Relevant bibliographies by topics / Vaishnavism

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Vaishnavism'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Vaishnavism"

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Bora, Simashree. "Gendered Devotion in Neo-Vaishnavism: Women, Monks and Sattras of Majuli, Assam." Indian Journal of Gender Studies 25, no. 3 (August 13, 2018): 331–50. http://dx.doi.org/10.1177/0971521518785665.

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This article looks at the nuances of gender dynamics within Sattra, the neo-Vaishnavite monasteries of Assam, located in the river island Majuli. Established as a part of medieval bhakti movement in Assam, Sattras play a significant role not only in the religious sphere but also in sociopolitical and economic aspects of life. Drawing from historical accounts on Vaishnavism and data collected through ethnographic exploration of Sattras in Majuli, the article looks at the historical representation of women within the Vaishnavite movement and their role within the monastic system in contemporary time. While male monks are endowed with the status of sacred devotees, women’s contribution to neo-Vaishnavism is debased. The article argues that women’s relation to devotion and spirituality within devotional movements is asymmetrical and thereby historical accounts on gendered devotion should be critically examined.
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Vijayakumar, B. "The Origin of Neo-Vaishnavism and the Role of ‘Satra” in the Development of Arts and Literature of Assam." Shanlax International Journal of Tamil Research 8, no. 1 (July 1, 2023): 26–34. http://dx.doi.org/10.34293/tamil.v8i1.6279.

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The Bhakti movement popularly known in Assam is called Neo-Vaiṣṇavite movement, commenced by Śaṅkaradeva the great Vaiṣṇava saint and social reformer of Assam. The ideas, cultural contribution and philosophy of Srimanta Sankardeva became an integral part of the Assamese people. Sankaradeva was a multifaceted genius who gave a direction to the chaotic Assamese society by initiating a fresh approach to the existing Vaishnava religion that gave rise to a set of new values and aided in social synthesis. Vaishnavism has been constantly playing a significant role in the process of assimilating diverse elements- indigenous and non-indigenous into the Assamese culture. The Satra institution was the product of Neo-Vaishnavite movement which has played a vital role in Assamese society to spread communal harmony and brotherhood. Thus, Sri Sankardeva brought about a revolutionary change in Assamese society. Neo-Vaishnavism of Srimanta Sankaradeva became a powerful mechanism, and a cementing force in the process of acculturation of the different social groups. This paper is an attempt to study about the Neo-Vaishnavite movement as a great socio-cultural revolution in Assam and its impacts on the social life of the people of Assam.
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Mazinder, Dr Raj Kumar. "GREAT HERITAGE OF LIVING MASK MAKING TRADITION IN ASSAM: A CASE STUDY ON SRI SRI BOR ALENGI BOGIAI SATRA, TITABOR, JORHAT DISTRICT, ASSAM." ShodhKosh: Journal of Visual and Performing Arts 4, no. 1 (January 10, 2023): 9–17. http://dx.doi.org/10.29121/shodhkosh.v4.i1.2023.238.

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Masks are artificial faces or covering of partial and whole body for concealment, usually to assume and to create various emotions and states of mind as love, anger, hate, fury, joy, fear, disgust, humour, sorrow etc. Sometimes people use mask to hide feeling or as layers or covers to conceal or safety shield of the person. The tradition of creating and utilizing masks in medieval Assam is thought-provoking, particularly wooden and bamboo masks. Neo-Vaishnavism or worship of Lord Vishnu/ Krishna was spread throughout Assam by the great saint Srimanta Sankaradeva (1449–1568) as part of the resurrection of unwavering devotion that occurred over all of India (bhakti). Sri Sri Bor Alengi Bogiai Satra is a renowned Neo- Vaishnavite monastery of Jorhat district, near the river Kakodonga. The particular Satra has lengthy and gorgeous tradition of the bamboo split made mask- making and its significant uses at the Vaishnavite Bhaona/ theatre based on Bhagavata- Purana texts and written by Srimanta Sankaradevaa and his followers. It is relevant to note that Jorhat district including River Island Majuli (now a district) is the prime centre of Neo-Vaishnavism in Assam, where significant tradition of mask making is sustained in several Satras. The paper has examined the history of the Sri Sri Bor Alengi Bogiai Satra as well as the economic, social, cultural, and aesthetic relevance of the masks and its great heritage of living tradition.
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S, Bala Janani. "Theoretical Status of Vaishnavism." International Research Journal of Tamil 3, S-1 (June 17, 2021): 164–67. http://dx.doi.org/10.34256/irjt21s126.

