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Vaishnavism (Sanskrit: वैष्णव धर्म, IPA: [ʋəiˈʂɳəʋə ˈd̪ʱərmə]) is a tradition of Hinduism, distinguished from other
schools by its worship of Vishnu or his associated avatars, principally as Rama and Krishna , as the original and
supreme God.[1] This worship in different perspectives or historical traditions addresses God under the names of
Narayana, Krishna, Vāsudeva or more often "Vishnu", and their associated avatars.[2] [3] Its beliefs and practices,
especially the concepts of Bhakti and Bhakti Yoga, are based largely on the Upanishads, and associated with the
Vedas and Puranic texts such as the Bhagavad Gita, and the Padma, Vishnu and Bhagavata Puranas.[4] [5] [6] [7]
The followers of Vaishnavism are referred to as Vaishnava(s) or Vaishnavites. A large percentage of Hindus are
Vaishnavas,[8] with the vast majority living in India. Awareness, recognition, and growth of the belief has
significantly increased outside of India in recent years. The Gaudiya Vaishnava branch[9] of the tradition has
significantly increased the awareness of Vaishnavism internationally, since the mid-1900s, largely through the
activities and geographical expansion of the Hare Krishna movement, primarily through ISKCON and more recently,
through several other Vaishnava organizations conducting preaching activities in the West.[10]

Etymology
The term Vaishnavism entered the English language in the 19th century. It was formed by attaching the suffix -ism to
Sanskrit Vaishnava (IAST: vaiṣṇava), which is the vriddhi form of Vishnu meaning "relating, belonging, or sacred to
Vishnu" or "a worshipper or follower of Vishnu".[11]

Principal historic branches


Bhagavatism, early Ramaism and Krishnaism, merged in historical Vishnuism,[12] a tradition of Historical Vedic
religion, distinguished from other traditions by its primary worship of Vishnu.[1] Vaishnavism, is historically the first
structured Vaishnava religion as "Vishnuism, in a word, is the only cultivated native sectarian native religion of
India."[13] Although it is usual to speak of Vishnu as the source of the avataras, this is only one of the names by
which the god of Vaishnavism is known. The other names include Narayana, Vasudeva and Krishna; each the name
of a divine figure with attributed supremacy, which each associated tradition of Vaishnavism believes to be
distinct.[2] For example, in the Krishnaism branch of Vaishnavism,[14] such as the Gaudiya Vaishnava, Nimbaraka
Vaishnavism 2

and Vallabhacharya traditions, devotees worship Krishna as the One Supreme form of God, and source of all avatars,
Svayam Bhagavan, in contrast to the belief of the devotees of the Sri Sampradaya.[15]

Principal beliefs

Supreme God
The principal belief of Vishnu-centered sects is the identification of
Vishnu or Narayana as the one supreme God. This belief contrasts with
the Krishna-centered traditions, such as Vallabha, Nimbaraka and
Gaudiya, in which Krishna is considered to be the One and only
Supreme God and the source of all avataras.[16] The belief in the
supremacy of Vishnu is based upon the many avataras (incarnations) of
Vishnu listed in the Puranic texts, which differs from other Hindu
deities such as Ganesha, Surya or Durga. The latter are instead
classified as demi-gods or devas. Vaishnavites consider Shiva, one of
the Hindu Trimurti (Trinity) as subservient to Vishnu,[16] and a
Vaishnava himself.[17] Swaminarayan, founder of the Swaminarayan
faith, differs with this view and holds that Vishnu and Shiva are
different aspects of the same God.[18] Notably, the Swaminarayan view
is a minority view among Vaishnavites.
Vishnu, as commonly depicted in his four-armed
form
A few Vaishnava schools also identify the God of the Abrahamic
religions with Vishnu; this is problematic in instances where
YHWH/Allah is viewed as a single eternal being, outside, beyond and separate from his creation. Vishnu is viewed
through the panentheistic lens of Hinduism where all existence is a part of God, and God includes all existence.[19]
Another distinguishing feature of the Vaishnava teachings, is that God (Vishnu and/or Krishna) "is a real person and
His variegated creation is also real".[20] This diffusion of God in creation is also evident in many Abrahamic
traditions. Kabbalistic teachings regarding YHWH as Ayn Sof are more compatible with Vaishnavism.

