Shree Swaminarayan Sampraday survey

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Swaminarayan Sect(Uddhav Sampradaya)

Contents 1 Founder 2 Life in Brief 3 Aims & ideals 3.1 General philosophical outlook 4 Philosophical Precepts 5 Related Links

[edit] Founder

Sahajanand, also known as Swaminarayan

[edit] Life in Brief

A sabha was taking place in Badrikasham where NarNarayan Dev were present along with Dharmdev and Bhaktimata. After a while a well known saint called Durwasa Rushi arrived. The people present at the sabha did not welcome him as they were so engrossed as to what Nar Narayan Dev was talking about. Durwasa Rushi got angry with the people at the sabha as they did not welcome him. He gave a curse to all the people at the sabha which was that they will have to take rebirth on the Earth. NarNarayan Dev said that he will also take birth along with the people to eradicate all the evil on the Earth.

On 9th day of the Bright half of the month Chaitra sud Vikram Samvat 1837, Ghanshyam Maharaj was born at 10.10 pm in a village called Chappaiya near Ayodhya.

Namkaran (one of the 16 sanskars) took place. On this day Markanand Muni gave Ghanshyam four names Hari, Krishna, Hari Krishna and Nilkanth. Ghanshyam Maharaj served his parents and at the age of 10 years 7 months Bhaktimata became ill and was ready to pass away. Ghanshyam Maharaj read Hari Gita before sending Bhaktimata to Akshardham. Soon after, Dharmadev was also ill and he was also ready to go to Akshardham. Ghanshyam Maharaj read Shreemad Bhagwat to his father and sent him to Akshardham.

Ghanshyam Maharaj left home for Vanvicharan (Pilgrimage) to destroy the evil practices that prevailed at that time. While on Vanvicharan he was known as Nilkanth Varni. Nilkanth Varni did Vanvicharan throughout India for 7 years 1 month and 11 days. He arrived at Loj where he met Sukanand Swami and Muktanand Swami. Nilkanth Varni requested Muktanand Swami to answer the following five questions:

What is Jeeva? What is Ishwar? What is Maya? What is Brahm? What is Par Brahm?

Muktanand Swami answered the questions to Nilkanth Varni's satisfaction. Nilkanth Varni decided to stay with Muktanand Swami for a while and was anxious to meet Muktanand Swamis Guru Ramanand Swami. Nilkanth Varni met Ramanand Swami in Piplana on Thursday 12th day dark half of Jeth Vad Samvat 1856. Ramanand Swami gave Bhagwati Diksha (initiation) to Nilkanth Varni on 12th day of Kartik Sud Samvat 1857 and gave 2 names which were Narayan Muni and Sahajanand Swami. At the age of 21 Ramanand Swami gave the Gadi (throne) to Sahajanand Swami at Jetpur on 11th day of Bright half of Kartik Sud Samvat 1858. This was because Ramanand Swami knew he would soon leave this world for Akshardham. Ramanand Swami left for Akshardham on Friday 13th Day of Bright half Margshar Samvat 1858.

Sahajanand Swami called a big Sabha at Faneni and gave the Swaminarayan Maha Mantra. He renamed the Sampraday from Udhav Sampraday to Swaminarayan Sampraday. Lord Swaminarayan started to spread his teaching far and wide throughout India. He gave diksha to many santoes such as Brahmanand Swami, Niskulanand Swami, Gopalanand Swami, Premanand Swami, Devanand Swami, Nityanand Swami and many others. Lord Swaminarayan gave Bhagwati Diksha to more than 500 hundred santoes and had over 50,000 followers.

To spread Swaminarayan Sampraday, Lord Swaminarayan established the 4 resolves. These were Acharyas, Temples, Shastras and Saints. He divided the Sampraday into two parts only for administration purposes. The North Diocese being Nar Narayan Dev Gadi and South Diocese Laxmi Narayan Dev Gadi. Several huge Temples were built in His presence. Lord Swaminarayan wrote the Shikshapatri on Vasant Panchmi 1882. Other Sampraday Scriptures include Vachnamrut, Satsangi Jeevan and many others.

Lord Swaminarayan had now completed his task for which he had come to this world. He departed for Akshardham on 10th day of Jest Sud Samvat 1886 in Gadhada.