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Vaishnavism is a major section of bhakti literature. The Vedic texts, upanishads and agamas describe the theoretical position of the Vaishnava god Thirumal. In the Four Vedas, the oldest of the vedas, The Vaishnavakadava, Thirumal, appears as the main god. The Upanishads, which guide the ethics of life, have highlighted the position of Vishnu. In addition, this article is entitled Vaishnavism in a theoretical position to explore how to worship God through Vaishnavism.
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Konch, Ronit. "Negotiating Religion and Power: Quotidian Conflicts between the Ahom State and neo-Vaishnavism." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 11 (November 14, 2023): 170–79. http://dx.doi.org/10.31305/rrijm.2023.v08.n11.025.

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Religious beliefs are enmeshed in the state-making processes. This theme is relatively understudied in the context of medieval Assam. Older historical works by scholars such as S.N. Sarma, Maheswar Neog, Amalendu Guha and D. Nath have enriched our knowledge on Vaishnavism and the Ahom state but there remains a scope for further exploration of the interlinkages between state, power, and religion in the broader state-making process. Religious beliefs impact existing power relations. Earlier scholars, by focusing on the persecution of Vaishnavite monasteries under the Ahom King Gadadhar Singha (1681-1696) and the later Moamaria rebellions, largely ignored the more quotidian attempts of the Ahom state to regulate religious beliefs which appeared prejudicial to its authority. This paper seeks to emphasise the significance of everyday tension and conflict which characterised the relation between Neo-Vaishnavite institutions and tribal configurations, and between the State and the Neo-Vaishnavite order; thereby shedding light on the quotidian processes of state-making in medieval Assam. State regulation extended beyond religious beliefs to religious leaders (through persecution of religious preachers, surveillance of monasteries, intervention in inter-monastery conflicts) lest they became the focal point for harbouring disaffected elements and thereby become a threat to the authority of the state. The Ahom state did not limit itself to regulation but would, at times, even come into negotiated arrangements with various disparate elements to maintain its authority. The state also attempted to nudge different social and religious groups towards state-sanctioned orthodox practices (such as idol worship) through long-term negotiations. Thus, the paper argues that the state tolerated, and at times encouraged, Neo-Vaishnavism and attempted to restructure religious beliefs to fit its viewpoint of a hierarchical society at whose apex stood the king, who ultimately made decisions regarding the legitimacy of religious traditions.
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Manna, Subhendu. "THE EMERGENCE OF GAUDIYA VAISHNAVISM IN MANIPUR AND ITS IMPACT ON NAT SANKIRTANA." International Journal of Research -GRANTHAALAYAH 8, no. 7 (July 27, 2020): 130–36. http://dx.doi.org/10.29121/granthaalayah.v8.i7.2020.620.

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The Gaudiya Vaishnavism that emerged with Shri Chaitanya in the fifteenth century continued even after his passing in the hands of his disciples and spread to far-away Manipur. Bhagyachandra – the King of Manipur along with his daughter Bimbabati Devi, visited Nabadwip and established a temple to Lord Govinda which stands till today in the village called Manipuri in Nabadwip. Therefore, the strand of Bengal’s Gaudiya Vaishnavism that Bhagyachandra brought to Manipur continues to flow through the cultural life of the Manipuri people even today, a prime example of which is Nat Sankirtana. The influence of Gaudiya Vaishnavism on Nat Sankirtana is unparalleled.
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Dey, Santanu. "Piety in Print: The Vaishnava Periodicals of Colonial Bengal." Journal of Hindu Studies 13, no. 1 (May 1, 2020): 30–53. http://dx.doi.org/10.1093/jhs/hiaa003.

