The Swaminarayan Faith

[Guest guest]

 

You need to read it again my friend.

 

Sikshapatri is for:

all mankind. So it prescribes the rules for those of teh sect and also those not of the sect.

 

not for all mankind. just his cult.

[Guest guest]

 

You need to read it again my friend.

 

Sikshapatri is for:

all mankind. So it prescribes the rules for those of teh sect and also those not of the sect.

 

swamiarayan cult isn't apart of hinduism, nor is it's scriptures.

[Guest guest]

LOL. Yes it is for all mankind. What would you know? Have you studied the Sampraday and its principles? Truth is that the Sampraday is in line with the Vedic, Upanishads and Puranas traditions and customs more than any other Sampraday may be in this age. Why as Bhagwan Swaminarayan Himself has come down and re established Dharm, Bhakti, Gyaan and Vairagya.

 

Talk about the disrespect!

 

Why don’t you concentrate on your own Upasya Ishtadev and carry out bhakti at the utmost level instead??

 

By the way the Swaminarayan Sampraday isn’t a cult. You want to know its Acharyas origins? Then here it is:

 

Shri Mannarayan Bhagawan (1)

Shri Maha Laxmi (2)

Shri Vishvaksen Acharya (3)

Shri Namalvar Acharya (4)

Shri Nathamuni Acharya (5)

Shri Padmanetra Acharya (6)

Shri Ramamishra Acharya (7)

Shri Yamunacharya Acharya (8)

Shri Mahapurna Acharya (9)

Shri Ramanujachary (10)

Shri Ramanand Swami

Bhagwan Swaminarayan

Acharya Shri Ayodhyaprasadji Maharaj (Amdavad)

Acharya Shri Raghuvirji Maharaj (Vadtal)

[Guest guest]

 

LOL. Yes it is for all mankind. What would you know? Have you studied the Sampraday and its principles? Truth is that the Sampraday is in line with the Vedic, Upanishads and Puranas traditions and customs more than any other Sampraday may be in this age. Why as Bhagwan Swaminarayan Himself has come down and re established Dharm, Bhakti, Gyaan and Vairagya.

 

Talk about the disrespect!

 

Why don’t you concentrate on your own Upasya Ishtadev and carry out bhakti at the utmost level instead??

 

By the way the Swaminarayan Sampraday isn’t a cult. You want to know its Acharyas origins? Then here it is:

 

Shri Mannarayan Bhagawan (1)

Shri Maha Laxmi (2)

Shri Vishvaksen Acharya (3)

Shri Namalvar Acharya (4)

Shri Nathamuni Acharya (5)

Shri Padmanetra Acharya (6)

Shri Ramamishra Acharya (7)

Shri Yamunacharya Acharya (8)

Shri Mahapurna Acharya (9)

Shri Ramanujachary (10)

Shri Ramanand Swami

Bhagwan Swaminarayan

Acharya Shri Ayodhyaprasadji Maharaj (Amdavad)

Acharya Shri Raghuvirji Maharaj (Vadtal)

 

and what does BAPS fall under?

[Guest guest]

BAPS is BAPS they fall under their own banner. They were created in 1907 not at the time of Bhagwan Swaminarayan. They broke away from the original sect.

[Guest guest]

 

BAPS is BAPS they fall under their own banner. They were created in 1907 not at the time of Bhagwan Swaminarayan. They broke away from the original sect.

 

BAPS is apart of the swaminarayan sampradaya. because we follow his dharm. The shree sampradaya is corrupt and not expound Lord Swaminarayan's dharm. Drugs, sex scandal, prostitution etc... Sahajanand would be ashamed of vadtal and amdavad.

[celina12 0]

Holy Shikshapatri Part ONE

 

Regular Recital

Read this Shikshapatri daily.

If that is not possible, ask someone to read it out to you,

and so listen to it with great reverence.

If that too is not possible, then adore and worship it daily

with great reverence.

Thus revere this Shikshapatri

as the very embodiment of My Divine Personality.

Shloka: 208, 209

 

Path of Righteousness

 

He who performs righteous deeds is happy. He who acts thoughtlessly or with a bad intention invites misery.

Shloka: 8

 

Perform duties appropriate to your station in life. Do not perform duties that are prescribed for others. Do not perform duties that are fictitious or imaginary.

Shloka: 24

 

Do not act thoughtlessly and without due deliberation. However, act promptly in matters pertaining to religious duties.

Shloka: 36

 

However beneficial or profitable it may be, do not perform unrighteous actions. Do not give up the path of righteousness out of greed or selfishness.

Shloka: 73

 

Follow only the righteous deeds of great men but do not follow examples of their unrighteous actions.

Shloka: 74

 

Ethical Life

 

Do not gamble.

Do not steal; not even for a religious or a benevolent cause. Do not take fuel, flowers, fruits and such things without the owner's permission - not even for a good cause, such as worship or making an offering to a deity.

Shloka: 17, 18

 

Do not use abusive language. For the sake of a selfish gain, do not lay a false accusation.

Shloka: 20

 

Do not accept bribes. Speak only the truth. But do not utter such words that may hurt others.

Shloka: 26

 

Do not trespass into prohibited areas belonging to others. Do not use the premises of others, without seeking the prior permission of its owners.

Shloka: 33

 

Do not commit a breach of trust.

Shloka: 37

 

Do not indulge in self-praise.

Shloka: 57

 

Non-Violence

 

Non-violence is the highest ethical code of behavior. Do not kill any living creature. Do not kill animals; not even for a sacrificial offering to a deity or to an ancestor.

Shloka: 11, 12

 

Do not kill a human being; not even for the acquisition of a woman, wealth or a kingdom.

Shloka: 13

 

Do not commit suicide; not even in a place of pilgrimage or a holy shrine. Whether in a fit of anger or out of guilt for a sinful act, do not commit suicide.

Shloka: 14

 

Do not mutilate any part of your body or that of others, either out of anger, excitement or as a punishment for misconduct.

Shloka: 16

 

Being Practical in Life

 

Keep away from the company of thieves, vicious persons, drug addicts, heretics, sex maniacs and deceivers.

Shloka: 27

 

When any serious trouble arises from natural calamities, fellow men or illness, act cautiously and carefully to protect your life and that of others.

Shloka: 119

 

In practical life, even with friends and relatives, do not carry out transactions of sale, purchase, transfer, borrowing, lending, payment, etc., without an appropriate document in writing, and the presence of witnesses.

Shloka: 143

 

Maintain a daily account of income and expenditure. Do not indulge in extravagant expenses. Let not your expenses exceed your income.