Worship
Vaishnava theology includes the central beliefs of Hinduism such as pantheism, reincarnation, samsara, karma, and
the various Yoga systems, but with a particular emphasis on devotion (bhakti) to Vishnu through the process of
Bhakti yoga, often including singing Vishnu's name's (bhajan), meditating upon his form (dharana) and performing
deity worship (puja). The practices of deity worship are primarily based on texts such as Pañcaratra and various
Samhitas.[21]
Within their worship Vaishnava devotees consider that Vishnu is
within them, as the Antaryami or the God within and as the foundation
of their being; which is a part of the definition of the name Narayana.
Unlike other schools of Hinduism whose goal is liberation (moksha),
or union with the Supreme Brahman, the ultimate goal of Vaishnava
practice is an eternal life of bliss (ananda) in service to Vishnu, or one
of his many avatars, in the spiritual realm of 'Vaikuntha', which lies
beyond the temporary world of illusion (maya). The three features of
the Supreme as described in the Bhagavata Purana--Brahman,
Temple dedicated to the worship of Vishnu as
Paramatma and Bhagavan--are viewed as the Universal Vishnu, Vishnu
Venkateswara
within the heart, and Vishnu the personality respectively.[22]
Vaishnavism 3

Initiation
Vaishnavas commonly follow a process of initiation (diksha), given by a guru, under whom they are trained to
understand Vaishnava practices. At the time of initiation, the disciple is traditionally given a specific mantra, which
the disciple will repeat, either out loud or within the mind, as an act of worship to Vishnu or one of his avatars. The
practice of repetitive prayer is known as japa. The system of receiving initiation and training from a spiritual master
is based on injunctions throughout the scriptures held as sacred within the Vaishnava traditions:
"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render
service unto him. The self-realized souls can impart knowledge unto you because they have seen the
truth."(Bhagavad Gita)[23]
"One who is initiated into the Vaishnava mantra and who is devoted to worshiping Lord Vishnu is a
Vaishnava. One who is devoid of these practices is not a Vaishnava."(Padma Purana) [24]
The scriptures specific to the Gaudiya Vaishnava group also state that one who performs an act of worship as simple
as chanting the name of Vishnu or Krishna can be considered a Vaishnava by practice:
"Who chants the holy name of Krishna just once may be considered a Vaishnava. Such a person is
worshipable and is the topmost human being."(Chaitanya Charitamrita) [25]

Attitude toward scriptures


Vaishnava traditions refer to the writings of previous acharyas in their respective lineage or sampradya (see below)
as authoritative interpretations of scripture.[16] While many schools like Smartism and Advaitism encourage
interpretation of scriptures philosophically and metaphorically and not too literally , Vaishnavism stresses the literal
meaning (mukhya vṛitti) as primary and indirect meaning (gauṇa vṛitti) as secondary: sākṣhād upadesas tu shrutih -
"The instructions of the shruti-shāstra should be accepted literally, without fanciful or allegorical
interpretations."[16] [26]

Vaishnava sampradayas
Within Vaishnavism there are four main disciplic lineages
(sampradayas),[27] each exemplified by a specific Vedic personality.
The four sampradayas follow subtly different philosophical systems
regarding the relationship between the soul (jiva) and God (Vishnu or
Krishna), although the majority of other core beliefs are identical.[4]
[10] [16] [28]

Lakshmi-sampradaya
Philosophy: Vishishtadvaita ("qualified Non-dualism"),
espoused by Ramanujacharya Vaishnavite Brahmin students at a theological
seminary in Tanjore. Source:The National
See Sri Vaishnavism. Geographic Magazine, Nov 1909
Brahma sampradaya
Philosophies: Dvaita ("dualism"), espoused by Madhvacharya, and Achintya Bheda Abheda (literally
"inconceivable difference and non-difference"), espoused by Chaitanya Mahaprabhu (see Gaudiya
Vaishnavism).
Rudra sampradaya
Philosophy: Shuddhadvaita ("pure nondualism"), espoused by Vishnuswami and Vallabhacharya.
Kumara-sampradaya
Philosophy: Dvaitadvaita ("duality in unity"), espoused by Nimbarka.[29]
Vaishnavism 4