[edit] Aims & ideals

Shriji Maharaj and His prominent saints worked hard to recruit appropriate followers to run the new Swaminarayan sampraday. The members of this sampraday increased quantity and Shriji Maharaj introduced some rules to establish the moral standards of His satsangis. Lord Swaminarayan introduced Five Basic Vows known as Panch Vartman, compulsory for all the followers. Even now, a devotee must make a solemn promise to follow the panch vartaman upon initiation into the sampraday by H.H. Acharya Maharajshri.

1. Lord Shri Hari restricts His followers from eating meat in any form and in any case, not even as the offerings – prasad of a deity or remains from a yagna (sacrifice). It should never be taken as medicine or a healing agent to save one’s life.

2. No satsangi of Lord Swaminarayan consume alcohol or any other intoxicating drug of any sort or form – not even as medicine to saves one’s life. Smoking of any type and taking of tobacco or likewise is also prohibited. This includes items such as bhang.

3. Adultery is a great sin under any circumstances for all followers. Satsangis should never look at any woman with passion. They should never keep close contact with any persons of the opposite gender except their nearest relations. They should never stay alone or in privacy even with young daughters, sisters or even mothers.

4. The followers of Swaminarayan Bhagwan should never indulge in theft or stealing even of the smallest item under any circumstances, even if it is for offerings to a deity, without the permission of the owner. Stealing should never be attempted even to saves one’s life.

5. Devotees of Lord Swaminarayan must practise non-conversion. They must follow the other four vows closely and not stray from these rules, or allow or encourage others to stray from this path.

These five basic vows are compulsory for all the followers excluding children below the age of six years and very old persons or those who are very sick. Some relaxation of these rules is permitted in the most exceptional circumstances such as natural disasters.

Followers who abide by all these five basic vows will be happy throughout their lifetime and even in the lives to come. Lord will bless them with all the success and prosperity in life with the ultimate goal to reach His Abode.

The bona-fide followers of Lord Swaminarayan should always stick to panch vartaman for their benefit. By doing so they are securing their health, prestige, wealth and will power and ultimately the sure path to the Abode of Lord Swaminarayan. The panch vartaman are necessary for a person to become a human being and should not be thought of as exclusive to being a satsangi.

[edit] General philosophical outlook

Lord Swaminarayan advocated the philosophy of Vishistadvaita as stipulated in the Shikshapatri Shloka 113, ‘My philosophy rests in the theory of Vishishtadvaita.’ This special theory of non-dualism developed by the 12th Century Sage Ramanujacharya includes the fact that God is animate, endowed with redemptive qualities, devoid of ordinary qualities (he has supra-ordinary qualities) and is with divine body and form. He is Sakaar (with form) and Saguna (with qualities/attributes). The philosophy maintains that God is real and independent of the souls and the world, which are also real. God is one and unparalleled. Furthermore, God is full of compassion for those Jivas who wish to be redeemed and so can become free from the cycle of births and deaths through devotion.

The Swaminarayan Sampraday advocates a method of devotion, which integrates both Dharma (duty) and Bhakti (devotion). In the Shikshapatri, the Lord Writes, ‘One shall never practice devotion to Lord Shree Krishna without observance of Dharma’ (39). By practicing both, one is able to attain salvation.

It holds that Jiva, Ishwar, Maya, Brahman and Parabrahman are the five fundamental realities distinct from one another.

Jiva

One who resides in the heart, is alone and subtle, is also all consciousness, is the knower, is pervading all over the body by means of His power and good knowledge and bares characteristics such as indivisible, invulnerability, and it eternality etc.

Individual unit having His own consciousness. Smaller than even an atom [has three different bodies gross or apparent, a subtle and the casual]. Jiva never dies, nor is it ever born. [due to its association with Maya that gets attached ion the mind and finally absorbed at the time of the final dissolution in the cover of Maya]. He resides in the heart and pervades in the whole body by knowledge. [weapons can’t cut, fire cant burn; water cant drench and wind cant dry Him] He is eternal, indivisible, imperceptible, immortal etc. Jiva is bound by the actions. Jiva gets His body according to His accumulated action, good or bad. He leaves that body and assumes another one. Thus He moves from one body to another.

Shruti says that Atma is indivisible, imperceptible etc. Jiva has access to everything. Jiva is free eternally but functions are under orders from Lord and yet are bound by Maya. If He is devoted to Lord, it can be free from Worldly desires and illusory objects and by single minded devotion, being free can attain to the abode of Lord where he may enjoy the pleasures of serving the Lord (attain liberation).