Shloka: 145, 146

 

Even if it be your native place or usual place of residence, leave it and migrate to a better place, especially when your prestige, property or life is in danger on account of acute famine, harassment from the wicked or the tyranny of the state authority.

Shloka: 153, 154

 

Diet and Ecology

 

Do not eat meat.

Shloka: 15

 

Do not consume tobacco, hemp or hashish nor consume wines, liquors, opium and other such alcoholic drinks and drugs.

Shloka: 18

 

Do not drink unfiltered water nor use water which contains germs; not even for bathing purposes.

Shloka: 30

 

Do not consume food, drink and medicine given by a doctor whose conduct and credentials are unknown to you.

Shloka: 31

 

Do not dirty public places such as mandir premises, holy shrines, lakes or river banks, highways, the ground around trees, farms with standing crops, by spitting, urinating, defecating and throwing garbage.

Shloka: 32

 

Social Ethics

 

Entrust tasks to a man for which he is best suited. Do not entrust him duties for which he is unfit.

Shloka: 66

 

Take good care of your servants in respect of their food, clothing and shelter, according to your means of subsistence.

Shloka: 67

 

Address honorably and deal respectfully with people in accordance with their social status

and prevalent social customs.

Shloka: 68

 

Spreading of knowledge and education is a great meritorious deed. If possible, either aid or establish an educational institution and appoint pious scholars as teachers therein to spread

the right knowledge on the earth.

Shloka: 132

 

Serve fellow beings in their illness and distress. Serve your parents in their old age and take good care of them, especially in their illness.

Shloka: 139

 

Pay the correct wages in cash or kind, according to the contract to the workers employed by you.

Shloka: 152

 

If you happen to be in power as the head of a state, then: live a righteous and religious life; treat your subjects like members of your own family; take good care of them; and make an honest attempt to consolidate morality and religion in your kingdom.

Shloka: 157

 

Continence

 

Do not commit adultery. Do not indulge in pre-marital, extra-marital or illicit sex relations.

Shloka: 18

 

But for sheer emergencies, avoid the company of the opposite sex in solitary places.

Shloka: 136

 

http://www.swaminarayan.org/scriptures/shikshapatri/gems.htm#continence

[celina12 0]

Holy Shikshapatri Part TWO

 

Householders

 

Do not indulge in extra-marital relations.

Shloka: 18

 

Married men and women, should be loving, loyal and faithful to one another. Do not be harsh to one another.

Shloka: 159

 

Do not keep the company of licentious, lustful and loose persons.

Shloka: 161

 

Do not have an abortion and do not keep the company of those who encourage or assist in abortion.

Shloka: 170

 

Respect for All

 

Do not vilify deities, places of pilgrimage, priests, sadhus, chaste women and holy scriptures. Always see good in others.

Shloka: 21

 

Offer your salutations with respect to the deities in mandirs you happen to pass by on your way.

Shloka: 23

 

Be courteous and hospitable in the mandir. Welcome all visitors. Serve them food if they happen to be hungry. Take care of them in accordance with your means of subsistence.

Shloka: 131

 

Religious Life

 

Keep the company of sadhus and pious priests.

Shloka: 36

 

Be honest and regular in daily life. Wake up early in the morning. Remember God and offer your daily worship to the Lord.

Shloka: 49, 50, 51

 

Remember God, recite His name, sing His glory, say prayers, offer prostrations with reverence, and study scriptural texts daily.

Shloka: 54 - 58

 

Remember God in all your activities. Visit the mandir daily. Listen to religious discourses with great reverence.

Shloka: 63, 64

 

In the pilgrim places and the holy shrines, be charitable and serve food to the priests, sadhus and poor worshipers, according to your means of subsistence.

Shloka: 83

 

Do not believe in superstitions and black magic.

Shloka: 85

 

As per your capacity, donate 10% or 5% of your total income as an offering to God.

Shloka: 147

 

Celibate Sadhus

 

Observe the vow of celibacy strictly and sincerely.

Shloka: 178

 

Do not accept the command even of your Guru, if it happens to distract you from your vow of practising celibacy.

Shloka: 180

 

When your life, or that of a woman, is in danger, protect it by speaking to her or if necessary, by physically touching her.

Shloka: 182

 

Control your sense of taste. Neither hoard nor deposit money or property in any form.

Shloka: 189, 190

 

But for sheer exigency, do not travel alone, without the company of a fellow sadhu with you.

Shloka: 191

 

Do not waste your time in fruitless talks and activities. In all your activities and service unto humanity, keep your mind fixed on God devoutly.

Shloka: 193

 

Control anger and be compassionate and give up concern and attachment for your body and its relations.

Shloka: 201, 202

 

Even if someone attacks you with abuses, insults and beatings for no reason, do not be harsh to him. Bear and endure the insults. Forgive and bless your tormentors.

Shloka: 201

 

Expiation

 

In normal times, do not fall back upon the exemptions and relaxations in duties which are sanctioned for sheer exigencies.

Shloka: 48

 

Regulate and adjust conduct, dealings in life, and expiation for purification, as per your age, ability, wealth, time, place and community norms.

Shloka: 120

 

Worship and Devotion

 

Worship the Supreme Lord, while living a moral and pious life.

Shloka: 39

 

Do not give up faith and devotion to the Lord out of fear of slander by the unscrupulous and the ignorant.

Shloka: 39

 

One who keeps his mind fixed on God whilst doing all activities, divinizes all his actions.

Shloka: 59

 

Worship with devotion unto the Lord who alone is the redeemer from the bondage of Maya. Therefore, worship the Lord with undivided devotion.

Shloka: 113

 

http://www.swaminarayan.org/scriptures/shikshapatri/gems.htm#worship

[celina12 0]

Holy Shikshapatri Part THREE

 

Philosophy

 

Comprehension of the essential nature of individual self (Jiva), cosmic self (Ishwar), matter nescience (Maya), Akshar (Brahman) and the Supreme God (Parabrahman), is called Jnan -right knowledge.

Shloka: 104

 

Jiva means an individual soul. It is a spiritual substance. It is atomic in size. It is very subtle and imperceptible. It is indivisible and imperishable. It resides in every living being. It has knowability. Its consciousness pervades the whole body. Knowledge is its essential quality. Therefore, the Jiva is the real knower. Jivas are innumerable.

Shloka: 105

 

Maya means prakriti, the primary matter. It is the basic substance and the cause of all bondage. Its nature is of darkness and ignorance. Its constituents are the three gunas, namely, sattva, rajas and tamas. It is the inseparable power of the Supreme Lord. It is the cause of ego and attachment to the body and its relations.

