Vadakalai mathas are associated with Kanchipuram. From 10th-century onwards, these mathas served various philanthropic functions, including feeding the poor and devotees who visit, hosting marriages and community festivals, farming temple lands and flower gardens as a source for food and worship ingredients, maintaining rest houses for pilgrims.<ref name=kvraman138>{{cite book|author=K.V. Raman|title=Sri Varadarajaswami Temple, Kanchi: A Study of Its History, Art and Architecture|url=https://books.google.com/books?id=myK8ZYEIu4YC |year=2003|publisher=Abhinav Publications|isbn=978-81-7017-026-6 |pages=137–138 }}</ref> In the 15th-century, these monasteries expanded by establishing ''Ramanuja-kuta'' in major South Indian Sri Vaishnavism locations.<ref name=kvraman138/> The organizationally important Sri Vaishnavism ''matha'' are:
* Tenkalai tradition
* Tenkalai tradition
** Sriranganarayana Jiyar Matha at Srirangam, Tamil Nadu<ref name=sphopkins71/><ref name=":ranjeetadutta">{{cite journal |last=Dutta |first=Ranjeeta |title=Reading Community Identities and Traditions: The History and Representation of the Shrivaishnavas of South India |journal=Studies in Humanities and Social Sciences |volume=18 |issue=1–2 |pages=141–68 |date=2015 |s2cid=161734042 | url=http://14.139.58.200/ojs/index.php/shss/article/view/452}}</ref>
** Sriranganarayana Jiyar Matha at Srirangam, Tamil Nadu<ref name=sphopkins71/><ref name=":ranjeetadutta">{{cite journal |last=Dutta |first=Ranjeeta |title=Reading Community Identities and Traditions: The History and Representation of the Shrivaishnavas of South India |journal=Studies in Humanities and Social Sciences |volume=18 |issue=1–2 |pages=141–68 |date=2015 |s2cid=161734042 | url=http://14.139.58.200/ojs/index.php/shss/article/view/452}}</ref>
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{{anchor|Thenkalai|Vadakalai}}
{{anchor|Thenkalai|Vadakalai}}
==Vadakalai and Tenkalai denominations==
The Sri Vaishnava tradition is classified into two major denominations called the ''Vadakalai'' ("northern art") and ''Tenkalai'' ("southern art").{{sfn|Flood|1996|p=137}}{{sfn|Gough|1965|p=25}} The northern and southern denominations of Sri Vaishnavism refer respectively to [[Kanchipuram]] (the northern part of Tamil country) and [[Srirangam]] (the southern part of Tamil country and [[Kaveri]] river delta area where [[Ramanuja]] wrote his [[Vedanta]] treatises from).{{Sfn|Mumme|1987|p=257}}{{Sfn|Bryant|2007|pp=286-287}}<ref>{{cite book|author=Geoffrey Oddie |title=Hindu and Christian in South-East India |url=https://books.google.com/books?id=rkhdAgAAQBAJ |year=2013|publisher=Routledge |isbn=978-1-136-77377-8|pages=94 footnote 7|quote= '''Quote:''' In this context, 'north' refers to the northern region of the [[Tamils|Tamil]] [[country]] with its capital at Kanchipuram (a historical seat of Sanskrit learning) and 'south' refers to the [[Kaveri]] delta with its capital at Srirangam - one of the sacred bastions of Tamil culture."}}</ref> These denominations arose as a result of philosophical and theological divergences in the post-Ramanuja period.
The ''Vadakalai'' placed emphasis on the [[Vedas]] in its system of worship, while the ''Tenkalai'' highlighted the [[Naalayira Divya Prabandham]] of the [[Alvars]].{{sfn|Flood|1996|p=137}}{{Sfn|Mumme|1987|pp=257-265}} Both generally follow the principles of the [[Pancharatra]] Agamas for their domestic rituals (like pancha-samskara initiation) and temple worship, but the specific Agama ([[Pancharatra]] or [[Vaikhanasa]]) followed can vary by temple.<ref>{{Cite journal
|last=Koul
|first=Sanjay
|date=11 August 2024
|title=Sacred Texts and Spiritual Pathways: A Comprehensive Analysis of Shaiva, Vaishnava, and Shakta Agamas in Hindu Tradition
|url=https://ssrn.com/abstract=5165893
|publisher=Indian Institute of Technology Delhi
|journal=SSRN
|id=5165893
|access-date=8 November 2025
}}</ref>


==Vadakalai and Tenkalai denominations==
The philosophies of  Pillai Lokacharya and Vedanta Desika, which evolved consequently, were stabilized by Manavala Mamunigal and Brahmatantra Svatantra Jiyar respectively. When the schism weakened, Vadakalai tradition split into Munitreyam, [[Ahobila Matha]], and [[Parakala matha]]. Similarly, Tenkalai tradition split into Kandadais, [[Andhra Vaishnavas|Telugu Sri Vaishnavas]], Soliyar, and Sikkiliyar.<ref name=":ranjeetadutta"/>
The Sri Vaishnava tradition is classified into two major denominations called the ''Vadakalai'' ("northern art") and ''Tenkalai'' ("southern art").{{sfn|Flood|1996|p=137}}{{sfn|Gough|1965|p=25}} The northern and southern denominations of Sri Vaishnavism refer respectively to [[Kanchipuram]] (the northern part of Tamil country) and [[Srirangam]] (the southern part of Tamil country and Kaveri river delta area where Ramanuja wrote his Vedanta treatises from).{{Sfn|Mumme|1987|p=257}}{{Sfn|Bryant|2007|pp=286-287}}<ref>{{cite book|author=Geoffrey Oddie |title=Hindu and Christian in South-East India |url=https://books.google.com/books?id=rkhdAgAAQBAJ |year=2013|publisher=Routledge |isbn=978-1-136-77377-8|pages=94 footnote 7|quote= '''Quote:''' In this context, 'north' refers to the northern region of the Tamil country with its capital at Kanchipuram (a historical seat of Sanskrit learning) and 'south' refers to the Kaveri delta with its capital at Srirangam - one of the sacred bastions of Tamil culture."}}</ref> These denominations arose as a result of philosophical and traditional divergences in the post-Ramanuja period. The ''Vadakalai'' placed emphasis on Sanskrit scriptures such as the [[Vedas]] and [[Pancharatra]] texts, while the ''Tenkalai'' highlighted Tamil texts such as the [[Naalayira Divya Prabandham]] of the [[Alvars]].{{sfn|Flood|1996|p=137}}{{Sfn|Mumme|1987|pp=257-265}} The philosophies of  Pillai Lokacharya and Vedanta Desika, which evolved consequently, were stabilized by Manavala Mamunigal and Brahmatantra Svatantra Jiyar respectively. When the schism weakened, Vadakalai tradition split into Munitreyam, [[Ahobila Matha]], and [[Parakala matha]]. Similarly, Tenkalai tradition split into Kandadais, [[Telugu_Brahmin#Classification|Telugu Sri Vaishnavas]], Soliyar, and Sikkiliyar.<ref name=":ranjeetadutta">{{cite journal |last=Dutta |first=Ranjeeta |title=Reading Community Identities and Traditions: The History and Representation of the Shrivaishnavas of South India |journal=Studies in Humanities and Social Sciences |volume=18 |issue=1–2 |pages=141–68 |date=2015 |s2cid=161734042 | url=http://14.139.58.200/ojs/index.php/shss/article/view/452}}</ref>


From the ancient period, the Sri Vaishnavism movement flourished in [[Tamilakam]] owing to its social inclusiveness, where devotion to the supreme deity (Vishnu) was open without limitation to gender or caste, a tradition led by [[Alvars]] in the 7th and the 8th centuries.<ref name="Bartley2013p1">{{cite book|author=C. J. Bartley |title=The Theology of Ramanuja: Realism and Religion |url=https://books.google.com/books?id=9SpTAQAAQBAJ |date= 2013 |publisher=Routledge |isbn=978-1-136-85306-7 |pages=1–4 }}</ref><ref>{{cite book|author=P. T. Narasimhachar |title=The Hill Temple |url=https://books.google.com/books?id=1Gvz5ym1hEwC |year=2001|publisher=Sahitya Akademi |isbn=978-81-260-0814-8|pages=xviii }}</ref> Ramanuja philosophy negated caste, states Ramaswamy.<ref>{{Citation | last =Ramaswamy | first =Vijaya | title =Textiles and weavers in medieval South India | publisher =Oxford University Press | page =61 | url =https://books.google.com/books?id=wYjtAAAAMAAJ&q=tengalai | access-date =17 April 2016| year =1985 | isbn =978-0-19-561705-4 }}</ref> Ramanuja, who led from the Srirangam temple, welcomed outcastes into temples and gave them important roles in temple duties. Medieval temple records and inscriptions suggest that the payments and offerings collected by the temple were shared regardless of caste distinctions.<ref name=kvramanp132/>
From the ancient period, the Sri Vaishnavism movement flourished in [[Tamilakam]] owing to its social inclusiveness, where devotion to the supreme deity (Vishnu) was open without limitation to gender or caste, a tradition led by [[Alvars]] in the 7th and the 8th centuries.<ref name="Bartley2013p1">{{cite book|author=C. J. Bartley |title=The Theology of Ramanuja: Realism and Religion |url=https://books.google.com/books?id=9SpTAQAAQBAJ |date= 2013 |publisher=Routledge |isbn=978-1-136-85306-7 |pages=1–4 }}</ref><ref>{{cite book|author=P. T. Narasimhachar |title=The Hill Temple |url=https://books.google.com/books?id=1Gvz5ym1hEwC |year=2001|publisher=Sahitya Akademi |isbn=978-81-260-0814-8|pages=xviii }}</ref> Ramanuja philosophy negated caste, states Ramaswamy.<ref>{{Citation | last =Ramaswamy | first =Vijaya | title =Textiles and weavers in medieval South India | publisher =Oxford University Press | page =61 | url =https://books.google.com/books?id=wYjtAAAAMAAJ&q=tengalai | access-date =17 April 2016| year =1985 | isbn =978-0-19-561705-4 }}</ref> Ramanuja, who led from the Srirangam temple, welcomed outcastes into temples and gave them important roles in temple duties. Medieval temple records and inscriptions suggest that the payments and offerings collected by the temple were shared regardless of caste distinctions.<ref name=kvramanp132/>


Scholars offer differing views on the relative approach of the two denominations on caste and gender. Raman states that Tenkalai did not recognise caste barriers and were more liberal in assimilating people from all castes, possibly because this had been the tradition at Srirangam from the earliest days of Sri Vaishnavism.<ref name=kvramanp132/> In contrast, Sadarangani states that it was Vadakalai who were more liberal and who did not recognise caste barriers, possibly because they were competing with the egalitarian Vira-Shaiva Hindus (Lingayatism) of Karnataka.<ref name=neetisadarangani19>{{cite book|author=Neeti M. Sadarangani |title=Bhakti Poetry in Medieval India: Its Inception, Cultural Encounter and Impact |url=https://books.google.com/books?id=WVQrKJbJ2JIC |year=2004|publisher=Sarup & Sons |isbn=978-81-7625-436-6|pages=19–20 }}</ref> Both sects believe in initiation through [[Samasrayana|Pancha Samskara]].<ref>{{cite book|title=Hinduism: An Alphabetical Guide|author=Roshen Dalal|publisher=Penguin Books India, 2010|page=385}}</ref> This ceremony or rite of passage is necessary for one to become a Sri Vaishnava
Scholars offer differing views on the relative approach of the two denominations on caste and gender. Raman states that Tenkalai did not recognise caste barriers and were more liberal in assimilating people from all castes, possibly because this had been the tradition at Srirangam from the earliest days of Sri Vaishnavism.<ref name=kvramanp132/> In contrast, Sadarangani states that it was Vadakalai who were more liberal and who did not recognise caste barriers, possibly because they were competing with the egalitarian Virashaiva Hindus (Lingayatism) of Karnataka.<ref name=neetisadarangani19>{{cite book|author=Neeti M. Sadarangani |title=Bhakti Poetry in Medieval India: Its Inception, Cultural Encounter and Impact |url=https://books.google.com/books?id=WVQrKJbJ2JIC |year=2004|publisher=Sarup & Sons |isbn=978-81-7625-436-6|pages=19–20 }}</ref> Both sects believe in initiation through [[Samasrayana|Pancha Samskara]].<ref>{{cite book|title=Hinduism: An Alphabetical Guide|author=Roshen Dalal|publisher=Penguin Books India, 2010|page=385}}</ref> This ceremony or rite of passage is necessary for one to become a Vaishnava. It is performed by both Brahmins and non-Brahmins in order to become Vaishnavas.<ref>{{cite book|url=https://books.google.com/books?id=JBV1T4hMzJcC&q=panchasamskara&pg=PA91|title=Words and Deeds: Hindu and Buddhist Rituals in South Asia|first1=Jörg |last1=Gengnagel |first2=Ute |last2=Hüsken |first3=Srilata |last3=Raman |publisher=Otto Harrassowitz Verlag, 2005|page=91|isbn=9783447051521|year=2005}}</ref> Some non-Brahmin Vaishnavas include Telugu [[Naidu]], Tamil [[Vanniyar]] and [[Namadhari]].<ref>{{cite book |last1=Young |first1=Katherine |title=Turbulent Transformations: Non-Brahmin Śrīvaiṣṇavas on Religion, Caste and Politics in Tamil Nadu |date=2021 |publisher=Orient BlackSwan |isbn=978-81-949258-8-0 |url=https://books.google.com/books?id=JgVGzgEACAAJ |language=en}}</ref> Only those Vaishnavas who are of brahmin caste call themselves as Sri Vaishnavas.<ref>{{cite book |last1=Jagadeesan |first1=N. |title=History of Sri Vaishnavism in the Tamil Country: Post-Ramanuja |date=1977 |publisher=Koodal Publishers |url=https://books.google.com/books?id=1AoaAAAAMAAJ&q=sri+vaishnava |language=en | quote="Tirukkachchi Nambi and Pillai Uranga Villi Dasar, great names in Sri Vaishnava tradition, cannot be called Sri Vaishnavas because they were not Brahmins."}}</ref>
. It is performed by both Brahmins and non-Brahmins in order to become Vaishnavas.<ref>{{cite book|url=https://books.google.com/books?id=JBV1T4hMzJcC&q=panchasamskara&pg=PA91|title=Words and Deeds: Hindu and Buddhist Rituals in South Asia|first1=Jörg |last1=Gengnagel |first2=Ute |last2=Hüsken |first3=Srilata |last3=Raman |publisher=Otto Harrassowitz Verlag, 2005|page=91|isbn=9783447051521|year=2005}}</ref>