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Abstract The voluminous corpus of Bengali Vaishnava periodical literature remains largely untapped in scholarship on Bengali Vaishnavism and colonial Hinduism more broadly. This article explores a range of Bengali Vaishnava periodicals from the late nineteenth and early twentieth centuries in order to understand the complex ways in which educated Vaishnavas sought to forge points of convergence for Vaishnava culture within the colonial Bengali public sphere. The ensuing investigation will, it is hoped, demonstrate both the centrality and versatility of the role of the periodical in the broad and multiplex program of Vaishnava retrieval in colonial Bengal.
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Moiseev, Sergey R. "Vaishnavism in Nammalvar’s Poem “Tiruviruttam”." RUDN Journal of Philosophy 27, no. 4 (December 15, 2023): 996–1008. http://dx.doi.org/10.22363/2313-2302-2023-27-4-996-1008.

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Nammalvar, a Tamil poet who lived in IX-X centuries, is revered as one of the great mystics of India. His four poetic works are equated with the sacred hymns and are part of the ritual worship in the temples of South India. Artistic images of Nammalvar formed the basis of the philosophy of Vishishta-Advaita several centuries later. The poem “Thiruviruttam” is considered as his early work, where he combines the canons of ancient Tamil poetry and his devoted love for Vishnu-Tirumal. The study presents a religious and philosophical interpretation of the poem. The secret of the poem is its dualism: external beauty and sacred meaning. There is a spiritual meaning in symbols of Tamil poetry. Nammalvar takes canons of his predecessors, poets of the Sangam era. However, he fills one with new content. The author compares ancient Tamil poetry and the work of Nammalvar. The plot describes the love between God and the soul. The poet reveals several types of bhakti or devoted love. The description of bhakti subsequently formed the basis for the classification of souls in the philosophy of vishishta-advaita. Bhakti leads to the transition to Vaikuntha or the heaven city. Sri Vaishnavism teachers turned the description of relationship soul-Vishnu into a spiritual practice. The artistic images of Nammalvar are compared with Hindu concepts such as transcendence, darshan, divine grace and moksha. In South India “Thiruviruttam” is considered the Tamil Rig Veda. Poem is performed at home, in the temple, during festive processes. It helps to find the roots of Vaishnavism and understand its poetic origin.
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Rahman, Mehjabeen Suraiya. "Role of Satra & Namghar in the Evolution of Genesis of Assamese Identity." International Journal of Social Sciences and Management 2, no. 2 (April 25, 2015): 108–13. http://dx.doi.org/10.3126/ijssm.v2i2.12143.

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Assam is the home of different ethnic groups with a variety of cultures and speaking different languages and dialects. The population of Assam consists of the inhabitants who migrated into the region at various periods of history from Tibet, Burma, Thailand and Bengal etc. Over time they got integrated as a population and have given birth to the greater Assamese nation. The amalgamated Assamese identity was initiated by the Great Saint Mahapurush Srimanta Sankardeva with his Neo-Vaishnavite Movement. The movement evolved new institutions of Satra and Namghar which began to serve not only as the instrument spreading the faith, but also helped to sustain and to stabilize Vaishnavism by making it a part and parcel of Assamese social and cultural life.Though Neo Vaishnavism was a religious movement but it has defined the culture of Assam & has its bearing on the livelihood. As the doyen of cultural renaissance and harbinger of Bhakti Movement, Sankardeva took on the orthodox elements of the society and introduced cultural initiatives like Bhaonas & Borgeet etc which had in actual defined the Assamese identity With its dynamic philosophy of inclusiveness Sankardeva’s Neo-Vaishnavism has given birth to a new Cultural Nationalism focused on a national identity shaped by cultural traditions and language, not on the concept of common ancestry or race. The Cultural Nationalism was brought forward to the indigenous people with the help of Satras and Namghar which has a major role to play in the preservation and development of the indigenous culture of the region.The paper is an attempt to study the role of the institutions of Neo Vaishnavism, the Satra & Namghar in the evolution of genesis of Assamese identity and its inclusiveness in nation building. The managerial structure and operations of the Satra shall also be explored in the perspective of its position in the modern Assamese Society in the study. The paper shall go in toe area wherein in the genesis of the Assamese Identity, the Namghar is one of the major pole bearers, playing the multi-faceted role of Cultural Centre, Proto-type Panchayat, and Forum for Decentralized Planning and Decision-making.The paper is also an attempt to understand the impact of Neo-Vaisnavism on the Economic Organization of the society along with the role of women and their empowerment for the sustainable development of a progressive & egalitarian Assamese. Key Words- Cultural Renaissance, Inclusiveness, NationDOI: http://dx.doi.org/10.3126/ijssm.v2i2.12143 Int. J. Soc. Sci. Manage. Vol-2, issue-2: 108-113
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Manjula, C. R. "Philosophy of Vaishnavism in Iraniyan Vathaippadalam." Journal of Tamil Peraivu 1, no. 1 (July 15, 2015): 115–21. http://dx.doi.org/10.22452/jtp.vol1no1.13.