Shloka: 106

 

Parmeshwar or Parabrahman means the Supreme God.

He resides in the heart of every Jiva.

He is the inner controller and the Supreme Ruler, and hence, is called Antaryami. He is immanent in everything, and yet beyond everything. He alone is the independent Supreme Being. He is the Moral Governor, for He rewards and punishes the Jivas according to their good and bad karmas.

Shloka: 107

 

When Lord Krishna is accompanied by Radha, know them as Radha-Krishna. When Lord Narayan is accompanied by Laxmi, know them as Laxmi-Narayan. When Lord Narayan is accompanied by Arjun, know them as Nar-Narayan. In the like manner, you should know and name the Lord with reference to the ideal devotee who is accompanying Him.

Shloka: 109, 110

 

Identify oneself with Brahman, separate from the three bodies, and eternally offer devotion to God.

Shloka: 116

 

Concluding Prayer

 

The Supreme Lord is the redeemer of all.

He alone is the destroyer of all pains and sufferings.

He is the protector and upholder of morality, religion and devotion on the earth. He is the Moral Governor, and the bestower of all desired happiness. O, Lord! Bless mankind with universal good and an auspicious life.

Shloka: 212

 

http://www.swaminarayan.org/scriptures/shikshapatri/gems.htm#prayer

[celina12 0]

http://www.lifepositive.com/spirit/spirit-centers/swaminarayan.asp

 

 

 

 

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FROM GURU TO GOD

 

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BACK TO HOME

 

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By Suma Varughese

One of the fastest growing religious movements in India, the Swaminarayan Sampradaya tempers spectacular festivals with an unquestioning life of faith

In the closing months of 1995, the blasé city of Bombay was shaken awake by a spiritual festival of massive proportions. For over 37 days—from end November to end December—100-odd acres of derelict land in downtown Chembur was transformed into an enchanting fairyland. Intricate archways, elaborate models of temples and massive art pieces in cane, jute and bamboo recreated a breathtaking vista of India culture.

Within the grounds, interactive media, dioramas, panoramic scenes and 3-D exhibits vividly highlighted the festival theme of a beautiful, borderless world. Spirituality doesn't interest Bombayites unless conveyed in style. Which is why the sophisticated aesthetics and ambitious dimensions of this festival impressed them.

As for the seamless logistics of organizing such a mega event, even corporate Bombay went rushing to pick up a few tips. Normally, spirituality exists in different dimension from uptown hip Bombay. This event bridged the gap by conveying the best of Indian tradition in an attractive and contemporary fashion. The name of the organizers became a new mantra: Swaminarayan.

Earlier, in August 1995, London dailies had marveled at the execution and the logistics of a fully traditional Hindu temple, the first of its kind outside India. Around 2,820 tonnes of Bulgarian limestone and 2,000 tonnes of Italian Carrara marble were shipped to India, craved and sculpted by sthapitas, and shipped back to London. The finished piece, an intricately sculpted elegant structure in cream marble, received unqualified praise. The Sunday Telegraph called it the "most remarkable London monument of the late 20th century".

 

The name behind this effort: Swaminarayan. And then there's Akshardham. Built to commemorate the centenary of one of its erstwhile spiritual heads, Yogiji Maharaj, Akshardham is a stunning monument to the religion's founder, Lord Swaminarayan. Situated about 25 km from Ahmedabad, in Gandhinagar, the scope of this venture recalls the splendor of Mughal architecture. The questions beg themselves. What is this organization, with a penchant for the spectacular, all about? Where did it appear from? How did it laminate a 5,000-year-old tradition with such contemporary sheen?

 

Integration of the past with the present, constant acceptance of and adaptation to circumstances are, of course, the distinguishing marks of Indian civilization, and the reason for its survival. Even so, this particular organization's ease in straddling the two is noteworthy. Perhaps the credit goes to the pragmatism of the Gujarati, who constitutes almost the entire organization, for the movement originated in Gujarat, and has remained largely true to its roots.

 

While its ascetics embrace the vow of poverty, money generates a healthy respect among followers. Despite its close adherence to Vedic tenets crossing the seven seas is not polluting. The sampradaya is richly cross-fertilized by followers from East Africa the UK, the USA and the Middle East—in short wherever the enterprizing Gujarati (one of the most successful business communities in India) went in search of business. Pujas (ritualistic worship), temples and pilgrimages, the paraphernalia of bhakti (devotion), co-exist with spectacular festivals, personality development, karate and computer classes. The ascetics wear unstitched saffron and embrace what one may consider archaic rules prohibiting them from looking at or talking to women.

 

Many are graduates from IITs, IIMs and even Cambridge. Such assurance of bearing is partly responsible for its popularity. Raymond Brady Williams, professor of religion, Wabash College, Cambridge, writes in his book, A New Face of Hinduism: the Swaminarayan Religion, that it is one of the fastest growing Hindu movement in the subcontinent. Williams was referring to the Swaminarayan Sampardaya as a whole.

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The group we are concerned with a breakaway from the parent organization, called the Bochasanwasi Sri Akshar Purushottam Sanstha (BAPS). But Williams' observation applies more acutely to the BAPS. It has over a million members all over the world, 350 temples, 1,100 centers, 1,700 youth forums, 2,300 child forums, 625 centers for women and a network of socially relevant activities. These include educational projects, medical camps and subsidized medicare. Other initiatives include dowry free marriages, well-recharging, de-addiction drives and disaster management.

The momentum keeps increasing. Another Akshardham is being planned in Nairobi and New Delhi. Temples like the one in London are coming up in Chicago and Nairobi. By Indian standards, the Swaminarayan faith is new, only 200 years old. Its greater concern for social up-lift, considerable relaxation of the caste system, and the relative sincerity with which it is practiced can all be attributed to its newness.

But the movement's life force lies in its overwhelming devotion to the guru. The Swaminarayan faith is cast in the classic Vaishnava bhakti mould. Salvation is through the worship of God in human form; the modes include rituals, prayer, pilgrimages, and above all surrender. Among the BAPS, the focus on avatars is further strengthened by the belief that Swaminarayan, the founder, is Parabrahman (the ultimate reality, Godhead).

Furthermore, it is believed that he had promised to always be present to his followers in the person of his successors. Each spiritual head, therefore, is the abode of God. It is impossible to miss the fervent devotion directed towards the present spiritual head of BAPS, Pramukh Swami Maharaj." There was much excitement in the BAPS' temple at Dadar, Mumbai. Pramukh Swami was here, back from a long trip to Nairobi, and the devotees were eager for darshan.