The Tenkalai tradition brought into their fold artisanal castes (Shudras) into community-based devotional movements. Raman states, "it can almost be said that the Tenkalai represented the anti-caste tendencies while the Vadakalai school championed the cause of purity of the Vedic tenets."<ref name=kvramanp132>{{Citation | last =K.V. | first =Raman | year =2003 | title =Sri Varadarajaswami Temple, Kanchi: A Study of Its History, Art and Architecture| publisher =Abhinav Publications | url=https://books.google.com/books?id=myK8ZYEIu4YC&pg=PA132 | access-date =16 April 2016| pages=132–133| isbn =9788170170266 }}</ref> The Tenkalai held, adds Raman, that anyone can be a spiritual teacher regardless of caste.<ref name=kvramanp132/>
Both Vadakalai and Tenkalai Brahmins perform the same Vedic saṃskāras (upanayanam, yajñopavīta, śrāddha, etc.). Neither has ever abandoned the Sanskrit [[Vedas]] or the [[Divya Prabandham]]. The difference lies in how much Sanskrit recitation and commentary is foregrounded in daily life and temple ritual, not in adherence to Vedic authority itself.<ref>{{cite web |title=Divya Prabandham |url=https://www.wisdomlib.org/concept/divya-prabandham |website=Wisdom Library |date=24 September 2024 |access-date=2025-11-06}}</ref><ref>{{cite web |title=Tiruvāymoḻi: English Translation |url=https://www.wisdomlib.org/hinduism/book/tiruvaymoli-english/d/doc1209467.html |website=Wisdom Library |date=15 September 2023 |access-date=2025-11-06}}</ref>


The Vadakalai tradition states Sadarangani in contrast to Raman's views, were the liberal cousin of Tenkalai and therefore more successful in gaining devotees, while in southern Tamil lands Shaivism prospered possibly because of "Tenkalai school of Vaishnavism being narrow and orthodox in approach".<ref name=neetisadarangani19/> The Vadakalai school not only succeeded in northern Tamil lands, she adds, but spread widely as it inspired the egalitarian [[Bhakti movement]] in north, west and east India, bringing in Bhakti poet saints from "entire cross-section of class, caste and society".<ref name=neetisadarangani19/>
In worship, the Vadakalai school foregrounds Sanskrit study and Dharmaśāstra observance, while the Tenkalai school foregrounds the Tamil [[Divya Prabandham]], as an equally sacred expression of Vedic revelation. Both traditions are fully rooted in Vedic and Smṛti foundations.<ref>{{cite book |last=Sudarshan |first=M.K. |title=A Tale of Two Cities: The Decline and Fall of the "Ubaya-Vedantins" – An Outline of the History of Sri Vaishnavas of Tamil Nadu |url=https://books.google.com/books?id=QMcpEQAAQBAJ |year=2024 }}</ref><ref>{{cite web |last=Achari |first=U.V.S.R.R. |title=The Handbook of Śrīvaiṣṇavism |url=https://www.srimatham.com/uploads/5/5/4/9/5549439/srivaishnava_handbook.pdf |access-date=2025-11-06}}</ref>


===Tenkalai/Thennacharya sect ("southern art") - Manavala Mamunigal===
The Tenkalai tradition brought into their fold artisanal castes into community-based devotional movements. Raman states, "it can almost be said that the Tenkalai represented the anti-caste tendencies while the Vadakalai school championed the cause of purity of the Vedic tenets."<ref name=kvramanp132>{{Citation | last =K.V. | first =Raman | year =2003 | title =Sri Varadarajaswami Temple, Kanchi: A Study of Its History, Art and Architecture| publisher =Abhinav Publications | url=https://books.google.com/books?id=myK8ZYEIu4YC&pg=PA132 | access-date =16 April 2016| pages=132–133| isbn =9788170170266 }}</ref> The Tenkalai held, adds Raman, that anyone can be a spiritual teacher regardless of caste.<ref name=kvramanp132/>
The [[Ranganathaswamy Temple, Srirangam]] belongs to the Tenkalai/Thennacharya tradition and is considered as one of the important sites of Sri Vaishnava tradition. All the functionaries and priests are the descendants of the 74 disciples appointed by Ramanuja and belong to the Tenkalai line without any exceptions.<ref>{{cite book|title=Sri Ramanuja|author=Madabhushini Narasimhacharya|publisher=Sahitya Akademi, 2004|page=27}}</ref> [[File:Thenkalai Sri Vaishnava urdhva pundram.jpg|thumb|Thenkalai Sri Vaishnava urdhva pundram]]


The Vadakalai tradition states Sadarangani in contrast to Raman's views, were the liberal cousin of Tenkalai and therefore more successful in gaining devotees, while in southern Tamil lands Shaivism prospered possibly because of "Tenkalai school of Vaishnavism being narrow and orthodox in approach".<ref name=neetisadarangani19/> The Vadakalai school not only succeeded in northern Tamil lands, she adds, but spread widely as it inspired the [[Bhakti movement]] in north, west and east India, bringing in Bhakti poet saints from "entire cross-section of class, caste and society".<ref name=neetisadarangani19/>
===Tenkalai ("southern art") - Manavala Mamunigal===
The [[Ranganathaswamy Temple, Srirangam]] belongs to the Tenkalai/Thennacharya tradition and is considered as the foremost site of the Sri Vaishnava tradition. All the functionaries and priests are the descendants of the 74 disciples appointed by Ramanuja and belong to the Tenkalai line without any exceptions.<ref>{{cite book|title=Sri Ramanuja|author=Madabhushini Narasimhacharya|publisher=Sahitya Akademi, 2004|page=27}}</ref> In [[Sanskrit]], the Tenkalai tradition is referred to as '''Dakshina Kalārya'''.<ref>{{cite web |title=Tenkalai |url=https://www.britannica.com/topic/Tenkalai |website=Encyclopaedia Britannica |access-date=2025-11-06}}</ref>
====Characteristics====
====Characteristics====
The Tenkalai place higher importance to [[Tamil language|Tamil]] slokas than Sanskrit, and lay more emphasis on the worship of Vishnu. The Tenkalai accept [[Saranagati|prapatti]] as the only means to attain salvation.{{sfn|Coward|2008|p=141}} They consider Prapatti as an unconditional surrender.<ref name="manninezhath1"/> The Thenkalais follow the Tamil [[Naalayira Divya Prabhandham|Prabandham]],<ref name="VijayNagar"/> and assert primacy to rituals in [[Tamil language]].{{sfn| Srinivasan| Mukherjee|1976}} They regard [[kaivalya]] (detachment, isolation) as an eternal position within the realm of [[Vaikuntha]] (Vishnu's 'eternal abode' or heaven), though it only exists at the outer most regions of Vaikuntha. They further say that God's seemingly contradictory nature as both minuscule and immense are examples of God's special powers that enable Him to accomplish the impossible.
The Tenkalai place higher importance to [[Tamil language|Tamil]] slokas than Sanskrit, and lay more emphasis on the worship of [[Vishnu]]. The Tenkalai accept [[Saranagati|prapatti]] as the only means to attain salvation.{{sfn|Coward|2008|p=141}} They consider Prapatti as an unconditional surrender.<ref name="manninezhath1" /> The Thenkalais assert primacy to worship through the [[Naalayira Divya Prabhandham|Prabandham]],<ref name="VijayNagar" />{{sfn| Srinivasan| Mukherjee|1976}} while holding the Vedas in equal esteem. They regard [[kaivalya]] (detachment, isolation) as an eternal position within the realm of [[Vaikuntha]] (Vishnu's 'eternal abode' or heaven), though it only exists at the outer most regions of Vaikuntha. They further say that God's seemingly contradictory nature as both minuscule and immense are examples of God's special powers that enable Him to accomplish the impossible.[[File:Thenkalai Sri Vaishnava urdhva pundram.jpg|thumb|Tenkalai Sri Vaishnava Urdhva Pundram]]
 
According to the Tenkalai tradition, spiritually exalted individuals are not obligated to perform rituals such as [[Sandhyavandanam]], as their liberation is already assured. However, they still observe these duties to set a moral example for others, while all other [[Brahmins]] are required to perform them. They don't allow  the ringing of  bells during worship. The Tenkalai forbid widows to shave (tonsure) their head, quoting the Parashara Smriti.<ref>[https://books.google.com/books?id=DBBDAAAAYAAJ&q=tengalai+parashara Pg.66 The Indian historical review, Volume 17; Indian Council of Historical Research, Vikas Pub. House]</ref> while Vadakalais support the tonsure quoting the Manusmriti.<ref>[https://books.google.com/books?id=DBBDAAAAYAAJ&q=vadagalai+tonsure Pg.65 The Indian historical review, Volume 17; Indian Council of Historical Research, Vikas Pub. House]</ref>


According to the Tenkalai, exalted persons need not perform duties such as [[Sandhyavandanam]]; they do so only to set a good example. They don't allow  the ringing of bells during worship. The Tenkalai forbid widows to shave (tonsure) their head, quoting the Parashara Smriti.<ref>[https://books.google.com/books?ei=OEc5TuGvKormrAe-6ZQV&ct=result&id=DBBDAAAAYAAJ&dq=vadagalai+tonsure&q=tengalai+parashara#search_anchor Pg.66 The Indian historical review, Volume 17; Indian Council of Historical Research, Vikas Pub. House]</ref> while Vadakalais support the tonsure quoting the Manusmriti,<ref>[https://books.google.com/books?id=DBBDAAAAYAAJ&q=vadagalai+tonsure&dq=vadagalai+tonsure&hl=en&ei=OEc5TuGvKormrAe-6ZQV&sa=X&oi=book_result&ct=result&resnum=7&ved=0CEYQ6AEwBg Pg.65 The Indian historical review, Volume 17; Indian Council of Historical Research, Vikas Pub. House]</ref>
The Tenkalai frontal mark is a symbolic representation of the two feet of Vishnu. The two outer lines denote the soles of Vishnu's feet and the central line represents a lotus throne supporting the feet. The frontal mark is linked with the southern doctrine, denoting complete dependence upon divine grace, and the central line symbolizes Lakshmi.<ref name="Monier Williams" />


====Demographics====
====Demographics====
[[File:Sri Kanchi Prativadibhayankar Jagadguru Anantacharya Gaddi Swamiji.jpg|thumb|Sri Kanchi Prativadibhayankar Jagadguru Anantacharya Gaddi Swamiji, the spiritual preceptor of Tridandi Swami Vishwaksenacharyaji]]
[[File:Sri Kanchi Prativadibhayankar Jagadguru Anantacharya Gaddi Swamiji.jpg|thumb|Sri Kanchi Prativadibhayankar Jagadguru Anantacharya Gaddi Swamiji, the spiritual preceptor of Tridandi Swami Vishwaksenacharyaji]]


The Tenkalai trace their lineage to [[Mudaliyandan]], nephew of Ramanuja<ref>{{cite web|url=http://www.mudaliandan.com/|title=Swami Mudaliandan Thirumaligai|website=www.mudaliandan.com|access-date=2016-04-14}}</ref> The Tenkalai are followers of the philosophy of [[Pillai Lokacharya]] and [[Manavala Mamuni]],<ref>{{cite book|url=https://books.google.com/books?id=cDXsAAAAIAAJ&q=tenkalai |title=Pg.86 Encyclopaedia of Indian philosophy, Volume 1, by Vraj Kumar Pandey, Anmol Publications |access-date=4 January 2012|last1=Pandey |first1=Vraj Kumar |year=2007 |isbn=9788126131129 }}</ref><ref>{{cite book|url=https://books.google.com/books?id=CbgBAAAAMAAJ&q=manavala+mamunigal |title=Pg.108 Homage to a Historian:a festschrift – by N. Subrahmanian, Tamilanpan, S.Jeyapragasam, Dr. N. Subrahmanian 60th Birthday Celebration Committee, in association with Koodal Publishers |access-date=4 January 2012|last1=Subrahmanian |first1=N. |last2=Tamil̲An̲Pan̲ |last3=Jeyapragasam |first3=S. |year=1976 }}</ref> who is considered to be the reincarnation of [[Ramanuja]] by the Tenkalai.{{refn|group=note|He is also known by many other names, such as Azhagiya Manavala Mamunigal, Sundhara Jamatara Muni, Ramya Jamatara Muni, Ramya Jamatara Yogi, Varavaramuni, Yathindhra pravanar, Kanthopayantha, Ramanujan ponnadi, Soumya jamathru yogindhrar, Koil Selva manavala mamunigal etc. He also has the titles Periya Jeeyar, Vellai Jeeyar, Visthavak sikhamani, Poi IllAtha Manavala Mamuni.}}
The Tenkalai trace their lineage to [[Mudaliyandan]], nephew of Ramanuja<ref>{{cite web|url=http://www.mudaliandan.com/|title=Swami Mudaliandan Thirumaligai|website=www.mudaliandan.com|access-date=2016-04-14}}</ref> The Tenkalai are followers of the philosophy of [[Pillai Lokacharya]], [[Ramanuja]], and [[Manavala Mamuni]],<ref>{{cite book|url=https://books.google.com/books?id=cDXsAAAAIAAJ&q=tenkalai |title=Pg.86 Encyclopaedia of Indian philosophy, Volume 1, by Vraj Kumar Pandey, Anmol Publications |access-date=4 January 2012|last1=Pandey |first1=Vraj Kumar |year=2007 |publisher=Anmol Publications |isbn=9788126131129 }}</ref><ref>{{cite book|url=https://books.google.com/books?id=CbgBAAAAMAAJ&q=manavala+mamunigal |title=Pg.108 Homage to a Historian:a festschrift – by N. Subrahmanian, Tamilanpan, S.Jeyapragasam, Dr. N. Subrahmanian 60th Birthday Celebration Committee, in association with Koodal Publishers |access-date=4 January 2012|last1=Subrahmanian |first1=N. |last2=Tamil̲An̲Pan̲ |last3=Jeyapragasam |first3=S. |year=1976 }}</ref> who is considered to be the reincarnation of [[Ramanuja]] by the Tenkalai.{{refn|group=note|He is also known by many other names, such as Azhagiya Manavala Mamunigal, Sundhara Jamatara Muni, Ramya Jamatara Muni, Ramya Jamatara Yogi, Varavaramuni, Yathindhra pravanar, Kanthopayantha, Ramanujan ponnadi, Soumya jamathru yogindhrar, Koil Selva manavala mamunigal etc. He also has the titles Periya Jeeyar, Vellai Jeeyar, Visthavak sikhamani, Poi IllAtha Manavala Mamuni.}}


Many of the main preceptors of Sri Vaishnavism and their descendants, before and after Ramanuja, belong to the Tenkalai denomination.
Many of the main preceptors of Sri Vaishnavism and their descendants, before and after [[Ramanuja]], belong to the Tenkalai denomination.


