Principles of Srivaishnavism

Srivaishnavism is a philosophy and a religion based on the Upanisads and the divine hymns of Alwars. This system of philosophy explains the nature of souls, matter and God and the relation between them in a rational manner based on testimony and prescribes two basic paths namely Bhakti and Prapatti to get liberation from the vicious cycle of birth and death and attaining the highest state bliss which is nothing but divine service to Sriman Narayana( in paramapada). Srivaishnavism lays equal emphasis on ethical religious way of life and performance of religious duties. It is this practical aspect that gives distinction to Vaishnava philosophy that is far more important than the philosophy!

This song composed by Narasimha Mehta (a Gujarati poet of 15th century) summarises practical Vaishnava values in an unique way :

He is a true Vaishnava who knows and feels another’s calamities as his own.

Ever ready to serve, he never boasts.

Keeping his thought, word and deed pure.

Blessed is the mother of such a person.

He treats women as he would treat his own mother

He keeps his mind calm and does not stain his lips with falsehood;

Nor does he touch another’s wealth.

No bonds of attachment can hold him.

Ever in tune with Rama-nama (name of God), within his body is present all places of piligrimage.

Free from greed and deceit, passion and anger,

This is a true Vaishnava

We can find the echo of such statements emphasizing the religious and ethical values in almost all the world religions. However, the distinctive feature of Vaishnava dharma lies in the fact that a Vaishnava believes in Vishnu, the Supreme Being who pervades the entire universe as enunciated in the Isavasya Upanisad - isa vasyam idam sarvam yatkincha jagatyam jagat. Hence, a Vaishnava should therefore love all beings and treat them as equal and hate none. He should live with the peace of mind and lead a humble pious life dedicating himself to the service of God and his devotees. Such a way of life will bring him not only happiness in this world but an everlasting bliss in the other world.

One of the essential requirements for a Vaishnava in order to lead a religious life is to have a well qualified Acharya or Guru. Even the most meritorious person and a sinner of the worst kind needs the guidance of an Acharya or preceptor. The inner meaning of the philosophical truths cannot be attained by just self study of Vedanta.. A special feature of Vaishnaivism is the emphasis on daily worship of the entire lineage of Acharyas starting from Narayana, the first Acharya (preceptor) to the present Acharya.

For one to be fully qualified as a Vaishnava, one has to undergo the five-fold sacrament, namely pancha-samskara.

The distinctions of caste, creed, learning and social status have no bearing on being a Vaishnava. Garuda purana explicitly states that a person who has the eight-fold bhakti in Vishnu should be honored, even if he is a mleccha or person who does not conform to Hindu ideals.

A devout Vaishnava performs certain prescribed daily duties meticulously with true devotion. These duties are :

1) abhigamana or morning prayers,

2) upadana or collection of materials for worship,

3) ijya or formal worship of God, 4) svadhyaya - recitation and study of scriptures,

5) yoga or contemplation on God.

There are certain easier religious practices such as the nine-fold bhakti mentioned in srimad-bhagavatam :

1) listening to the glory of Vishnu (sravana),

2) singing the glory of God (kirtana)

3) constantly remembering His greatness, (smarana)

4) service to God (padasevana),

5) offering worship to God’s image (archana),

6) prostrating before God(vandana),

7) developing feeling of subbordination to God (dasya),

8) developing friendly disposition to God (sakhya) and

9) surrendering oneself to God.

These practices do not require preparatory and purificatory activities except deep love for God.

A vaishnava has to fully realize that he (sesa) is absolutely dependent on God (sesin) and that his intrinsic duty is to serve God at all times (sarvakala) and all ways (sarvavastha). He should realize that he is a mere tool in the hands of God and do all actions not for his selfish purpose but with a spirit of providing pleasure to God. This is nishkama karma or self-less action and this is the height of renouncement of ego (ahankara) and the notion of mine (mamakara). A service done in this spirit removes one’s sins by earning the grace of God. Though any act can be taken as kainkarya or service to God, there are certain services mostly related to temple activities ranging from the simplest act of bringing flowers to the great task of construction of a temple to Sri-Hari. Some examples of kainkarya are : lighting lamps, waving fan to the diety, preparing and offering food to God, bringing water for worship, recitation of hymns and slokas, cleaning the floors of the temple etc. A true kainkarya is done not for monetary or social gain but as a source of divine pleasure to Sri-Hari.

Along with service to God, a true Vaishnava should serve Godly people or Bhagavatas. In fact service to His devotees is MORE IMPORTANT