Sri Vaishnavism orients the entire life of the devotee around loving devotion to Vishnu (Narayana), understood through the theology of Ramanuja and the grace of Sri (Lakshmi) and the acharya lineage. At its heart stands *prapatti* or *saranagati*—the act of complete surrender to Vishnu as the sole refuge and savior, often formalized through initiation and guided by a qualified guru. This surrender is not merely emotional; it is supported by disciplined daily worship, ethical conduct, and a conscious reliance on divine grace, while still honoring one’s dharmic responsibilities. The guru–disciple relationship and the broader *guru parampara* provide the living channel through which teachings, mantras, and ritual disciplines are transmitted.

Daily practice typically includes structured worship of Vishnu and his avatars, especially Rama and Krishna, both in temples and at home. Temple worship (*archana* or *aradhana*) follows detailed ritual procedures, including bathing the deity (*abhishekam*), offering food (*naivedya*), decorating with flowers (*alankaram*), and chanting Vedic mantras alongside the Tamil hymns of the *Divya Prabandham*. At home, devotees perform puja to images or pictures of Vishnu and Lakshmi, offer food and incense, and then partake of the sanctified *prasada*. Regular *sandhyavandanam* and other daily duties (*nitya karmas*) are observed by those for whom they are prescribed, integrating devotion into the rhythm of the day.

Chanting and scriptural recitation form another pillar of the tradition. Central among these is the *Ashtakshari* mantra, “Om Namo Narayanaya,” along with other Vishnu mantras, the *Vishnu Sahasranama*, and various Sanskrit *stotras*. Equally vital is the recitation of the *Divya Prabandham*, the corpus of Tamil hymns of the Alvars, which is revered on par with the Veda and shapes the emotional and theological texture of devotion. Study of the Bhagavad Gita, Upanishads, and Brahma Sutras as interpreted by Ramanuja, as well as his own works, is encouraged under the guidance of acharyas, so that devotion rests upon a clear understanding of doctrine.

Initiation rites and visible marks of identity reinforce this inner orientation. Through *samashrayanam* or *panchasamskara*, the devotee receives sacred mantras, sectarian marks, and formal entry into the Sri Vaishnava community. The wearing of the *urdhva-pundra* or Sri Vaishnava tilaka—vertical white lines with a central colored line—symbolizes belonging to Vishnu and Sri, and serves as a constant reminder of one’s surrendered status. Life-cycle rituals such as *upanayana* and other samskaras are performed in a Vaishnava manner, further embedding devotion into the stages of life.

Service (*kainkaryam*) completes this pattern of practice. Devotees offer service to the deity in temple and home, support festivals and processions, and engage in acts such as feeding pilgrims and sharing *prasada*. Equally emphasized is service to the devotees themselves (*bhagavata seva*), which is regarded as a profound expression of love for God, since Vishnu is understood to dwell in and through his bhaktas. Pilgrimage to the 108 *Divya Desams* and major centers like Srirangam and Tirupati, along with the observance of festivals such as Vaikuntha Ekadashi, Krishna Janmashtami, and Rama Navami, gives a communal and celebratory form to this lifelong path of surrendered devotion.