====Notable Thenkalai people====
====Notable Tenkalai people====
* [[Srinivasa Ramanujan]] (1887–1920), Indian mathematician.<ref name="AiyangarBerndt2001">{{cite book|author1=Srinivasa Ramanujan Aiyangar|author2=Bruce C. Berndt|author3=Robert Alexander Rankin|title=Ramanujan: Essays and Surveys|url=https://books.google.com/books?id=TT1T8A94xNcC&pg=PA89|year=2001|publisher=American Mathematical Soc.|isbn=978-0-8218-2624-9|pages=89–}}</ref>{{Refn|group=note|Ramanujan's father belongs to Thenkalai  sect while his mother belongs to Vadakalai sect}}
* [[Srinivasa Ramanujan]] (1887–1920), Indian mathematician.<ref name="AiyangarBerndt2001">{{cite book|author1=Srinivasa Ramanujan Aiyangar|author2=Bruce C. Berndt|author3=Robert Alexander Rankin|title=Ramanujan: Essays and Surveys|url=https://books.google.com/books?id=TT1T8A94xNcC&pg=PA89|year=2001|publisher=American Mathematical Soc.|isbn=978-0-8218-2624-9|pages=89–}}</ref>{{Refn|group=note|Ramanujan's father belongs to Thenkalai  sect while his mother belongs to Vadakalai sect}}
* [[K.S. Krishnan]] (1898–1961), Indian physicist.<ref>{{cite web |title=Wayback Machine |url=https://web.archive.org/web/20170808022800/www.iisc.ernet.in/currsci/sep102000/665.pdf |website=web.archive.org}}</ref>
* [[K.S. Krishnan]] (1898–1961), Indian physicist.<ref>{{cite journal |journal=[[Current Science]] |title=K. S. Krishnan and the Kodaikanal Observatory |language=en |access-date=9 July 2023 |volume=79 |number=5 |date=10 Sep 2000 |author=D. C. V. Mallik |url=http://www.iisc.ernet.in/currsci/sep102000/665.pdf |archive-url=https://web.archive.org/web/20170808022800/www.iisc.ernet.in/currsci/sep102000/665.pdf |archive-date=2017-08-08  }}</ref>
* [[B. K. S. Iyengar|B.K.S Iyengar]] (1918–2014), Founder of the "Iyengar Yoga" style of Yoga.<ref>{{Citation|last=Ram Godar|title=Guruji B.K.S. Iyengar's 95th Birthday Celebrations|date=2013-12-27|url=https://www.youtube.com/watch?v=Rf7LxDWgYQQ&nohtml5=False |archive-url=https://ghostarchive.org/varchive/youtube/20211214/Rf7LxDWgYQQ |archive-date=2021-12-14 |url-status=live|access-date=2016-04-09}}{{cbignore}}</ref>
* [[B. K. S. Iyengar|B.K.S Iyengar]] (1918–2014), Founder of the "Iyengar Yoga" style of Yoga.<ref>{{Citation|last=Ram Godar|title=Guruji B.K.S. Iyengar's 95th Birthday Celebrations|date=2013-12-27|url=https://www.youtube.com/watch?v=Rf7LxDWgYQQ&nohtml5=False |archive-url=https://ghostarchive.org/varchive/youtube/20211214/Rf7LxDWgYQQ |archive-date=2021-12-14 |url-status=live|access-date=2016-04-09}}{{cbignore}}</ref>
* [[Alasinga Perumal]] (1865–1909), Disciple of Swami Vivekananda and one of the founders of Brahmavadin which later became [[Vedanta Kesari]].<ref>{{cite web|url=http://www.vivekananda.net/pplheknew/svdisciples/AlasingaPerumal.html|title=People that Swami Vivekanand- Frank Parlato Jr.|last=Jr.|first=Frank Parlato|website=www.vivekananda.net|access-date=2016-04-09|url-status=dead|archive-url=https://web.archive.org/web/20130411101514/http://www.vivekananda.net/pplheknew/SVDisciples/AlasingaPerumal.html|archive-date=11 April 2013}}</ref><ref>{{cite web|url=http://www.ramakrishnavivekananda.info/vivekananda/volume_7/translation_of_writings/memoirs_of_european_travel_i.htm|title=Memoirs of European travel I|website=www.ramakrishnavivekananda.info|access-date=2016-04-09}}</ref><ref>{{cite web|url=http://www.vsc.iitm.ac.in/Vivekananda/Complete%20works/Complete_Works_of_Swami_Vivekananda_-_Vol_7.pdf|title=Complete_Works_of_Swami_Vivekananda_-_Vol_7}}</ref>
* [[Alasinga Perumal]] (1865–1909), Disciple of Swami Vivekananda and one of the founders of Brahmavadin which later became [[Vedanta Kesari]].<ref>{{cite web|url=http://www.vivekananda.net/pplheknew/svdisciples/AlasingaPerumal.html|title=People that Swami Vivekanand- Frank Parlato Jr.|last=Parlato|first=Frank Jr.|website=www.vivekananda.net|access-date=2016-04-09|url-status=dead|archive-url=https://web.archive.org/web/20130411101514/http://www.vivekananda.net/pplheknew/SVDisciples/AlasingaPerumal.html|archive-date=11 April 2013}}</ref><ref>{{cite web|url=http://www.ramakrishnavivekananda.info/vivekananda/volume_7/translation_of_writings/memoirs_of_european_travel_i.htm|title=Memoirs of European travel I|website=www.ramakrishnavivekananda.info|access-date=2016-04-09}}</ref><ref>{{cite web|url=http://www.vsc.iitm.ac.in/Vivekananda/Complete%20works/Complete_Works_of_Swami_Vivekananda_-_Vol_7.pdf|title=Complete_Works_of_Swami_Vivekananda_-_Vol_7}}</ref>
* [[Sujatha (writer)|Sujatha]] (1935–2008), Writer, editor and engineer; key person behind development of the Electronic Voting Machine, for which he was awarded the [[VASVIK Industrial Research Award]].<ref>{{cite web|url=http://www.vasvik.org/Electrical_&_Electronic_Sciences_&_Technology.html|title=.:: Vasvik.org ::.|website=www.vasvik.org|access-date=2016-04-09}}</ref><ref>{{Cite news|url=http://www.thehindu.com/todays-paper/prolific-tamil-writer-sujatha-passes-away/article1210715.ece|title=Prolific Tamil writer Sujatha passes away|date=2008-02-28|newspaper=The Hindu|language=en-IN|issn=0971-751X|access-date=2016-04-09}}</ref><ref>{{cite web|url=https://ta-in.facebook.com/SrivaishnavaSri/posts/617375888275314|title=Srirangam Rangarajan @ Sujatha(S.R.)... - ஸ்ரீவைஷ்ணவஸ்ரீ ஸ்ரீரங்கம் SrivaishnavaSri Srirangam {{!}} முகநூல்|website=ta-in.facebook.com|access-date=2016-04-09}}</ref>
* [[Sujatha (writer)|Sujatha]] (1935–2008), Writer, editor and engineer; key person behind development of the Electronic Voting Machine, for which he was awarded the [[VASVIK Industrial Research Award]].<ref>{{Cite news|url=http://www.thehindu.com/todays-paper/prolific-tamil-writer-sujatha-passes-away/article1210715.ece|title=Prolific Tamil writer Sujatha passes away|date=2008-02-28|newspaper=The Hindu|language=en-IN|issn=0971-751X|access-date=2016-04-09}}</ref>{{Failed verification|date=December 2022}}
* [[Ariyakudi Ramanuja Iyengar]] (1890–1967), Renowned musician and architect of modern [[Carnatic music]].<ref>{{cite web|url=http://www.sruti.com/download/Ariyakudi_Issue_42.pdf|title=Ariyakudi}}</ref><ref>{{Cite news|url=http://www.thehindu.com/todays-paper/tp-features/tp-sundaymagazine/the-first-crossing/article2274840.ece|title=The first crossing|date=2007-01-14|newspaper=The Hindu|language=en-IN|issn=0971-751X|access-date=2016-04-14}}</ref><ref>{{cite web|url=http://www.carnatica.net/ariyakudi.htm|title=ARIYAKUDI|website=www.carnatica.net|access-date=2016-04-14}}</ref>
* [[Ariyakudi Ramanuja Iyengar]] (1890–1967), Renowned musician and architect of modern [[Carnatic music]].<ref>{{cite web|url=http://www.sruti.com/download/Ariyakudi_Issue_42.pdf|title=Ariyakudi|access-date=14 April 2016|archive-date=22 April 2016|archive-url=https://web.archive.org/web/20160422225729/http://www.sruti.com/download/Ariyakudi_Issue_42.pdf|url-status=dead}}</ref><ref>{{Cite news|url=http://www.thehindu.com/todays-paper/tp-features/tp-sundaymagazine/the-first-crossing/article2274840.ece|title=The first crossing|date=2007-01-14|newspaper=The Hindu|language=en-IN|issn=0971-751X|access-date=2016-04-14}}</ref><ref>{{cite web|url=http://www.carnatica.net/ariyakudi.htm|title=ARIYAKUDI|website=www.carnatica.net|access-date=2016-04-14}}</ref>
*[[J. Jayalalithaa]] (1948-2016), Renowned actress and six times chief minister of Tamil Nadu.<ref>{{cite web |title=Why was Iyengar Brahmin J Jayalalithaa buried instead of being cremated |url=https://www.dnaindia.com/india/report-rip-amma-why-j-jayalalithaa-was-buried-instead-of-being-cremated-2280369 |website=DNA India |language=en}}</ref>
*[[J. Jayalalithaa]] (1948-2016), Renowned actress and six times chief minister of Tamil Nadu.<ref>{{cite web |title=Why was Iyengar Brahmin J Jayalalithaa buried instead of being cremated |url=https://www.dnaindia.com/india/report-rip-amma-why-j-jayalalithaa-was-buried-instead-of-being-cremated-2280369 |website=DNA India |language=en}}</ref>


===Vadakalai ("northern art") - Vedanta Desika===
===Vadakalai ("northern art") - Vedanta Desika===
[[File:Vadagalai thiruman kappu 1.jpg|thumb|Vadagalai Sri Vaishnava Urdhva Pundram]]
[[File:Vedanta Desikan with Brahmatantra Swatantra Jeeyar.png|thumb|Parakala Mutt painting of Vedanta Desikan with Brahmatantra Swatantra Jeeyar]]
====Characteristics====
====Characteristics====
The Vadakalai are followers of [[Ramanuja]] and [[Vedanta Desika]],<ref name="tamilakamp166"/><ref>{{cite book |url={{Google books |plainurl=yes |id=3kQNAQAAMAAJ |page=129 }} |page=129 |title=Sociology of religion, Volume 1 – by Joachim Wach, University of Chicago press, 1944 |date=3 November 1958 |access-date=20 November 2011}}</ref><ref>{{cite book |url={{Google books |plainurl=yes |id=3KpjAAAAMAAJ |page=107 }} |page=107 |title=Kabir, the apostle of Hindu-Muslim unity: interaction of Hindu-Muslim ideas in the formation of the bhakti movement with special reference to Kabīr, the bhakta – Muhammad Hedayetullah, Motilal Banarsidass publication, 1977 |access-date=20 November 2011}}</ref> who founded the Vadakalai sampradaya<ref>{{cite web|url=http://www.britannica.com/EBchecked/topic/624460/Vedantadesika |title=Britannica Online Encyclopedia |publisher=Britannica.com |access-date=20 November 2011}}</ref> based on the Sanskritic tradition.<ref>{{cite web|url=http://www.adityaprakashan.com/index.php?String=31173&p=sr&Field=bookcode&Exactly=yes&Format=detail |title=Astadasabhedanirnaya |publisher=Adityaprakashan.com |access-date=20 November 2011}}</ref> They lay more emphasis on the role of [[Lakshmi]] i.e. Sri, and uphold Sanskrit [[Vedas]] as the ultimate "Pramanam" or authority, although Ubhaya Vedanta{{refn|group=note|The Sanskrit Vedas and the Dravida Veda, the composition of Alwars, which are held in equal esteem}} is used to infer from and establish the doctrine of [[Vishishtadvaita]]. The Vadakalai infer that all of the Alwars compositions are derived from the [[Vedas]], and believe that the latter is the ultimate source to reference and defend the doctrine. The Vadakalai lay emphasis on Vedic norms{{refn|group=note|Also known as anushtaanams}} as established by Brahmanical tradition.
The Vadakalai are followers of [[Ramanuja]] and [[Vedanta Desika]],<ref name="tamilakamp166"/><ref>{{cite book |url={{Google books |plainurl=yes |id=3kQNAQAAMAAJ |page=129 }} |page=129 |title=Sociology of religion, Volume 1 – by Joachim Wach, University of Chicago press, 1944 |date=3 November 1958 |access-date=20 November 2011}}</ref><ref>{{cite book |url={{Google books |plainurl=yes |id=3KpjAAAAMAAJ |page=107 }} |page=107 |title=Kabir, the apostle of Hindu-Muslim unity: interaction of Hindu-Muslim ideas in the formation of the bhakti movement with special reference to Kabīr, the bhakta – Muhammad Hedayetullah, Motilal Banarsidass publication, 1977 |access-date=20 November 2011}}</ref> who is the most important acharya of the Vadakalai sampradaya<ref>{{cite web|url=http://www.britannica.com/EBchecked/topic/624460/Vedantadesika |title=Britannica Online Encyclopedia |publisher=Britannica.com |access-date=20 November 2011}}</ref> that foregrounds the recitation of Sanskrit Vedas.<ref>{{cite web|url=http://www.adityaprakashan.com/index.php?String=31173&p=sr&Field=bookcode&Exactly=yes&Format=detail |title=Astadasabhedanirnaya |publisher=Adityaprakashan.com |access-date=20 November 2011}}</ref> They lay more emphasis on the role of [[Lakshmi]] i.e. Sri, and uphold Sanskrit [[Vedas]] as the ultimate "Pramanam" or authority, although Ubhaya Vedanta{{refn|group=note|The Sanskrit Vedas and the Dravida Veda, the composition of Alwars, which are held in equal esteem}} is used to infer from and establish the doctrine of [[Vishishtadvaita]]. The Vadakalai infer that all of the Alvars compositions are derived from the [[Vedas]], and believe that the latter is the ultimate source to reference and defend the doctrine. The Vadakalai lay emphasis on Vedic norms{{refn|group=note|Also known as anushtaanams}}, while holding the [[Divya Prabandham]] in equal esteem.


