Bhagwan Swaminarayan

From Wikipedia, the free encyclopedia

This article or section may contain original research or unattributed claims. Please help Wikipedia by adding references. See the talk page for details.

Swaminarayan (April 2, 1781 - 1830) is the central figure of the Swaminarayan faith of Hinduism.

Bhagwan Swaminarayan was born Ghanshyam Pande in Uttar Pradesh (North India) in 1781 AD, renounced his home at the age of 11, performed austerities in the Himalayas and traveled through India for the next seven years across 8,000 miles, before settling in an ashram in Gujarat (Western India). He then preached his doctrine of love, peace, purity and non-violence until his death in 1830. Followers believe that he lives on beyond his mortal form.

Contents 1 Life 2 Philosophy and claims of Godhood 3 Fundamentals of the Swaminarayan philosophy 4 Bhagwan Swaminarayan's Succession 5 References

[edit] Life

Bhagwan Swaminarayan (April 3, 1781 - 1830) was born Ghanshyam Pande to a Brahmin family in the village of Chhapaiya, Uttar Pradesh, India. His father's name was Hariprasad Pande (also known as Dharmadev) and his mother's name was Premvati (also known as Bhaktimata). He had two brothers, Rampratapji Pande, the older brother, and Icharamji Pande, the younger brother. After serving his parents, he left home at the age of 11 to travel over 8,000 miles throughout India on a holy pilgrimage for 7 years, 1 month, and 11 days. During his travels, Ghanshyam was given the name Neelkanth, another name for Shiva, for the intensive tapas, meditation, and yoga he performed. In many instances, yogis, rishis and sadhus were attracted to his figure in awe, for they had never before seen such a young renunciant who is so advanced in the art of meditation.

To dispel what he saw as the misinterpretation and malpractice that had befallen upon Hindu practice in the 19th century, he travelled across India in search of an ashram or sampradaya (following) that practiced what he considered a correct understanding of Vedanta, Samkhya, Yoga, and Pancaratra -- the four primary schools of Hinduism. He would measure the various yogis' understanding of the scriptures by asking the following five questions and assessing their responses: "What is the nature of Jiva? What is the nature of Ishwar? What is the nature of Maya? What is the nature of Brahman? What is the nature of Parabrahman?" His journey as a profound yogi eventually concluded in Gujarat, where Swami Muktananda, a senior monk-disciple of a highly respected Vaishnav guru Swami Ramananda, answered the five questions satisfactorily.

Neelkanth was pleased to see his understanding of a pure understanding of the essence of Hindu thought and practice as well as an Ashrama that was strict in abiding by the laws of Dharma, and so he decided to stay to get an opportunity to meet and become a disciple of Swami Ramananda.

Neelkanth's understanding of the metaphysical and epistemological concepts of the Pancha-Tattvas (five eternal entities as outlined above) combined with the level of his mental and physical discipline are said to have inspired even the senior sadhus of Swami Ramananda. At age 21, he was given the headship of the religious sect known as Uddhav Sampraday (later known as Swaminarayan Sampraday), with the blessings of his Guru Sadguru Ramanand Swami. He later became known as Bhagwan Swaminarayan after the mantra he taught. Although the name that was given by his Guru Swami Ramananda at the time of initiation into the monk order was Swami Sahajananda, he become commonly known as Bhagwan Swaminarayan, or Shreeji Maharaj or Shri Hari.

The teachings of Bhagwan Swaminarayan transformed a significant portion of Gujarat, Saurashtra, and even parts of Rajasthan into people of all castes, creeds, and ashramas developing "a pure understanding of spirituality" and shedding what followers believe to be false conceptions of the scriptures that had led to a long-standing practice of superstitions, violence, and killing of animals in Vedic sacrifices (yagnas). Swaminarayan, as a hallmark of his philosophy of temple theism and deity worship, constructed nine magnificent mandirs in: Ahmedabad, Bhuj, Muli, Vadtal, Junagadh, Dholera, Dholka, Gadhpur & Jetalpur – installing images of various manifestations of God, such as NarNarayan Dev, LaxmiNarayan Dev, Radha Krishna, Radha Raman, Revti Baldevji, etc. Lord Swaminarayan made Gadhpur his home, in recognition of the devoted love from Dada Khachar, one of his most devoted disciples.