Swamishri or Swamibapa, as he is referred to, was expected at the temple to pay his respects to the deities. While images of Radha, Krishna, Hanuman and Ganesha appear within the temple pride of place is given to Lord Swaminarayan, always portrayed in resplendent clothes, and his perfect devotee, Gunatitanand Swami. As the tiny temple bulges with devotees, the men sitting in front, the women well at the back and the sadhus immediately in front of the deities, Pramukh Swami Maharaj walks in. He is a slightly pudgy 75-year-old. Despite a bypass operation four months ago in America, he looks tranquil.

The crowds greet him with folded hands. A few boys cry "Pramukh Swami ki Jai" but are hastily silenced by their parents. Upstairs, Pramukh Swami gives a small discourse, beginning with a ritual veneration of the line of spiritual heads starting from Swaminarayan. He stops after mentioning his predecessor, Yogiji Maharaj, but the crowd roars: "Pramukh Swami Ki Jai!" He takes the acclaim in his stride, moving on impassively to an address on God's indiscriminate regard for rich and poor.

"A poor man's house may be small and unfurnished but God takes even greater pleasure from a visit there than to a rich man's house," he tells his devotees. The message may have been a mild reproof to one of the devotees from Nairobi who had just addressed the crowd on his handsome donation for the forthcoming temple.

Earlier, during a discourse by a sadhu, Pramukh Swami saton his richly decorated armchair, intently reading a letter. This is one of his ways of keeping in touch with his flock. They write to him, and he writes back. The BAPS proudly notes that he has written 4,35,000 letters and visited over 2,50,000 homes. His concentration on the task is unremitting. Never once does he lift his eyes from the pages, until the swami stops the discourse and approaches him. With that same air of attention, he then turns upon the subject under discussion.

Is he God-realized? How hard it is to tell. All you can say is that there is a total lack of self-consciousness, a complete genuineness and focus on the moment. Kalpesh Bhatt, a young computer engineer who chucked a lucrative job in the USA to take up an honorary job with the group, recalls what brought him within the flock. As a youngster living in the vicinity, he often spent time with the sadhus.

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One summer, he was asked to accompany Pramukh Swami on one of his rural visits. Seizing the opportunity for a holiday, he went along, only to discover that the holiday required him to sweep the place, cut vegetables, and do other menial work. Weary of the slog, Bhatt and his friend conspired to sneak away. However, unable to procure any tickets, they returned.

"When I came back," he recalls, "Pramukh Swami looked at me and smiled. Although all he said was `Jai Swaminarayan', I felt he knew everything. At that point I told myself that I shouldn't cheat this man." Even others devotees attribute Pramukh Swami with omniscience. Since sadhus are not allowed to meet or talk to women, female devotees to not have direct access to him.

Nevertheless, says 23-year-old Meghna, a computer student: "I don't feel deprived. When in trouble, I close my eyes, remember him and the problem disappears." There is a singular sincerity about the devotees of this faith. For those actively involved, Swaminarayan is a living faith, untouched by the cynicism or indifference that overtakes inheritors of older faiths, who lack a direct relationship with it.

Devotees attribute this to the devotion, large-heartedness and humility of the sadhus and, above all, Pramukh Swami himself. "These are really true saints," exclaims entrepreneur Tushar Bambhatt. "They don't touch money or women. They are so open hearted and friendly, I fell in love with them!"

The temple complex in Ahmedabad, the group's headquarters, is vast. The architecture, one again, is filigreed pink sandstone. Frantic construction is on, signs of the movement's growing size. The complex houses a bookshop, a printing press, offices, accommodation for the sadhus, dining halls and a gues house. There is also a hospital offering subsidized medical care, plus the headquarters for child, youth and women activities. Women constitute 60 per cent of the fellowship.

This is ironic, for if there is anything that you would dispute about the movement, it is the injunction that the sadhus observe eight-fold celibacy. This forbids any contact, including speech, with women. The rule can only be relaxed in matters of life or death. Women sit well at the back at all function and gatherings. They don't approach any area likely to have sadhus.

If there is an inadvertent meeting, either the sadhu or the woman backs away hastily, eyes to the ground. As a woman, I had no access to the sadhus and had to be content with written answers to my questions. Everywhere, I had to keep an eye open to ensure that no ascetic crossed my path or I his. Used to discoursing freely with members of the opposite sex, it was a novel experience to see myself cast in the role of a Mata Hari, out to ensnare unwary adepts.

"But that's not the reason for the injunction," protests Ritesh Gadhia. A former alumni of IIM Ahmedabad, Gadhia is an aspiring sadhu. He explains that during Swaminarayan's ministry in the 18th Century, many ascetics and spiritual leaders abused their positions to molest women. The injunction is for the protection of women rather than the reverse.

Adds Vivekjivandas Swami: "The motive for observing celibacy is self-discipline and elevation, not harming or breeding aversion for women." This may be true but it reinforces the society's existing tendency to marginalize them. But the women express no resentment. Neeta Shah is deputy general manager in a public sector company. She is also one of the chief organizers of the women's wing. Gentle and enthusiastic, she brushes away all apprehensions of mariginalization.

"The non-interference of the swamis has given us an opportunity to learn to do everything ourselves," she says. "Even a five-year-old girl knows how to manage and organize an assembly." The women's center buzzes with activity. The youth center is convening a meeting in one room, while tiny tots of five and below have their own assembly. In another room, women are busy sorting out answers to a mandatory bi-annual examination on spirituality. Women are responsible for correcting, grading and allotting certificates.

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The process is computerized to make sense of the thousands of entries. Most activities are planned by the Ahmedabad headquarters and intimated to other centers. The center is currently organizing a six-month self-development program that includes effective communication and learning. Family harmony is the specific mission assigned by Prakukh Swami, who initiated the concept of the ghar sabha. Members of the family are required to sit together for at least half-an-hour every evening, exchange news of the day, resolve contentious issues, and have fun.

A striking aspect about the group is its relentless focus on social activity. The movement calls itself a socio-spiritual organization and takes as its motto Pramukh Swami's oft-quoted statement: "In the joy of other lies our own. In the progress of others rests our own. In the good of others is our own." This interface between individual and collective welfare is akin to Buddhist philosophy and is somewhat unusual in a Hindu organization that traditionally highlights individual transformation.