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Dissertations / Theses on the topic "Vaishnavism"

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Mandal, Rabindranath. "Vaishnavism and vaishnavite culture in midnapore (16th century to the present day)." Thesis, University of North Bengal, 2001. http://ir.nbu.ac.in/handle/123456789/1264.

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Rajkomar, Sraddha Shivani. "Vaishnavism and indentured labour in Mauritian literature." Thesis, University of Leeds, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.579537.

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This thesis addresses two key issues of postcolonial studies that remain under- represented in Anglophone academic circles: the history of Indian indentured labour in Mauritius that began in the nineteenth century and ended in the twentieth century; and the importance of religion in representations of histories of arbitrary colonial control and anti-colonialist struggle. Cross-disciplinary in scope, the thesis nevertheless adopts a literary methodological approach in the examination of poetic and prose texts written by four Mauritian authors from extremely diverse religious and social backgrounds who share a common interest in the fraught history of indenture. These authors are: Leoville L'Homme (1857-1928), Robert-Edward Hart (1891-1954), Marcel Cabon (1912-1972), and Abhimanyu Unnuth (1937- ). Each author's engagement with Vaishnavism, a Hindu tradition, shapes and reflects the visceral individual experiences of a chapter of Mauritian history that brought about one of the most important demographic, social and political changes in the island. In the Introduction, I provide extensive methodological, historical and conceptual contextualisation for the thesis, and establish indenture to be a traumatic phenomenon on a scale that is comparable to that of its predecessor, slavery. The subsequent chapters - which further contribute to postcolonial studies by participating in debates such as Orientalism, colonial desire and masculinity - are each devoted to one author and their relevant texts. In Chapters 1 and 2, I argue that using Vaishnavism, the religion of the colonised, by members of the colonial elite in representations of indenture inevitably consolidates colonialist control in a discursive manner. In Chapters 3 and 4, I look at how the same religion empowers the colonised subject in overcoming the trauma of indenture and in resistance to the sugar plantation system. To conclude, I reflect on the scope of the thesis and its contribution to postcolonial scholarship.
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Sarbadhikary, Sukanya. "The place of devotion : siting and experiencing divinity in Bengal-Vaishnavism." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607826.

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Sharma, Shital. "Restoring Ānanda : philosophy, aesthetic, experience, and ritual in Puṣṭimārga Vaiṣṇavism." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99603.

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This thesis examines the interrelation between ritual (seva), aesthetic experience, and philosophy in the Puṣṭimarga Vaiṣṇava bhakti tradition of Vallabha (ca.1479-1531). In Vallabha's Suddhadvaita ("pure non-dual") philosophy, Kṛṣṇa is described as the embodiment of bliss or ananda. At the moment of creation, Kṛṣṇa manifests the world and individual souls (jivas) out of himself, but conceals the ananda within the jivas, and subjects them to his power of ignorance (avidya). Thus, jivas are in the search for restoring their ananda, which can only occur as a result of being in Kṛṣṇa's presence. I argue that it is by performing ritual that Puṣṭimarga devotees experience Kṛṣṇa's eternal lila ("play" or "sport"), transcend their states of avidya, and permanently restore their ananda. In Puṣṭimarga, emotion (bhava) is both the path to experiencing Kṛṣṇa and the goal of this path in and of itself. Puṣṭimarga theologians validate the salvific role of emotion by invoking Sanskrit aesthetic theory. I argue that aesthetic experience is central to Puṣṭimarga ritual (including offerings of music, food and ornamentation) on the one hand, and also qualifies liberation itself on the other.
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Vedagiri, Anu. "Five Narasimha temples in Andhra Pradesh and their function as a religious collective." Connect to this title online, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1092749968.

