Sri Vaishnavism#Origins and genetic differences

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.{{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.{{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 }} The followers of Sri Vaishnavism are known as the Sri Vaishnava(s) (IAST: Śrīvaiṣṇava, श्रीवैष्णव).[http://spokensanskrit.de/index.php?script=DI&beginning=0+&tinput=zrIvaiSNava+&trans=Translate&direction=SE श्रीवैष्णव], Sanskrit-English Dictionary, Koeln University, Germany (2011)

{{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}}

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), and the second is the Tamil traditions found in early medieval texts (Tamil Prabandham){{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 }} 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 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}}

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.{{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}} 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.{{Cite web |title=Ramanuja {{!}} Internet Encyclopedia of Philosophy |url=https://iep.utm.edu/ramanuja/ |access-date=2023-07-21 |language=en-US}} 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.{{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}}J.A.B. van Buitenen (2008), [http://www.britannica.com/biography/Ramanuja Ramanuja - Hindu theologian and Philosopher], Encyclopædia Britannica He developed the Visistadvaita ("qualified non-dualism") philosophy.{{sfn|Flood|1996|p=136}}

Around 14th century, Ramanandi Sampradaya split from it.{{cite web|url=https://lordrama.co.in/sri-vaishnav-parampara.html|title=Ramanandi Sampradaya}}Tattwananda, Swami (1984), Vaisnava Sects, Saiva Sects, Mother Worship (1st revised ed.), Calcutta: Firma KLM Private Ltd., p. 10 Around the 18th century, the Sri Vaishnava tradition split into the Vadakalai ("northern culture", Vedic) and 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 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}}

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}}

{{Main|Vishishtadvaita}}

Sri Vaishnavism's philosophical foundation was established by Ramanuja, who started his Vedic studies with Yadava Prakaasa in an Advaita Vedanta monastery. Ramanuja brought Upanishadic ideas to this tradition, and wrote texts on qualified monism, called Vishishtadvaita in the Hindu tradition.{{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}}{{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}} 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).

Vishishtadvaita asserts that 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.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 215-224Edward Craig (2000), Concise Routledge Encyclopedia of Philosophy, Routledge, {{ISBN|978-0415223645}}, pages 517-518 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.{{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}}

{{Quote box | bgcolor=#FFE0BB |align=right

|quote= Theology

Śrīvaiṣṇava theologians state that the poems of

the Alvars contain the essential meaning of

the Sanskrit Vedas.

|source =— John Carman and Vasudha Narayanan{{Sfn|John Carman|Vasudha Narayanan|1989|p=6}}}}

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.{{sfn|Flood|1996|p=136-137}} Moksha can also be reached by total surrender (saranagati), an act of grace by the Lord.{{sfn|Flood|1996|p=137: the tenkalai emphasized the Tamil scriptures and surrender to the Lord by his grace}}

God, according to Ramanuja's Sri Vaishnavism philosophy, has both soul and body; all of life and the world of matter is the glory of God's body. The path to Brahman (Vishnu), asserted Ramanuja, is devotion to godliness and constant remembrance of the beauty and love of personal god (saguna Brahman, Vishnu).{{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=10–11}} 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.

Ramanuja accepted that the Vedas are a reliable source of knowledge, then critiqued other schools of Hindu philosophy, including Advaita Vedanta, as having failed in interpreting all of the Vedic texts. He asserted, in his Sri Bhashya, that purvapaksin (previous schools) selectively interpret those Upanishadic passages that support their monistic interpretation, and ignore those passages that support the pluralism interpretation. There is no reason, stated Ramanuja, to prefer one part of a scripture and not other, the whole of the scripture must be considered on par.{{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.Shyam Ranganathan (2011), [http://www.iep.utm.edu/ramanuja/ Rāmānuja (c. 1017 - c. 1137)], IEP, York University The Vedic literature, asserted Ramanuja, mention both plurality and oneness, therefore the truth must incorporate pluralism and monism, or qualified monism.