Swaminarayan's philosophical, social, and practical teachings are contained in the Vachanamrut, a collection of 273 dialogues which were recorded with precision by five of his disciples verbatim to his spoken words. As a result, the Vachanamrut is the most central scripture to attain a comprehensive knowledge of dharma (moral conduct), jnana (understanding of the nature of the atman), vairagya (mental and physical detachment from material pleasure or maya), and bhakti (pure, selfless devotion to God) -- the four essentialities for a jiva to attain the state of Brahman and become a perfect disciple of God. As a commentary to the practice and understanding of Dharma, Swaminarayan composed the Shikshapatri, a small booklet containing 212 Sanskrit hymns that outline the basic tenets of Dharma that all disciples should follow to live a well-disciplined and moral life.

Historically, the movement that Swaminarayan started can be seen to have a significant effect in the state of affairs of Gujarat and Rajasthan, for the amount of social work he conducted can be seen as one of the major factors leading to the stabilization of Gujarat during the 19th century^{[citation needed]}, a time where the British Empire and the Muslims of the north were gaining a stronger foothold. The advent of the Swaminarayan Sampraday is arguably the strongest influence in 19th century India to provide a resurgence of Hindu philosophy and practice, defying significant outside influence and a widespread misinterpretation and malpractice of the Hindu texts, injecting a strong ideal of non-violence, religious and cultural tolerance, and simply developing a pure love for God. The abolition of the prejudice and segregation that had resulted from the caste system is another hallmark of Swaminarayan's social work to reach out to all people and open the gateway of spiritual discipline and participation in the congregation (which Bhagwan Swaminarayan referred to as Satsang).

Thus, Swaminarayan transformed the inherited Uddhav Sampradaya, which was passed to him by his guru Swami Ramananda, into the fellowship known today as the Swaminarayan Sampraday.

According to writer Raymond Williams, Swaminarayan mandirs exist on four continents and have a total following of over five million and a saint order of well over 3,000.^[1]

[edit] Philosophy and claims of Godhood

Part of a series on Hinduism
History · Deities
Denominations · Mythology
Beliefs & practices
Reincarnation · Moksha
Karma · Puja · Maya
Samsara · Dharma
Vedanta ·
Yoga · Ayurveda
Yuga · Vegetarianism
Bhakti
Scriptures
Upanishads · Vedas
Brahmana · Bhagavad Gita
Ramayana · Mahabharata
Purana · Aranyaka
Shikshapatri · Vachanamrut
Related topics
Dharmic Religions ·
Hinduism by country
Leaders · Devasthana
Caste system · Mantra
Glossary · Hindu festivals
Vigraha · Criticism
This box: view • talk • edit

The advent of almighty God in the form of Swaminarayan Bhagwan is claimed to have been forecast in ancient Vedic scriptures by followers. Many doubts are raised as to how Swaminarayan Bhagwan can be considered Bhagavan or God. Bhagwan Swaminarayan was a Narayan and Krishna bhakta considered by his followers to be Narayan himself, Rama, Krishna, etc. being his avataras. Swaminarayan sampraday stems from the Ramanuja sampraday, which holds Lord Narayan to be supreme and Krishna to be an avatar.

In his main work called Shikshapatri (108) he writes:

"Sa Sri Krshnaha Param Brahma Bhagvaan Purushotamaha Upasya Ishtadevo Naha Sarvaavirbhaav Kaaranam"

That ishvara is Shi Krishna who is PraBrahma Bhagwan Purushottam and our most cherished deity (istadev). He is worthy of being worshipped by us all (upasya). He is the cause of all manifestations and incarnations.