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Thesis (Ph. D.)--Ohio State University, 2004.
Document formatted into pages; contains xix, 216 p. Includes bibliographical references. Abstract available online via OhioLINK's ETD Center; full text release delayed at author's request until 2009 Aug. 17.
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Lundström, Wigh Christian. "I Krishnas tjänst : En etnografisk studie av en grupp svenskars väg från ett liv i drogberoende till hinduiskt klosterliv i Radhakund." Thesis, Ersta Sköndal högskola, Institutionen för socialvetenskap, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-5351.

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In the following essay, I will present my fieldwork that I've conducted in Radhakund India. For three weeks I was living in a hindu monastery (eg. ashram) that primarily houses a group of swedes who have formerly suffered from substance-abuse and have gone through medical detoxification, rehabilitation and 12-step treatment. They have all eventually taken up the religious/spiritual practice that the monastery focuses on; meditative and ritual practice in the tradition of gaudiya-vaishnavism. The monastery, namned Bhajan Kutir Ashram, was formed by the psychologist and author Torbjörn Fjellström, who himself is a practitioneer of gaudiya-vaishnavism. Besides rituals and meditation, pilgrimage to Radhakund is part of the religious practice and tradition these people adhere to. My ambition has been to investigate if their religious/spiritual practice in this tradition has been helpful in their recovery. My conclusion is that they have recovered through the cognitive and emotive tools, analytically called Sense of Coherence (SOC) that are found both in the 12-step treatment and the gaudiya-vaishnava-tradition. While the 12-step treatment has helped the respondents to recover from substance-abuse, their religious/spiritual practice in the context of gaudiya-vaishnavism is seen as a natural continuation of the 12 steps and a deepening of its principles. Another theoretical conclusion drawn from the material is that the way the respondents describe recovery, is practically impossible to separate from their religious/spiritual practice and perspectives.
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Doherty, John. "Christian – Vaishnava Dialogue in the US : An action-research minor field study." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-28194.

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Religious diversity is the inevitable corollary of globalization and with it comes the challenge and opportunities of greatly increased interaction with religious Others. The United States was founded on an Anglo-Saxon Protestant basis but has now become "the world’s most religiously diverse nation" according to one Harvard religious studies scholar. To deal with this development, American thinkers, mainly Christians, have devoted a good deal of scholarship in the past three to four decades construing strategies how to meet and interact with the religious Other. During the 70’s and 80’s, a typology of exclusivism, inclusivism and pluralism was developed by Christians as a response to religious diversity. Many see today that it is a necessity to find an alternative to hostility and violence and therefore dialogue is the order of the day. Since Christians are still by far the largest faith-group, and the US has economic resources, US Christians have a natural predominance in dialogue. Is that good or bad from the stand point of the minority Other? One such minority is a major sub-division of Hinduism, namely Vaishnavism. Christian-Vaishnava dialogue in the US is a new phenomenon in the past two decades and an emerging minority representative is a globalized Vaishnava organization ISKCON, popularly known as the Hare Krishna movement, which has its Western roots in the counter-culture of the 1960’s. While ISKCON struggled for legitimacy in the 70’s and ‘80’s, it has in recent decades become a major factor in Hindu and especially Vaisnava representation. How American Christians respond today to Vaishnava dialogue and how this typology arose and functions as a theoretical basis for the on-going development of Christian-Vaishnava dialogue is the subject of this action-research minor field study.
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Ananthanarayanan, Vaishnavi [Verfasser], Iva [Akademischer Betreuer] Tolic-Norrelykke, Gerhard [Akademischer Betreuer] Rödel, and Samara [Akademischer Betreuer] Reck-Peterson. "Dynein dynamics during meiotic nuclear oscillations of fission yeast / Vaishnavi Ananthanarayanan. Gutachter: Gerhard Rödel ; Samara Reck-Peterson. Betreuer: Iva Tolic-Norrelykke." Dresden : Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2014. http://d-nb.info/1068445505/34.