Vaishnavism in South India


Broadly , Vaishnavas in South India can be classified as brahmins and non-brahmins .
Among the brahmins the main groups are
1. 1. The Iyengars , who follow the Sri Vaishnava Vishistadvaita philosophy of Asuri Ramanujacharya. The Iyengars
are further divided into the Vadakalai(who adhere to the Sanskrit Vedas) and Thenkalai(who asseverate primacy to
Tamil prabhandams).[30] Both these sects either adhere to the Pañcaratra agama, or Vaikhanasa agama in temples.
2. The Madhvas , who follow the SadVaishnava Dvaita philosophy of Madhvacharya.
3. The Vaikhanasas , who are primarily an ancient community of temple priests , who use the Vaikhanasa Agama in
temple worship.
Among the non brahmins , sections of various communities like the Chettiars and Mudaliars in Tamil Nadu ,
sections of the Settys , the Reddys, Rajus and Haridasu's in Andhra Pradesh , and so on in other states describe
themselves as Vaishnava . Some groups tend to be vegetarian like the brahmins .
The Iyengars are further divided by philosophy into the Vadagalai and Tengalai Branches .
In temple worship, a Vaikhanasa temple ( like Tirumala ) , a Madhva temple ( like Udupi ) , a Tengalai Iyengar
temple ( like Melukote) and a Vadagalai Iyengar temple ( like Ahobilam ) all have distinctly different rituals and
customs with priests of that particular denomination who perform the worship . However all temples are popularly
visited by all Vaishnavas as lay worshippers , as also Hindus of various other denominations but who are not
exclusively Vaishnava .
In Kerala , some communities call themselves Vaishnava and use sandal paste for the forehead tilaks . Kerala
Vaishnavaite temples have their own traditions with the worship being done by brahmin Namboodiris with
Vaishnavaite leanings .

Other Branches and sects


• The Ramanandi movement, begun by Ramananda.
• Mahapuruxiya Dharma, espoused by Sankardeva.
• Vaisnava-Sahajiya, a tantric school

Tilaka styles
Vaishnavas mark their foreheads with tilaka, either as a daily ritual, or on special
occasions. The different Vaishnava sampradayas each have their own distinctive style of
tilaka, which depicts the siddhanta of their particular lineage. The general tilaka pattern is
of two or more connected vertical lines on and another line on the nose resembling the
letter Y, which usually represents the foot of Vishnu and the lotus flower.[31]

History
The worship of Vishnu was already well developed in the period of the Itihasas.[32]
Hopkins says "Vishnuism, in a word, is the only cultivated native sectarian native religion
of India."[13] Vaishnavism is expounded in a part of the Mahabharata known as the
Bhagavad Gita, which contains a dialogue between Krishna and Arjuna. Krishna is one of
the avatars of Vishnu. In this dialogue, Krishna plays the role of Arjuna's charioteer. A Sri Vaishnava tilaka

Many of the ancient kings, beginning with Chandragupta II (Vikramaditya) were known as
Parama Bhagavatas, or Bhagavata Vaishnavas.[33]
Vaishnavism 5