The Vadakalai ardently follow the [[Sanskrit]] [[Vedas]],<ref name="VijayNagar">{{cite web|url=http://www.tamilnadu.ind.in/tamilnadu_history/vijaya_nagar/religious_cultural_impacts_under_vijaya_nagar.php |title=Tamil Nadu, Religious Condition under Vijaya Nagar Empire |publisher=Tamilnadu.ind.in |access-date=4 January 2012}}</ref> and the set of rules prescribed by the [[Manusmriti]] and [[Dharmaśāstra|Dharma Shastras]].<ref name="Ray1993">{{cite book|author=Nisith Ranjan Ray|title=Dimensions of National Integration: The Experiences and Lessons of Indian History|url=https://books.google.com/books?id=iToWAAAAIAAJ|year=1993|publisher=Punthi-Pustak & Institute of Historical Studies|isbn=978-81-85094-62-5|page=150}}</ref><ref name="historicalreview">{{cite book|title=The Indian Historical Review|url=https://books.google.com/books?id=DBBDAAAAYAAJ|volume=17|year=1990|publisher=Vikas Publishing House.|page=65}}</ref> The sect is based on the Sankritic tradition,<ref>{{cite web|url=http://www.adityaprakashan.com/index.php?String=31173&p=sr&Field=bookcode&Exactly=yes&Format=detail |title=Astadasabhedanirnaya |publisher=Adityaprakashan.com |access-date=4 January 2012}}</ref> and the set of rules prescribed by the ''[[Manusmriti]]'' and other [[Dharmaśāstra|Dharma Shastras]].<ref name='Ray1993' /><ref name="historicalreview" /> In Sanskrit the Vadakalai are referred to as '''Uttara Kalārya'''.<ref name="Britannica">{{cite book|url={{Google books |plainurl=yes |id=DPP7O3nb3g0C |page=205 }} |title=Students' Britannica India |page=205 |access-date=20 November 2011}}</ref>
The Vadakalai follow the [[Sanskrit]] [[Vedas]],<ref name="VijayNagar">{{cite web|url=http://www.tamilnadu.ind.in/tamilnadu_history/vijaya_nagar/religious_cultural_impacts_under_vijaya_nagar.php |title=Tamil Nadu, Religious Condition under Vijaya Nagar Empire |publisher=Tamilnadu.ind.in |access-date=4 January 2012}}</ref> and the set of rules prescribed by the [[Manusmriti]] and [[Dharmaśāstra|Dharma Shastras]].<ref name="Ray1993">{{cite book|author=Nisith Ranjan Ray|title=Dimensions of National Integration: The Experiences and Lessons of Indian History|url=https://books.google.com/books?id=iToWAAAAIAAJ|year=1993|publisher=Punthi-Pustak & Institute of Historical Studies|isbn=978-81-85094-62-5|page=150}}</ref><ref name="historicalreview">{{cite book|title=The Indian Historical Review|url=https://books.google.com/books?id=DBBDAAAAYAAJ|volume=17|year=1990|publisher=Vikas Publishing House.|page=65}}</ref> In Sanskrit the Vadakalai are referred to as '''Uttara Kalārya'''.<ref name="Britannica">{{cite book|url={{Google books |plainurl=yes |id=DPP7O3nb3g0C |page=205 }} |title=Students' Britannica India |page=205 |access-date=20 November 2011}}</ref>


Traditionally, the Vadakalai believe in practising [[Karma yoga]], [[Jnana yoga]] and [[Bhakti yoga]], along with [[Prapatti]], as means to attain salvation.<ref name="Dharma1996">{{cite book|author=Dharma|title=Philosophy of Nārāyaṇīyam: Study, Text & Śloka Index|url=https://books.google.com/books?id=2PdjAAAAMAAJ|date=1 February 1996|publisher=Nag Publishers|isbn=978-81-7081-337-8|page=199}}</ref><ref name="munitrayam.org">{{cite web|url=http://www.munitrayam.org/andavanashram/SrtsFrame.htm |title=''Srimad Rahasya Traya Sara'' by Shri Vedanta Desika – under the subtopic ''Upaya Vibhaga Adhikara'' |publisher=munitrayam.org |access-date=4 January 2012}}</ref> Also, they consider Prapatti as an act of winning grace.<ref name="manninezhath1">{{cite book|author=Thomas Manninezhath|title=Harmony of Religions: Vedānta Siddhānta Samarasam of Tāyumānavar|url=https://books.google.com/books?id=uE4-veDrY7AC&pg=PA35|year=1993|publisher=Motilal Banarsidass|isbn=978-81-208-1001-3|pages=35–}}</ref>
Traditionally, the Vadakalai believe in practising [[Karma yoga]], [[Jnana yoga]] and [[Bhakti yoga]], along with [[Prapatti]], as means to attain salvation.<ref name="Dharma1996">{{cite book|author=Dharma|title=Philosophy of Nārāyaṇīyam: Study, Text & Śloka Index|url=https://books.google.com/books?id=2PdjAAAAMAAJ|date=1 February 1996|publisher=Nag Publishers|isbn=978-81-7081-337-8|page=199}}</ref><ref name="munitrayam.org">{{cite web |url=http://www.munitrayam.org/andavanashram/SrtsFrame.htm |title=''Srimad Rahasya Traya Sara'' by Shri Vedanta Desika – under the subtopic ''Upaya Vibhaga Adhikara'' |publisher=munitrayam.org |access-date=4 January 2012 |archive-date=16 March 2012 |archive-url=https://web.archive.org/web/20120316053332/http://www.munitrayam.org/andavanashram/SrtsFrame.htm |url-status=dead }}</ref> Also, they consider Prapatti as an act of winning grace.<ref name="manninezhath1">{{cite book|author=Thomas Manninezhath|title=Harmony of Religions: Vedānta Siddhānta Samarasam of Tāyumānavar|url=https://books.google.com/books?id=uE4-veDrY7AC&pg=PA35|year=1993|publisher=Motilal Banarsidass|isbn=978-81-208-1001-3|pages=35–}}</ref>[[File:Vadagalai thiruman kappu 1.jpg|thumb|Vadagalai Sri Vaishnava Urdhva Pundram]]


The tilak (Urdhva Pundra) mark of the Vadakalai men is a symbolic representation of [[Vishnu|Vishnu's]] right foot. Since Vishnu's right foot is believed to be the origin of the river [[Ganges|Ganga]], the Vadakalai contend that his right foot should be held in special veneration, and its sign impressed on the forehead. They also apply a central mark (Sricharanam) to symbolize the goddess [[Lakshmi]] (Vishnu's wife), along with the thiruman (urdhva pundra).<ref name="Monier Williams">{{cite book|url={{Google books |plainurl=yes |id=xc8_tZqDPy4C |page=194 }} |page=194 |title=Modern India and the Indians, by M.Monier Williams |date=26 July 2001 |access-date=20 November 2011}}</ref> The Urdhva Pundra that is vertical and faces upwards denotes that it helps one in reaching [[Vaikunta]] (the spiritual abode of Lord Vishnu), and is also considered to be a warder of evil. Vadakalai women apply a red central mark only, symbolising Lakshmi on their foreheads.
The [[tilaka]] ([[Urdhva Pundra|urdhva pundra]]) mark of the Vadakalai men is a symbolic representation of [[Vishnu|Vishnu's]] right foot. Since Vishnu's right foot is believed to be the origin of the river [[Ganges|Ganga]], the Vadakalai contend that his right foot should be held in special veneration, and its sign impressed on the forehead. They also apply a central mark (sricharanam) to symbolise the goddess [[Lakshmi]] (Vishnu's wife), along with the tiruman (urdhva pundra).<ref name="Monier Williams">{{cite book|url={{Google books |plainurl=yes |id=xc8_tZqDPy4C |page=194 }} |page=193 |title=Modern India and the Indians, by M.Monier Williams |date=26 July 2001 |access-date=20 November 2011}}</ref> The Urdhva Pundra that is vertical and faces upwards denotes that it helps one in reaching [[Vaikunta|Vaikuntha]] (the spiritual abode of Vishnu), and is also considered to be a warder of evil. Vadakalai women apply a red central mark along with namam only, symbolising Lakshmi seated on a lotus on their foreheads.{{Citation needed|date=February 2026}}


====Guru Parampara====
====Guru Parampara====
[[File:Sri Balmukundacharyaji Maharaj.jpg|thumb|Sri Balmukundacharyaji Maharaj of Jhalariya Mutt, Didwana, Rajasthan]]
[[File:Sri Balmukundacharyaji Maharaj.jpg|thumb|Sri Balmukundacharyaji Maharaj of Jhalariya Mutt, Didwana, Rajasthan]]


The [[Vadakalai]] sect traces its lineage back to Thirukurahi Piran Pillan, Kidambi Acchan and other direct disciples of Ramanuja, and considers [[Vedanta Desika]] to be the greatest Acharya of the post [[Ramanuja]] era.<ref name="tamilakamp166">{{cite book|title=History of Tamilakam. Darkness at horizon|page=166|publisher=Shri Bhagavan Vedavyasa Itihasa Samshodhana Mandira|year=1966|author=T. V. Kuppuswamy (Prof.), Shripad Dattatraya Kulkarni}}</ref><ref>{{cite book|url=https://books.google.com/books?id=3kQNAQAAMAAJ&q=vadakalai |title=Pg.129 Sociology of religion, Volume 1 – by Joachim Wach, University of Chicago press, 1944 |date=11 June 1991 |access-date=4 January 2012|last1=Wach |first1=Joachim |isbn=9780226867083 }}</ref><ref>{{cite book|url=https://books.google.com/books?id=3KpjAAAAMAAJ&q=tendency+vadakalai |title=Pg.107 Kabir, the apostle of Hindu-Muslim unity: interaction of Hindu-Muslim ideas in the formation of the bhakti movement with special reference to Kabīr, the bhakta – Muhammad Hedayetullah, Motilal Banarsidass publication, 1977 |access-date=4 January 2012|last1=Hedayetullah |first1=Muhammad |year=1977 |isbn=9788120806115 }}</ref>
The [[Vadakalai]] sect traces its lineage back to Thirukurahi Piran Pillan, Kidambi Acchan and other direct disciples of Ramanuja, and considers [[Vedanta Desika]] to be the greatest Acharya of the post [[Ramanuja]] era.<ref name="tamilakamp166">{{cite book|title=History of Tamilakam. Darkness at horizon|page=166|publisher=Shri Bhagavan Vedavyasa Itihasa Samshodhana Mandira|year=1966|author=T. V. Kuppuswamy (Prof.), Shripad Dattatraya Kulkarni}}</ref><ref>{{cite book|url=https://books.google.com/books?id=3kQNAQAAMAAJ&q=vadakalai |title=Pg.129 Sociology of religion, Volume 1 – by Joachim Wach, University of Chicago press, 1944 |date=11 June 1991 |access-date=4 January 2012|last1=Wach |first1=Joachim |publisher=University of Chicago Press |isbn=9780226867083 }}</ref><ref>{{cite book|url=https://books.google.com/books?id=3KpjAAAAMAAJ&q=tendency+vadakalai |title=Pg.107 Kabir, the apostle of Hindu-Muslim unity: interaction of Hindu-Muslim ideas in the formation of the bhakti movement with special reference to Kabīr, the bhakta – Muhammad Hedayetullah, Motilal Banarsidass publication, 1977 |access-date=4 January 2012|last1=Hedayetullah |first1=Muhammad |year=1977 |publisher=Motilal Banarsidass |isbn=9788120806115 }}</ref>


The Vadakalai community consists of the following groups, based on the sampradaya followed:
The Vadakalai community consists of the following groups, based on the sampradaya followed:
* [[Pancharatra]] – Followers of Srimad Azhagiya Singar (Srinivasacharya) of Ahobila Mutt.<ref>{{cite book |url={{Google books |plainurl=yes |id=AFbkAAAAMAAJ }} |title=Tirupati Balaji was a Buddhist shrine, Sanjivan Publications, 1991 |access-date=20 November 2011}}</ref><ref name="Calendar">{{cite web|url=http://www.trsiyengar.com/id36.shtml |title=Vadakalai Srivaishnava Festivals' Calendar – The source mentions Pancharatra & Munitraya Krishna Jayantis celebrated by Ahobila Mutt & Andavan Ashrams respectively |publisher=Trsiyengar.com |access-date=20 November 2011}}</ref><ref>{{cite web |url=http://sribalajimandirpune.com/utsavam.htm |title=Ahobila Mutt's Balaji Mandir Pune, Calendar – The calendar mentions Ahobila Mutt disciples celebrating Krishna Jayanti as "Pancharatra Sri Jayanti" |publisher=Sribalajimandirpune.com |access-date=20 November 2011 |url-status=dead |archive-url=https://web.archive.org/web/20111009094730/http://sribalajimandirpune.com/utsavam.htm |archive-date=9 October 2011}}</ref><ref name="Srivaishnava Practices">{{cite web|url=http://www.trsiyengar.com/id121.shtml |title=Sri Krishna & Janmashtami – Essence of Srivaishnava Practices |publisher=Trsiyengar.com |access-date=20 November 2011}}</ref> The majority of Vadakalais belongs to this group.<ref name="Ahobila">{{cite book|url={{Google books |plainurl=yes |id=I50tAAAAMAAJ |page=100 }} |page=1000 |title=The Cultural Heritage of India: Sri Ramakrishna centenary memorial, published by – Sri Ramakrishna centenary committee |date=16 July 2009 |access-date=20 November 2011}}</ref> His disciples established Mutts at different places in North India, including [[Varanasi]], [[Chitrakoot, Madhya Pradesh|Chitrakoot]] and [[Pushkar]].  
* [[Pancharatra]] – Followers of Srimad Azhagiya Singar (Srinivasacharya) of Ahobila Mutt.<ref>{{cite book |url={{Google books |plainurl=yes |id=AFbkAAAAMAAJ }} |title=Tirupati Balaji was a Buddhist shrine, Sanjivan Publications, 1991 |access-date=20 November 2011}}</ref><ref name="Calendar">{{cite web |url=http://www.trsiyengar.com/id36.shtml |title=Vadakalai Srivaishnava Festivals' Calendar – The source mentions Pancharatra & Munitraya Krishna Jayantis celebrated by Ahobila Mutt & Andavan Ashrams respectively |publisher=Trsiyengar.com |access-date=20 November 2011 |archive-date=3 October 2011 |archive-url=https://web.archive.org/web/20111003154411/http://www.trsiyengar.com/id36.shtml |url-status=dead }}</ref><ref>{{cite web |url=http://sribalajimandirpune.com/utsavam.htm |title=Ahobila Mutt's Balaji Mandir Pune, Calendar – The calendar mentions Ahobila Mutt disciples celebrating Krishna Jayanti as "Pancharatra Sri Jayanti" |publisher=Sribalajimandirpune.com |access-date=20 November 2011 |url-status=dead |archive-url=https://web.archive.org/web/20111009094730/http://sribalajimandirpune.com/utsavam.htm |archive-date=9 October 2011}}</ref><ref name="Srivaishnava Practices">{{cite web |url=http://www.trsiyengar.com/id121.shtml |title=Sri Krishna & Janmashtami – Essence of Srivaishnava Practices |publisher=Trsiyengar.com |access-date=20 November 2011 |archive-date=3 October 2011 |archive-url=https://web.archive.org/web/20111003154405/http://www.trsiyengar.com/id121.shtml |url-status=dead }}</ref> The majority of Vadakalais belongs to this group.<ref name="Ahobila">{{cite book|url={{Google books |plainurl=yes |id=I50tAAAAMAAJ |page=100 }} |page=1000 |title=The Cultural Heritage of India: Sri Ramakrishna centenary memorial, published by – Sri Ramakrishna centenary committee |date=16 July 2009 |access-date=20 November 2011}}</ref> His disciples established Mutts at different places in North India, including [[Varanasi]], [[Chitrakoot, Madhya Pradesh|Chitrakoot]] and [[Pushkar]].  
* [[Munitraya Sampradayam|Munitraya]] – Followers of Srimad Andavan of Andavan Ashramams,<ref>{{cite book|url={{Google books |plainurl=yes |id=TY7XAAAAMAAJ |page=31 }} |title=Rāmānuja sampradāya in Gujarat:a historical perspective |page=31 |publisher=Somaiya Publications |access-date=20 November 2011}}</ref><ref>{{cite book|url={{Google books |plainurl=yes |id=1I7XAAAAMAAJ |page=82 }} |title=Srivaishnavism and social change – by K.seshadri, K.P.Bagchi & co publishers |page=82 |access-date=20 November 2011}}</ref> and Swayamacharyas.<ref>{{cite book|title=The Cultural Heritage of India:The Religious|page=182|publisher=Ramakrishna Mission, Institute of Culture|year=1956}}</ref> The [[Srirangam Srimad Andavan Ashramam]], Poundarikapuram Andavan Ashramam, and most of the present-day Vadagalai 'svayam-acharya purusha' families are directly connected to this acharya parampara, and follow the worship and ritual patterns outlined by Sri Gopalarya Mahadesikan.
* [[Munitraya Sampradayam|Munitraya]] – Followers of Srimad Andavan of Andavan Ashramams,<ref>{{cite book|url={{Google books |plainurl=yes |id=TY7XAAAAMAAJ |page=31 }} |title=Rāmānuja sampradāya in Gujarat:a historical perspective |page=31 |publisher=Somaiya Publications |access-date=20 November 2011}}</ref><ref>{{cite book|url={{Google books |plainurl=yes |id=1I7XAAAAMAAJ |page=82 }} |title=Srivaishnavism and social change – by K.seshadri, K.P.Bagchi & co publishers |page=82 |access-date=20 November 2011}}</ref> and Swayamacharyas.<ref>{{cite book|title=The Cultural Heritage of India:The Religious|page=182|publisher=Ramakrishna Mission, Institute of Culture|year=1956}}</ref> The [[Srirangam Srimad Andavan Ashramam]], Poundarikapuram Andavan Ashramam, and most of the present-day Vadagalai 'svayam-acharya purusha' families are directly connected to this acharya parampara, and follow the worship and ritual patterns outlined by]Gopalarya Mahadesikan.
:* Periya Andavan Sri Srinivasa Mahadesikan;
:* Periya Andavan Srinivasa Mahadesikan;
* [[Parakala Mutt|Parakala]] – They are mostly followers Brahmatantra Swatantra Jeeyar of Parakala Mutt, [[Mysore]]. Founded in 1399 by Brahmatantra Parakala Jeeyar, the peetadhipathis of this mutt are the preceptors of the royal family of [[Mysore Kingdom]], Wadiyars. This has stayed as a royal mutt of the kings since then, and is a mutt for all Iyengars under this category.<ref>{{cite web|url=http://www.parakalamatham.org/Sri-Matham/History|title=Sri Parakala Matham > Sri Matham > History}}</ref>
* [[Parakala Mutt|Parakala]] – They are mostly followers Brahmatantra Swatantra Jeeyar of Parakala Mutt, [[Mysore]]. Founded in 1399 by Brahmatantra Parakala Jeeyar, the peetadhipathis of this mutt are the preceptors of the royal family of [[Mysore Kingdom]], Wadiyars. This has stayed as a royal mutt of the kings since then, and is a mutt for all Iyengars under this category.<ref>{{cite web|url=http://www.parakalamatham.org/Sri-Matham/History|title=Sri Parakala Matham > Sri Matham > History}}</ref>{{Better source needed|reason=The current source is insufficiently reliable ([[WP:NOTRS]]).|date=December 2022}}