The group's activities are wide ranging. At the Ahmedabad temple, the adjoining hospital was conducting a free blood pressure, ECG and diabetes camp. All visitor were given tests while doctors analysed the patient. Educational activities include schools in London, Gondal, Ahmedabad, aids for many other schools, and a range of hostels for young college students. We went to one such hostel, situated in the university town of Vidyanagar, two hours from Ahmedabad. Beautifully neat and clean as with all their properties, the place is verdant with greenery.

The spacious six-acre campus accommodates three residential buildings for 375 students, an administration block, a sant nivas for the 16 sadhus who administer the place, a large temple, a dining hall and a book shop. Women are conspicuous by their absence, though they are allowed to come as far as the temple. I am asked to sit at the reception, where I am sent students to be interviewed. One such is Chinti Dave, a final year engineering student at BVM engineering college.

He waxes eloquent on the campus which is the best in Vidyanagar: "We get all luxuries like hot water, uninterrupted power supply, and spacious rooms. And the saints give us good guidance." Student are introduced to a range of activities such as karate, quizzes, debates and music classes. Participation in the administration is encouraged. There is regular arati and nightly discourses. This exposure to religious thought and close contact with sadhus makes the campuses a prime recruitment spot for future ascetics.

The Vidyanagar campus, among eight hostels in Gujarat and one in Maharashtra, has alone provided 60 sadhus to the organization. Charges here are lower than at other similar institutions, with a monthly food bill of Rs 750 and boarding of Rs 1,200. The food consists of chappatis, rice, curd, dal, two vegetables and a tall glass of buttermilk.

The BAPS record for relief work is remarkable. Largely centred around Gujarat, BAPS had a large contribution in rehabilitating Latur quake victims. The cyclone that ripped through Kandla port last year, also prompted speedy relief measures by the group. Currently BAPS is rebuilding 10 schools within the cyclone-affected region. The prime movers of the relief measures are the sadhus and youth volunteers.

The accent on social work dates back to the founder of the faith, Sahajanand Swami (later called Swaminarayan), himself a social reformer. Born in Chapaiya in northern India on April 3, 1781, he was called Ghanshyam, Swaminarayan annals credit him with a miraculous youth, the highlight of which was his leaving home at age 11 to wander through India.

His rigorous penance and pilgrimages included a trek to the snowbound Mansarovar lake, clad only in loincloth. There is a whole section in the exhibition are of Akshardham relating his perilous journeys through India. It was in the South that he developed his philosophy, based on the Vishishtadvaita (qualified nondualism) of Ramanujacharya.

Seven years and 13,000 km later, he arrived in Kathiawad, Gujarat and joined the ashram of Ramanand Swami where he was renamed Swami Sahajanand. In time, he was chosen to succeed the latter. Among the social reforms he implemented was stopping animal sacrifices and relaxing caste structure by allowing entry to all members.

 

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There remain some caste distinctions: the sadhus are supposed to eat food cooked only by brahmins. Harijans are also not meant to eat in the temple premises. However, such rules are apparently only on paper. Swami Sahahanand also succeeded in putting a stop to sati and female foeticide. He offered to pay the dowry of any girl if her parents could not. He also furthered the cause of education both among men and women, by setting up schools for both sexes.

The essence of Swami Sahajanand's philosophy revolved around the existence of five eternal entities: jiva (self), ishwara (deities), maya (flux), akshar (abode of God) and purushottam or parabrahaman (the supreme person). Of these, only the last is the ultimate reality that causes the existence of the rest. Within the group, akshar is seen as the perfect devotee who, according to Swaminarayan, would be his abode in life after life. Each spiritual head in turn becomes the abode of the Lord, hence worthy of worship.

It was on the point of the right of the akshar to be worthy of worship that the rifts occurred. The original group does not install the icon of the akshar, unlike the BAPS which installs the image of Gunatitanand Swami. This gave rise to the BAPS name—Akshar Purushottam Sanstha. A new religion, the Swaminarayan faith included the Vedas, the Gita, and the Srimad Bhagvatam as scriptures.

But it also bequeathed its own doctrines: the Shikshapatri and the Vachinam Amritam. Renunciates have a rigorous code of conduct, comprising five vows: nishkam (ego-lessness), niswad (beyond taste) nissneh (non-attachment). The devotees have their vows, such as vegetarianism, not to take intoxicants, not to commit adultery, not to steal or defile oneself or others.

Such is the weightage given to these injunctions that serious devotees go to any length to obey them. Bambhatt, for instance, travels all other the world, but remains true to his vegetarian vow. Bambhatt has tried to solve this problem by opening a restaurant in Ahmedabad called Ras Bas. Serving pure vegetarian food, the staff conducts pujas and food is offered to Lord Swaminarayan before serving. Says Bhupendra Solanki: "We feel that God and our guru are watching us every moment, therefore our concept is not commercial."

With such spiritual guides on call, can one wonder that the organization prospers?

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[celina12 0]

 

BAPS is BAPS they fall under their own banner. They were created in 1907 not at the time of Bhagwan Swaminarayan. They broke away from the original sect.

 

it's doesn't matter what time we were created, we worship Bhagavan Swaminarayan. BAPS is it's own sampradaya.

[Guest guest]

 

it's doesn't matter what time we were created, we worship Bhagavan Swaminarayan. BAPS is it's own sampradaya.

 

Yes it does matter what time BAPS were created. If BAPS were the Swaminarayan Sampraday, they would have been created at the tiime of Bhagwan Swaminarayan. Yet they were not. Which indicates clearly of its insecure base.

 

Secondly my point you clearly proved for yourself as a BAPS devotee... That BAPS is its own Sampraday. You worship Bhagwan Swaminarayan in a way HE didnt want to be worshipped.

[celina12 0]

BAPS Swaminarayan Vids

[Guest guest]

The Acharyas of the Sampraday are more than mere administrative heads. They are the spiritual leaders and the Guru through whom the path to atyantik kalyan (ultimate redemption) is opened.

Sahajanand Swami adopted Ayodhyaprasadji from His elder brother Rampratapji and adopted Raghuvirji from His younger brother Ichcharamji. He accepted the two as His own sons and handed the Northern- NarNarayan Dev Desh (diocese) to Ayodhyaprasadji and the Southern- LakshmiNarayan Dev Desh to Raghuvirji in Vadtal on VS 1882 (1826 AD) Kartik Sud 11 - Prabodhini Ekadashi (ironically on the very same day He was given the Acharya-pad by Ramanand Swami).