Vaishnavism flourished in predominantly Shaivite South India during the seventh to tenth centuries CE, and is still
commonplace, especially in Tamil Nadu, as a result of the twelve Alvars, saints who spread the sect to the common
people with their devotional hymns. The temples which the Alvars visited or founded are now known as Divya
Desams. Their poems in praise of Vishnu and Krishna in Tamil language are collectively known as Naalayira (Divya
Prabandha).[34] [35]
In later years Vaishnava practices increased in popularity due to the influence of sages like Ramanujacharya,
Madhvacharya, Nimbarkacharya, Vallabhacharya, Manavala Mamunigal, Vedanta Desika, Surdas, Tulsidas,
Tyagaraja, and many others.[36] [37] [38] [39]
In his The Religions of India, Edward Washburn Hopkins presents an accepted distinction as to the assumption that
Vishnuism is associated with Vedic brahmanism, and was part of brahmanism. Krishnaism was adopted much later,
and it is for this reason, amongst others, that despite its modern iniquities Shiva has appealed more to the brahmans
than Krishna. It's only later that Vishnuism merged with Krishnaism.[40]
Large Vaishnava communities now exist throughout India, and particularly in Western Indian states, such as western
Madhya Pradesh, Rajasthan and Gujarat. Important sites of pilgrimage for Vaishnavs include: Guruvayur Temple,
Sri Rangam, Vrindavan, Mathura, Ayodhya, Tirupati, Puri, Mayapur, Nathdwara and Dwarka.[41]
Since the 1900s Vaishnavism has spread from within India and is
now practiced in many places around the globe, including
America, Europe, Africa, Russia and South America. This is
largely due to the growth of the ISKCON movement, founded by
A.C. Bhaktivedanta Swami Prabhupada in 1966.[43] [44] [45]

Puranic Epics
Two great Indian epics, Ramayana and Mahabharata, are an
important part of Vaishnava philosophy, theology, and culture.
The Ramayana describes the story of Rama, an avatara of Vishnu,
and is taken as a history of the 'ideal king', based on the principles
of dharma, morality and ethics. Rama's wife Sita, his brother
Lakshman and his devotee/follower Hanuman all play key roles
within the Vaishnava tradition as examples of Vaishnava etiquette
and behaviour. Ravana, the evil king and villain of the epic, plays
the opposite role of how not to behave. Krishna murti(left) with Radha
[42]

The Mahabharata is centered around Krishna, another avatara of Bhaktivedanta Manor, Watford, England

Vishnu, and details the story of a dynastic war between two


families of cousins, with Krishna and the Pandavas, five brothers, playing pivotal roles in the drama. The
philosophical highlight of the work is the chapter covering a conversation between Arjuna and Krishna prior to the
final battle, individually known as the Bhagavad Gita. The Bhagavad Gita, though influential in most philosophies of
Hinduism, is of particular importance to Vaishnavas because it is believed to be an accurate record of the very words
spoken by Krishna himself. Depending on the Sampradaya or Vaishnava group one follows, Krishna is regarded
either as a full avatar of Vishnu, non-different from him, or as the source of all avatars including Vishnu himself,[46]
a notion held within the Gaudiya, Vallabha and Nimbarka branches of Vaishnavism.

Both works are often re-enacted in part as dramas by followers of Vaishnavism, especially on festival days
concerning each of the specific avatars. The Bhagavad Gita is widely studied as a theological textbook and is
rendered in numerous English translations and world languages.
Vaishnavism 6

Western Academic study


Vaishnava theology has been a subject of study and debate for many devotees, philosophers and scholars within
India for centuries. In recent decades this study has also been pursued in a number of academic institutions in
Europe, such as the Oxford Centre for Hindu Studies and Bhaktivedanta College. The Vaishnava scholars
instrumental in this western discourse include Tamala Krishna Goswami, Hridayananda dasa Goswami, Graham
Schweig, Kenneth R. Valpey, Guy Beck and Steven J. Rosen among others.
In 1992 Steven Rosen founded The Journal of Vaishnava Studies[47] as an academic journal of Hindu studies, and of
Vaishnava, and Gaudiya Vaishnava studies in particular.

