Encylopedia of Swami Narayana Sampradaya

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Bhagwan Swaminarayan

Early Days, Leaving Home

 

Bharatvarsha - India has been graced since time immemorial by incarnations, rishis and sadhus. Whenever evil elements stifle Dharma - righteousness, God incarnates on earth to re-establish Dharma. Lord Ramchandra in the age of Treta and Lord Krishna, at the end of Dwapar, are the two most notable.

Five thousand years after Lord Krishna passed away, into the age of Kali - darkness, the ogre of evil defiantly arose out of its banishment, once again darkening the minds and hearts of the people, its grip suffocating eighteenth century India. Severing vital nerves and arteries, it deprived the land of life-giving moral and spiritual nourishment; hindering healthy growth of the eternal values of Dharma, Satya - truth, Ahimsa - non-violence and Brahmacharya - celibacy.

Thus He incarnated as Ghanshyam on 3rd April 1781 (Chaitra Sud 9, Samvat 1837), in the rustic village of Chhapaiya, in northern India, to a Sarvaria brahmin pundit named Hariprasad Pande. He was the second of three sons; Rampratap, the elder brother and Ichharam, the younger. His mother, Premvati was lovingly known as Bhaktimata, and father Hariprasad as Dharmadev.

When Ghanshyam was three months old, a sage astrologer named Markandeya, studied His zodiac signs. He then revealed to Dharmadev,

"Since He is born in the Kark Rashi (sign of Cancer in the zodiac), His name will be Hari. His dark complexion will also confer the name Krishna and Ghanshyam. He has the virtues of tapas (austerity), detachment, yoga, Dharma, leadership, truth and vivek (power of discrimination). Therefore people will also call Him Neelkanth.

"He will establish Dharma on earth and remove pain and misery from people. He will be famed all over the land. He will also induce people with samadhi (a state of spiritual trance). He will lead people to the path of God."

About this time, Dharmadev decided to test Ghanshyam's innate instincts. He placed a gold coin, a scripture, and a sword on the floor. On all fours, Ghanshyam toddled towards these objects; trying to lift the scripture, avoiding the other two. Dharmadev jubilantly lifted and hugged Him, deducing that He would surely attain scriptural learning.

Ghanshyam's first encounter of animal slaughter for food occurred during His stay in Chhapaiya.

In a town named Ballampaddhari near Chhapaiya, the state king had recently camped with his army. Two of the soldiers were Dharmadeva's relatives. Therefore Dharmadev decided to visit them with Rampratap and Ghanshyam. When they reached the encampment, they heard goats causing a commotion in one of the tents. Dharmadev peeped inside. Horrified at what he saw, he quickly turned back. But Ghanshyam, observing Dharmadev's ashen face, also walked up to the tent in curiosity. He saw the king supervising the slaughter of the goats for food.

Ghanshyam walked away in pain. He then induced all the elephants and horses of the army to break tether and stampede towards the tent. The king bolted out first, and heard a mysterious and authoritative voice, which commanded him to beg forgivance for the killing, from the Lord who was standing in the form of a little boy nearby. The king saw Ghanshyam with Dharmadev and Rampratap. He bowed at Ghanshyam's feet, begging for reprieve from the maddened elephants. Ghanshyam not only made him promise to renounce animal slaughter but to propagate Ahimsa (non-injury in mind, action and speech for all living creatures) in his kingdom as well. The excited elephants and horses calmed down instantly, returning to their tethers.

On another occasion, Ghanshyam revived a basketful of dead fish in a lake. He then instructed the surprised fisherman not to commit such sin by changing his means of livelihood.

Having lived in Chhapaiya for a few years, the family moved to nearby Ayodhya, when Ghanshyam was five, to escape harassment from evil people.

With a marked inclination for devotion and a remarkable disinterest towards material pursuits, Ghanshyam loved to visit mandirs every morning and evening. After darshan (sight) of the murtis (icons), He would listen to the narration of divine episodes from the Ramayana, for this ancient sacred city is revered as the birthplace of Lord Rama.

Ghanshyam's divine disposition often startled but pleased the family. Engrossed in katha (scriptural exegesis) once, He forgot to return home. Rampratap, His elder brother searched for Him in the city's mandirs. On seeing Ghanshyam in one, he asked Him to return home with him. The katha nearly over, Ghanshyam suggested that Rampratap, in the meantime, have darshan in the neighbouring mandir while He Himself sat through to the end of the katha. Arriving at the nearest mandir, Rampratap, to his astonishment, saw Ghanshyam there as well. He then dashed from one mandir to the next. He saw his younger brother in each one!

Other miracles included: walking on water across a lake, and defeating adult wrestlers in contests.

At the age of seven He commenced Sanskrit studies under Dharmadev after being invested with the yagnopavit rite. By the age of ten, the child prodigy had mastered the Vedic scriptures.

Around this period, He accompanied Dharmadev, who was to chair a scholarly debate in Benares - the renowned centre of knowledge (Jnan) in India. When a tie arose, Ghanshyam, with Dharmadev's permission, gave a brilliant exposition, convincing the scholars of the soundness of the Vishishtadvait philosophy (qualified non-dualism).

 

Leaving Home

Soon after returning from Benares, both parents passed away. Ghanshyam then left Ayodhya, for the Himalayas, to begin His life work of establishing Ekantik Dharma, on 29th June 1792 (Ashadh Sud 10th, Samvat 1849). He was only eleven years old.

His mendicant garb consisted of only a loin cloth. He carried an icon of Bal Mukund (the Lord) and His miniature diary containing the gist of the scriptures, the result of His studies with Dharmadev

/images/graemlins/smile.gif Jai Shri SwamiNarayan

[gokulkr 1]

Bhagwan Swaminarayan

Teenage Yogi:

In the Puranas, the name Neelkanth is associated with Lord Shiva, who drank the world's poison to redeem it. In the process, the poison turned his throat blue; Neel meaning blue, kanth, the neck.

Ghanshyam's sojourns, through the forests of India, also attributed Him the name Neelkanth, for His pilgrimage was to redeem.

He first visited sacred Haridwar - 'the gateway to Hari', on the holy river Ganga. The sacred shrines of the Himalayas open up after Haridwar. From here He arrived in Sripur where He encountered the first of many enticements.

The head of the mandir urged Him to lodge inside the walled area, safe from wild animals. Neelkanth declined. He neither feared wild animals nor death. He then sat in deep meditation under a tree. At night, a lion hunting in the forest approached Him. The lion licked His feet, circumambulated Him and then sat there. The inmates of the ashram observed this extraordinary spectacle.

In the morning, with a wave from Neelkanth, the lion disappeared into the forest. The mahant then prostrated at the feet of this eleven year old Yogi. He offered Him the mahantship of the shrine, with its yearly income of one hundred thousand rupees. Neelkanth explained that He neither craved for mahantship nor money. He had come to redeem. Declining the offer, He left for Kedarnath. From here, He trudged up and down mountain slopes, arriving in Badrinath during Diwali, in mid October 1792.

The priest at Badrinath perceiving Neelkanth's divinity, offered Him prasad. For the next six months the mandir closed down, since Badrinath would be snow bound. The murtis of Nar Narayan in the shrine would be ceremoniously paraded on an elephant, down to Joshimath. The priest urged Neelkanth to sit in the palanquin with the murtis and stay at Joshimath, in his personal bungalow. Neelkanth accepted the invitation to Joshimath, but declined to stay there.