As an elaboration to this shlok, Sadguru Shree Shatanand Muni writes in Artha Dipika (Shikshapatri Bhashya)

"Yaha Saakshaat Bhagvaan Ksharakhara Paraha Krshnaha Sa Eva Svayam Bhaktau Dharmat Aas, Bhoori Krupaya Sri Svaminarayanaha Maanushyam Bhuvi Naatayannijjan Acharyatvadharme Sthitaha Krshnam Praha Parokshavann Tu Tatonyaha Sosti Yatsa Svayam"

"That live (saakshat) God (bhagvan) Krishna who is above kshar and akshar, appeared from Bhakti through Dharma as Swaminarayan; assumed a human body on the earth like a dramatist (natta). That Krishna whilst observing the (human) dharmas of an Acharya speaks in third person (parokshavann) but that Krishna is none other than Himself."

This verse is used to prove his claim of Godhood:

43

Dharmadeva tada murtau, narnarayanatmana

Pravrte-pi kalau Brahman! Bhutvaham samago dvijaha

44

Munishapannrutam praptam, sarshim janakaatmanaha

Tato-vita gurubhyoham saddharmam sthapayannaja

with this translation: When the asuras who were killed by myself and Arjuna begin to spread wickedness on earth, I will be born in a Brahmin family to Dharmadev and Murti from NarNarayana. I, with many other rishis, will receive a shaap (curse) from a Muni to come on the earth to a Samved Brahmin family to protect the religion from evil gurus and rulers.” (Vasudeva Mahatmya 18.43-44 of Skanda Purana, Vishnu Khanda)

[edit] Fundamentals of the Swaminarayan philosophy

The Basic Principle of Swaminaryan Bhagawan is "Vishista-advaita"( The Qualified non-dualism).

• Dharma (Religion): Virtuous conduct as defined in the 'Shrities' and 'Smrities' (Holy Scriptures) are known as the Dharma.
• Bhakti (Devotion): Supreme fervour of the soul combined with the consciousness of the Glories of the Supreme is known as ' Bhakti'. Nothing other than God's devotion can guide the enlightened vision of God to great deliverance.
• Jnāna (Enlightenment): Correct awareness about the forms of the Soul, illusion, and God is known as 'Jnyana'.
• Vairagya (Renunciation): Detachment of the affection for all material possessions and absolutely attachment towards the love for the Eternal God is known as Vairagya.
• Māyā (Illusion): It is considered 'Tri-Gunatmika' i.e. deceptive illusion prevails in all the three qualities of minds viz. Satva, Rajas and Tamas; To be possessed by Maya is to be caught in darkness; God is the Lord of Maya who acts as the power of God; It breeds ego in one for his body and for the relatives of the body too.
• Mukti - Moksha (Great Deliverances): To worship God in knowing he is the Supreme Deity and reaching ultimate salvation.
• Ātman (Self): The innate physiology of the subtle Self that is imperceptible by the human senses. Recognition of the ātman, after which one experiences a transcendental bliss, is achieved through bhakti-yoga as outlined in the Bhagavad Gitā, according to the teachings of Lord Swaminarayan. It is the source of energy and is the real knower; It pervades the entire body and is the essence that differentiates matter and life; in character it is inseparable, impenetrable, indestructible and immortal.
• Paramātman (The Supreme Soul): It is omnipresent within the souls, just as soul is present in the body; it is independent and is the one whom rewards the Fala (fruits) to the souls. It is the source of infinite material universes and the First Cause. It has no prior causes, and is the inherent cause of all effects (i.e. law of causality or the Hindu concept of karma). S. Radhakrishnan, a renowned Hindu scholar, writes "The Supreme is described as a kavi, a poet, an artist, a maker or creator, not a mere imitator...even as art reveals man's wealth of life, so does the world reveal the immensity of God's life," (p. 86, The Principal Upanishads). That Paramātman to have manifested is Bhagwan Swaminarayan according to his followers.