See also
• Vaikhanasas
• Krishnaism
• Shaivism
• Brāhmaṇa
• Shaktism

References
[1] Goswami, B.K. (1965). The Bhakti Cult in Ancient India. Chowkhamba Sanskrit Series Office.
[2] Matchett, Freda (2000). 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. Surrey: Routledge. p. 254. ISBN 0-7007-1281-X. p. 4
[3] Page 1–Ramanuja and Sri Vaisnavism (http:/ / www. sanskrit. org/ www/ Ramanuja/ Ramanuja& vaishna. html) "In general, the Vaisnava
Agamas describe Visnu is the Supreme Being and the foundation of all existence."
[4] Mahony, W.K. (1987). "Perspectives on Krsna's Various Personalities" (http:/ / links. jstor. org/
sici?sici=0018-2710(198702)26:3<333:POKVP>2. 0. CO;2-0). History of Religions 26 (3): 333–335. . Retrieved 2008-04-12.
[5] Elkman, S.M.; Gosvami, J. (1986). Jiva Gosvamin's Tattvasandarbha: A Study on the Philosophical and Sectarian Development of the
Gaudiya Vaisnava Movement. Motilal Banarsidass Pub.
[6] Heart of Hinduism - Vaishnavism (http:/ / hinduism. iskcon. com/ tradition/ 1201. htm)
[7] Explanation of different scriptural texts within Hinduism (http:/ / www. hinduism. co. za/ vedas-. htm)
[8] Major Branches - Hinduism (http:/ / www. adherents. com/ adh_branches. html#Hinduism) from adherents.com
[9] Dimock Jr, E.C. (1963). "Doctrine and Practice among the Vaisnavas of Bengal" (http:/ / links. jstor. org/
sici?sici=0018-2710(196322)3:1<106:DAPATV>2. 0. CO;2-K). History of Religions 3 (1): 106–127. doi:10.1086/462474. . Retrieved
2008-04-12.
[10] Contemporary Theological Trends in the Hare Krishna Movement (http:/ / web. uni-marburg. de/ religionswissenschaft/ journal/ diskus/
knott. html) "Until the last fifteen years or so, there had been a lack of scholarship in the West on Vaishnavism, and this was seen by Hare
Krishna devotees as a situation which must be changed."
[11] Vaishnavism in Simpson, John (Ed); Weiner, Edmund (Ed.) (1989). Oxford English Dictionary (Second ed.). USA: Oxford University Press.
ISBN 0198611862.
[12] Gonda, J. (1993). Aspects of Early Visnuism (http:/ / books. google. com/ ?id=b8urRsuUJ9oC& dq=Visnuism& printsec=frontcover).
Motilal Banarsidass Publ.. p. 163. ISBN 9788120810877. .
[13] Hopkins,The Religions of India, p.690
[14] Review: by Kenneth Scott Latourette (http:/ / www. jstor. org/ pss/ 2753385) India and Christendom: The Historical Connections between
Their Religions. by Richard Garbe; Lydia Gillingham Robinson Pacific Affairs, Vol. 34, No. 3 (Autumn, 1961), pp. 317-318.
[15] Page 1–Ramanuja and Sri Vaisnavism (http:/ / www. sanskrit. org/ www/ Ramanuja/ Ramanuja& vaishna. html) "In general, the Vaisnava
Agamas describe Visnu is the Supreme Being and the foundation of all existence."
[16] Gupta, Ravi M.; Edited by Gavin Flood, University of Stirling (2007). Caitanya Vaisnava Vedanta of Jiva Gosvami: When knowledge meets
devotion. Routledge. ISBN 0415405483.
[17] Brahma-Samhita 5.45 (http:/ / brahmasamhita. com/ 5/ 45/ en1) "The supremacy of Sambhu [Shiva] is subservient to that of Govinda
[Vishnu]; hence they are not really different from each other... He is the lord of jiva but yet partakes of the nature of a separated portion of
Govinda."
[18] According to this site, ], verses 47, 84, of their scripture, Shikshapatri, (http:/ / www. kakaji. org/ shikshapatri_verses. asp?catid=viewAll)
states, "And the oneness of Narayana and Shiva should be understood, as the Vedas have described both to be brahmaroopa, or form of
Brahman, i.e., Saguna Brahman, indicating that Vishnu and Shiva are different forms of the one and same God.
Vaishnavism 7