This method of scripture interpretation distinguishes Ramanuja from Adi Shankara.{{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 epistemically verified.Mayeda & Tanizawa (1991), Studies on Indian Philosophy in Japan, 1963–1987, Philosophy East and West, Vol. 41, No. 4, pages 529–535Michael Comans (1996), Śankara and the Prasankhyanavada, Journal of Indian Philosophy, Vol. 24, No. 1, pages 49–71 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.{{Sfn|John Carman|1994|pp=86-88}}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

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 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.{{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}}

{{Main|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.{{Sfn|Francis Clooney |Tony Stewart |2004|pp=167-168}}{{Sfn|Lester|1966|pp=266-282}} The Vaishnava Agama texts, also called the Pancaratra, has been an important part of Sri Vaishnava tradition.{{sfn|Flood|1996|p=136}}{{Sfn|Klostermaier|2007|p=487}} Another theological textual foundation of the tradition are the Tamil bhakti songs of the Alvars (7th to 10th century).{{Sfn|John Carman|Vasudha Narayanan|1989|pp= 3-4}} The syncretic fusion of the two textual traditions is sometimes referred to as the Ubhaya Vedanta, or dual Vedanta.{{Sfn|John Carman|Vasudha Narayanan|1989|pp= 3-4}} The relative emphasis between the two has been a historic debate within the Sri Vaishnavism tradition,{{Sfn|Ranjeeta Dutta|2007|pp=22-43}} which ultimately led to the schism into the Vatakalai and Tenkalai sub-traditions around the 18th century.{{Sfn|Mumme|1987|p=257}}{{Sfn|Bryant|2007|pp=286-287}}

{{Main|Nathamuni}}

Nathamuni collected the poems of Nammalvar, in the form of Divya Prabandham, likely in the 9th century CE,{{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 }} 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. This precedence set the guru-sisya-parampara (teacher-student-tradition) in Sri Vaishnavism. 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.{{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 }}

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).{{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 }}

Nathamuni is also attributed with three texts, all in Sanskrit. These are Nyaya Tattva, Purusha Nirnaya and Yogarahasya.{{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 }} 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". 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), in contrast to Indian philosophies such as Buddhism that denied the existence of soul.{{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 }} Nathamuni, for example asserts,

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.

— Nyayatattva, Nathamuni, ~9th-10th century, Translator: Christopher Bartley{{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 }}

{{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. 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).{{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).{{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}} 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.{{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}}

{{Main|Ramanuja}}

The Sri Vaishnava tradition attributes nine Sanskrit texts to Ramanuja – 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.{{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}}}}) 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 the three of the largest works credited to Ramanuja; the following texts are considered as authentically traceable to Ramanuja – Shri Bhashya, Vedarthasamgraha, and the Bhagavad Gita Bhashya.{{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}}Robert Lester (1966), Ramanuja and Shri Vaishnavism: the Concept of Prapatti or Sharanagati, History of Religion, Volume 5, Issue 2, pages 266-282

Ramanuja's scholarship is predominantly founded on Vedanta, Upanishads in particular. 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. Ramanuja, wrote his biographer Ramakrishnananda, was "the culmination of the movement started from the Vedas, nourished by the Alvars, Nathamuni and Yamuncharya".

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".{{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 }}{{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}}{{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.{{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 }}}} 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.{{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 }}{{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 }}

{{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.{{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}}{{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}}{{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}}{{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}}

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. 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.{{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 }}{{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 }} 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}}

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| footer = Left: The Parakala monastery of Sri Vaishnavism
Right: A Srirangam temple tower constructed by Ahobila Mutt monastery.{{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.}}

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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.{{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 }}

A Guru is someone who is a "teacher, guide or master" of certain knowledge.Stefan Pertz (2013), The Guru in Me - Critical Perspectives on Management, GRIN Verlag, {{ISBN|978-3638749251}}, pages 2-3 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."Joel Mlecko (1982), [https://www.jstor.org/stable/3269931 The Guru in Hindu Tradition] Numen, Volume 29, Fasc. 1, pages 33-61