[edit] Bhagwan Swaminarayan's Succession

Prior to his death, Bhagwan Swaminarayan decided to establish a line of acharyas, or preceptors. (Williams 1982:61-97).^[2]

He established two gadis (seats) — one in Ahmedabad (Shree Nar-Narayan Dev) and one in Vadtal (Shree Laxmi-Narayan Dev) — on Tuesday, November 21, 1825 CE (Kartik Sud 11 Samvat 1882, Ekadashi). Bhagwan Swaminarayan then appointed an acharya to each of these two gadis to pass on his message to others and to preserve his fellowship, Swaminarayan Sampraday. These acharyas came from his immediate family; he formally adopted a son from each of his two brothers, Rampratap and Ichcharam, and appointed them to the office of acharya. Ayodhyaprasad, son of his elder brother Rampratap, was appointed Acharya of Ahmedabad Gadi, and Raghuvira, son of his younger brother Ichcharam, was appointed Acharya of Vadtal Gadi. Bhagwan Swaminarayan decreed that the office should be hereditary so that acharyas would maintain a direct line of blood descent from his family.^[3]

The institution of a hereditary line of religious specialists is common in Hinduism but what is unique in Bhagwan Swaminarayan's institution of this office is that he designated an administrative division of the followers into two territorial dioceses. This administrative division is set forth in minute detail in a document written by Sahajanand (Bhagwan Swaminarayan), called Desh Vibhaag Lekh.[1].^[4]

Hence, followers of the Swaminarayan Sampraday accept the Acharyas as spiritual successors. The Shikshapatri Slokh 3^[5], Vachanamrut - Vadtal 18^[6], The Desh Vibhaag Lekh Slokh 10^[7], Nishkulanand Kavya - Purushottam Prakash Prakar 37-40^[8], provide direct scriptural references in which Bhagwan Swaminarayan states that those who know (him) to be their choicest deity and desire moksha(Salvation) shall follow only the Swaminarayan Sampraday under the leadership of the Acharyas which I have established and their successors. The current Acharyas of the Swaminarayan Sampraday are Acharya Shree Koshalendraprasadji Maharaj - Ahmedabad Gadi and Acharya Shree Rakeshprasadji Maharaj - Vadtal Gadi.

Followers of the Bochasanwasi Akshar Purushottam Swaminarayan Sanstha, on the other hand, believe that Gunatitanand Swami was the spiritual successor to Bhagwan Swaminarayan. They point to several occasions in which they believe Bhagwan Swaminarayan revealed to devotees that Gunatitanand Swami was Aksharbrahm manifest. These instances, along with direct statements from Bhagwan Swaminarayan in scriptures like the Vachanamrut & Shri Harililakalpatru, have come to embody the philosophy known as Akshar Purushottam Upasana. This philosophical difference led to the creation of BAPS in 1907, by Shastriji Maharaj, who was believed to be Aksharbrahm mainfest and the third spiritual successor of Bhagwan Swaminarayan, when he left the Vadtal Gadi of the Swaminarayan Sampraday and was excommunicated post hoc.^[9] The current leader of BAPS is Pramukh Swami Maharaj.

Followers of the Swaminarayan Gadi believe that Gopalanand Swami was the spiritual successor to Bhagwan Swaminarayan. This difference in belief of succession led to the creation of Swaminarayan Gadi in the 1940s. Sadhu Muktajivan(who is claimed to be the 5th successor of Bhagwan Swaminarayan) left the Ahmedabad Gadi of the Swaminarayan Sampraday and was excommunicated post hoc.^[10] The current leader of the Swaminarayan Gadi is Acharya Swamishree Purushottampriyadasji.

[edit] References

1. ^ Introduction to Swaminarayan Hinduism, Raymond Brady Williams, 2001.
2. ^ William, Raymond (2001). Introduction to Swaminarayan Hinduism. Cambridge University Press, 34. 
3. ^ William, Raymond (2001). Introduction to Swaminarayan Hinduism. Cambridge University Press, 35. 
4. ^ William, Raymond (2001). Introduction to Swaminarayan Hinduism. Cambridge University Press, 36. 
5. ^ Shikshapatri Slokh 3 – Acharyas as head of all Swaminarayan devotees.
6. ^ Vachanamrut Vadtal 18 – Fundamentals of the Swaminarayan Sampraday.
7. ^ The Desh Vibhaag Lekh Slokh 10 – Acharyas as my Spiritual Successors.
8. ^ Purushottam Prakash - Glory of Acharyas.
9. ^ William, Raymond (2001). Introduction to Swaminarayan Hinduism. Cambridge University Press, 54. 
10. ^ William, Raymond (2001). Introduction to Swaminarayan Hinduism. Cambridge University Press, 52.