Vaishnavism, one of the major forms of modernHinduism, characterized by devotion to the godVishnu and his incarnations (avatars). A devotee of Vishnu is called a Vaishnava. The devotional Vaishnava literature that emerged inSanskrit and invernacular writings from the 10th through the 16th century continues to be a part of Vaishnava worship, though it is often supplemented by later philosophical and narrative texts, both written and oral.

For Vaishnavas, absolute reality (brahman) ismanifested in Vishnu, who in turn is incarnated inRama,Krishna, and other avatars; the ten primary avatars of Vishnu are called the Dashavatara. Through his avatars, Vishnu defends traditional righteousness in keeping with themoral law (dharma). The most popular of the avatars are Rama and Krishna.Rama is often depicted in Hindu art and literature with his consortSita.Krishnamanifests his true identity as Vishnu to his warrior friendArjuna in theBhagavadgita, but he is often portrayed as a handsome youth in the company ofRadha or othergopis (milkmaids).

The various sects of worshippers of Vishnu pray to him in different ways. For some, the goal of religious devotion (bhakti) to Vishnu is liberation (moksha) from the cycle of birth and death (samsara). For others, it is health and prosperity in this life, good crops, success in business, or thriving children. Most Vaishnavas hope to spend eternity in Vishnu’s presence after death.

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Hinduism: Vaishnavism and Shaivism

Vaishnavismcomprises many sects and groups that differ in their interpretation of the relationship between the individual and God. The Srivaishnava sect, for example, emphasizes the doctrine ofvishishtadvaita (“qualified nondualism”) ofRamanuja, according to which, although thedifferentiated phenomenal world is illusory (maya), it is nevertheless the medium through which devotees may gain access to God. Another group professes thedvaita (“dualism”) of the philosopherMadhva, the belief that God and thesoul are separate entities and that the soul’s existence is dependent on God. ThePushtimarg sect maintains theshuddhadvaita (“pure nondualism”) doctrine of the theologianVallabhacharya, which does not declare the phenomenal world to be anillusion. The Gaudiya sect, founded byChaitanya, teachesachintya-bhedabheda (“inconceivable duality and nonduality”), the belief that the relation between God and the world is beyond the scope of human comprehension. In addition to these philosophical sects, many other Vaishnava groups are scattered throughoutIndia, often centred in local temples or shrines.