An Acharya refers to either a Guru of high rank, or more often to the leader of a regional monastery.{{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}}{{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 }} This position typically involves a ceremonial initiation called diksha by the monastery, where the earlier leader anoints the successor as Acharya.{{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 }} 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, divided into two, those with Tenkalai (southern) tradition and Vadakalai (northern) tradition of Sri Vaishnavism.{{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 }} 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.{{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 }} In the 15th-century, these monasteries expanded by establishing Ramanuja-kuta in major South Indian Sri Vaishnavism locations. The organizationally important Sri Vaishnavism matha are:

• Tenkalai tradition
• Sriranganarayana Jiyar Matha at Srirangam, Tamil Nadu{{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}}
• Vanamamalai Jiyar Matha at Nanguneri, Tamil Nadu{{Sfn|Dalal|2010|p=385}}
• Perarulala Yatiraja Ramanuja Jiyar Matha at Thirukkurungudi, Tamil Nadu{{Sfn|Dalal|2010|p=385}}
• Yatiraja Matha at Sriperumbudur, Tamil Nadu
• Udaiyavar Koil Jiyar Matha at Alvar Tirunagari, Tamil Nadu
• Emperumanar Jiyar Matha at Tirukkovalur, Tamil Nadu
• Andal Jeeyar Mutt at Srivilliputtur, Tamil Nadu
• Yadugiri Yathiraja Mutt at Melkote, Karnataka
• Periya and Cinna Jiyar Matha at Tirupati and Tirumala, Andhra Pradesh
• Vadakalai tradition
• Brahmatantra Parakala Matha at Mysore, Karnataka{{Sfn|Dalal|2010|p=385}}
• Ahobila Jiyar Matha at Ahobila, Andhra Pradesh{{Sfn|Dalal|2010|p=385}}
• Andavan Ashramam at Srirangam, Tamil Nadu

{{anchor|Thenkalai|Vadakalai}}

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}}{{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."}} 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 Sri Vaishnavas, Soliyar, and Sikkiliyar.

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.{{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 }}{{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 }} Ramanuja philosophy negated caste, states Ramaswamy.{{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 }} 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.

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. 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.{{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 }} Both sects believe in initiation through Pancha Samskara.{{cite book|title=Hinduism: An Alphabetical Guide|author=Roshen Dalal|publisher=Penguin Books India, 2010|page=385}} 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.{{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}} Some non-Brahmin Vaishnavas include Telugu Naidu, Tamil Vanniyar and Namadhari.{{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}} Only those Vaishnavas who are of brahmin caste call themselves as Sri Vaishnavas.{{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."}}

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."{{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 }} The Tenkalai held, adds Raman, that anyone can be a spiritual teacher regardless of caste.

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". 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".

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.{{cite book|title=Sri Ramanuja|author=Madabhushini Narasimhacharya|publisher=Sahitya Akademi, 2004|page=27}} File:Thenkalai Sri Vaishnava urdhva pundram.jpg

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.{{sfn|Coward|2008|p=141}} They consider Prapatti as an unconditional surrender. The Thenkalais follow the Tamil Prabandham, 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.

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.[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] while Vadakalais support the tonsure quoting the Manusmriti,[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]

File:Sri Kanchi Prativadibhayankar Jagadguru Anantacharya Gaddi Swamiji.jpg

The Tenkalai trace their lineage to Mudaliyandan, nephew of Ramanuja{{cite web|url=http://www.mudaliandan.com/|title=Swami Mudaliandan Thirumaligai|website=www.mudaliandan.com|access-date=2016-04-14}} The Tenkalai are followers of the philosophy of Pillai Lokacharya and Manavala Mamuni,{{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 }}{{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 }} 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.