The NarNarayan Desh is based in Amdavad (Ahmedabad) and LakshmiNarayan Desh in Vadtal. Though known as NarNarayan Dev and Lakshminarayan Dev Gadi, both are the Swaminarayan Gadis as they are the only authentic gadis established by Lord Swaminarayan Himself.

The Acharyas are householders and their respective wives (Gadiwala) stand as the females’ Guru. The Gadi is passed on to the most capable of the Sons from their family.

The Acharya’s role is to

• initiate followers into the Sampraday with a Samanya Diksha by giving the special guru-mantra

• initiate sadhus (monks, ascetics) by giving them the Maha-Bhagwadi Diksha

• perform murti-pratishtha, install deities in the temples

• authenticate scriptures of the Sampraday

• act as the Guru and leader of the entire Sampraday.

These responsibilities have been prescribed in the Shikshapatri, Satsangijeevan and Desh Vibhag no Lekh, and according to these shastras no other individual other than the Dharmavanshi Acharyas are permitted to carry out the above duties. Therefore, the sole authority of the above lies with the two Acharyas.

“My Bhramin, Kshatriya and Vaishya followers who have received Shri Krshna Diksha (initiation) from the Dharmavanshi (descendants of Dharmadev) Acharyas, shall wear a double tulsi kanthi (rosary) around their neck and shall wear a U-shaped tilak on their forehead, chest, and both harms.” (Shikshapatri Shlok 41)

Therefore, a Swaminarayan follower is only a genuine Swaminarayan follower once he has received diksha from the respective Acharya. A Swaminarayan sadhu is only a genuine Swaminarayan sadhu once he has been given diksha by the Acharyas.

In the Shikshapatri (62), Swaminarayan Bhagwan clearly states

“And the form of Shri Krshna that has been given by your Acharya for the purpose of your worship and the forms that the Acharya has installed (i.e. in the mandirs) are the only forms of God worthy of worship. The rest are worthy of respect but not worthy of worship”

Therefore, the only murtis (deities) worthy of worship are those installed by the Acharyas.

In the Shikshapatri, Swaminarayan Bhagwan has placed a lot of importance on the Acharyas.

Shlok 71:

“All my followers shall never enter into debate with their Acharyas and shall serve the Acharyas with food, clothing, money etc according to their capacity.”

Shlok 72:

“Upon hearing of their coming, my followers should immediately go to greet and welcome the arrival of their Acharyas, and when the Acharya returns from the town my followers shall see them off to the outskirts of the town.”

In the scripture Purushottam Prakash, the writer Nishkulanand Swami describes the instance when Swaminarayan Bhagwan established the Dharmavanshi Acharyas.

Sahajanand Swami felt that now that He had established the grand temples and splendid Sampraday, He wanted to keep His sadhus free from the affairs dealing with wealth, power etc. He therefore decided that He would create leaders for each and every sadhu and householder, who will subsequently be responsible for the Sampraday.

This was in accordance with one of His three resolves; i.e. to establish the leaders of the Sampraday from His own family - Dharmakul.

Before declaring His intention to select His own family, Lord Shree Swaminarayan first gathered the senior sadhus/saints and followers and revealed His intention to install successors to the leadership.

The gathering that included seniors such as S.G. Muktanand Swami, S.G. Gopalanand Swami, S.G. Brahmanand Swami etc. as well as householders such as Dada- Uttam Khachar, unanimously recommended to Lord Shree Swaminarayan that He retain the leadership in His own Dharmakul and select Ayodhyaprasadji or Raghuvirji.

Lord Shree Swaminarayan was very pleased with this suggestion, for this was His own thinking as well. Since there was no room for discussion or further consideration, it was concluded that Lord Shree Swaminaryan's successors will be from His own Dharmakul and will be householders.

Sahajanand Swami then adopted Ayodhyaprasadji and Raghuvirprasadji as His own sons and made them the Acharyas – the Gurus of the Swaminarayan Sampraday.

He then declared, “Those who serve these Acharyas with food, jewellery, vehicles, animals, flowers etc shall be worthy of Akshardham…………. I shall emancipate those who serve and respect these Acharyas. Through these Acharyas I shall give kalyaan (give Akshardham) to all souls………." (Purushottam Prakash Chapter 37, Verse 6-20)

“…After a lot of thought and consideration I have decided to give the Gadi to them…” (Chapter 39 Verse 8)

“Therefore all of you shall obey the Dharamkul and serve them. They are not ordinary beings; they are great Devtas (Gods). As well as being my Sons they are Brahmin and my Bhaktas and by serving them you shall earn immense happiness. All your wishes will be fulfilled, this is my command that is to remain permanently.”

“So both householders and sadhus obey their (Acharyas’) commands, and not the fancies of the mind. Do not take any actions without their consent…..do not enter into debates with them even if you are greater in knowledge or wisdom…you shall regard the Acharyas as faultless – you shall obey their commands. If you keep them pleased then I will be pleased with you because they are in place of Myself….. I am forever residing in them. I am in them, and they are in Me. I am never far from them and I give darshan (divine sightings) residing in them……….”

“I am forever residing in the Dharmavanshi Acharyas. After seeing such followers I have decided to remain here (in the satsang), therefore those who worship the Acharyas have worshipped Me.”

(Purushottam Prakash Chapter 40)

The establishment of the Dharmavanshi Acharyas was therefore immensely important for both administrative and spiritual purposes.

The constitution of the Sampraday is laid out in Desh Vibhag no Lekh, which describes in detail the functions of the Acharyas.

“….it is my command to all sadhus, bhramcharis and all satsangi's, that for the purpose of your kalyaan (emancipation) you must obey and follow the two Acharyas of Dharmavansh, and obey their commands by thought, action and speech. If this is compromised and whoever turns elsewhere (rejecting the Acharyas) will find that they will never find sukh (happiness) in this world or the worlds beyond and will experience immense distress…” (Desh Vibhag no Lekh)

Furthermore, in one of the most authoritative scriptures the Vachamanamrut, Swaminarayan Bhagwan clearly states one of the prerequisites for attaining Akshardham

“…The devotee who is aashrit of Dharmakul (i.e. he who has received initiation from Dharmavanshi Acharya and remains loyal to the Acharya) gets a divine Brahm-state body by God’s wish…” (Vachanamrut, Gadhada Pratham Chapter 1)

So it is imperative to be a humble loyal follower of the Dharmavanshi Acharya once receiving the diksha (guru mantra) in order to be qualified to achieve a Brahm form.