There are three types of Jiva: 1. Bound 2. Liberated 3. Eternally liberated

Bound – There are those who are caught in the cycle of worldliness they are called “Buddha”

Liberated – Those who are due to their intense devotion to the Lord leave the body and reside in the abode of the Lord – they are called liberated –“Muktas”

Eternally Liberated – Those who are devotees of Parbrahm (highest reality), they attain Akshardham (imperishable abode of Lord) and serve the Lord on Par with him (attain the same status as that of Lord).

When soul in “bound” condition He possessed of eight Gross qualities, they are: Word Touch Taste Smell Vision Power Knowledge Pleasure

Iswar

Just as Jiva is installed in the heart so does Ishwar resides in the heart of Jiva as the inner controller, is absolutely independent and is the judge supreme of all actions of all Jivas.

They have their own consciousness, through whom the creation, the substance, and destruction work of “jagat” (the universe) got done by Supreme Lord. Ishwars have three bodies Virat, Sutratma, and Avyakrut.

1. Virat – Ishwar nature is described seven loks above –Bhurlok; Bhuverlok; Swarglok; Maharlok; Janalok; Tapolok; and Satyalok.

Seven loks below the earth – Atal; Vital; Sutal; Talatal; Rasatal; Mahatal; and Patal. All these are located in the great body of Lord known as Virat which is the gross body in which they stand

2. Sutratma - (Sutra – thread) There is a subtle body of Iswar which is inform of the actions of intelligence and senses, which run across like a thread in all that he does.

3. Avyakrut – A casual body having access to every place in the universe in the form of motion. Ishwar occupies all the three and hence is pervading in his own body.

He moves everything and omniscient. He is the controller of the universe(Bhramand). He is the creator, Sustainer, and Destroyer. There and innumerable universes so there are innumerable Ishwars. Bhrama the creator, Vishnu the sustainor and Shiva(Mahesh) the destroyer are the Ishwars. As Jiva reside in the bodyand controls so does Ishwar resides in Jiva and controls him.

Ishwars talent and power is too much while that of Jivas are very little. The Ishwars are Omniscient, Omnipresent, Omnipotent for that Universe only.

Virat Purush; Aniruddha; Pradyumna; Sankrushna; Bhumapurush; Pradhanpurush etc. are Ishwars.

Maya

Maya is one which constitutes the three qualities Satva, Rajas, Tamas, is ignorance incarnate, is power of our Lord and is the cause of ego and personal attachment for body psyche and everything else relayed to it, on part of Jiva.

[Equiliobrium state of three qualities i.e. Satva, Rajas, Tamas is called Maya]. This Maya (Prakriti) develops these three qualities out of which the world is born. Since Prakriti gives rise to this wonderful world it is also known as Maya.

Because Prakriti is opposed to knowledge it is called Nescience (Avidhya). It is Eternal (Nitya and hence imperishable). Its name is Mulprakruti and is the power of Lord.

The evolution of 24 elements described in Vedas are the results of the three qualities of Maya – Satva, Rajas, Tamas.

Five sense organs: Nose Tongue Eyes Skin Ears

Five Gross organs: Mouth Hands Feet Sex Organ Excretal Organs

Five Principle Elements: Smell Taste Sight Sound Touch

Four Inner Instrument Mann - Mental Buddhi – Intellectual Chitt - Mind Ahankar – Ego

She is the field for Jivas to take birth and bodies according to their actions. She is the cause of evolutionary changes.

She is the cause of the sense of “I and mine” in the body and its relations; Maya is of gross darkness, intense desire and attachment. This Maya behaves by assuming two forms of consciousness and staticity and is a shadow of all states of ignorance. It’s a Para Shakti (Supreme Power) of Shree Krushna. It causes the cycle of life and death of the Jiva and the fear among them. It also induces the sense of “mine and yours” in your body, as well as realisation of self. Maya is unborn. It is of the nature of Darkness, helps in creation and division of good and bad by nature. It is obstacle in concentration and devotion to the Lord. Those who follow the path of penance b y resorting to Japa and control of senses without devotion to Lord, are mostly defeated ion their objective by the power of Maya. Those who, by their total devotion to Lord, surrender to the Lord, this Maya cannot defeat them, but Maya still remains with Jiva because of his association with worldly objects leaving aside the Jiva.

Lord Krushna said in Gita that this, my Maya, is difficult to cross, but those who take Refuge in me alone succeed in crossing beyond it.