From Joshimath, He climbed the treacherous mountain terrain to visit sacred Manasarovar - the lake of the Creator's mind. This pristine lake, at a height of 14,950 feet, lies secluded in the far reaches of Tibet, now controlled by China. Sven Hedin, a Swedish explorer, extolled the glory of this lake in his diary: 'Celebrated in grand hymns by the poets of remote antiquity, a dwelling-place of mighty gods, a mirror beneath the paradise of Brahma and the heaven of Siva, the goal of innumerable yearning pilgrims, the most wondrous lake on earth lies dreaming among the snow-clad summits of lofty mountains.... The sight of the lake makes the stranger involuntarily meditative.'1

Wearing only a loincloth, without a compass, guide, food, mountaineering equipment, insulated clothing or boots, this part of His travels ranks as a superhuman feat. As fiercely as the howling winds of the Himalayan winter pierced His frail body, as snow and ice crunched and cracked under His bare feet, Neelkanth trudged over the mountains alone, just as doggedly.

Ritually bathing in the ice covered lake, Neelkanth then returned; reaching Badrinath in mid-April 1793. The priest had returned with the murtis and Neelkanth took His first meal since leaving Badrinath in Diwali, six months ago!

Here, Ranjit Singh, the Maharajah of Punjab, later to be famed as the last and toughest adversary of the British, approached Neelkanth. Only thirteen, one year older than Neelkanth, his heart reached out to the Yogi. Drawn by His divinity, the king requested His permanent company. This being impossible, Neelkanth promised to meet him again.

Later, when Neelkanth descended to Haridwar, He met the king who offered some food. Gifting him a few words of spiritual wisdom, about the ephemeral nature of material life, Neelkanth advised the king to recall His murti, for peace and redemption. Placing His hands on the king's head, He blessed him and left. From Haridwar, His route led back to Ayodhya.

He passed through the city, without entertaining the slightest wish to return home. Later, He reached Vanshipur. Despite the grim emaciation caused by His self-imposed austerities, His divine countenance captivated many. Here, the king and queen enchanted by Neelkanth, offered their two princesses in marriage. To the extremely insistent queen, Neelkanth explained His mission to redeem infinite others. He then left Vanshipur.

His next goal lay in a bleak and chilly valley in Muktinath, Nepal. Here in a shrine, He performed austerities standing on one leg, in meditation for two and a half months, without food and water.

Still in Nepal, He then visited Butol (Butwal). Here, King Mahadatt Sen and his sister Mayadevi, experienced profound enlightenment from Neelkanth's stay and teachings. To prevent Him leaving, they placed guards on all exit roads. Their love and devotional service kept Him for five months, after which He stole away; in a hurry to proceed further. Remaining aloof from the mundane enticements, His lifework lay in uplifting those engulfed by them.

Kingdoms, women and wealth failed to allure Him. Years later, in His teachings, He revealed, 'It is not in My nature to reconcile with great men of the world, since they possess ego of their kingdom and wealth. I, on My part, indulge in the diametrically opposite attributes of, Vairagya (detachment) and Bhakti (devotion). Worldly gifts are worthless to Me... On closing My eyes to meditate on God, the happiness arising from the kingship of the fourteen worlds pales into insignificance, in comparison to the unfathomable bliss of God.'2

 

Two Morals

During His travels, He bore the morals of two stories from the scriptures, at the forefront of His mind; that of Bharatji (5/7-8) and Puranjan (4/25-29) from the Shrimad Bhagvatam.

Out of mercy in raising an orphaned fawn, Bharatji became attached to it and so faltered from his spiritual quest. Consequently, he was born a deer in the next birth. In his third birth, as a man named Jadbharat, he then remained extremely wary, lest he became attached to anybody or any object and so fall from the path of liberation.

Symbolically, Puranjan, an aspirant looked upon his Atma as a king; the body as a kingdom and the mind and sense organs (indriyas) as the citizens. If the king weakened, losing control over his people, they would overcome him. In the same vein, an aspirant - the Atma, should ever remain vigilant over the mind and sense organs.

Constantly aware of these morals, Neelkanth remained ever vigilant.

 

Perilous Journey

Neelkanth's route through the forests of the Himalayas and later, the Sunderbans of Bengal, undoubtedly entailed dangers from wild animals. We get a glimpse of the fauna from the British.

Col. Kirkpatrick, who visited Nepal two years prior to Neelkanth, in 1793, noted that, elephants, rhinoceroses and tigers infested these forests.3

We get another account of the dangers in the Himalayan foothills from Jim Corbett during the British Raj. Tigers and leopards which had turned into man-eaters, had wreaked terror amongst the forest inhabitants of the Kumaon region. Corbett, a civilian who grew up in the Himalayan jungle, was then appointed to hunt down the predators.

On foot, Corbett had stalked and shot scores of man-eating tigers and leopards during the day and at night, for over thirty years. Two of his notable successes included shooting the man-eating leopards of Panar and Rudraprayag. Between them, they killed and ate 525 human beings, during the first quarter of this century. The latter picked off pilgrims walking to Kedarnath, in addition to dragging people away from their houses, thus receiving publicity worldwide .

Even a seasoned hunter such as Corbett experienced fear and describes one memorable ordeal: 'I have been frightened times without number, but never as I was that night, when the unexpected rain came down and robbed me of all my defences (rifle soaked) and left me for protection a knife.'4

Besides tigers and leopards, other dangers lurking in the forest, that Neelkanth probably encountered, included: bears, snow leopards, pythons, cobras, scorpions, wild bees and amongst the flora, stinging nettles.

In 1864, a forest surveyor, Thomas Webber, on a survey expedition of these highlands and rivers, noted the occurrence of the above, and was exasperated by: '....big yellow gadflies stuck swords in through one's clothing, little flies called moras light on the under sides of your hands and exposed places and will insert a poison under the skin, which makes a round red blister.... mosquitoes abounded... and house flies swarmed in myriads.'

Regarding the forest floor, especially the banks of rivers and streams, he observed: 'Here there are leeches on every stone, which fasten on your legs and suck your blood with great avidity, if you do not use precautions in the shape of thick puttees for protection. One of us, wearing only stockings, had thirty bites and lost half a pint and from tearing off the venomous brutes, suffered a good deal of irritation.'5

Later, Neelkanth's route coursed through Bengal. Here, in the forests of Sunderbans, tigers and wild elephants abounded.6 Among Ganga's deltas, there lurked other dangers: river thugs, alligators, buffaloes, hyaenas, wolves and jackals.7 When He entered southern Gujarat, the dense jungles surrounding Dharampur teemed with tigers and leopards.8 Further north, He traversed through the ravines of the river Mahi, another tiger habitat.9 Later, His route led through southern Kathiawad, the haven of the Asiatic lion. Other fauna here included: hyenas, wolves, jackals, the wild cat, foxes and porcupine.10

Barefooted and barely clad by a loin cloth, Neelkanth's precautions against the dangers of the pristine wilderness, lay in their singular absence. It is all the more remarkable that despite such formidable dangers, He remained undaunted, continuing His journey with a relentlessness that can only be regarded as divine.