Even Gunatitanand Swami, one of the main sadhus of Swaminarayan Bhagwan states “He who insults the temples, Acharyas, sadhus and satsangi’s will find his roots being destroyed and will inevitably fall from the satsang.” (Swami ni Vato Prakran 5, Vat 104)

Sahajanand Swami has decided to remain on this earth in His Acharyas. They are a version of Him. Being Purushottam Narayan Bhagwan, Sahajanand Swami kept an eternal method of attaining Akshardham by first requiring followers to obtain gurumantra or diksha and obey and respect the Dharmavanshi Acharyas. This is a system, which He has established for each and every follower. It was not a system that was to be changed or altered in the future in any way.

In S.G. Nityanand Swami's Shree Hari-Digvijay (endorsed by Lord Shree Swaminarayan) a debate between many great Vedic pundit- scholars and Lord Shree Swaminarayan is well documented.

The pundits challenge Lord Shree Swaminarayan's establishment of the Dharmavanshi Acharyas. It was argued that a householder being a leader of renunciates (sadhus etc.) was anti-Vedic and had no firm basis in the scriptures of the Sanatan Dharma.

Lord Shree Swaminarayan explained in detail how it is in fact preferable to have householders leading a fellowship that consists of male and female renunciates and grihastha - householders.

He provided scriptural evidence for this and stated examples such Vyasji, the founder of the 4 Vedas and 18 Purans and considered the 'Universal Guru' in whose memory we have 'Guru-Poornima'.

Rishi Vyas was in fact a householder. Similarly, Rishis Vasishta and Yagyavalkya were also householders as was Brahmarshi Vishwamitra. A more distinct example is of Shukadevji, who recited the Srimad Bhagwat to King Parikshit, was a shishya (disciple) of King Janaka.

Therefore, the gathering of pandits and scholars agreed that the setup of Dharmavanshi Acharyas was more than coherent with the Vedic Dharmas and was worthy of honour and admiration.

Today there exist many sects that claim they are following the philosophies of Shree Swaminarayan Bhagwan, where in fact nothing could be further from the truth. As Swaminarayan Bhagwan has emphasised, there is no Akshardham for those who do not honour, obey, respect and serve the Dharmavanshi Acharyas, no matter how great a devotee they are.

It has now become necessary to question ‘Swaminarayan Temples’ whether they are in fact Swaminarayan Temples since the deities appear not to have been installed by the Dharmavanshi Acharyas, which is an outright breach of Swaminarayan Bhagwan’s likings (refer Shikshapatri Shlok 10 and then Shlok 62).

It has also become necessary to question the authenticity of ‘Swaminarayan’ sadhus. According to the scriptures mentioned, a Swaminarayan Sadhu is he who has received the initiation (maha-bhagwati diksha) from Dharmavanshi Acharya- no one else.

[aGnani11 3]

We need to suspend these idle debates. Follow a Guru whom you feel is truly humble, and has attained self-realization and God-realization. If no such Guru is available, then find the Guru within yourself. No need to "believe" in people. Paramatman is manifest in each individual Atman, and that is all that is necessary.

 

Instead of debating over who is right/wrong, let's discuss spiritual tenets. Why not discuss the spiritual discipline Swaminarayan speaks of in Gadhada II-13, when he describes the divine light of Purushottam Narayan? Or of the methods of withdrawing one's thought from the exterior to the interior? Or of the technique he prescribes in Vach. Sarangpur-13 for the systematic process of self-realization and attaining 'Shunya' or 'no-thought'?

 

To me, these are far more important questions that need to be answered than "BAPS are an offshoot" or "your Acharya is corrupt". Please, life is short and moksha isn't exactly a piece of cake. It's exactly these types of immature dialogue that is plaguing all of Hinduism. Let's understand that we have far more similarities than we do differences. Lets keep it that way!

 

OM SHANTI.

[Guest guest]

In Sadguru Nirgun Swami vaato 60.

 

Shriji Maharaj Shri Gadhpur madhe viraajman hata. Potani aaghar sadhu harijan ni sabha bethi hati. Eh samay Shriji raaji thay ne Gunatitanand Swami pratye bolya ke “aah haar pehro ane aajthi tame jirangadh (Junagadh) na Mahant”. Gunatitanand Swami kahe “nah Maharaj mare mahantay noh haar pehrvo nathi”. Chahta Maharaj kahe “pehro”.

 

Maharaj no gano agrah joi ne Gunatitanand Swami bolya ke “ah Gopalanand Swami prativarsh ek maas mane bhagvad katha kehva jirangadh padhaare toh haar pehrvu”. Eh saambhri Maharaj Gopalanand Swami ne puchyu “Kem Gopalanand Swami, Gunatitanand Swami ne bhagvad katha prativarsh tame Junagadh jasho?” Gopalanand Swami kahe “Maharaj, aap jem agna karsho tem karish”. Etle Maharaje Gunatitanand Swamine kahyu ke “Gopalanand Swami Junagadh avvani haa pade che. Maate tame haar pehro”.

 

Pachi Gunatitanand Swami haar pehryo ne mahant thaya. Tyathi Gopalanand swami pan pote pruthvi upar rahya sudhi Bhagwanni vato kehva prativarsh Junagadh Padharta hata; ane koi varas na javaay to bije varase jaine beh maas rehta hata.

 

108-109 it states:

 

Potane deh mukva aada paanch divas rahya hata tyare Shriji Maharaj ardhi raatre bolya ke "amari pase kaun che?" etle kahyu ke "Mulji Brahmchari, Shukmuni, tatha Ratanjibhai tran jan che". Sambhri Shriji Maharaj Bolya ke "Ek Muktanand Swami pan bolvavi laavo pan bija koi nahi".

 

Pachi Ratanjibhai Muktanand Swami ne bolaavi lavya ane teh avi ne Maharaj paase betha. Maharaje temne puchyu ke "amaro vishvaas che?" temre kahyu ke "amare tamro sampurna vishvaas che". Pachi Shriji Maharaj kahyu ke "Tame sarvo Gopalanand Swami ni agna ma rehjo, Akshardhaam ma pan teh sarvane vartaave che. Ane Jeh Mool Akshar che tej eh che".

 

Muktanand Swami bolya ke "Maharaj, eh toh mota che!" Pan atla divas eh vaat amne kem na kahi?" tyare shriji bolya ke "atla divas na kahi, teh toh ketlak juna ne theek na pade teh mate na kahi pan have emni agna mah rehjo". Etle Muktanand Swami bolya ke, Maharaj ame nischay emni agna mah rehshu". Em kahi ne vandan karya.