• Srinivasa Ramanujan (1887–1920), Indian mathematician.{{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–}}{{Refn|group=note|Ramanujan's father belongs to Thenkalai sect while his mother belongs to Vadakalai sect}}
• K.S. Krishnan (1898–1961), Indian physicist.{{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 }}
• B.K.S Iyengar (1918–2014), Founder of the "Iyengar Yoga" style of Yoga.{{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}}
• Alasinga Perumal (1865–1909), Disciple of Swami Vivekananda and one of the founders of Brahmavadin which later became Vedanta Kesari.{{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}}{{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}}{{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}}
• 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.{{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}}{{Failed verification|date=December 2022}}
• Ariyakudi Ramanuja Iyengar (1890–1967), Renowned musician and architect of modern Carnatic music.{{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}}{{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}}{{cite web|url=http://www.carnatica.net/ariyakudi.htm|title=ARIYAKUDI|website=www.carnatica.net|access-date=2016-04-14}}
• J. Jayalalithaa (1948-2016), Renowned actress and six times chief minister of Tamil Nadu.{{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}}

File:Vadagalai thiruman kappu 1.jpg

The Vadakalai are followers of Ramanuja and Vedanta Desika,{{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}}{{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}} who founded the Vadakalai sampradaya{{cite web|url=http://www.britannica.com/EBchecked/topic/624460/Vedantadesika |title=Britannica Online Encyclopedia |publisher=Britannica.com |access-date=20 November 2011}} based on the Sanskritic tradition.{{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}} 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}} as established by Brahmanical tradition.

The Vadakalai ardently follow the Sanskrit Vedas,{{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}} and the set of rules prescribed by the Manusmriti and Dharma Shastras.{{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}}{{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}} The sect is based on the Sankritic tradition,{{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}} and the set of rules prescribed by the Manusmriti and other Dharma Shastras. In Sanskrit the Vadakalai are referred to as Uttara Kalārya.{{cite book|url={{Google books |plainurl=yes |id=DPP7O3nb3g0C |page=205 }} |title=Students' Britannica India |page=205 |access-date=20 November 2011}}

Traditionally, the Vadakalai believe in practising Karma yoga, Jnana yoga and Bhakti yoga, along with Prapatti, as means to attain salvation.{{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}}{{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 }} Also, they consider Prapatti as an act of winning grace.{{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–}}

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).{{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}} 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.

File:Sri Balmukundacharyaji Maharaj.jpg

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.{{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}}{{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 }}{{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 }}

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

• Pancharatra – Followers of Srimad Azhagiya Singar (Srinivasacharya) of Ahobila Mutt.{{cite book |url={{Google books |plainurl=yes |id=AFbkAAAAMAAJ }} |title=Tirupati Balaji was a Buddhist shrine, Sanjivan Publications, 1991 |access-date=20 November 2011}}{{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 }}{{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}}{{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 }} The majority of Vadakalais belongs to this group.{{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}} His disciples established Mutts at different places in North India, including Varanasi, Chitrakoot and Pushkar.
• Munitraya – Followers of Srimad Andavan of Andavan Ashramams,{{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}}{{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}} and Swayamacharyas.{{cite book|title=The Cultural Heritage of India:The Religious|page=182|publisher=Ramakrishna Mission, Institute of Culture|year=1956}} 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.{{cite web|url=http://www.parakalamatham.org/Sri-Matham/History|title=Sri Parakala Matham > Sri Matham > History}}{{Better source needed|reason=The current source is insufficiently reliable (WP:NOTRS).|date=December 2022}}

Traditionally, places of high importance with significant Vadakalai populations included Kanchipuram, Kumbakonam, Tiruvallur, Mysore and Kurnool district.{{cite book|url={{Google books |plainurl=yes |id=0eu1AAAAIAAJ |page=14 }} |title=Studies in history, Volume 1, Issue 1; Jawaharlal Nehru University. Centre for Historical Studies |year=1979 |page=14 |publisher=Sage |access-date=20 November 2011}}{{cite book |url={{Google books |plainurl=yes |id=_RG2x2xDQ5UC |page=561 }} |page=561 |title=Gazetteer of South India, Volume 2 – By W. Francis, Mittal Publications |access-date=20 November 2011}}{{cite book|url={{Google books |plainurl=yes |id=oFUg4PHzrAUC |page=33 }} |page=33 |title=Indian philosophy & culture, Volumes 3–4; Vrindāvan (India) Institute of Oriental Philosophy, Vaishnava Research Institute, Vrindāban, India |date=1 January 1984 |access-date=20 November 2011}}{{cite book|url={{Google books |plainurl=yes |id=CVzkAAAAMAAJ |page=240 }} |page=240 |title=Ontological and morphological concepts of Lord Sri Chaitanya and his mission, Volume 1; Bhakti Vilās Tīrtha Goswāmi Maharāj, Navadwīpa Dhām Prachārini Sabha; Pub' – Sree Gaudiya Math, 1994 |date=2 October 2009 |access-date=20 November 2011}}{{cite book |url={{Google books |plainurl=yes |id=9ystAAAAIAAJ |page=129 }} |page=129 |title=Studies in social history: modern India; O. P. Bhatnagar, India. University Grants Commission, University of Allahabad. Dept. of Modern Indian History; St. Paul's Press Training School, 1964 |date=1 January 2006 |access-date=20 November 2011}} 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.