====Demographics====
====Demographics====
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* [[Agnihotram Ramanuja Tatachariar]] (1907–2008), renowned vedic scholar, and recipient of two national awards for his contribution to Vedic studies and Sanskrit literature.<ref>{{cite web|url=http://www.hindu.com/fr/2007/03/30/stories/2007033000030300.htm |archive-url=https://web.archive.org/web/20071012145053/http://hindu.com/fr/2007/03/30/stories/2007033000030300.htm |url-status=dead |archive-date=12 October 2007 |title=A Vedic scholar enters his 100th year |location=India |date=30 March 2007 |work=[[The Hindu]] |access-date=20 November 2011}}</ref>
* [[Agnihotram Ramanuja Tatachariar]] (1907–2008), renowned vedic scholar, and recipient of two national awards for his contribution to Vedic studies and Sanskrit literature.<ref>{{cite web|url=http://www.hindu.com/fr/2007/03/30/stories/2007033000030300.htm |archive-url=https://web.archive.org/web/20071012145053/http://hindu.com/fr/2007/03/30/stories/2007033000030300.htm |url-status=dead |archive-date=12 October 2007 |title=A Vedic scholar enters his 100th year |location=India |date=30 March 2007 |work=[[The Hindu]] |access-date=20 November 2011}}</ref>
*[[Krishnamachari Srikkanth]] (b. 1959), [[India national cricket team|Indian Cricket Player]]
*[[Krishnamachari Srikkanth]] (b. 1959), [[India national cricket team|Indian Cricket Player]]
* [[R. Madhavan]] (b. 1970), [[Cinema of India|Indian film]] actor.<ref>{{cite web|url=http://mag.reelshowint.com/2010/06/15/madhavan-the-handsome-guy-next-door/ |title=ReelshowInt MAG |publisher=Mag.reelshowint.com |date=15 June 2010 |access-date=20 November 2011 |url-status=dead |archive-url=https://web.archive.org/web/20120328130036/http://mag.reelshowint.com/2010/06/15/madhavan-the-handsome-guy-next-door/ |archive-date=28 March 2012}}</ref>
* [[R. Madhavan]] (b. 1970), [[Cinema of India|Indian film]] actor<ref>{{cite web|url=http://mag.reelshowint.com/2010/06/15/madhavan-the-handsome-guy-next-door/ |title=ReelshowInt MAG |publisher=Mag.reelshowint.com |date=15 June 2010 |access-date=20 November 2011 |url-status=dead |archive-url=https://web.archive.org/web/20120328130036/http://mag.reelshowint.com/2010/06/15/madhavan-the-handsome-guy-next-door/ |archive-date=28 March 2012}}</ref>
 
== Temples following Srivaishnava Sampradaya ==
* [[Divya Desam]]s
* [[Abhimana Kshethram]]s
* [[Ranganathaswamy Temple, Srirangam]]
* [[Venkateswara Temple, Tirumala]]
* [[Srivilliputhur Andal temple|Andal Temple, Srivilliputtur]]
* [[Narasimhaswamy Temple, Namakkal|Namagiri Thayar Sametha Narasimhaswamy perumal temple, Namakkal]]
* [[Sita Ramachandraswamy temple, Bhadrachalam]]
* [[Cheluvanarayana Swamy Temple]]
* [[Chakrapani Temple, Kumbakonam]]
* [[Sarangapani temple, Kumbakonam]]
* [[Ranganathaswamy Temple, Srirangapatna]]
* [[Ulagalantha Perumal Temple, Kanchipuram]]
* [[Parthasarathy Temple, Triplicane]]
* [[Bhu Varaha Swamy temple]]
* [[Varadharaja Perumal Temple, Kanchipuram]]
* [[Ashtabujakaram]]
* [[Adikesava Perumal Temple, Kanyakumari]]
* [[Pandava Thoothar Perumal Temple]]
* [[Rajagopalaswamy Temple, Mannargudi]]
* [[Ulagalantha Perumal Temple, Tirukoyilur]]
* [[Mudikondan Kothandaramar Temple]]
* [[Thirupullabhoothangudi Temple]]
* [[Kola Valvill Ramar Temple, Tiruvelliyangudi]]
* [[Vijayaraghava Perumal temple]]
* [[Ramaswamy Temple, Kumbakonam]]
* [[Yadadri Lakshmi Narasimha Swamy Temple ]]
* [[Sri Lakshmi Narayana Temple, Sainikpuri, Secunderabad]]
* [[Ranganathaswamy Temple, Jiyaguda]]


== See also ==
== See also ==
* [[Ramanujacharya]]
* [[Vishishtadvaita|Viśiṣṭādvaita]]
* [[Vaishnavism]]
* [[Alvars]]
* [[Iyengar]]
* [[Satani (caste)|Satani]]
* [[Satani (caste)|Satani]]
* [[Namadhari]]
* [[Divya Desam]]
* [[Kalya (Kalyana pura)|Srivaishnava-Jaina conflict resolution inscription, Kalya]]


==Notes==
==Notes==
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{{Reflist|30em}}
{{Reflist|30em}}


===Bibliography===
== Sources ==
{{refbegin}}
{{refbegin}}
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* {{cite book|author=John Carman |title=Majesty and Meekness: A Comparative Study of Contrast and Harmony in the Concept of God |url=https://books.google.com/books?id=DyVfKEmEK2QC |year=1994|publisher=Wm. B. Eerdmans |isbn=978-0-8028-0693-2 }}
* {{cite book|author=John Carman |title=Majesty and Meekness: A Comparative Study of Contrast and Harmony in the Concept of God |url=https://books.google.com/books?id=DyVfKEmEK2QC |year=1994|publisher=Wm. B. Eerdmans |isbn=978-0-8028-0693-2 }}
* {{cite book|author1=Francis Clooney |author2=Tony Stewart |editor=Sushil Mittal and Gene Thursby|title=The Hindu World |url=https://books.google.com/books?id=8CXU0MJmJboC |date=2004 |publisher=Routledge |isbn=978-1-134-60875-1 }}
* {{cite book|author1=Francis Clooney |author2=Tony Stewart |editor=Sushil Mittal and Gene Thursby|title=The Hindu World |url=https://books.google.com/books?id=8CXU0MJmJboC |date=2004 |publisher=Routledge |isbn=978-1-134-60875-1 }}
* {{Citation | last =Coward | first =Harold G.| author-link =Harold Coward | year =2008 | title =The perfectibility of human nature in eastern and western thought | isbn =9780791473368 | url =https://books.google.com/books?id=LkE_8uch5P0C&pg=PA141}}
* {{Citation | last =Coward | first =Harold G.| author-link =Harold Coward | year =2008 | title =The perfectibility of human nature in eastern and western thought | publisher =SUNY Press| isbn =9780791473368 | url =https://books.google.com/books?id=LkE_8uch5P0C&pg=PA141}}
* {{cite book|last= Dalal |first=Roshen |title=Hinduism: An Alphabetical Guide |url=https://books.google.com/books?id=DH0vmD8ghdMC&pg=PA50 |year=2010| publisher=Penguin Books  |isbn=978-0-14-341421-6 }}
* {{cite book|last= Dalal |first=Roshen |title=Hinduism: An Alphabetical Guide |url=https://books.google.com/books?id=DH0vmD8ghdMC&pg=PA50 |year=2010| publisher=Penguin Books  |isbn=978-0-14-341421-6 }}
* {{cite journal| title= Texts, Tradition and Community Identity: The Srivaisnavas of South India| author= Ranjeeta Dutta| journal = Social Scientist| volume= 35| number= 9/10 |year = 2007| pages= 22–43| jstor= 27644238}}
* {{cite journal| title= Texts, Tradition and Community Identity: The Srivaisnavas of South India| author= Ranjeeta Dutta| journal = Social Scientist| volume= 35| number= 9/10 |year = 2007| pages= 22–43| jstor= 27644238}}
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* {{Citation | last =Matchett | first =Freda | year =2000 | title =Krsna, Lord or Avatara? The relationship between Krsna and Visnu: in the context of the Avatara myth as presented by the Harivamsa, the Visnupurana and the Bhagavatapurana | publisher =Routledge | location =Surrey | isbn =978-0-7007-1281-6 | url =https://books.google.com/books?id=1oqTYiPeAxMC }}
* {{Citation | last =Matchett | first =Freda | year =2000 | title =Krsna, Lord or Avatara? The relationship between Krsna and Visnu: in the context of the Avatara myth as presented by the Harivamsa, the Visnupurana and the Bhagavatapurana | publisher =Routledge | location =Surrey | isbn =978-0-7007-1281-6 | url =https://books.google.com/books?id=1oqTYiPeAxMC }}
* {{cite book |last=Mayeda |first=Sengaku |year=2006 |title=A thousand teachings : the Upadeśasāhasrī of Śaṅkara |publisher=Motilal Banarsidass |isbn=978-81-208-2771-4 }}
* {{cite book |last=Mayeda |first=Sengaku |year=2006 |title=A thousand teachings : the Upadeśasāhasrī of Śaṅkara |publisher=Motilal Banarsidass |isbn=978-81-208-2771-4 }}
* {{Citation | last =Morgan | first =Keneth W. | year =1953 | title =The religion of the Hindus| publisher =Motilal Banarsidass | isbn =978-81-208-0387-9 | url =https://books.google.com/books?id=ulz9mO9cK54C&pg=PA228}}
* {{cite book |last1=Morgan |first1=Kenneth W. |title=The Religion of the Hindus |year=1953 |publisher=Motilal Banarsidass Publishing House |isbn=978-81-208-0387-9 |page=228 |url=https://books.google.com/books?id=ulz9mO9cK54C&pg=PA228 |language=en}}
* {{cite journal | last=Mumme | first=Patricia Y. | title=Grace and Karma in Nammāḻvār's Salvation | journal=Journal of the American Oriental Society | volume=107 | issue=2 | year=1987 | pages=257–266 | doi=10.2307/602834 | jstor=602834 }}
* {{cite journal | last=Mumme | first=Patricia Y. | title=Grace and Karma in Nammāḻvār's Salvation | journal=Journal of the American Oriental Society | volume=107 | issue=2 | year=1987 | pages=257–266 | doi=10.2307/602834 | jstor=602834 }}
* {{cite book|last=Sharma |first=Chandradhar |title=A Critical Survey of Indian Philosophy|year= 1994|publisher= Motilal Banarsidass |isbn=978-81-208-0365-7 }}
* {{cite book|last=Sharma |first=Chandradhar |title=A Critical Survey of Indian Philosophy|year= 1994|publisher= Motilal Banarsidass |isbn=978-81-208-0365-7 }}
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* {{cite book | title=Castes and Tribes of Southern India Volume I&nbsp;– A and B| last=Thurston| first=Edgar| author-link= Edgar Thurston|author2=K. Rangachari | chapter=Brahmin|year=1909| publisher=Government Press| location=Madras|ref= Thurston| title-link=Castes and Tribes of Southern India| author2-link=K. Rangachari}}
* {{cite book | title=Castes and Tribes of Southern India Volume I&nbsp;– A and B| last=Thurston| first=Edgar| author-link= Edgar Thurston|author2=K. Rangachari | chapter=Brahmin|year=1909| publisher=Government Press| location=Madras|ref= Thurston| title-link=Castes and Tribes of Southern India| author2-link=K. Rangachari}}
{{refend}}
{{refend}}
==Further reading==
==Further reading==
* ''Dictionary of Hindu Lore and Legend'' ({{ISBN|0-500-51088-1}}) by Anna Dallapiccola
* ''Dictionary of Hindu Lore and Legend'' ({{ISBN|0-500-51088-1}}) by Anna Dallapiccola
* ''The Vernacular Veda: Revelation, Recitation, and Ritual'' (Univ of South Carolina Press, Columbia, South Carolina, U.S.A. 1 January 1994), by Vasudha Narayanan
* ''The Vernacular Veda: Revelation, Recitation, and Ritual'' (Univ of South Carolina Press, Columbia, South Carolina, U.S.A. 1 January 1994), by Vasudha Narayanan
* ''Understanding Hinduism'', ({{ISBN|1844832015}}), by Vasudha Narayanan
* ''Understanding Hinduism'', ({{ISBN|1844832015}}), by Vasudha Narayanan
==External links==
* [http://www.ramanuja.org/intro.html Introduction to Sri Vaishnava Philosophy]
* [http://www.srivaishnavam.com/index.html srivaishnavam.com-Good website on general info]
* [http://www.anudinam.org www.anudinam.org] Sri Vaishnava News and learning portal
* [http://www.antaryami.net www.antaryami.net] Sri Vaishnava News Network
* [http://guruparamparai.wordpress.com http://guruparamparai.wordpress.com] - Exhaustive/complete details srIvaishNava guru paramparai
* [http://ponnadi.blogspot.com http://ponnadi.blogspot.com] - Exhaustive articles/archives for the esoteric principles of srIvaishNavam
* Nathamuni-Alavandar.org Dedicated to Shriman Nathamungal and Shri Alavandar
* [http://members.tripod.com/~sriramanujar/tVsv.html Vadakalai Vs Thenkalai]
* http://andaljeeyar.org
* [http://www.srivaishnavam.com/index.html General information]
* [http://prapatti.com/ Site for Sri Vaishnava Prayers]
* http://www.ramanujamission.org/ , <http://vanamamalai.us/> ,
* http://www.chinnajeeyar.org/main/content/ ,
* http://www.andaljeeyar.org ,
* http://www.madhuramangalamjeeyar.org/index.html
* http://www.shridharacharyaji.com/aboutswamiji.php
* http://www.sansthanam.com/ ,
* http://www.shrishridhardham.com/ ,
* http://www.ahobilamutt.org/ ,
* http://www.parakalamatham.org/ ,
* http://andavan.org/ ,
* http://acharyamandir.com/ ,
* [http://www.shreevatsa.com/index.php Shreevatsa Peeth]
* https://hebbariyengar.net/
* http://www.hebbarsabha.org/
* http://mandayamsabha.in/
* http://vanamamalai.us/
* http://www.yathirajamutt.org/
* http://www.acharya.org/d.html
* https://sites.google.com/site/munithrayam/
* http://www.munitrayam.org/
* http://www.prapatti.com/index.html
* [https://www.facebook.com/Sri-Jhalria-Math-254058654610282/ Jhalariya Math]
* [https://www.youtube.com/channel/UC_0Y4xtLwJdUX8YI19OOX6w Nagoriya Math]
* [https://www.shrisidhdataashram.org/ Shri Sidhdata Ashram]
* [https://jeeyarswami.org/ Sri Tridandi Dev Temple Jeeyar Swami Mutt]
* [https://srdbhakti.us/?fbclid=IwAR1v6Kd6IZxMtzWJPhrCtgaWQ8bZC5sBy6HTLc5F0X6Ad5rKPtMsOyjalRM SRD Bhakti - Nepal]
* [https://www.facebook.com/%E0%A4%AD%E0%A5%82%E0%A4%9F%E0%A4%BE%E0%A4%A8-%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%B5%E0%A5%88%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A4%B5-%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D-Shree-Vaishnav-commitee-of-Bhutan-636778196457682/?ref=page_internal Shree Vaishnav committee of Bhutan]
==Temples following Srivaishnava Sampradaya==
* [[Ranganathaswamy Temple, Srirangam]]
* [[Venkateswara Temple, Tirumala]]
*[[Srivilliputhur Andal temple|Andal Temple,Srivilliputtur]]
*[[Srivilliputhur Andal temple]]
* [[Sita Ramachandraswamy temple, Bhadrachalam]]
* [[Cheluvanarayana Swamy Temple]]
* [[Chakrapani Temple, Kumbakonam]]
* [[Sarangapani temple, Kumbakonam]]
* [[Ranganathaswamy Temple, Srirangapatna]]
* [[Ulagalantha Perumal Temple, Kanchipuram]]
* [[Parthasarathy Temple, Triplicane]]
* [[Bhu Varaha Swamy temple]]
* [[Varadharaja Perumal Temple, Kanchipuram]]
* [[Ashtabujakaram]]
* [[Adikesava Perumal Temple, Kanyakumari]]
* [[Pandava Thoothar Perumal Temple]]
* [[Rajagopalaswamy Temple, Mannargudi]]
* [[Ulagalantha Perumal Temple, Tirukoyilur]]
* [[Mudikondan Kothandaramar Temple]]
* [[Thirupullabhoothangudi Temple]]
* [[Kola Valvill Ramar Temple, Tiruvelliyangudi]]
* https://nedungunamramar.com
* [[Vijayaraghava Perumal temple]]
* [[Ramaswamy Temple, Kumbakonam]]
* [https://www.facebook.com/JSMN111/ Shree LaxmiNarayan Devsthan Ahmednagar]
* [https://www.google.com/maps/uv?pb=!1s0x3bc419efcf8c5feb:0x4e9742e0939290bc!3m1!7e115!4shttps://lh5.googleusercontent.com/p/AF1QipOkcx73_CY0lpJ-sJM0aD1qUICHRZg4E5xqbyP1%3Dw180-h240-k-no!5ssri+laxman+bagh+jhalariya+-+Google+Search!15zQ2dJZ0FRPT0&imagekey=!1e10!2sAF1QipOkcx73_CY0lpJ-sJM0aD1qUICHRZg4E5xqbyP1&hl=en&sa=X&ved=2ahUKEwjj0v6hsdvwAhXyyDgGHVk4DWUQoiowFnoECDkQAw Sri Laxman Bagh Jhalaria Math Temple]
* [http://www.srirangjimandir.org/ Shri Rang Nath Ji Temple, Vrindavan]
* [https://shreevenkateshdevasthan.in/index.php Shree Balaji Mandir, Fanaswadi]