 

Mastering Ashtang Yoga

In the forests of Nepal, Neelkanth arrived at the hermitage of an aged yogic master named Gopal Yogi. He accepted his guruship to practice Ashtang yoga - eight fold yoga, revealing His earnest desire to master this formidable yoga. His yearning, so immutable, He informed Gopal Yogi that He would be undaunted even if the body perished in the process. He had subdued the fear of death since leaving Ayodhya.

Simultaneously, He studied the Gita daily, paying special emphasis to the second chapter, regarding the attributes of the Atma and the Sthitapragna purush - a person with a spiritually stable consciousness.

In only nine months, Neelkanth became proficient and mastered Ashtang yoga. For others, it would have taken a life time of ceaseless endeavours. As a gift to the guru, Neelkanth revealed His divine form. This crowned the guru's yogic and spiritual quest. Thus fulfilled and redeemed, he left his body with his yogic powers. After performing his cremation rites, Neelkanth left. A year with Gopal Yogi, made this, Neelkanth's longest stay at any one place during His sojourns. He then proceeded to Kathmandu, in December 1795.

Here, He met the young king, Run Bahadur Shah. Suffering from an incurable stomach illness, Run Bahadur used to demand a magical cure from visiting ascetics. Hitherto, all had failed. Consequently he imprisoned them. To Neelkanth, he made a similar demand. Pained by the plight of the ascetics, Neelkanth cured the king and also explained to him the perishable nature of the human body. He then requested him to release the ascetics.

Leaving Kathmandu, He crossed the Himalayan mountain chain eastwards to Kamakshi (Guwahati) This area of eastern India was then frequented by ascetics adept in tantra.11 One such powerful tantric named Pibek confronted Neelkanth, casting evil spells and summoning deities to kill Him. Instead, the deities pummelled Pibek senseless. He then surrendered to Neelkanth12. Moving on, He passed through the fearful Sunderbans forests of Bengal. From here, He coursed southwards to Jagannathpuri where He spent six months. During this period, He projected Himself in the shrine's murti and observed the deceitful behaviour of the priests. He then resumed His journey southwards.

To the heads of monasteries and schools of philosophy in every holy place, Neelkanth enquired about the nature of the five eternal realities - Jiva, Ishwar, Maya, Brahman and Parabrahman. (These are dealt with in chapter nine.) Nowhere did He receive a satisfactory reply. Observing the level of religious and moral decadence in many sacred shrines, He noted the degradation of the priests and heads, who in the name of religion, propagated unethical and immoral practices amongst the masses.

On His way south to Rameshwar, Neelkanth met a sadhu named Sevakram, who suffering from bloody dysentery was extremely weakened. With nobody to serve him, he began to grieve. Neelkanth was in a hurry to proceed. But on learning that he was knowledgeable in the Shrimad Bhagvatam - which extols Lord Krishna's glory - He comforted, nursed and prepared a bed of banana leaves for him.

Daily, Neelkanth cleaned up the ill sadhu's fluid excreta about twenty to thirty times a day. From the jungle, He brought herbs to control the dysentery. Sevakram gave Neelkanth gold coins to buy flour and grain from a nearby village. Neelkanth also cooked for him. While he gorged this food; Neelkanth begged for alms. Often He received none for days. He served sincerely; Sevakram responded spitefully. Two months later, Sevakram recovered. He then made Neelkanth carry his one maund (20 kg.) baggage. Finally, convinced of his ungratefulness, and wanting to resume His journey, Neelkanth left Sevakram. For those who would follow Him in the generations to come, Neelkanth had set the ideal principles of seva - selfless service.

 

MAP

 

Further south, in Totadri (Nanguneri), Neelkanth visited the main seat of Ramanujacharya, whose Vishishtadvaita philosophy He favoured. He met Jiyar Swami, the seat's head and studied Ramanuja's philosophy for two months. Though wishing to study further, but unable to bear seeing sadhus of the ashram freely mixing with women, He left.

 

Arrival in Gujarat

Travelling southwards to Kanya Kumari, the tip of the sub-continent, Neelkanth then turned north. After visiting over 17713 shrines, sacred places and monasteries in His travels, He arrived in the Kathiawad peninsula of Gujarat in 1799. In the seven years, and over 12,000 kms. of arduous walking, He had walked for four years, remaining stationary for three.

The effects of the austerities at the physical level had been devastating. Recollecting His travels many years later, He revealed the condition of His body, that if the skin was punctured, only water (plasma) exuded, but no blood.14 This yogic achievement, though seemingly impossible, has a parallel in the Hindu scriptures; Kartik Swami, the elder brother of Lord Ganpati, had similarly persevered to dry up his blood.

Neelkanth's sojourn was a planned pilgrimage to redeem. Far from being an aimless wandering, He bestowed His grace on countless yogis in the Himalayas and aspirants elsewhere, who had been offering devotion and performing austerities to receive the Lord's grace.

Added to this, He visited the most important sacred shrines in India, to observe the prevailing level of Dharma.

In Loj, a village near Mangrol in southern Kathiawad, He meditated, lotus-postured, next to a step-well. Though reduced to skin and bone, He radiated a tremendous aura of divinity. This divinity, ineluctably attracted the women of the village coming to fill their water pots at daybreak. An aged sadhu named Sukhanand, similarly captivated by the teenager, was rooted to the spot.

After Sukhanand broke out of this mystically blissful experience, he approached the Yogi. He invited Him to his guru's ashram, to meet Muktanand Swami, the acting head. Neelkanth obliged.

The ashram belonged to Swami Ramanand, a notable sadhu in the state. To Muktanand, Neelkanth posed His questions regarding the five eternal realities. The Swami's answers impressed Him. These, coupled with his saintly disposition, induced Neelkanth to stay, until the arrival of the guru, who was touring Kutch at the time.

 

Humble Servitude

In the ashram, Neelkanth served by performing menial tasks such as washing utensils and the sadhus' robes. He begged alms and collected cow dung to make fuel cakes. To the fifty sadhus in the ashram including Muktanand, He also taught Ashtang Yoga. The contrast between Muktanand Swami and Neelkanth was intriguing. The Swami, a middle aged ascetic; Neelkanth, a teenage Yogi. The Swami, fair-skinned and handsome; Neelkanth, emaciated, yet lustrous. Muktanand, the guru; Neelkanth, the disciple. And yet, at times, the roles reversed; Neelkanth, the guru and Muktanand, the disciple.

Soon after residing in the ashram, Neelkanth remarked to the Swami, that the hole in the common wall between the ashram and a devotee's house, for exchanging burning embers to light the kitchen fire, was in essence a hole in Dharma. There would often be female members in the house. This could potentially hamper the sadhus' strict observance of brahmacharya. He requested the Swami to have the hole sealed. Amazed at Neelkanth's foresight, he gladly agreed. The guru obeyed the pupil. When Neelkanth introduced separate seating arrangements for men and women while they listened to the sadhus' scriptural discourses, The Swami concurred.

Impatient to have the darshan of the guru, Neelkanth requested the Swami to sit in meditation and visualise the physical body of Ramanand Swami. Neelkanth then projected Himself into the Swami's mind, enjoyed the darshan and then described the details to an astonished Muktanand!