The whole world has come out of Maya (the cosmic illusion) that Maya is identical with Brahm, is the abode of Parbrahma.

Omnipotent – All powerful Supreme Omnipresent – Present everywhere Omniscient – Knowing everything

Brahm

Brahma has two forms, Sakar i.e. having divine perceptible form and Nirakar i.e. formless.

As Sakar form he is in constant service of Parbrahm Purushottam Narayan in His ultimate abode.

As Nirakar, it is divine abode of God known as Akshardham. It is the form of unimaginable man of divine light i.e. pure consciousness, which is called Chidakash or Brahma mahol. He is endless and everywhere. It sustains all the realised souls (muktas) with Parbrahma Parmatma, as well as the innumerate universes out of the divine abode of Akshardham.

Other characteristics of Brahm are Satya Swaroop i.e. the ever reality Gnan Swaroop i.e the form of profound knowledge. It is eternal, pure immortal, changless, limitless of all etc.

It has access to everything. It has form of a servant as the form of all pervading, abstract from (existing only in the mind, not concrete) which can only be seen through the eyes of knowledge.

It is infinite, indivisible, unchangeable, and hence indestructible. It is full of light and id the highest Brahmadham.

It is without limits, always without miseries, malice and attachment, it is neither weak or strong. There is neither day or night. It is full of condense light. It is beyond time and Maya (cosmic illusion)

Parbrahma

Parbrahma; Parmatma; Purushottam Narayan in grossed perceptible divine human form in the midst of divine effulgent light i.e. Akshardham, the ultimate divine abode.

Perceptible – obtain knowledge of through senses, observe and understand.

Effulgent - Radiant, shining brightly.

He is Prakash Swaroop – form of unimaginable divine light.

He is Satya Swaroop – ultimate reality.

He is omniscient, Omnipresent, Omnipotent.

He is infinitely the highest and the greatest goal to be attained by the soul. He is almighty Supreme authority and everywhere in all souls (atma) and in all universes (Akshar and Maya).

He also resides in all Jivas (Souls) as the controller (witnesses the actions and gives them the fruits according to their actions)

Parbrahma, Paramatma, manifest Himself at various places in all universes simultaneously wherever He wishes without leaving Akshardham.

That which controls those who are embodied, that which is ever perfect, at Shree Purushottam Narayan (Supreme God), resides in the imperishable abode (Akshardham) in that form.

The Master controller of limitless (Brahmands) with infinite power and regulator of the liberate as well as Ishwar is that Purushottam (Supreme Person).

That Parmatma is the distributor of fruits of good and bad actions according to their appropriate desires to the liberated, Ishwars, the Gods and the human beings.

Even though regulator, he is non-attached, non-affected, infinite, free absolutely, possessed of divine body, posed of innumerable good qualities, independent and attaned by many parshades and he attains the assemblies of the great liberated souls (muktas). Sitting on the divine throne he is always worshipped with devotion. The Supreme person or highest reality (Parbrahma) resides in the hearts of all as knower of inner working and he resides in Akshardham simultaneously.

He is the cause of all incarnations. His fear bring, reduces, makes, Pruthvi [earth], Jal [water], Tej [light], Vayu [air], Akash [sky] and the Ego [Ahankar], the grat Mahatattva, Pradhan (original), Prakriti; Purush Prakriti (of sankhya), Purush Akshar and the powers like Prakrti (nature), Sun, Oceans, Fire, Gods etc. attend to their respective functions and behave under His control remaining in their positions according to His Supreme Command.

By His own will He comes down on Earth to do good to jiva to protect the path of duty. He assumes an appropriate form for the specific work to be done and does all worldly as well as divine work.

[edit] Philosophical Precepts

Bhakti and Satsang

Bhakti is profound love for God together coupled with the supreme knowledge of the greatness of God. It involves surrendering oneself to God. Satsang is association with that which is true. Association with God, holy men (Sadhu Purusha) and Holy Scriptures (Sat-shastras) are all examples of Satsang. Shri Vallabhacharya has explained, ‘Bhakti is intense love for God along with supreme knowledge. Through such Bhakti one can achieve Mukti, but not by other means.’

