Within Vaishnavism, vegetarianism and ahimsa are not peripheral disciplines but are woven into the very fabric of devotion to Vishnu and his avatars. Vishnu and his manifestations such as Krishna and Rama are understood as protectors of all beings, and harming other creatures is seen as displeasing to the indwelling Lord who resides in every heart. Scriptural sources revered in Vaishnava circles praise non‑violence as a foremost virtue and connect purity of conduct and diet with the cultivation of devotion. In this vision, compassion toward all living beings becomes a natural extension of love for the divine.

Dietary practice is therefore given a distinctly devotional character. Most Vaishnavas follow a vegetarian diet, avoiding meat, fish, and eggs, and they emphasize foods considered pure and conducive to clarity of mind. What is eaten is first offered to Vishnu or Krishna as prasada, so that the act of nourishment is transformed into an exchange of grace rather than a mere satisfaction of appetite. Because the deity is offered such pure foods, items associated with greater violence or coarseness are excluded from the devotional table. In many Vaishnava lineages, such vegetarianism is strongly encouraged or even required for serious practitioners and temple servants.

Ahimsa, however, is not confined to the kitchen or the question of animal slaughter. It is articulated in gradations: avoiding physical harm, certainly, but also refraining from harsh or injurious speech and from hostile, resentful states of mind. To wound another being in thought, word, or deed is understood as contrary to the spirit of bhakti, which seeks to recognize the divine presence in all. Householders and those engaged in worldly duties may not be able to practice absolute non‑violence in every circumstance, yet they are urged to minimize harm and to cultivate a disposition of mercy and empathy toward all creatures.

Classical discussions within the broader dharma tradition acknowledge that there are exceptional contexts—such as the duties of warriors or certain sacrificial rites—where violence may appear sanctioned. Vaishnava teachers often treat these as specific obligations tied to particular roles and times, and they are generally regarded as inferior to a life centered on pure devotion and non‑violence. In the devotional ethos that has come to characterize much of Vaishnavism, the renunciation of animal killing and the embrace of a compassionate, vegetarian way of life are viewed as fitting expressions of mature faith. Vegetarianism and ahimsa thus function not merely as ethical rules, but as practical means for aligning one’s daily life with the protective, all‑embracing love attributed to Vishnu and his avatars.