{{VaisnavaSampradayas}}
{{VaisnavaSampradayas}}

Latest revision as of 20:45, 7 February 2026


Sri Vaishnavism
The Ranganathaswamy Temple of Srirangam is the largest Hindu temple in India.[1]
Regions with significant populations
India, Nepal
Religions
Vaishnavism (Hinduism)
Scriptures
Vedas, Upanishads, Bhagavad Gita, Brahma Sutra, Pancharatra, Prabandham[2][3]
Languages
Tamil, Sanskrit
Part of a series on
Vaishnavism
Closeup of Vishnu, seated in the lotus position on a lotus. From depiction of the poet Jayadeva bowing to Vishnu, Gouache on paper Pahari, The very picture of devotion, bare-bodied, head bowed, legs crossed and hands folded, Jayadeva stands at left, with the implements of worship placed before the lotus-seat of Vishnu who sits there, blessing the poet.
Supreme deity
Vishnu / Krishna / Rama
Important deities
Dashavatara
Other Avatars
Consorts
Related
Holy scriptures
Puranas
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Sri Vaishnavism (Script error: The function "langx" does not exist.) is a denomination within the Vaishnavism tradition of Hinduism,[4] predominantly practiced in South India. The name refers to goddess Lakshmi (also known as Sri), as well as a prefix that means "sacred, revered", and the god Vishnu, who are together revered in this tradition.[5][6]

The tradition traces its roots to the ancient Vedas and Pancharatra texts, popularised by the Alvars and their canon, the Naalayira Divya Prabandham.[7][8][9] The founding of Sri Vaishnavism is traditionally attributed to Nathamuni of the 10th century CE;[10] its central philosopher has been Ramanuja of the 11th century, who developed the Vishishtadvaita ("qualified non-dualism") Vedanta sub-school of Hindu philosophy.[11][12] 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.[13][14] 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.[15]

Etymology[edit | edit source]

The name Sri Vaishnavism (IAST: Śrīvaiṣṇavism) 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.[4][6] The word Vaishnavism refers to a tradition that reveres god Vishnu as the supreme god.[16] The followers of Sri Vaishnavism are known as the Sri Vaishnavas (IAST: Śrīvaiṣṇava, श्रीवैष्णव).[17]

History[edit | edit source]

See also: Vaishnavism in Ancient Tamilakam

Theological origins[edit | edit source]

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.[8][14]

Historical origins[edit | edit source]

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 (Pancaratra, Vaikhanasa), and the second is the Tamil traditions found in early medieval texts (Tamil Prabandham)[18] and practices such as the emotional songs and music of Alvars that expressed spiritual ideas, ethics and loving devotion to god Vishnu.[19][8][9] 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.[20]

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.[10] Sri Vaishnavism developed in Tamil Nadu in the 10th century, after Nathamuni returned from a pilgrimage to Vrindavan in north India (modern Uttar Pradesh).[19]

Nathamuni's ideas were continued by Yamunacharya, who maintained that the Vedas and Pancaratras are equal, devotional rituals and bhakti are important practices.[10] The legacy of Yamunacharya was continued by Ramanuja (1017-1137),[21] but they never met.[22] 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.[23] 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.[24][25] He developed the Visistadvaita ("qualified non-dualism") philosophy.[10]

Around 14th century, Ramanandi Sampradaya split from it.[26][27] Around the 18th century, the Sri Vaishnava tradition split into the Vadakalai ("northern culture", Vedic) and Tenkalai ("southern culture", Bhakti).[13][14] The Vadakalai placed more emphasis on the Sanskrit traditions, while the Tenkalai relied more on the Tamil traditions.[28] 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.[13] 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.[13] 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.[13] 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.[29]

Reverence for Vishnu and Lakshmi[edit | edit source]

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.[30] Sri (Lakshmi) 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.[30] 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".[30] 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.[30] 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.[31]

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.[30][32]

Philosophy[edit | edit source]

Vishishtadvaita[edit | edit source]

Main article: Vishishtadvaita

Sri Vaishnavism's philosophical foundation was systematized by Ramanuja.[24] Ramanuja developed the doctrine of qualified monism, called Vishishtadvaita in Hindu philosophy, which became the central philosophical system of Sri Vaishnavism.[33][34]

Vishishtadvaita asserts that Atman (souls) and Brahman[note 1] are different, a difference that is never transcended.[35][36] God Vishnu alone is independent, all other gods and beings are dependent on him.[37] However, in contrast to Dvaita Vedanta philosophy of Madhvacharya, Ramanuja asserts "qualified non-dualism",[38] that souls share the same essential nature of Brahman,[38] 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.[35][39] 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.[40] The other philosophical difference between Madhvacharya's Vaishnavism Sampradaya and Ramanuja's Vaishnavism Sampradaya,[note 2] 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).[42][43]

Theology

Śrīvaiṣṇava theologians state that the poems of
the Alvars contain the essential meaning of
the Sanskrit Vedas.

— John Carman and Vasudha Narayanan[44]

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.[45] Moksha can also be reached by total surrender (saranagati), an act of grace by the Lord.[46]

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.[25] 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).[25][34][47] 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.[34]

Comparisons with Advaita Vedanta[edit | edit source]

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.[48] He asserted, in his Sri Bhashya, that purvapaksin (previous schools) selectively interpret those Upanishadic passages that support their monistic interpretation, and ignore those passages that support the pluralism interpretation.[48] 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.[48][49] 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.[48] The Vedic literature, asserted Ramanuja, mentions both plurality and oneness, therefore the truth must incorporate pluralism and monism, or qualified monism.[48]

Comparisons with Protestant Christianity and Buddhism[edit | edit source]

John Carman, a professor at the Harvard Divinity School, states that some of the similarities in salvation ideas in Sri Vaishnavism and Protestant Christian doctrines of divine grace are striking.[50] Both accept God as a personal concept, accept devotee's ability to relate to this God without human intermediaries, and accept the idea of sola gratia – salvation through faith by the grace of God alone, such as those found in Martin Luther's teachings.[50] While both Sri Vaishnavism and Protestant Christianity accept a supreme God and shares ideas on the nature of salvation, they differ in their specifics about incarnation such as Jesus Christ being the only incarnation in Christianity, while Sri Vaishnavism accepts many incarnations (avatar) of Vishnu.[51] Christian missionaries in 19th century colonial British India, noted the many similarities and attempted to express the theology of Christianity as a bhakti marga to Hindus, along the lines of Sri Vaishnavism, in their mission to convert them from Hinduism to Christianity.[52]

Similar teachings on the nature of salvation through grace and compassion, adds Carman, are found in the Japanese scholar Shinran's text on Jodo Shinshu sect of Buddhism, even though non-theistic Buddhism and theistic Sri Vaishnavism do differ in their views on God.[50] Similarly, Pure Land Buddhists also maintain a desire to be reborn in the highest heaven where one may learn the purest form of moksha from buddhas and bodhisattvas such as Avalokiteśvara; this reflects the desire of all Vaishnava to be born in Vaikuntha where the highest form of meditation on Narayana occurs.