Meanwhile, Ramanand Swami, whilst preaching in Kutch, commanded his disciples to visit Loj, to have Neelkanth's darshan : He who is greater than me, greater than Dattatreya, Rushabhadeva, and greater than Ramchandra. Just as Krishna is greater than all other incarnations, He is even greater than Krishna. He is verily the cause of all incarnations.15

He reminded them of his oft repeated proclamation of himself as a mere drum beater, heralding the arrival of the chief player.

Now, that player had indeed arrived.

 

Source References

 

Viharilalji, Maharaj Acharya. Shri Harililamrutam. Amdavad: Swaminarayan Aksharpith,

1997, Neelkanth, the lion and declining mahantship in Sripur - 4/3/41-42.

Adharanand Swami. Haricharitramrut Sagar. Gandhinagar: Shri Swaminarayan Sahitya

Prakashan Mandir, 2nd. ed.,1995, Vol.I., Forest sojourns.

1 Hedin, Sven. Trans-Himalaya. Vol.III. Stockholm, 1912, Reprinted edition, 1990, New

Delhi: Gian Publishing House, Manasarovar, pp..236-7.

Varma, Rommel & Sadhana. The Himalaya-Kailasa-Manasarovar. Switzerland: Lotus

Books, 1985.

2 Shri Swaminarayan's Vachanamritam. Amdavad: Swaminarayan Aksharpith, 3rd. ed.,

1992, Vadtal 16.

3 Kirkpatrick, Col. An Account of the Kingdom of Nepaul: (in 1793). New Delhi: Manjushri

Publishing House, rpt. 1969, Wild fauna in Nepal, p.19.

Corbett, Jim. Man-eating Leopard of Rudraprayag. Oxford University Press, 1954, p.159

4 Hawkins. R.E. Jim Corbett's India. Oxford University Press 1978, p.100

5 Webber, Thomas. The Forests of Upper India and their Inhabitants, London: Edward Arnold, 1902, Himalayan fauna & flora, pp. 76-77.

6 Hunter, W.W. Annals of Rural Bengal. London: Smith, Elder & Co., 1872, pp.85, 86.

7 Bacon, Lieut. Thomas. First Impressions of Hindostan. Vol. I. London: W.H. Allen &

Co., 1837, pp.305, 306, 309.

8 Dumasia, Naoroji, M. Dharampur. Bombay: The Times Press,1928, p.72.

9 Majmudar, M.R. Cultural History of Gujarat. Bombay:Popular Prakashan.1965, p.28.

10 Jacob, George Le Grand.,et.al. Province of Kattywar. Bombay Education Society's Press,

1856, p.38.

Regmi,D.R.Modern Nepal.Vol.I.Calcutta:Firma K.L.Mukhopadhyay, 1961, Run Bahadur

Shah's illness, p.580.

11 Ghosh, J.M. Sannyasins & Fakir Raiders in Bengal. Calcutta: Bengal Secretariat Book

Depot. n.d.

12 Dave, H.T. op.cit. Vol.I., pp. 231-237.

13 Akshardham CD ROM. Amdavad: Swaminarayan Aksharpith, 1998.

14 Vachanamritam, op.cit., Kariyani 3.

15 Harililamrutam, op.cit., 3/12.

[Guest guest]

Sorry A LOT OF THIS INFORMATION IS FABRICATED

 

its not consistent with original Swaminaryan faiths.

Raymond Williams' book on Swaminarayan Hinduism is a much better source

[gokulkr 1]

 

Divine Leadership:

 

 

The 'chief player', Neelkanth, met Ramanand Swami, the 'drum beater' in June 1800, ten months after the former's arrival in Gujarat. On 20th October 1800, in a village named Piplana, Ramanand initiated nineteen-year-old Neelkanth as a sadhu, naming Him Swami Sahajanand and Narayan Muni.

As a 'disciple' (bhakta) craving for God (Bhagwan), the sixty-two-year- old guru so doted young Sahajanand, that separation from Him for even a short period was unthinkable. Added to this, Sahajanand's emaciated body filled Ramanand Swami with anxiety. He administered several remedies to induce sweating. He applied special leaves on His body, massaged Him with herbal oil and gave Him the finest quality musk, but to no avail. Even eating red chillies in large quantities proved fruitless! Much later, Sahajanand Swami, in His teachings1, divulged that, during His sojourns He had gleaned that virya - the vital fluid responsible for brahmacharya, saps away even by perspiring. He therefore specifically chose seemingly impossible yogic disciplines to arrest perspiration, to conserve virya and perfect brahmacharya,.

Whenever the opportunity arose, Ramanand Swami instructed Muktanand to imbibe Sahajanand Swami's redemptive attributes. He further revealed that, 'Young Sahajanand is both mine and your jivan-prana' ( all in all).

A year later, in 1801, in Jetpur, Ramanand Swami ceremoniously appointed twenty-one-year old Sahajanand Swami, as his successor and Head of the Fellowship. Muktanand Swami, being twenty-two years senior to the newcomer, and considered by many as most suited for the successorship, happily concurred with the guru's decision. This reflected his tremendous veneration for young Sahajanand.

 

Unique Boons

During the appointment ceremony, Sahajanand Swami requested two boons from Ramanand Swami, which remain unparalleled in the history of the Guru-disciple relationship:

'O Gurudev! If ever the devotees face the begging bowl, then let that bowl come to Me instead; and if ever the devotees face pain equivalent to the sting of even one scorpion, then let that pain befall Me enhanced ten million fold, on each pore!'

Ramanand Swami granted the boons. As a guru commanding a disciple, he also instructed Sahajanand Swami, that in order to inspire people to follow Dharma, He should talk to women disciples and accept money given in donation, which should then be used towards feeding the needy and building mandirs. Sahajanand Swami concurred with his wishes. In December 1801, the guru passed away.

 

Ramanand Swami

It is worth considering the underlying reason for Ramanand Swami choosing Kathiawad, to establish his fellowship.

Leaving Ayodhya, his birthplace, at the age of eight for Kathiawad, he came across a Brahmanised sadhu named Atmanand Swami. Accepting him as guru, he commenced yogic disciplines. When he attained the eighth state, samadhi, the fruit of Ashtang Yoga, Atmanand Swami granted him a vision of divine light - Nirakar Brahman. For Atmanand Swami, this constituted as the ultimate realisation. But Ramanand Swami yearned for the personal God with form - Sakar Brahman - rather than merely divine light. Disheartened, he left Kathiawad.

He travelled south to Totadri and then to Shrirang Kshetra. Here, he offered sincere devotion to Ramanujacharya, the exponent of Vishishtadvaita. Soon, Ramanujacharya appeared in a divine vision and initiated him into Vaishnavism. Ramanand Swami then travelled to Vrindavan, the city of Lord Krishna's divine sports.

His purity of devotion to Lord Krishna then culminated in his divine darshan, the acme of his spiritual endeavours. Yet this profound experience neither induced him to stay in Vrindavan, nor to return to Ayodhya; both sacred and ideally suited for founding a fellowship.

More likely, divine ordinance inspired him of the imminence of Bhagwan Swaminarayan's incarnation and guided him to Kathiawad. He therefore set to work in preparing a foundation, a framework for the Lord. He established a bhakti sampradaya of sadhus, devotees and adopted the Vishishtadvaita Philosophy of Ramanujacharya. The sampradaya encompassed the bhakti rituals, vows and observances of Vaishnavism. This small, ordered and well-knit fellowship, he then bequeathed to Swami Sahajanand. He commanded the sadhus and devotees - who accepted readily - to now regard and serve the 'chief player' as the new Guru; the Lord Supreme.