• Gopala Bhatta Goswami (1503–1578), born a Vadakalai Iyengar, one of the Six Goswamis of Vrindavan in Chaitanya Vaishnavism, and a highly revered Guru in ISKCON.{{cite web|url=http://www.prabhupadanugas.eu/?p=17168 |title=The Life of Srila Gopala Bhatta Goswami; His Vadakalai origin is mentioned in the article, where Vadakalai is spelled as "Badagalai"(Some in Northern India often substitute the alphabet V with B) |publisher=Prabhupadanugas.eu |date=22 January 2011 |access-date=20 November 2011}}
• Chakravarti Rajagopalachari (1878–1972), Indian politician and activist of the Indian independence movement. Premier of Madras (1937–1939), Governor of Bengal (1946–1948), Governor-General of India (1948–1950), Union Home Minister (1950–1952) and Chief Minister of Madras state (1952–1954). Founder of Swatantra party.{{cite web|url=http://www.timescontent.com/tss/photos/preview/127445/C%20Rajagopalachari.jpg |title=TimesContent – Photo of Rajagopalachari – He wears the Vadakalai Tilak on his forehead |access-date=20 November 2011}}
• C. V. Rungacharlu (1831–1883), Diwan of Mysore kingdom from 1881 to 1883.{{cite book|title=Hindu Castes and Sects: An Exposition on the Origins of Hindu caste system|url=https://archive.org/details/in.ernet.dli.2015.217364|year=1896|page=[https://archive.org/details/in.ernet.dli.2015.217364/page/n100 78]|publisher=Thacker, Spink & Co.|author=Jogendra Nath Bhattacharya}}
• T. S. S. Rajan (1880–1953), Indian politician and freedom-fighter. Member of the Imperial Legislative Council (1934–1936), Minister of Public Health and Religious Endowments (Madras Presidency) (1937–1939), Minister of Food and Public Health (Madras Presidency) (1946–1951).{{cite book|title=Selected Works of Jawaharlal Nehru|page=440|author=Jawaharlal Memorial Fund|publisher=Orient Longman|year=1972}}
• Tirumalai Krishnamacharya (1888–1989), an influential Yoga teacher, healer and scholar.
• Agnihotram Ramanuja Tatachariar (1907–2008), renowned vedic scholar, and recipient of two national awards for his contribution to Vedic studies and Sanskrit literature.{{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}}
• Krishnamachari Srikkanth (b. 1959), Indian Cricket Player
• R. Madhavan (b. 1970), Indian film actor{{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}}

• Divya Desams
• Abhimana Kshethrams
• Ranganathaswamy Temple, Srirangam
• Venkateswara Temple, Tirumala
• Andal Temple, Srivilliputtur
• 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

• Ramanujacharya
• Viśiṣṭādvaita
• Vaishnavism
• Alvars
• Iyengar
• Satani
• Namadhari
• Divya Desam
• Srivaishnava-Jaina conflict resolution inscription, Kalya

{{reflist|group=note|2}}

{{Reflist|30em}}

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• Dictionary of Hindu Lore and Legend ({{ISBN|0-500-51088-1}}) by Anna Dallapiccola
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{{VaisnavaSampradayas}}

Vishistadvaita

Category:Vaishnava sects

Category:Tamils and religion

Category:Bhakti movement

Category:Vishishtadvaita Vedanta