Texts and scholarship[edit | edit source]

Main article: Vishishtadvaita

Sri Vaishnavism philosophy is primarily based on interpreting Vedanta, particularly the Upanishads, the Bhagavad Gita, the Brahma Sutras and the Narayaniya section of the Mahabharata.[8][53] The Vaishnava Agama texts, also called the Pancaratra, has been an important part of Sri Vaishnava tradition.[10][54] Another theological textual foundation of the tradition are the Tamil bhakti songs of the Alvars (7th to 10th century).[12] The syncretic fusion of the two textual traditions is sometimes referred to as the Ubhaya Vedanta, or dual Vedanta.[12] The relative emphasis between the two has been a historic debate within the Sri Vaishnavism tradition,[2] which ultimately led to the schism into the Vatakalai and Tenkalai sub-traditions around the 18th century.[13][14]

Nathamuni[edit | edit source]

Main article: Nathamuni

Nathamuni collected the poems of Nammalvar, in the form of Divya Prabandham, likely in the 9th century CE,[55] or the 10th century.[10] One of his lasting contributions was to apply the Vedic theory of music on all the Alvar songs using Sanskrit prosody, calling the resulting choreography as divine music, and teaching his nephews the art of resonant bhakti singing of the Alvar songs.[55] This precedence set the guru-śiṣya-parampara (teacher-student-tradition) in Sri Vaishnavism.[56] This style of education from one generation to the next, is a tradition called Araiyars, states Guy Beck, which preserved "the art of singing and dancing the verses of the Divya Prabandham" set in the sacred melodies and rhythms described in the Vedic texts.[56]

Nathamuni's efforts to syncretically combine the Vedic knowledge and Alvar compositions, also set the precedence of reverence for both the Vedas and the Alvar bhakti ideas. Nathamuni's scholarship that set Alvar songs in Vedic meter set a historic momentum, and the liturgical and meditational songs continue to be sung in the modern era temples of Sri Vaishnavism, which is part of the service called cevai (Sanskrit: Seva).[55][57]

Yamunacharya[edit | edit source]

Main article: Yamunacharya

Yamunacharya was the grandson of Nathamuni, also known in Sri Vaishnava tradition as Alavandar, whose scholarship is remembered for correlating Alvar bhakti theology and Pancaratra Agama texts to Vedic ideas.[58] He was the acharya (chief teacher) of Sri Vaishnavism monastery at Srirangam, and was followed by Ramanuja, even though they never met.[22] Yamunacharya composed a number of works important in Sri Vaishnavism, particularly Siddhitrayam (about the nature of Atman, God, universe), Gitarthasangraha (analysis of the Bhagavad Gita), Agamapramanya (epistemological basis of Agamas, mapping them to the Vedas), Maha Purushanirnayam (extension of Nathamuni's treatise), Stotraratnam and Chathuh shloki (bhakti strota texts).[58]

Yamunacharya is also credited with Nitya Grantha and Mayavada Khandana. The Nitya Grantha is a ritual text and suggests methods of daily worship of Narayana (Vishnu).[59] The Mayavada Khandana text, together with Siddhitrayam critiques the philosophy of Advaita Vedanta and other non-Vedic traditions.[60]

Ramanuja[edit | edit source]

Main article: Ramanuja

The Sri Vaishnava tradition attributes nine Sanskrit texts to Ramanuja[61] – Vedarthasamgraha (literally, "Summary of the Vedas meaning"[note 3]) Sri Bhasya (a review and commentary on the Brahma Sutras), Bhagavad Gita Bhashya (a review and commentary on the Bhagavad Gita), and the minor works titled Vedantadipa, Vedantasara, Gadya Traya (which is a compilation of three texts called the Sharanagati Gadyam, Sriranga Gadyam and the Vaikuntha Gadyam), and Nitya Grantham.

Some modern scholars have questioned the authenticity of all but three major works; Sri Bhasya, Vedarthasamgraha, and Bhagavad Gita Bhasya.[61][63]

Ramanuja's scholarship is predominantly founded on Vedanta, Upanishads in particular.[62][64] He never claims that his ideas were original, but his method of synthesis that combined the Vedic ideas with popular spirituality, states Anne Overzee, is original.[64] According to his biographer Ramakrishnananda, Ramanuja was "the culmination of the movement started from the Vedas, nourished by the Alvars, Nathamuni and Yamuncharya".[64]

Ramunaja himself credits the theories he presents, in Vedarthasamgraha, to the ideas of ancient Hindu scholars such as "Bodhyana, Tanka (Brahmanandin), Dramida (Dravidacarya), Guhadeva, Kapardin and Bharuci".[64][65][note 4] The 11th-century scholarship of Ramanuja emphasized the concept of Sarira-Saririn, that is the world of matter and the empirical reality of living beings is the "body of Brahman",[note 5] everything observed is God, one lives in this body of God, and the purpose of this body and all of creation is to empower soul in its journey to liberating salvation.[67][68]

Post Ramanuja period authors[edit | edit source]

Main articles: Pillai Lokacharya, Manavala Mamunigal, and Vedanta Desika

After Ramanuja several authors composed important theological and exegetical works on Sri Vaishnavism. Such authors include Parsara Bhattar, Nadadoor Ammal, Sudarshan Suri, Pillai Lokacharya, Vedanta Desika, Manavala Mamunigal, Periyavachan Pillai and Rangaramanuja Muni.[69][70][71][72]

Organisation[edit | edit source]

The Sri Vaishnavism tradition has nurtured an institutional organization of mathas (monasteries) since its earliest days, particularly from the time of Ramanuja. After the death of Yamunacharya, Ramanuja was nominated as the leader of the Srirangam matha, though Yamunacharya and Ramanuja never met.[22] Amongst other things, Ramanuja is remembered in the Sri Vaishnavism tradition for his organizational skills and the lasting institutional reforms he introduced at Srirangam, a system paralleling those at Advaita monasteries of his time and where he studied before joining Srirangam matha. Ramanuja travelled and founded many Sri Vaishnavism mathas across India, such as the one in Melukote.[73][74] The Sri Vaishnavism tradition believes that Ramanuja started 700 mathas, but historical evidence suggests several of these were started later.[75]

Left: The Parakala monastery of Sri Vaishnavism
Right: A Srirangam temple tower constructed by Ahobila Mutt monastery.[76]

The matha, or a monastery, hosted numerous students and teachers, and maintained an institutionalized structure to sustain daily operations. A matha in Vaishnvaism and other Hindu traditions, like a college, designates teaching, administrative and community interaction functions, with prefix or suffix to names, with titles such as Guru, Acharya, Swami, and Jiyar.[77]

A Guru is someone who is a "teacher, guide or master" of certain knowledge.[78] Traditionally a reverential figure to the student in Hinduism, the guru serves as a "counselor, who helps mold values, shares experiential knowledge as much as literal knowledge, an exemplar in life, an inspirational source and who helps in the spiritual evolution of a student."[79]

An Acharya refers to either a Guru of high rank, or more often to the leader of a regional monastery.[80][81] This position typically involves a ceremonial initiation called diksha by the monastery, where the earlier leader anoints the successor as Acharya.[80][82] A Swami is usually those who interact with community on the behalf of the matha. The chief and most revered of all Vaishnava monasteries, are titled as Jeer, Jiyar, Jeeyar, or Ciyar.[75]

Over time, Sri Vaishnavism mathas divided into two traditions: the Tenkalai (southern) tradition and Vadakalai (northern) tradition of Sri Vaishnavism.[83] The Tenkalai-associated mathas are headquartered at Srirangam, while Vadakalai mathas are associated with Kanchipuram. From 10th-century onwards, these mathas served various philanthropic functions, including feeding the poor and devotees who visit, hosting marriages and community festivals, farming temple lands and flower gardens as a source for food and worship ingredients, maintaining rest houses for pilgrims.[84] In the 15th-century, these monasteries expanded by establishing Ramanuja-kuta in major South Indian Sri Vaishnavism locations.[84] The organizationally important Sri Vaishnavism matha are:

Vadakalai and Tenkalai denominations[edit | edit source]

The Sri Vaishnava tradition is classified into two major denominations called the Vadakalai ("northern art") and Tenkalai ("southern art").[28][86] The northern and southern denominations of Sri Vaishnavism refer respectively to Kanchipuram (the northern part of Tamil country) and Srirangam (the southern part of Tamil country and Kaveri river delta area where Ramanuja wrote his Vedanta treatises from).[13][14][87] These denominations arose as a result of philosophical and theological divergences in the post-Ramanuja period.

The Vadakalai placed emphasis on the Vedas in its system of worship, while the Tenkalai highlighted the Naalayira Divya Prabandham of the Alvars.[28][88] Both generally follow the principles of the Pancharatra Agamas for their domestic rituals (like pancha-samskara initiation) and temple worship, but the specific Agama (Pancharatra or Vaikhanasa) followed can vary by temple.[89]

The philosophies of Pillai Lokacharya and Vedanta Desika, which evolved consequently, were stabilized by Manavala Mamunigal and Brahmatantra Svatantra Jiyar respectively. When the schism weakened, Vadakalai tradition split into Munitreyam, Ahobila Matha, and Parakala matha. Similarly, Tenkalai tradition split into Kandadais, Telugu Sri Vaishnavas, Soliyar, and Sikkiliyar.[85]

From the ancient period, the Sri Vaishnavism movement flourished in Tamilakam owing to its social inclusiveness, where devotion to the supreme deity (Vishnu) was open without limitation to gender or caste, a tradition led by Alvars in the 7th and the 8th centuries.[90][91] Ramanuja philosophy negated caste, states Ramaswamy.[92] Ramanuja, who led from the Srirangam temple, welcomed outcastes into temples and gave them important roles in temple duties. Medieval temple records and inscriptions suggest that the payments and offerings collected by the temple were shared regardless of caste distinctions.[93]

Scholars offer differing views on the relative approach of the two denominations on caste and gender. Raman states that Tenkalai did not recognise caste barriers and were more liberal in assimilating people from all castes, possibly because this had been the tradition at Srirangam from the earliest days of Sri Vaishnavism.[93] In contrast, Sadarangani states that it was Vadakalai who were more liberal and who did not recognise caste barriers, possibly because they were competing with the egalitarian Virashaiva Hindus (Lingayatism) of Karnataka.[94] Both sects believe in initiation through Pancha Samskara.[95] This ceremony or rite of passage is necessary for one to become a Vaishnava. It is performed by both Brahmins and non-Brahmins in order to become Vaishnavas.[96] Some non-Brahmin Vaishnavas include Telugu Naidu, Tamil Vanniyar and Namadhari.[97] Only those Vaishnavas who are of brahmin caste call themselves as Sri Vaishnavas.[98]

Both Vadakalai and Tenkalai Brahmins perform the same Vedic saṃskāras (upanayanam, yajñopavīta, śrāddha, etc.). Neither has ever abandoned the Sanskrit Vedas or the Divya Prabandham. The difference lies in how much Sanskrit recitation and commentary is foregrounded in daily life and temple ritual, not in adherence to Vedic authority itself.[99][100]

In worship, the Vadakalai school foregrounds Sanskrit study and Dharmaśāstra observance, while the Tenkalai school foregrounds the Tamil Divya Prabandham, as an equally sacred expression of Vedic revelation. Both traditions are fully rooted in Vedic and Smṛti foundations.[101][102]

The Tenkalai tradition brought into their fold artisanal castes into community-based devotional movements. Raman states, "it can almost be said that the Tenkalai represented the anti-caste tendencies while the Vadakalai school championed the cause of purity of the Vedic tenets."[93] The Tenkalai held, adds Raman, that anyone can be a spiritual teacher regardless of caste.[93]

The Vadakalai tradition states Sadarangani in contrast to Raman's views, were the liberal cousin of Tenkalai and therefore more successful in gaining devotees, while in southern Tamil lands Shaivism prospered possibly because of "Tenkalai school of Vaishnavism being narrow and orthodox in approach".[94] The Vadakalai school not only succeeded in northern Tamil lands, she adds, but spread widely as it inspired the Bhakti movement in north, west and east India, bringing in Bhakti poet saints from "entire cross-section of class, caste and society".[94]

Tenkalai ("southern art") - Manavala Mamunigal[edit | edit source]

The Ranganathaswamy Temple, Srirangam belongs to the Tenkalai/Thennacharya tradition and is considered as the foremost site of the Sri Vaishnava tradition. All the functionaries and priests are the descendants of the 74 disciples appointed by Ramanuja and belong to the Tenkalai line without any exceptions.[103] In Sanskrit, the Tenkalai tradition is referred to as Dakshina Kalārya.[104]

Characteristics[edit | edit source]

The Tenkalai place higher importance to Tamil slokas than Sanskrit, and lay more emphasis on the worship of Vishnu. The Tenkalai accept prapatti as the only means to attain salvation.[105] They consider Prapatti as an unconditional surrender.[106] The Thenkalais assert primacy to worship through the Prabandham,[107][108] while holding the Vedas in equal esteem. They regard kaivalya (detachment, isolation) as an eternal position within the realm of Vaikuntha (Vishnu's 'eternal abode' or heaven), though it only exists at the outer most regions of Vaikuntha. They further say that God's seemingly contradictory nature as both minuscule and immense are examples of God's special powers that enable Him to accomplish the impossible.

Tenkalai Sri Vaishnava Urdhva Pundram

According to the Tenkalai tradition, spiritually exalted individuals are not obligated to perform rituals such as Sandhyavandanam, as their liberation is already assured. However, they still observe these duties to set a moral example for others, while all other Brahmins are required to perform them. They don't allow the ringing of bells during worship. The Tenkalai forbid widows to shave (tonsure) their head, quoting the Parashara Smriti.[109] while Vadakalais support the tonsure quoting the Manusmriti.[110]

The Tenkalai frontal mark is a symbolic representation of the two feet of Vishnu. The two outer lines denote the soles of Vishnu's feet and the central line represents a lotus throne supporting the feet. The frontal mark is linked with the southern doctrine, denoting complete dependence upon divine grace, and the central line symbolizes Lakshmi.[111]

Demographics[edit | edit source]

Sri Kanchi Prativadibhayankar Jagadguru Anantacharya Gaddi Swamiji, the spiritual preceptor of Tridandi Swami Vishwaksenacharyaji

The Tenkalai trace their lineage to Mudaliyandan, nephew of Ramanuja[112] The Tenkalai are followers of the philosophy of Pillai Lokacharya, Ramanuja, and Manavala Mamuni,[113][114] who is considered to be the reincarnation of Ramanuja by the Tenkalai.[note 6]

Many of the main preceptors of Sri Vaishnavism and their descendants, before and after Ramanuja, belong to the Tenkalai denomination.

Notable Tenkalai people[edit | edit source]

Vadakalai ("northern art") - Vedanta Desika[edit | edit source]

Characteristics[edit | edit source]

The Vadakalai are followers of Ramanuja and Vedanta Desika,[126][127][128] who is the most important acharya of the Vadakalai sampradaya[129] that foregrounds the recitation of Sanskrit Vedas.[130] They lay more emphasis on the role of Lakshmi i.e. Sri, and uphold Sanskrit Vedas as the ultimate "Pramanam" or authority, although Ubhaya Vedanta[note 8] is used to infer from and establish the doctrine of Vishishtadvaita. The Vadakalai infer that all of the Alvars compositions are derived from the Vedas, and believe that the latter is the ultimate source to reference and defend the doctrine. The Vadakalai lay emphasis on Vedic norms[note 9], while holding the Divya Prabandham in equal esteem.