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Ravikumar, Vaishnavi [Verfasser], and Boris [Akademischer Betreuer] Macek. "Global Analysis of the Serine, Threonine and Tyrosine Phosphorylation Networks in the Model Bacterium Bacillus subtilis / Vaishnavi Ravikumar ; Betreuer: Boris Macek." Tübingen : Universitätsbibliothek Tübingen, 2015. http://d-nb.info/1165234963/34.

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Heath, Vaishnavi. "The Golden Milkmaid: a novel." Thesis, 2014. http://hdl.handle.net/2440/96912.

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My thesis, the novel ‘The Golden Milkmaid’ and its exegesis, comprise an original contribution to knowledge in that it is the practice-led research of a female Gaudiya writer analysing the process of writing bhakti (devotion to divinity) from within the academy. Gaudiya Vaishnavism is a significant strand of Hinduism liked in India, among the Indian diaspora, and beyond the Indian demograph globally. Yet inevitably, Gaudiya practice, process and aesthetics are being altered during transmission and now, time-honoured the traditions have become vanishingly rare. My work is a written record from an insider-observer perspective. ‘The Golden Milkmaid’ is an account of one young woman’s spiritual journey from Australia to India, to a hermitage of Gaudiya women, worshipers of goddess Kishori (the golden milkmaid) and her paramour, the god Krishna. One of these women becomes the protagonist’s spiritual mentor. The major part of the book represents the protagonist immersing herself in Gaudiya life. Celebrated Kishori-Krishna narratives embedded throughout the novel are re-presented as ‘real’, sacrosanct, and the very sustenance and sanctuary of believers’ lives. A retelling of asta-kaliya-leela (pastimes at the eight watches of the day) derived from the traditional Gaudiya narrative/literary/ritual/meditational scaffolding, is presented as a work that the characters are translating into English. The narrative flashes back to the protagonist’s relatives in Australia to reveal how they feel about her living in India and her new beliefs. An exchange of letters is also interleaved. When her mother is taken ill, the central character returns to her family, changed. The exegesis is in three parts. Part I, Neti Neti (Not this, not that), compares and contrasts ‘The Golden Milkmaid’ to relevant works in the closest possible genres of contemporary Australian literature to put forward that the work stands alone. Part II, Devi (Goddess), explores the connection between believer, land, and sacred stories about the land; it describes the realities of the lives of the ‘widows of Vrindavan’ and it explains the kinship between the novel’s Gaudiya characters. Finally, it elucidates restrictions imposed on Gaudiya women and their creative expression through writing, thus presenting the case for ‘The Golden Milkmaid’ empowering its women characters through text in the midst of a patriarchal cult. Part III, Achintya-bheda-abheda-tattva (the actuality of inconceivable, simultaneous oneness and difference) backgrounds Gaudiya writing so elucidating the context in which ‘Golden Milkmaid’ was conceived. It is divided into five segments that together suggest that the work of a modern-day, independent, female Gaudiya writer both does and does not belong in a Gaudiya genre. This section reflects upon the living spoken and literary Gaudiya tradition in its setting of India’s vast and ancient religion; it acknowledges the rich tradition of Indian aesthetics; it addresses dilemmas in striving to amalgamate literary art and faith and it elucidates the key textual/meditational scaffolding used in the novel. The concluding segment is a reflection on a significant Gaudiya text, Bhaktivinode Thakur’s novel Jaiva-dhama.
Thesis (Ph.D.) -- University of Adelaide, School of Humanities, 2014
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Books on the topic "Vaishnavism"

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Welankar, Vaishali. Vaishnavism: An iconographic study. Delhi: Agam Kala Prakashan, 2009.