A few staunch devotees of Ramanand Swami such as, Lalji Suthar (later to become Nishkulanand Swami), Parvatbhai and Gordhanbhai had firmly accepted Ramanand Swami as their only God. But after meeting Swami Sahajanand, all their resolute resolves dissolved.

Swami Sahajanand now faced the formidable challenge of navigating the Sampradaya (fellowship) through the stormy seas of political upheaval, religious and moral decadence, in the midst of poverty, destitution and superstition.

 

Swaminarayan Mantra

A few days after Ramanand Swami's departure, Sahajanand Swami presented the Swaminarayan mantra to the followers. Chanting the mantra resulted in a trance-like spiritual state known as samadhi. People experienced divine bliss and the vision of the incarnations they personally revered. Though only attainable after mastering Ashtang yoga, samadhi in these instances occurred purely by the grace of Swami Sahajanand. Henceforth He came to be known as 'Swaminarayan'. He bestowed samadhi upon non-believers as well who chanced to have His darshan, thus attracting them to the fold. He even graced samadhi to animals such as fish, birds and monkeys.

 

Serving Society

Simultaneously, He began to create a fold of renunciates known as Paramhansas - the highest order of ascetics. Inspiring them to the lofty heights of spiritualism, He commanded them to set up alms houses for the poor, and dig wells and ponds to provide basic human needs. He exemplified what He preached. Physically contributing in the social work, He helped to dig a large pond in Vadtal and Kariyani. During the great famine of 1813 in Kathiawad, He carried grain on horseback at night from village to village, for those too shy to beg for alms.

The alms houses proved a solace for the poor and a boon for pilgrims and renunciates on their way to holy Dwarka - Shri Krishna's sovereign capital. But these also entailed problems.

The renunciates enquired about the ownership of the alms houses. On hearing the name Swaminarayan, many experienced the Lord's vision and profound bliss. As a result, they decided to join Bhagwan Swaminarayan. Others filled with jealousy, riled. They feared the destruction of their own cults, now that society had witnessed true saintliness in the lives of the Swaminarayan ascetics.

They unleashed their wrath on the sadhus running the alms houses by breaking the sadhus' kanthis, sacred threads, images and scattered the grain - rendering it unusable by man or animal. They sent women to touch the sadhus to violate their vows of brahmacharya. By such destruction, they envisaged the Fellowship's dissolution.

But Bhagwan Swaminarayan, creating a unique order of sadhus, wrote letters instructing them to continue the alms-giving: 'as the Lord wishes, so be the outcome, and your saintliness, through forbearance will shine all the more'.

 

Abolition of Animal Sacrifices

Vedic sacrifices, known as yagnas, had long been desecrated by corrupt brahmin priests. Influenced by the Kaul and Vama Marg cults, they sacrificed animals. From these oblations, they relished the meat served under the guise of prasadam - sanctified offering. This was a flagrant misinterpretation of the scriptures, solely to satisfy the sense of taste. The extent to which this practice prevailed can be gleaned from an instance in which sixty maunds (1200 kg.) of meat was discovered in a brahmin's house in Mahemdabad at the time.

The Vama Marg cult wielded great influence over those in temporal powers, falsely convincing them of the justification of himsak (bloody) yagnas. Determined to wipe out this evil practice, Bhagwan Swaminarayan devised a wise strategy. By arranging large scale yagnas, He invited thousands of brahmin priests from all over the land, from as far as Benares. He held the first major non-violent yagna in 1809, in Jetalpur, near Ahmedabad. As expected, a Kaul cult leader, Bansidhar arrived hot foot to debate the offerings for worshipping Shakti - the consort of Shiva, since both the Kaul and Vama Marg cults offered meat and liquor. The presence of leading pundit priests from Benares and other cities induced Bhagwan Swaminarayan to request them to answer Bansidhar, with references from the Vedic scriptures.

The pundits unanimously declared that such worship of Shakti, apart from being tamasik (evil), also flouted the Vedas. The scriptural injunctions for offerings in yagnas prescribed kumkum, saffron, rice, coconut, barley, sesame seeds and ghee. Bansidhar had expected the pundits' support. Infuriated, he stormed off. Bhagwan Swaminarayan successfully replaced himsa, thus making deep inroads on a blind and long established ritual. Two far-reaching effects ensued.

Firstly, this further aroused the fury of both the Shakta and Vaishnav sampradayas. Ascetics from these sects persecuted, hounded and on occasions, even killed the Paramhansas of Bhagwan Swaminarayan. In addition, they instigated the Suba of Ahmedabad, a Vama Marg follower, to prevent Swaminarayan from performing further yagnas. The Suba himself, then hatched a plot to kill the Lord, but failed.

The second effect, on a more benevolent note, concerned the priests and pundits. Inspired with a sense of righteousness and pride at the revival of Ahimsa, they boldly began to propagate it elsewhere. Others, who dissented, could not at any rate dare perform violent yagnas any more, since people all over the land had now realised the truth. Bhagwan Swaminarayan's invitation of thousands of brahmins from all parts of India, amounted to a masterful act of communication.

Subsequently, He performed several such yagnas unhampered.

 

Festival Purity

 

Festivals form an integral part of Hindu life, usually to invoke, laud or thank God and the deities. Scriptures specify the rites and rituals of these festivals. In medieval India, much of their original import had either been forgotten or misinterpreted, solely to gratify the senses. Since Bhagwan Swaminarayan incarnated to re-establish Dharma, these festivals needed purification.

In the same vein as the yagnas, He celebrated the festivals on a huge scale, inviting thousands of devotees from all over the land. He segregated the sexes in these gatherings, emphasising purity of devotion. He elaborated the purpose and glory of each festival, advocated reading of the appropriate scriptures, and singing the relevant bhajans - devotional hymns.

On Janmashtami, Lord Krishna's birthday, people normally whiled away the day gambling and holding fairs. Bhagwan Swaminarayan ascribed fasting on that day and to either listen to or recite Lord Krishna's divine episodes, thus effectively uplifting the mind and the senses onto a devotional plane.

Holi, the festival of colours, welcoming the arrival of spring, had practically become a passport to promiscuity. Bhagwan Swaminarayan eliminated this. Far from being a heartless disciplinarian, He celebrated Holi fervently, with the male disciples and sadhus, using coloured powder and water. The women would 'participate' in the divine spectacle by observing from a distance.

Nonetheless, the women experienced profound spiritual contentment, echoed from their exalted prayer during one such Holi. Amongst a host of sentiments, women from north Gujarat prayed for deliverance from: the temptations of mundane pleasures, pride, anger, greed and other instincts; and for a permanent vision of the Lord. The prayer, versified in the Bhaktachintamani by Swami Nishkulanand, is regularly sung even today. In the Bhakti Sampradayas of India, this prayer remains an exemplary landmark of women's exuberant devotion.

 

Devotion for all

Another of Bhagwan Swaminarayan's socially edifying work, struck at the rigidity of the caste system. He allowed members of the lower castes entry into the Fellowship, to worship God and observe devotional rituals on an equal level with the higher classes. He made no distinctions concerning personal religion and moksha. He also instructed the Paramhansas to beg alms from the lower sections of society and visit their homes, a practice unthinkable then.