[19] krishna.com (http:/ / www. krishna. com/ node/ 590) "The names can be generic terms, such as “God” or “the Absolute Truth.” They can be
in Sanskrit, such as Govinda, Gopala, or Shyamasundara.
[20] Richard Thompson, Ph. D. (December 1994). Reflections on the Relation Between Religion and Modern Rationalism (http:/ / content.
iskcon. com/ icj/ 1_2/ 12thompson. html). . Retrieved 2008-04-12.
[21] Tantric Literature And Gaudiya Vaishnavism (http:/ / www. vnn. org/ editorials/ ET9901/ ET05-2795. html)
[22] Bhag-P 1.2.11 (http:/ / www. vedabase. net/ sb/ 1/ 2/ 11/ en1) "Learned transcendentalists who know the Absolute Truth call this nondual
substance Brahman, Paramatma or Bhagavan."
[23] Bhag Gita 4:34 (http:/ / www. bhagavadgitaasitis. com/ 4/ 34/ en)
[24] Caitanya Caritamrta: Madhya-lila, 15.106, 16.72, 16.74 (http:/ / bvml. org/ SGK/ 03. html)
[25] Chaitanya Charitamrita: Madhya-lila, 15.106 (http:/ / bvml. org/ SGK/ 03. html)
[26] Jiva Goswami, Kṛiṣhna Sandarbha 29.26-27
[27] The Sampradaya of Sri Caitanya, by Steven Rosen and William Deadwyler III (http:/ / content. iskcon. com/ icj/ 4_1/ satya_rsd. html) "the
word sampradaya literally means 'a community'. A text from the Padma Purana quoted widely in Vaisnava writings speaks directly about these
authorised communities. It says that 'Those mantras which are not received within a sampradaya are fruitless; they have no potency'. The text
then specifically names the sampradayas. 'In the Kali-yuga, there will be four sampradayas.' ― we are talking about Vaisnava sampradayas ―
'They are the Brahma Sampradaya, originating with Brahma; Sri Sampradaya, starting with Laksmi; Rudra Sampradaya, starting with Siva;
there's another one starting from Sanaka and the others, the Kumaras'. Those are the four recognised Vaisnava sampradayas."
[28] Guy L. Beck (2005). "Krishna as Loving Husband of God" (http:/ / books. google. com/ ?id=0SJ73GHSCF8C& pg=PA65& dq=Four+
sampradayas+ Vaisnava). Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity. ISBN 9780791464151. . Retrieved
2008-04-12.
[29] Klostermaier, K.K. (1998). A concise encyclopedia of Hinduism. Oneworld.Vaisnavism and the founders of the four Vaishnava sampradayas
are presented in separate entries. The Encyclopedia gives explanations about Gaudiya Vaisnavism, Caitanya Mahaprabhu, bhakti and
bhakti-marga.
[30] Pg 31 Std 7 Social Science textbook printed by the TamilNadu textbook corporation (http:/ / www. textbooksonline. tn. nic. in/ Books/ 07/
Std07-SS-EM. pdf)
[31] britannica.com - Vaishnavism (http:/ / www. britannica. com/ eb/ topic-621641/ Vaishnavism)
[32] britannica.com (http:/ / www. britannica. com/ eb/ article-9074641/ Vaishnavism)
[33] Kalyan Kumar Ganguli: (1988). Sraddh njali, Studies in Ancient Indian History: D.C. Sircar Commemoration: Puranic tradition of Krishna.
Sundeep Prakashan. ISBN 8185067104.p.36
[34] Annangaracariyar, P.B. (1971). Nalayira tivviyap pirapantam. Kanci: VN Tevanatan.
[35] Seth, K.P. (1962). "Bhakti in Alvar Saints". The University Journal of Philosophy.
[36] Jackson, W.J. (1992). "A Life Becomes a Legend: Sri Tyagaraja as Exemplar" (http:/ / links. jstor. org/
sici?sici=0002-7189(199224)60:4<717:ALBALS>2. 0. CO;2-N). Journal of the American Academy of Religion 60 (4): 717–736. . Retrieved
2008-04-12.
[37] Jackson, W.J. (1991). Tyagaraja: Life and Lyrics. Oxford University Press, USA.
[38] Ayyappapanicker, K.; Akademi, S. (2000). Medieval Indian Literature: An Anthology. Sahitya Akademi.
[39] Roy Chaudhury, H.C.; Prajnananda, S. (2002). "Further Reading". Encyclopedia of Modern Asia.
[40] Hopkins,The Religions of India, p.530 "When, however, pantheism, nay, even Vishnuism, or still more, Krishnaism, was an accepted fact
upon what, then, was the wisdom of the priest expended?"
[41] Klostermaier, Klaus K. (2000). Hinduism: A Short History. Oxford: Oneworld Publications. ISBN 1-85168-213-9.
[42] Valpey, K.R. (2004). The Grammar and Poetics of Murti-Seva: Caitanya Vaisnava Image Worship as Discourse, Ritual, and Narrative.
University of Oxford.
[43] Selengut, Charles (1996). "Charisma and Religious Innovation:Prabhupada and the Founding of ISKCON" (http:/ / content. iskcon. com/ icj/
4_2/ 4_2charisma. html). ISKCON Communications Journal 4 (2). .
[44] Herzig, T.; Valpey, K. (2004). "Re—visioning Iskcon" (http:/ / books. google. com/ ?id=mBMxPdgrBhoC& pg=PA416& dq=meanings+
name+ Krishna+ Gopala). The Hare Krishna Movement: the Postcharismatic Fate of a Religious Transplant. ISBN 9780231122566. .
Retrieved 2008-01-10.
[45] Prabhupada - He Built a House, Satsvarupa dasa Goswami, Bhaktivedanta Book Trust, 1983, ISBN 0-89213-133-0 p. xv
[46] Bhag-P 1.3.28 (http:/ / srimadbhagavatam. com/ 1/ 3/ 28/ en1) "krishnas tu bhagavan svayam"
[47] Journal of Vaishnava studies (http:/ / www. deepakheritage. com/ indic_series. htm#BackIssue) - note, contains commercial link, better ref
required
Vaishnavism 8