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Welankar, Vaishali. Vaishnavism: An iconographic study. Delhi: Agam Kala Prakashan, 2009.

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Welankar, Vaishali. Vaishnavism: An iconographic study. Delhi: Agam Kala Prakashan, 2009.

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Jagadeesan, N. Collected papers on Tamil Vaishnavism. [Madurai: Ennes Publications], 1989.

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Umakantham, C. Greatness of saranagati in Sri Vaishnavism. Tirupati: Omkumar Publications, 2001.

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Naracimman̲, Pi Ār. Vaiṇava marapum meypporuḷiyalum. Maturai: Viṣṇu Patippakam, 1987.

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Chakravarti, Sudhindra Chandra. Philosophical foundation of Bengal Vaiṣṇavism: A critical exposition / Sudhindra Chandra Chakravarti. New Delhi: Munshiram Manoharlal, 2004.

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Mahānāmabrata. Mahānāmabrata racanāsambhāra. Kalikātā: Śrīmahānāmabrata Kālacārāla eṇḍa Oẏelapheẏāra Ṭrāshṭa, 1990.

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Araṅkarājan̲, Irā. Vaikuntam pukum maṇṇavar yār?: Vilakṣaṇa mōkṣātikāri nirṇayam. Cen̲n̲ai: Āl̲vārkaḷ Amuta Nilaiyam, 1987.

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Dewagosvāmī, Pītāmbara. Satrīẏā ut̥asawara paricaẏa āru tāt̲aparya. Ḍibrugaṛa: Kaustubha Prakāśana, 2001.

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Book chapters on the topic "Vaishnavism"

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Pillai, P. Govinda. "Chaitanya and Bengal Vaishnavism." In The Bhakti Movement, 190–214. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003332152-28.

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Sarwal, Amit. "Understanding Hinduism and Vaishnavism 1." In The Celestial Dancers, 12–29. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003205203-2.

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Kundu, Pritha. "Belief Narratives and the Folk Tradition in Gaudiya Vaishnavism." In Engaging with a Nation, 79–87. London: Routledge India, 2024. http://dx.doi.org/10.4324/9781003504504-8.

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Sarma, Dhurjjati. "Plural Embodiments: The Performative World of Sankari Vaishnavism in Assam." In Cultural Forms and Practices in Northeast India, 13–26. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-19-9292-6_2.

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Goswami, Pritam. "Rise of Gaudiya Vaishnavism and Evolution of Bengali Platter in 16th to 18th Centuries." In Religion, Landscape and Material Culture in Pre-modern South Asia, 223–41. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003095651-14.

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Pillai, P. Govinda. "Assam and Sankara Deva's Vaishnavite Reforms." In The Bhakti Movement, 175–89. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003332152-27.

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Brito, Luz Gonçalves. "Gaudya Vaishnavismo in Serra da Mantiqueira (Baependi-MG)." In Ecological Epistemologies and Spiritualities in Brazilian Ecovillages, 91–111. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003378853-7.

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Brito, Luz Gonçalves. "Gaudya Vaishnavismo in Serra da Bocaina (Rio de Janeiro)." In Ecological Epistemologies and Spiritualities in Brazilian Ecovillages, 65–90. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003378853-6.

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Mishra, Akansha, and Amit Kumar. "Vaishnavi Approach for Solving Triangular Intuitionistic Transportation Problems of Type-2." In Aggregation Operators for Various Extensions of Fuzzy Set and Its Applications in Transportation Problems, 119–41. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-6998-2_3.

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Sarma, Chandan Kumar. "Vaishnavite Occult Practices in Medieval Assamese Society: A History of Acceptance and Defiance." In Black Magic, Witchcraft and Occultism, 35–59. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003405764-3.

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Conference papers on the topic "Vaishnavism"

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Safina, Natalia. "TERMS PRAPATTI AND TAWAKKUL IN RELIGIOUS TRADITIONS OF VAISHNAVISM AND SUFISM." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/21/s06.043.

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