 

There is much more about Gopalanand Swamis talks about teaching Gunatitanand Swami about his Bahayvrutti being siddh hence he has vikshep in samadhi. So Gopalanand swami taught Gunatitanand Swami over the how to meditate without being troubled by Vikshep.

 

Very true of agnaani however. I mean the political side will never end. But lets focus on the spiritual side of the Siddhants of Swaminarayan Bhagwan. Its true that BAPS were later formed and the Mool Sampraday is the refuge of the Dharmvansh.

[Guest guest]

 

We need to suspend these idle debates. Follow a Guru whom you feel is truly humble, and has attained self-realization and God-realization. If no such Guru is available, then find the Guru within yourself. No need to "believe" in people. Paramatman is manifest in each individual Atman, and that is all that is necessary.

 

Instead of debating over who is right/wrong, let's discuss spiritual tenets. Why not discuss the spiritual discipline Swaminarayan speaks of in Gadhada II-13, when he describes the divine light of Purushottam Narayan? Or of the methods of withdrawing one's thought from the exterior to the interior? Or of the technique he prescribes in Vach. Sarangpur-13 for the systematic process of self-realization and attaining 'Shunya' or 'no-thought'?

 

To me, these are far more important questions that need to be answered than "BAPS are an offshoot" or "your Acharya is corrupt". Please, life is short and moksha isn't exactly a piece of cake. It's exactly these types of immature dialogue that is plaguing all of Hinduism. Let's understand that we have far more similarities than we do differences. Lets keep it that way!

 

OM SHANTI.

 

I agree completely. BAPS is here to stay, there is no point in arguing over who is so-called "authentic". BAPS is doing alot of good things in the world.

[Guest guest]

this thread hasn't been updated in a while.

[celina12 0]

Pramukh Swami Maharaj's Africa Visit 2007 1/3

 

Pramukh Swami Maharaj's Africa Visit 2007 2/3

 

Pramukh Swami Maharaj's Africa Visit 2007 3/3

[Guest guest]

In Sadguru Nirgun Swami vaato 60.

 

Shriji Maharaj Shri Gadhpur madhe viraajman hata. Potani aaghar sadhu harijan ni sabha bethi hati. Eh samay Shriji raaji thay ne Gunatitanand Swami pratye bolya ke “aah haar pehro ane aajthi tame jirangadh (Junagadh) na Mahant”. Gunatitanand Swami kahe “nah Maharaj mare mahantay noh haar pehrvo nathi”. Chahta Maharaj kahe “pehro”.

 

Maharaj no gano agrah joi ne Gunatitanand Swami bolya ke “ah Gopalanand Swami prativarsh ek maas mane bhagvad katha kehva jirangadh padhaare toh haar pehrvu”. Eh saambhri Maharaj Gopalanand Swami ne puchyu “Kem Gopalanand Swami, Gunatitanand Swami ne bhagvad katha prativarsh tame Junagadh jasho?” Gopalanand Swami kahe “Maharaj, aap jem agna karsho tem karish”. Etle Maharaje Gunatitanand Swamine kahyu ke “Gopalanand Swami Junagadh avvani haa pade che. Maate tame haar pehro”.

 

Pachi Gunatitanand Swami haar pehryo ne mahant thaya. Tyathi Gopalanand swami pan pote pruthvi upar rahya sudhi Bhagwanni vato kehva prativarsh Junagadh Padharta hata; ane koi varas na javaay to bije varase jaine beh maas rehta hata.

 

108-109 it states:

 

Potane deh mukva aada paanch divas rahya hata tyare Shriji Maharaj ardhi raatre bolya ke "amari pase kaun che?" etle kahyu ke "Mulji Brahmchari, Shukmuni, tatha Ratanjibhai tran jan che". Sambhri Shriji Maharaj Bolya ke "Ek Muktanand Swami pan bolvavi laavo pan bija koi nahi".

 

Pachi Ratanjibhai Muktanand Swami ne bolaavi lavya ane teh avi ne Maharaj paase betha. Maharaje temne puchyu ke "amaro vishvaas che?" temre kahyu ke "amare tamro sampurna vishvaas che". Pachi Shriji Maharaj kahyu ke "Tame sarvo Gopalanand Swami ni agna ma rehjo, Akshardhaam ma pan teh sarvane vartaave che. Ane Jeh Mool Akshar che tej eh che".

 

Muktanand Swami bolya ke "Maharaj, eh toh mota che!" Pan atla divas eh vaat amne kem na kahi?" tyare shriji bolya ke "atla divas na kahi, teh toh ketlak juna ne theek na pade teh mate na kahi pan have emni agna mah rehjo". Etle Muktanand Swami bolya ke, Maharaj ame nischay emni agna mah rehshu". Em kahi ne vandan karya.

 

There is much more about Gopalanand Swamis talks about teaching Gunatitanand Swami about his Bahayvrutti being siddh hence he has vikshep in samadhi. So Gopalanand swami taught Gunatitanand Swami over the how to meditate without being troubled by Vikshep.

 

Very true of agnaani however. I mean the political side will never end. But lets focus on the spiritual side of the Siddhants of Swaminarayan Bhagwan. Its true that BAPS were later formed and the Mool Sampraday is the refuge of the Dharmvansh.

[Guest guest]

The other thread is closed. As the BAPS member started swearing about the Dharmkul of Vadtal. Which is very unappropriate.

 

Truth remains the truth. Whether liked or not.

 

Swaminarayan Bhagwan Ni Jay

Nar Narayan dev Ni Jay

Lakshmi Narayan Dev Ni Jay

[Guest guest]

 

The other thread is closed. As the BAPS member started swearing about the Dharmkul of Vadtal. Which is very unappropriate.

 

Truth remains the truth. Whether liked or not.

 

Swaminarayan Bhagwan Ni Jay

Nar Narayan dev Ni Jay

Lakshmi Narayan Dev Ni Jay

 

what is you problem with BAPS?

[celina12 0]

 

[Guest guest]

 

what is you problem with BAPS?

 

My problem is that their followers go around pointing fingers at the Dharmkul and the orthodox sampraday. When its them who change original Shlokas, Scriptures and Artis.Nor follow Agna and Upasna as they should. Nor read the original Shastras.

[Guest guest]

I am not swaminarayan, but what is the difference between BAPs and orthodox, it seems to me BAPs is much more richer. Also aren't you ashamed to call yourself swaminarayan when your swamis aren't even supposed to look at women but have sex with prostitutes and commit murders, swaminarayan movement is littered with scandals.