The Vadakalai follow the Sanskrit Vedas,[107] and the set of rules prescribed by the Manusmriti and Dharma Shastras.[131][132] In Sanskrit the Vadakalai are referred to as Uttara Kalārya.[133]

Traditionally, the Vadakalai believe in practising Karma yoga, Jnana yoga and Bhakti yoga, along with Prapatti, as means to attain salvation.[134][135] Also, they consider Prapatti as an act of winning grace.[106]

Vadagalai Sri Vaishnava Urdhva Pundram

The tilaka (urdhva pundra) mark of the Vadakalai men is a symbolic representation of Vishnu's right foot. Since Vishnu's right foot is believed to be the origin of the river Ganga, the Vadakalai contend that his right foot should be held in special veneration, and its sign impressed on the forehead. They also apply a central mark (sricharanam) to symbolise the goddess Lakshmi (Vishnu's wife), along with the tiruman (urdhva pundra).[111] The Urdhva Pundra that is vertical and faces upwards denotes that it helps one in reaching Vaikuntha (the spiritual abode of Vishnu), and is also considered to be a warder of evil. Vadakalai women apply a red central mark along with namam only, symbolising Lakshmi seated on a lotus on their foreheads.[citation needed]

Guru Parampara[edit | edit source]

Sri Balmukundacharyaji Maharaj of Jhalariya Mutt, Didwana, Rajasthan

The Vadakalai sect traces its lineage back to Thirukurahi Piran Pillan, Kidambi Acchan and other direct disciples of Ramanuja, and considers Vedanta Desika to be the greatest Acharya of the post Ramanuja era.[126][136][137]

The Vadakalai community consists of the following groups, based on the sampradaya followed:

  • Pancharatra – Followers of Srimad Azhagiya Singar (Srinivasacharya) of Ahobila Mutt.[138][139][140][141] The majority of Vadakalais belongs to this group.[142] His disciples established Mutts at different places in North India, including Varanasi, Chitrakoot and Pushkar.
  • Munitraya – Followers of Srimad Andavan of Andavan Ashramams,[143][144] and Swayamacharyas.[145] The Srirangam Srimad Andavan Ashramam, Poundarikapuram Andavan Ashramam, and most of the present-day Vadagalai 'svayam-acharya purusha' families are directly connected to this acharya parampara, and follow the worship and ritual patterns outlined by]Gopalarya Mahadesikan.
  • Periya Andavan Srinivasa Mahadesikan;
  • Parakala – They are mostly followers Brahmatantra Swatantra Jeeyar of Parakala Mutt, Mysore. Founded in 1399 by Brahmatantra Parakala Jeeyar, the peetadhipathis of this mutt are the preceptors of the royal family of Mysore Kingdom, Wadiyars. This has stayed as a royal mutt of the kings since then, and is a mutt for all Iyengars under this category.[146][better source needed]

Demographics[edit | edit source]

Traditionally, places of high importance with significant Vadakalai populations included Kanchipuram, Kumbakonam, Tiruvallur, Mysore and Kurnool district.[133][147][148][149][150][151] However, today much of the people have moved to the big cities.

In Vrindavan, the Jankivallabh Mandir of Keshighat is a prominent Vadakalai Sri Vaishnava monastic institution and is associated with the spiritual lineage of the Ahobila Mutt. The present Azhagiya Singar has visited this well known institution in the past as well as recently. It is presently headed by Swami Sri Aniruddhacharyaji Maharaj.

In Rajasthan the Jhalariya Mutt is one of the most prominent Mutts and its branches have spread over to the neighbouring regions of Gujarat and Maharashtra. Sri Swami Balmukundacharyaji was a distinguished scholar and renowned Acharya of this Mutt.

Notable Vadakalai people[edit | edit source]

Temples following Srivaishnava Sampradaya[edit | edit source]

See also[edit | edit source]

Notes[edit | edit source]

  1. ↑ Brahman is the metaphysical ultimate unchanging reality in Vedic and post-Vedic Hinduism, and is Vishnu in Sri Vaishnavism.
  2. ↑ These two Vaishnavism traditions are respectively called the Sri Vaishnava sampradaya and the Brahma sampradaya.[41]
  3. ↑ This work is predominantly about the Hindu scriptures called the Upanishads which Ramanuja held as the essence of the Vedas.[62]
  4. ↑ The texts of most of these scholars is lost to history.
  5. ↑ Brahman is the Vedic concept of metaphysical unchanging reality.[66]
  6. ↑ He is also known by many other names, such as Azhagiya Manavala Mamunigal, Sundhara Jamatara Muni, Ramya Jamatara Muni, Ramya Jamatara Yogi, Varavaramuni, Yathindhra pravanar, Kanthopayantha, Ramanujan ponnadi, Soumya jamathru yogindhrar, Koil Selva manavala mamunigal etc. He also has the titles Periya Jeeyar, Vellai Jeeyar, Visthavak sikhamani, Poi IllAtha Manavala Mamuni.
  7. ↑ Ramanujan's father belongs to Thenkalai sect while his mother belongs to Vadakalai sect
  8. ↑ The Sanskrit Vedas and the Dravida Veda, the composition of Alwars, which are held in equal esteem
  9. ↑ Also known as anushtaanams

References[edit | edit source]

  1. ↑ Faiths across Time [4 volumes]: 5,000 Years of Religious History [4 volumes]. Bloomsbury Publishing USA. 15 January 2014. ISBN 978-1-61069-026-3.
  2. ↑ 2.0 2.1 Ranjeeta Dutta 2007, pp. 22-43.
  3. ↑ John Carman & Vasudha Narayanan 1989, pp. 3-8.
  4. ↑ 4.0 4.1 Matchett 2000, p. 4, 200.
  5. ↑ Matchett 2000, p. 4, 77, 200.
  6. ↑ 6.0 6.1 John Carman & Vasudha Narayanan 1989, pp. xvii, 3-4.
  7. ↑ Lester 1966, pp. 266-269.
  8. ↑ 8.0 8.1 8.2 8.3 Francis Clooney & Tony Stewart 2004, pp. 167-168.
  9. ↑ 9.0 9.1 John Carman & Vasudha Narayanan 1989, pp. 3-4, 36-42, 181.
  10. ↑ 10.0 10.1 10.2 10.3 10.4 10.5 Flood 1996, p. 136.
  11. ↑ Morgan 1953.
  12. ↑ 12.0 12.1 12.2 John Carman & Vasudha Narayanan 1989, pp. 3-4.
  13. ↑ 13.0 13.1 13.2 13.3 13.4 13.5 13.6 Mumme 1987, p. 257.
  14. ↑ 14.0 14.1 14.2 14.3 14.4 Bryant 2007, pp. 286-287.
  15. ↑ Bhattacharya, Jogendra Nath (1896). Hindu Castes and Sects: An Exposition of the Origin of the Hindu Caste System and the Bearing of the Sects Towards Each Other and Towards Other Religious Systems. Thacker, Spink. p. 98. The Sri Vaishnavas among the Telingana Brahmans form a distinct caste called Andhra Vaishnava. They are not sub-divided as Vadgala and Tengala like their co-religionists of Dravida
  16. ↑ Stephan Schuhmacher (1994). The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala. p. 397. ISBN 978-0-87773-980-7.
  17. ↑ श्रीवैष्णव, Sanskrit-English Dictionary, Koeln University, Germany (2011)
  18. ↑ Klaus K. Klostermaier (1984). Mythologies and Philosophies of Salvation in the Theistic Traditions of India. Wilfrid Laurier University Press. p. 102. ISBN 978-0-88920-158-3.
  19. ↑ 19.0 19.1 Flood 1996, p. 135-136.
  20. ↑ John Carman & Vasudha Narayanan 1989, pp. 3-5.
  21. ↑ John Carman 1974, pp. 45, 80.
  22. ↑ 22.0 22.1 22.2 Jon Paul Sydnor (2012). Ramanuja and Schleiermacher: Toward a Constructive Comparative Theology. Casemate. pp. 20–22 with footnote 32. ISBN 978-0227680247.
  23. ↑ "Ramanuja | Internet Encyclopedia of Philosophy". Retrieved 21 July 2023.
  24. ↑ 24.0 24.1 Patrick Olivelle (1992). The Samnyasa Upanisads : Hindu Scriptures on Asceticism and Renunciation. Oxford University Press. pp. 10–11, 17–18. ISBN 978-0-19-536137-7.
  25. ↑ 25.0 25.1 25.2 J.A.B. van Buitenen (2008), Ramanuja - Hindu theologian and Philosopher, Encyclopædia Britannica
  26. ↑ "Ramanandi Sampradaya".
  27. ↑ Tattwananda, Swami (1984), Vaisnava Sects, Saiva Sects, Mother Worship (1st revised ed.), Calcutta: Firma KLM Private Ltd., p. 10
  28. ↑ 28.0 28.1 28.2 Flood 1996, p. 137.
  29. ↑ Mumme 1987, pp. 257-266.
  30. ↑ 30.0 30.1 30.2 30.3 30.4 John Carman 1994, p. 151.
  31. ↑ John Carman 1994, pp. 151-152.
  32. ↑ Tapasyananda 2011, p. 53.
  33. ↑ Bruce M. Sullivan (2001). The A to Z of Hinduism. Rowman & Littlefield. p. 239. ISBN 978-0-8108-4070-6.
  34. ↑ 34.0 34.1 34.2 Joseph P. Schultz (1981). Judaism and the Gentile Faiths: Comparative Studies in Religion. Fairleigh Dickinson University Press. pp. 81–84. ISBN 978-0-8386-1707-6.
  35. ↑ 35.0 35.1 Stafford Betty (2010), Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa, Asian Philosophy: An International Journal of the Philosophical Traditions of the East, Volume 20, Issue 2, pages 215-224
  36. ↑ Edward Craig (2000), Concise Routledge Encyclopedia of Philosophy, Routledge, ISBN 978-0415223645, pages 517-518
  37. ↑ Sharma 1994, p. 373.
  38. ↑ 38.0 38.1 Stoker 2011.
  39. ↑ Sharma 1994, pp. 373-374.
  40. ↑ Sharma 1994, p. 374.
  41. ↑ Klostermaier 2007, p. 304.
  42. ↑ Sharma 1994, pp. 374-375.
  43. ↑ Bryant 2007, pp. 361-362.
  44. ↑ John Carman & Vasudha Narayanan 1989, p. 6.
  45. ↑ Flood 1996, p. 136-137.
  46. ↑ Flood 1996, p. 137: the tenkalai emphasized the Tamil scriptures and surrender to the Lord by his grace.
  47. ↑ Jon Paul Sydnor (2012). Ramanuja and Schleiermacher: Toward a Constructive Comparative Theology. Casemate. pp. 10–11. ISBN 978-0227680247.
  48. ↑ 48.0 48.1 48.2 48.3 48.4 Shyam Ranganathan (2011), Rāmānuja (c. 1017 - c. 1137), IEP, York University
  49. ↑ John Carman 1994, p. 86.
  50. ↑ 50.0 50.1 50.2 John Carman 1994, pp. 117-118, 148-153.
  51. ↑ John Carman 1994, pp. 196-197, for context see 190-201.
  52. ↑ Klostermaier 2007, pp. 387-389.
  53. ↑ Lester 1966, pp. 266-282.
  54. ↑ Klostermaier 2007, p. 487.
  55. ↑ 55.0 55.1 55.2 Constance Jones; James D. Ryan (2006). Encyclopedia of Hinduism. Infobase. p. 490. ISBN 978-0-8160-7564-5.
  56. ↑ 56.0 56.1 Guy L. Beck (2012). Sonic Liturgy: Ritual and Music in Hindu Tradition. University of South Carolina Press. pp. 119–120. ISBN 978-1-61117-108-2.
  57. ↑ Guy L. Beck (2012). Sonic Liturgy: Ritual and Music in Hindu Tradition. University of South Carolina Press. pp. 118–127. ISBN 978-1-61117-108-2.
  58. ↑ 58.0 58.1 Dalal 2010, p. 399.
  59. ↑ C. R. Sreenivasa Ayyangar (1908). The Life and Teachings of Sri Ramanujacharya. R. Venkateshwar. pp. 130 footnote 2.
  60. ↑ M.C. Alasingaperumal (1900). The Brahmavâdin, Volume 5. Madras: Brahmavâdin Press. pp. 466–467.
  61. ↑ 61.0 61.1 Jon Paul Sydnor (2012). Ramanuja and Schleiermacher: Toward a Constructive Comparative Theology. Casemate. pp. 2–4. ISBN 978-0227680247.
  62. ↑ 62.0 62.1 Jon Paul Sydnor (2012). Ramanuja and Schleiermacher: Toward a Constructive Comparative Theology. Casemate. p. 4. ISBN 978-0227680247.
  63. ↑ Robert Lester (1966), Ramanuja and Shri Vaishnavism: the Concept of Prapatti or Sharanagati, History of Religion, Volume 5, Issue 2, pages 266-282
  64. ↑ 64.0 64.1 64.2 64.3 Anne Hunt Overzee (1992). The Body Divine: The Symbol of the Body in the Works of Teilhard de Chardin and Ramanuja. Cambridge University Press. pp. 30–31. ISBN 978-0-521-38516-9.
  65. ↑ R. Balasubramanian (2000). Advaita Vedānta. Munshiram Manoharlal. p. 9. ISBN 978-81-87586-04-3.
  66. ↑ Jeaneane D. Fowler (2002). Perspectives of Reality: An Introduction to the Philosophy of Hinduism. Sussex Academic Press. p. 49. ISBN 978-1-898723-94-3.
  67. ↑ Anne Hunt Overzee (1992). The Body Divine: The Symbol of the Body in the Works of Teilhard de Chardin and Ramanuja. Cambridge University Press. pp. 63–85. ISBN 978-0-521-38516-9.
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  78. ↑ Stefan Pertz (2013), The Guru in Me - Critical Perspectives on Management, GRIN Verlag, ISBN 978-3638749251, pages 2-3
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  80. ↑ 80.0 80.1 Jeffery D. Long (2011). Historical Dictionary of Hinduism. Scarecrow. p. 24. ISBN 978-0-8108-7960-7.
  81. ↑ Vasudha Narayanan (2009). Hinduism. The Rosen Publishing Group. pp. 50–51. ISBN 978-1-4358-5620-2.
  82. ↑ Tamara I. Sears (2014). Worldly Gurus and Spiritual Kings: Architecture and Asceticism in Medieval India. Yale University Press. pp. 68–70, 121–122, 159–160. ISBN 978-0-300-19844-7.
  83. ↑ 83.0 83.1 Steven Paul Hopkins (2002). Singing the Body of God. Oxford University Press. pp. 71–74. ISBN 978-0-19-802930-4.
  84. ↑ 84.0 84.1 K.V. Raman (2003). Sri Varadarajaswami Temple, Kanchi: A Study of Its History, Art and Architecture. Abhinav Publications. pp. 137–138. ISBN 978-81-7017-026-6.
  85. ↑ 85.00 85.01 85.02 85.03 85.04 85.05 85.06 85.07 85.08 85.09 85.10 85.11 Dutta, Ranjeeta (2015). "Reading Community Identities and Traditions: The History and Representation of the Shrivaishnavas of South India". Studies in Humanities and Social Sciences. 18 (1–2): 141–68. S2CID 161734042.
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  87. ↑ Geoffrey Oddie (2013). Hindu and Christian in South-East India. Routledge. pp. 94 footnote 7. ISBN 978-1-136-77377-8. Quote: In this context, 'north' refers to the northern region of the Tamil country with its capital at Kanchipuram (a historical seat of Sanskrit learning) and 'south' refers to the Kaveri delta with its capital at Srirangam - one of the sacred bastions of Tamil culture."
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Sources[edit | edit source]

Further reading[edit | edit source]

  • Dictionary of Hindu Lore and Legend (ISBN 0-500-51088-1) by Anna Dallapiccola
  • The Vernacular Veda: Revelation, Recitation, and Ritual (Univ of South Carolina Press, Columbia, South Carolina, U.S.A. 1 January 1994), by Vasudha Narayanan
  • Understanding Hinduism, (ISBN 1844832015), by Vasudha Narayanan

Template:VaisnavaSampradayas

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