Ninefold Bhakti (Navadha Bhakti) has been stipulated: (i) Shravanam - Shravana or ‘hearing’ is essentially listening to the talks upon the excellencies of God by holy men and so in the true sense is possible only in holy company. (ii) Kirtanam - Kirtan is singing aloud and chanting God’s name and compositions on his deeds. It is often in the company of several other devotees. Music or dance may accompany it. (iii) Vishnoha Smaranam - is the remembrance of Vishnu. The earlier two disciplines are often done in company where as Smaranam is performed alone. It is performed silently in meditation. (iv) Padasevanam - literally means ‘Service of His feet.’ The feet or ‘Pada’ here are symbolic of other manifest things. For example the earth is considered his feet and so service of all beings is propounded. Any work done as an offering to God is Padaseva - such as helping in temples in some way. (v) Archanam - this is ‘idol’ worship or more popularly known as ‘Pooja’. It is in a way unique to Hinduism as it accepts image worship - extolling God’s Sakar (with form) nature. (vi) Vandanan - literally means ‘salutation’ and takes the form of full prostration before the image signifying complete surrender at the feet of God. It means honouring the presence of a deity, person or thing. (vii) Dasyam - is serving God as his most obedient servant. (viii) Sakhyam - is love for God. (ix) Atmanivedanam - complete surrender of the self to God.

By means of Satsang and Bhakti, one is able to liberate oneself from the cycle of births and deaths to achieve the state of Mukti, whereby we are able to worship the Lord in Akshardhaam.

Spiritual Experiences – Samadhi

Lord Swaminarayan in many ways displayed Supernatural phenomena to the highest order. Indeed, even today there are numerous accounts of situations where Lord Swaminarayan has given darshan to his most choicest devotees. However, probably the most significant aspect of his administration is the use of Samadhi. The discipline of Yoga is such that it is a very difficult to master. Eightfold or Ashtanga Yoga was easily mastered by the youthful Nilkanth. Indeed, the eighth and most difficult form of Yoga – Samadhi was mastered which was very rare. It was used by the Lord during the early years of the fellowship to enrich the masses with divine, pure darshan of their Ishtadev.

Countless people were graced with such divine vision. On merely chanting the Mahamantra of Swaminarayan, listening to his voice or being touched by the Lord, assemblies were subdued into a trance-like state where they enjoyed the spiritual bliss of darshan of Rama, Krishna, Shiva, Vishnu, Ganapati, Devi, Surya etc. Indeed even those outside Hinduism were blessed by visions of their own respective deities i.e. the Jains saw 24 Tirthankars and Muslims saw their prophets. These devotees remained motionless for days at a time whilst they enjoyed such supreme bliss. Some were even shown the horrors of hell whilst others enjoyed the bliss seeing the Lord’s heavens and other such worlds, all of which were episodes to strengthen and firmly establish their devotion and dedication to the fellowship. Indeed, the power of Samadhi was given to Saints and devotees alike at the will of Lord Swaminarayan so that masses could enjoy such bliss far and wide across India.

He caste out evil spirits from those who were turmoiled by them. This continues even today through Hanumanji Maharaj at Sarangpur, at the blessing of the Great Gopalanand Muni, a prominent saint of the fellowship. There are numerous accounts detailing miracles that the Lord performed such as warning people of adversity, healing of diseases and manifesting in two forms to give darshan to the people of two different villages at the same time.

These miraculous events were first and foremost to help others when it was needed and he felt it necessary. Certainly these events are not glorified by the Sampraday to any great extent as the divinity of Lord Swaminarayan is self-evident through his other activities and achievements. Today, the use of miracles in cults are nothing more than mere rampant displays of trickery to fool followers of these cults.

Bhagwat Dharma

Bhagwat Dharma or Ekantika Dharma as it’s sometimes referred to encapsulates the essential properties of Dharma, Gnaan, Vairagya and Bhakti.

Dharma is explained as the duties or right conduct as explained by Shruti (Vedas) and Smruti (Yagnavalkya’s Dharma Samhita). There are essentially 6 types of Dharma: (i) Varna – pertaining to one’s caste (ii) Ashram – stages in life i.e. householders etc., (iii) Varnashram - pertaining to both Varna and Ashram, (iv) Guna - meritous acts, (v) Nimitta - purposeful and (vi) Saadharana - ordinary or common duties. Ahimsa Dharma – duty of non-violence is held central to the Swaminarayan Sampraday and enlists that one should refrain from violence in speech, thought and action.