Bhagwan Swaminarayan's magnanimity reflected His choice of personal attendants; Muslim, Kanbi, Kathi (considered lower caste then) and Brahmin (higher caste) communities. When He took the bold step of taking meals with the lower castes, He invited the calumny of society. It was taboo for a person to have food with those lower in caste than himself. Therefore society branded Him as uncouth. This slur on His personality pained the sadhus and devotees. But as always He Himself remained undaunted.

 

Educating the Superstitious

Whenever political, social and religious darkness prevails, superstition reigns. Individuals weaken mentally and are prone to develop faith in mantra, tantra, black threads, evil beings and village exorcists or sorcerers known as bhuwas. This cocktail, collectively known as jantra mantra, predominated in medieval India. When a family experienced problems such as: poverty, illness, internal quarrelling or possession by a ghost or spirit, it first resorted to jantra mantra for succour.

Added to this, the wrath of deities such as: Kali, Amba, Mahamari, Sheetala, Baliyakaka, Bhairav, Vir and others, supposedly led to infectious epidemics such as influenza, plague and smallpox. Evil spirits in turn had to be appeased by sacrificing animals, and prasad feasted upon. And so the vicious cycle of blind faith perpetuated.

To free people from this choking grip, Bhagwan Swaminarayan wrote an inspiring letter to devotees everywhere, in which He instructed them:

'Each individual experiences happiness and misery according to his karmas. Beings such as Bhairav and Bhavani cannot overrule these karmas to give pain or grant happiness, or determine life or death. Only Parameshwar Narayan (the Supreme God) is powerful enough to do this. Therefore, develop faith in Parameshwar only and offer worship daily. Do not fear such beings. We are the devotees of God. It does not behove upon us to fear anything. If a man on earth were to stay alive an abnormally long time through recourse to jantra mantra or medicinal herbs, at least one (such individual) should still be alive today. But nobody has seen such a person yet. Even those adept at mantra jantra die.

'Secondly, if jantra mantra is effective, and if victory can only be attained through it, then why should kings spend such large sums on armies and weapons? They would only need a powerful tantric to kill all enemies. But that is just not seen anywhere.

'Therefore without fear, offer worship to Narayan and have firm faith in God only. As God wills, so events occur. They do not occur by our will or anybody else's. .. Therefore, without fear, offer worship under the sanctuary of the Almighty Parabrahman Purushottam. Reflect upon this letter and imbibe it.'2

This letter inspired in the devotees a phenomenal fortitude. Once, a devotee named Khimji Kalyan, on a business trip, sailed to Surat from Bhavnagar. A brahmin sitting nearby, noticed his cash bound in a flute tied at the waist. Chanting the Swaminarayan mantra, Khimji fell asleep. Around midnight, the brahmin took some lentils, the pulse commonly used in tantric rituals when uttering evil mantras. He hurled the lentils on Khimji with the intention of killing him. Proficient in his evil art, he had killed many to loot them. He used up one pound of lentils. Confident that he had killed Khimji, he waited. In the dark, on closer scrutiny, he saw Khimji breathing normally.

In the morning Khimji awoke fit and healthy. Noticing the lentils around him he gathered them in a bag. In Surat, both men coincidentally lodged in the same premises.

After bathing and offering his daily worship, Khimji cooked and ate the lentils! The brahmin, dumbfounded, inferred that Khimji must be a tantric more powerful than himself. Khimji then challenged him, 'Shall I now show you Swaminarayan's power ?' Petrified, the brahmin, fell at his feet, begging for forgiveness. Khimji calmly told him to take a vow of ahimsa; henceforth not to practice tantra. The brahmin vowed willingly.

On Khimji's return, the brahmin wished to accompany him to meet Bhagwan Swaminarayan. In Gadhada, he related his story, asking the Lord to pardon him. Later, he became a sadhu named Shunyatitanand Swami. Some years after the Lord passed away, he built a grand spired Swaminarayan mandir in Surat.

After Maharaj's letter, devotees lost all fear of tantrics. They stopped approaching them during life's crises. Consequently, the tantrics despised the Sampradaya and its followers.

'Leadership', with its mundane meaning, when applied to Bhagwan Swaminarayan would be a misnomer. As seen earlier, Ramanand Swami chose Him not for His leadership abilities but because He was Lord incarnate. Bearing this in mind, with His divinity, the fellowship breezed through formidable obstacles, that would have overwhelmed any mortal.

 

Source References

 

1 Vachanamritam, op.cit.,Gadhada I-73

Adharanand Swami. op.cit., Neelkanth & Ramanand Swami - 3/6,7.

Dave, op.cit., Vol. II., Non-violent yagna - debate with Bansidhar p.508,

in Jetalpur, pp. 446, 510.

Dave, op.cit., Vol. III., Holi festival purity, p.263.

Shastri, Hariprasad G. & P.C. Parikh. Gujaratno Rajkiya ane Sanskrutic Itihas. Vol. 8. British Kal.Amdavad:B.J.Research Institute,1981,festival purity,p.467,female education,

p.466, digging ponds, p.467.

Vaghela, B.G. Bhagwan Swaminarayan nu Samkalin Lokjivan. Amdavad: Swaminarayan

Aksharpith, 1986, 2nd. ed., 1988, festival purity, p. 134, superstition, p.146.

Nishkulanand,Swami.Bhaktachintamani.Amdavad:B.A.P.S.,1978,Women's exalted prayer -

verse 64.

2 Kothari, M.D. Shreejina Prasadina Patro. Amdavad: 1922, 1st. ed., Letter six, to

devotees against tantrics.

 

[Guest guest]

Hmmm ...there is no prediction of this so called incarnation in the cream of the Vedic scriptures....Srimad Bhagavatam!!!!! Could 1 there4 conclude that he is just a gr8 saint?

[Guest guest]

Astanga yoga is not recomended in this age by Krsna 2 Arjuna in Bhagavad Gita....Arjuna acclaims that it is difficult....n Bhakti is the highest rung of the yoga ladder. So i don't c this as practical 4 Kali yuga!!!

[Guest guest]

I heard there's a prediction in the Vayu Purana Vasudeva Mahatmya something or other?

[gokulkr 1]

Bhagwan Swaminarayan

 

 

Uplift of Women

 

In eighteenth century Gujarat, there existed four main Sampradayas: Shaiva, Vaishnava, Jain and Shakta. Of them, the Shakta flourished rapidly. Two factors boosted this spread: ignorance and the hedonistic psyche of the people, who indulged in meat, alcohol and adultery.

With its branches of Vama, Kaul, Cholio and others, the Shakta Sampradaya had also perverted religion by regarding adultery as a means to moksha. Feudal chiefs of large and small sub-states within Gujarat also favoured this exploitation of women and therefore followed and supported these cults.

Against such deeply ingrained hedonism, a mountain of prejudice and ignorant opposition, Bhagwan Swaminarayan proved to be the first, perhaps the only luminary, in India who rose against the shocking plight of women in society. For them, He carved a tunnel of succour, liberating them from their neglected status, suppression and exploitation.

Some practices He outright eradicated; others He refined.

First, He exhorted people to abolish the practice of Sati. This involved the forced or voluntary immolation of a widow on the cremation pyre of her dead husband. The Lord enlightened women about the invaluable opportunity of a human birth graced by God. And only a human birth facilitated moksha in transcending the cycle of births and deaths. Sati flouted this grace and was in essence Atmahatya (suicide) and therefore a sin. His practical and patient approach successfully eradicated Sati from most areas of Gujarat.