External links
• Vaishnavism (http://hinduism.iskcon.com/tradition/1201.htm) (Heart of Hinduism)
• Who is Vishnu? Vaishnava FAQ (http://www.dvaita.org/docs/srv_faq.html) (dvaita.org)
• Nathamuni-Alavandar.org - Dedicated to Shriman Nathamunigal and Shri Alavandar (http://
nathamuni-alavandar.org/)
Article Sources and Contributors 9

Article Sources and Contributors


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Image Sources, Licenses and Contributors


File:Om.svg  Source: http://en.wikipedia.org/w/index.php?title=File:Om.svg  License: Public Domain  Contributors: AnonMoos, BRUTE, Bdk, Davin7, Dbachmann, Editor at Large, Exact,
Gregory Orme, Herbythyme, Marshie, Mystical Sadhu, Nilfanion, Nishkid64, Rugby471, The Evil IP address, Toyboy84, Túrelio, Wutsje, Xhienne, 52 anonymous edits
Image:HinduSwastika.svg  Source: http://en.wikipedia.org/w/index.php?title=File:HinduSwastika.svg  License: Public Domain  Contributors: User:Masturbius
File:Vishnu.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Vishnu.jpg  License: Public Domain  Contributors: Ranveig, Redtigerxyz, Roland zh
File:Tirumala temple.JPG  Source: http://en.wikipedia.org/w/index.php?title=File:Tirumala_temple.JPG  License: unknown  Contributors: User:Vimalkalyan
File:Iyengar Vedic students 1909.JPG  Source: http://en.wikipedia.org/w/index.php?title=File:Iyengar_Vedic_students_1909.JPG  License: Public Domain  Contributors: W. M. Zumbro.
Original uploader was Ravichandar84 at en.wikipedia
File:Brosen sritilaka.png  Source: http://en.wikipedia.org/w/index.php?title=File:Brosen_sritilaka.png  License: Creative Commons Attribution 2.5  Contributors: Brosen, Ranveig, Redtigerxyz,
V das
File:Radhakrishna manor.JPG  Source: http://en.wikipedia.org/w/index.php?title=File:Radhakrishna_manor.JPG  License: GNU Free Documentation License  Contributors: User:Gaura

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