Gnaan is the understanding of the entities Jiva, Ishwar and Maya. Jiva is the in-dweller of the body. It is the life force of the body which makes it active - able to walk etc. He is the owner of the body (thus the soul is separate from the body). Maya is Prakriti or nature and Ishwar is Paramatma or God Supreme. Hence, knowledge of these is Gnaan.

Vairagya is non-attachment or displeasure in things other than God. Vairagya is renouncing all material things that give pleasure and finding pleasure in devotion to God.

Bhakti is profound love for God, together with supreme knowledge. Supreme knowledge is knowledge of the greatness of God as explained by Shastras and Satpurusha (great/holy men). Shatanand Muni in Shikshapatri Bhashya equates Bhakti with chanting of Gods holy name; thus explaining that such chanting bears great fruits.

Bhagwat Dharma is essential for livelihood and to achieve a state of salvation to free one from bondage.

Temples

The establishment of Temples was at the forefront of Lord Swaminarayan’s mission as he saw the need for such institutions for the propagation of the fellowship so that they would serve as centres where aspirants could come and worship God. Lord Swaminarayan during his stay upon the Earth built six major temples, installing various forms of God in them. At Ahmedabad and Bhuj he installed Murtis of Nar-Narayana. At Vadtal, Laxmi-Narayana as well as an image of himself called Hari-Krishna Maharaj were installed. Madan-Mohanji at Dholera, Radha-Ramana at Junagadha and Gopinathji Maharaj at Gadhada were installed by the Lord. The temples not only serve the purpose of worship of God but they also are centres for large communities of people and villiages, through which learning establishments, almshouses, hospitals, Goshalas and the like are built and administered. Other smaller temples within towns and villages across the world are set up with affiliations to these main six centres.

The destruction of the temple at Bhuj during the recent earthquake will see the building of a new grand temple made from the finest marble.

Acharyas

The Acharya institution was set up by Lord Swaminarayan himself to head the fellowship (Sampraday) after the Lord’s departure from the Earth. India was split up into two regions, the North (Nar-Narayandev Gadi) and South (Laxmi-Narayandev Gadi) whereby an Acharya would govern their respective region. Ayodhyaprasad (the son of Lord’s elder brother) was anointed the Acharya of the Northern region, governing from Ahmedabad. Raghuvir (the son of Lord’s Younger brother) was anointed the Acharya of the Southern region, governing from Vadtal. The duties of an Acharya are outlined in the Shikshapatri and the Desh-Vibhag Lekh.

Scriptures

Lord Swamainarayan accepted the authority of all major scriptures such as the Vedas and Puranas. In the Shikshapatri, he specifically mentions the authority of Eight SatShastras (true scriptures): The four Vedas, Vyaas-Sutras, Shrimad Bhagwat Purana and Vishnusahastranama of Mahabharat. Shrimad Bhagwad Gita, the code of ethics enunciated by Vidura and Vasudeva Mahatmya of Skanda Purana’s Vaishnav Khanda. In furtherance to this, he instructed many of the saints of his order to write other scriptures to outline true Vedic Knowledge in Vernacular languages such as Gujarati as well as the traditional Sanskrit, such as Satsangi Jivan, Satsangi Bhushan, Nishkulanand Kavya. Probably the most significant scripture for the Swaminarayan Sampraday is the Vachanamruta, which contains sermons that Lord Swaminarayan himself gave. Not to forget the Shikshapatri which the Lord himself wrote and outlines the duties of devotees.

Sadhus (Ascetic Order)

500 saints of the highest order (Paramhansas) were initiated in one go by Lord Swaminarayan. These Saints were of the highest calibre. They helped people in shaping their lives. They ate their daily meal only after they had imparted vows of good conduct to five persons daily. The vows were: Abstinence from addictions, meat, theft, adultery and sensual pleasures. There only purpose in live was to serve the Satsang and others. They lived a life of discipline in accordance with the tenets of the Sampraday. They worked selflessly to eradicate the evils within and to establish and spread Bhagwat Dharma. Many were great scholars, veterans and stalwarts in knowledge, penance and detachment. Examples of these are:

Gopalanand Swami had mastered Ashtanga (eightfold) Yoga and could transport others into the state of samadhi. He wrote scholarly treatises on the Upanishads and the Bhagvad Gita. Muktanand Swami was an erudite scholar, a mystic poet, a melodious singer, a graceful dancer, and a herbal doctor. He was so calm and composed that whosoever came in contact with him, when angry or anxious, calmed down at once. Nityanand Swami had mastered the Vedas, the Upanishads, the Darshan Shastra and was unmatched in scriptural debates. Nishkulanand Swami was an austere ascetic and a mystic poet. He wrote many books that still inspire spiritual aspirants. Brahmanand Swami had an exceptional talent for poetry. He wrote and composed thousands of devotional poems. He was adept in temple-architecture, too. Premanand Swami was a poet, a musician and a singer par excellence. His singing had the charm and the power to change the surrounding atmosphere. He composed fourteen thousand devotional poems.