Simultaneously, He persevered in persuading people to forsake female infanticide in which newly-born baby girls were drowned in a pot of milk. This practice chiefly prevailed among the Rajputs and Kathis. He offered parents financial aid to defray dowry costs, on the condition they desist from killing newly-born females. This, He divulged, involved three great sins:1 killing an innocent relative, Stri hatya - killing a helpless female and bal-hatya - killing a child. He warned them, in prophecy, that if they did not abandon this practice voluntarily now, they would have to later, when a powerful political ruler arrived. This covertly referred to the British, who began to establish themselves in south Gujarat around 1803. Later, on behalf of the East India Company, to support Gaekwad of Baroda Col. Walker entered Kathiawad in 1807, to make a financial settlement with the chiefs of the sub states.2 The British later banned female infanticide. In addition to see Bhagwan Swaminarayan's edifying effects, Sir John Malcolm on his visit to Kathiawad in 1830, also wished to check female infanticide among the Jadeja Rajputs.3

Bhagwan Swaminarayan's efforts then focused on the religious education of women. Female education in general had practically disappeared from society as a result of Muslim rule over the centuries. At best, a mother might impart to her children traditional stories and folklore that she may have heard from the village bard.

Bhagwan Swaminarayan's first bold step provided special worshipping areas for women. He appointed women well-versed in the Satsang lore to preach to other women. In some towns, even separate mandirs were built for them and males were prohibited entry. Women could now offer devotion to God on a par with men. This encouraged women to think independently and attain leadership skills to teach each other. An off-shoot advantage of this surfaced about twenty-five years after Bhagwan Swaminarayan's demise. Under Colonial rule, schools for female education sprung up in the cities of Gujarat. Some of the first women teachers arrived from the Swaminarayan Sampradaya.

His segregation of the sexes during religious gatherings not only provided women the freedom to manage their own activities, but also shielded them from the promiscuous behaviour of males, which Bhagwan Swaminarayan had frequently observed in His teenage sojourns. A Gujarati author, Kishorelal Mashruwala noted: 'His insistence in this matter stemmed from observing the rot that had infiltrated religious sects of the period.'4

There also remained the problem of widows. Unlike the prevailing social discrimination of widows, Bhagwan Swaminarayan did not consider them inauspicious. On the contrary, He offered them another option; to adopt the life of a Samkhyayogini. Such a group of widows would live in special areas in mandir precincts, avoid the company of males, offer devotion to God, practise austerities and preach to women devotees.

 

Purity of Speech

To instil cultural values in the people, Bhagwan Swaminarayan left no stone unturned. Even a seemingly superfluous factor as speech concerned Him.

He forbade the vulgar tradition of singing ribald songs - known as fatana - during marriage ceremonies. To this end, He instructed His poet Paramhansas, namely Muktanand and Premanand, to compose kirtans glorifying the marriage episodes described in the scriptures, such as Tulsi vivaha and Rukhmani vivaha, to be sung instead. This revived sacredness in marriages.

An other undignified and distasteful practice concerned the usage of the word rand. A slang, derogatory term for a widow or a prostitute, men used it derisingly to address any female. Surprisingly, even women did not fail to use it when bickering with each other, thus lowering their own dignity. Bhagwan Swaminarayan exhorted both men and women to abjure its usage. No matter what the social dictates, it just did not befit a disciple to utter obscenities from lips that chanted the Lord's glory.

Finally, He exhorted people to use speech sparingly, like ghee, not freely like water.

 

Moksha for All

Bhagwan Swaminarayan's purpose of incarnating centred on redeeming infinite Jivas (souls). He removed distinctions of sex, caste, wealth, status, religion, friend or foe.

However, an incorrect interpretation of some scriptures then prevailing, claimed that women could not attain moksha. This would only be possible in a male birth. But Bhagwan Swaminarayan revealed that the soul - Atma - is neither male nor female. In the Shikshapatri (116) - the code of conduct written by Him for His followers, He advocates identification of the Atma, with Brahman to offer worship to Parabrahman. Therefore women automatically obtain the right to moksha

To consider an example an aged devotee named Mulima, of Ganala, after years of sincere devotion in the Satsang, once instructed her husband to return home at midday from the fields to perform her final rites. In a vision Maharaj had informed her that since her life span had ended, He would arrive at midday to take her to Akshardham - His divine abode. Bewildered at her statement, for she appeared quite healthy, her husband ignored her.

Nonetheless, a few minutes before twelve, filled with anxiety, he returned, just in case her statement proved true. He saw her sitting cross-legged in meditation, taking her final breaths. He then attempted to assure her, 'Do not worry about my plight, but take care of your moksha.' Hearing this weak statement of uncertainty, she awakened and reprimanded him, 'With these hands, I have served Maharaj. They have thus been sanctified. Visitors who have drunk water or eaten food even once from my hands will definitely be redeemed. Since you have eaten food made by me all these years, it is you who should be confident of your moksha! And if you are to be redeemed, don't you think I will?' She then re-entered the state of samadhi and as a snake sheds its skin she shed her body. Arriving in a divine form, Maharaj took her to Akshardham.

Shreeji Maharaj's approach even towards a sinful person such as a prostitute reflects His unbiased grace. Prior to the yagna in Jetalpur, He distributed wheat to the townsfolk, to be ground into flour for use in the festival. Nathibai, a prostitute, plucked up courage to approach the Lord in the assembly, to be allowed to grind wheat. If Bhagwan Swaminarayan was indeed God, she wished to be cleansed of her sins.

As she inched her way through the assembly, an outcry arose in the women's section. The male devotees also looked at her scornfully. But when Maharaj saw her, with a wave of His hand He indicated to the assembly to let her through. She requested Him to permit her to contribute. He agreed, but only if she ground the wheat herself. This she promised. He then allotted her one maund.

She laboured all night with heartfelt devotion. Unaccustomed to such strenuous work her palms blistered. In the morning she brought the flour to the Lord. He requested her to show her palms. Satisfied, He accepted the flour. She then pleaded for forgiveness for her sinful life, also asking Him to grace and sanctify her 'house of sin'. Pleased with her sincerity and resolution, He addressed her as "sister", and blessed her. He granted her moksha, on a level similar to His senior Paramhansa - Muktanand Swami! Subsequently, He sanctified her house.

Muktanand Swami composed a moving kirtan empathizing with Nathibai, glorifying the Lord's grace on her. Being a brahmachari, it is also remarkable that Muktanand Swami wrote a special code of rules for women, known as the Sati Gita. Commenting on this unique work, a French scholar, Françoise Mallison, has noted, 'No one has yet written codes for Satis (chaste women) as Muktanand Swami.'5

Yet contemporary society loathed the uplift of lower caste women by Bhagwan Swaminarayan and not only castigated Him, but maligned Him as ill-mannered; devoid of any social etiquette. He did not let this thwart His work.

In the village of Langnoj, a few miles from Ahmedabad, Bhagwan Swaminarayan visited the house of a poor, low caste, Bhavsar woman named Sonbai to take prasad. But a rich Nagar brahmin devotee, Gangama, told her that since her grain and pulses were of a low quality, she should prepare food for the sadhus accompanying Maharaj. She, Gangama, would use her own higher quality grain for Maharaj. Sonbai's dreams shattered. Silently, she grieved, unable to object to someone of a higher caste.