Today, the Ascetic order of the Sampraday continues to flourish. Working and residing mainly from the six main centres they continue to serve the Sampraday in accordance with the tenets of Lord Swaminarayan by spreading the faith to all parts of the World. They are beacons of light who work tirelessly to dispel the darkness of ignorance. Highly skilled and educated in Sanskit etc. they continue to uphold the disciplines of the ascetic order.

Female ascetics also flourish and are initiated into the sect by the wives of the Acharyas. They too live an incredibly disciplined life of the highest order and serve greatly in spreading Satsang amongst women.

Initiation and Rituals

A new aspirant desirous of salvation wishing to join would need to be initiated into the sect by their respective Acharya. The Acharya initiates both Sadhus and Householders. The initiation ceremony for a Sadhu is more complex. The aspirant would agree to be faithful to the fellowship and to follow the tenets as instructed by Lord Swaminarayan in the Shikshapatri. The Acharya would place a few drops of water on the aspirants palm whilst a Mantra is recited. The Acharya also whispers a special Mantra in faithfulness for the Guru in the aspirant’s ear. The new aspirant should follow the five vows of strict vegetarianism, eschew alcoholic drinks and drugs, stealing, adultery and to do his worldly duties sincerely. As a mark of allegiance, a Kanthi is placed around the aspirant’s neck to initiate him into the sect.

The daily rituals of a devotee involve morning worship or Puja, which entails adorning of Urdhvapundra (special mark on the forehead, chest and arms), meditation, Mantra Jap, circumabulation, prostration and reading of Shikshapatri. Only then should he go about his everyday duties.

Disciplines for Sadhus

Every Swaminarayan Sadhu has the ideals of Panch Vartman to observe the five vows by thought, word and deed.

1. Nishkam (Non-lust) Lifelong celibacy. Not to marry. Not to keep any contact with females. Not to physically touch, write or talk to, intentionally look at, or even think of women. To overcome all objects and desires that are sexual. 2. Nirlobh (Non-greed) Not to possess or have any desire for possessions. Not to physically touch money, or ask anyone to hoard money on one's behalf. Not to own property nor pine for any type of worldly objects. 3. Nisneh (Non-attachment) Not to become attached to any place or person. To give up all family ties. Not to meet, talk or write to family members. To look upon all with an equal eye. 4. Niswad (Non-taste) Not to indulge in food for the sake of taste or have special preferences. To mix all food items in a wooden bowl and add water before eating. 5. Nirman (Non-ego) Not to be egotistic. To overcome 'I'-ness. To become humble and remain a servant of one and all. To respect all and bless those who bruise, honor those who hurt and pray for those who persecute.

Disciplines for Householders

All Swaminarayan devotees are initiated into the Sampraday with the Vartman ceremony, wherein he or she takes an oath to abide by spiritual disciplines. All past actions are forgiven in the presence of God and the chance to begin a new, spiritual life is provided. The Ekadash Niyams - the eleven disciplines are:

1. No Violence Not to abuse, hurt or kill anyone, not even an insect. 2. No Adultery Not to commit adultery, or excessively associate oneself with the opposite sex. 3. No Meat Not to eat meat or take even medicines derived from meat. 4. No Alcohol Not to consume alcoholic drinks or take even medicines mixed with alcohol. 5. No Suppression Not to suppress or take advantage of widows or other helpless people. 6. No Suicide Not to commit or even contemplate suicide. 7. No Theft Not to steal, nor even pick a flower without the owner’s permission. 8. No Slander Not to slander or blacken the character and lives of others. 9. No Vilification Not to vilify other deities or religions. To respect all faiths. 10. No Impurity Not to take food which is impure, not prepared with filtered water or prepared by unknown hands. 11. No Atheistic-association Not to keep the company of atheists or lend one's ears to lectures given by non-believers.

[edit] Related Links

• Digital Shikshapatri
• Shree Swaminarayan Sampraday

See also Survey of Hindu organisations