When Maharaj arrived, He noticed Sonbai's gloominess and questioned her. Distraught, she wept, barely managing to relate Gangama's decision. Maharaj calmed her. He requested her to fetch whatever she had cooked. Exhilarated with His decision, she served Him devotedly. Just as He finished dining, Gangama arrived with her food. Maharaj calmly suggested that since He had already taken prasad, she was welcome to have what she had brought.

The sweeping effects of Bhagwan Swaminarayan's audacious and revolutionary steps in uplifting women, with a marked emphasis on protecting their chastity and dignity, induced many to forsake their cults to join the Swaminarayan Sampradaya. Contemporary society began to respect its lofty spiritual values. The Collector of Baroda, Mr. Williamson observed, 'Swaminarayan exhorts people to regard women with respect and purity.'6

 

Source References

 

Altekar, A.S. The Position of Women in Hindu Civilization (From Prehistoric Times to the

Present Day). Benares Hindu University, 1938.

1 Dave, op. cit., Vol. II., three sins of female infanticide, pp. 277-279.

2 Wilberforce Bell, Capt.H.History of Kathiawad.London:William Heineman. 1916., p.178.

3 Kaye, John William. Life & Correspondence of Major General Sir John Malcolm. Vol.

II., London: Smith Elder & Co., 1856, p.541.

Dave, op. cit., Vol. III., Purity of speech, p. 412, Fatana stopped, p.573.

Shastri, op. cit., Female education in medieval India, p.466.

Singhji, Virbhadra. The Rajputs of Saurashtra. Bombay: Bombay Popular Prakashan,

1994, Fatana, p.169, female infanticide, pp.208, 209, Sati, pp. 274-279.

Vaghela, op.cit., Female education initiated by Bhagwan Swaminarayan, pp. 168, 169.

Mashruwala,Kishorelal.Swami Sahajanand athawa Swaminarayan Sampradaya.

Amdavad: Navjivan Prakashan Mandir,1923, 2nd. ed.,1940,Fatana stopped, p.44.

4 Mashruwala,Kishorelal.Stri-Purush Maryada. Amdavad: Navjivan Prakashan Mandir,

1937, 3rd. ed., 1991, p.83.

Dave, op. cit., Vol. II., Prostitute redeemed, pp. 501, 521.

5Mallison, Françoise. Le Sect Krishnaite des Swaminarayanis au Gujarat. Journal

Asiatique, 1974.

6 Viveksagardas,Shastri.Stri Swatantraya.Amdavad:Swaminarayan Aksharpith,1992,p.25

[Haridham 0]

arent they impersonlists? I heard some swami narayan group spread hate flyers of iskcon devotees during a time when the devotees were on harinam.

 

They have a beautiful temple but no diety of god or anything.

[gokulkr 1]

Bhagwan Swaminarayan

 

Disciple:

 

A Christian author, M.C. Parekh has observed, 'Few teachers of religion in the history of the world have been able to inspire in their own lifetime in their followers such loyalty and faithfulness as Swami Sahajanand.'1

Ruthless looters surrendered to Him.

Warring tribes renounced their predatory living for a God-centred life.

Low caste members excelled brahmins in character.

Women disciples equalled the gopis, Shri Krishna's female bhaktas, in their devotional fervour (premlakshana bhakti).

Renunciates, spiritual stalwarts themselves, bowed at His feet; many accepting His Guruship.

Joban Pagi of Vadtal, a notorious bandit had once terrorised Gujarat. Maharaj transformed him into an ardent and ideal disciple. Someone once taunted Joban, "Has Swaminarayan really converted a donkey into a cow?" Only a month earlier, such a slight would have incited Joban to behead the man without the slightest remorse. Joban calmly affirmed that God had graced him. People regarded this phenomenal transformation as miraculous.

The Vagharis, a low caste community, lived mostly by stealing. Sagram, a Vaghari of Limli, became a disciple. In 1813, a horrendous famine devastated Kathiawad. Its grisly effects compelled men to sell even their wives and children to buy grain. Captain James Carnac, Resident at the Gaekwad's court, witnessed a gruesome sight during the famine: a marauding dog, driven by hunger, dragged a living child - on the verge of death from starvation - away, from his helpless mother.2 Such harsh conditions, compelled Sagram and his wife to migrate south, to Surat, in search of food.

On the way, Sagram's foot struck a lost silver anklet. Thinking that his wife, following some way behind, would be tempted to pocket it, and so violate Bhagwan Swaminarayan's command of not taking anything that belonged to another without the owner's permission, Sagram covered it with earth. Later, his wife questioned him about the incident. On revealing his thoughts, she replied that he had, 'merely covered dust with dust!' To her, other people's possessions were like dust.

Non-Hindus also joined the sect and offered devotion to the Lord. Dosatai, a Muslim of Ahmedabad, adopted the Swaminarayan Faith. When his relatives opposed and tried to win him back to Islam, threatening to bury him alive, he remained unmoved. Hauling him to the outskirts of the city they buried him. When they returned home, they discovered him sitting in a room chanting the Swaminarayan mantra! After this episode, nobody bothered him.

But another disciple was not so fortunate. In Jagamedi, a village near Jamnagar, an atheist father threatened his young son - who even today remains nameless in the Satsang annals - with death, if he did not forsake devotion to Bhagwan Swaminarayan. His faith resolute, the boy refused. The cruel father then hanged his son. Unlike Dosatai or the child bhakta Prahlad of the Bhagvatam, the Lord did not physically rescue the boy. Yet his faith sustained him to the end, confident of his ultimate sanctuary in Akshardham.

At a time when society looked upon women as inferior to men, women could not choose to observe brahmacharya, to offer lifelong devotion to God. But just such a group of women disciples arose, offering singular devotion to Bhagwan Swaminarayan. Jaya and Lalita, sisters of Dada Khachar - the Kathi chief of Gadhada, Jamkuba - the queen of Udaipur - who forsook her husband and kingdom in Rajasthan, Rajbai and several others, all lived at Dada's court.

Rajbai's devotion peaked to such purity and excellence that after her death, the corpse and wooden logs on the cremation pyre would not kindle. When Rajbai's perplexed relatives informed the elderly sadhus, Gopalanand Swami, a Paramhansa endowed with awesome spiritual powers, instructed them to inform Agni, the God of Fire, that since the Sati's (Rajbai) soul had departed, he would not be violating Rajbai's brahmacharya in touching the dead body. When the relatives repeated this message in front of the pyre, the wood lighted instantly!

Jaya and Lalita's devotion is equally laudable. Once, the Lord was leaving Gadhada to celebrate Ramnavmi in Vadtal. The sisters dearly wished that He celebrate the festival in Gadhada. Therefore they planned to prevent Him from leaving.

When He mounted His mare, Manki, she would not budge. Surprised at her odd behaviour, Maharaj spoke to her softly. Still, she stayed put. The two sisters and others watched from a distance. Maharaj then deduced that the two sisters were holding the chit - consciousness of Manki. He dismounted and approached them. He explained that He had forgotten to obtain the two's permission and that now, they should grant it happily. Thousands would be arriving in Vadtal; it would be unfair to them for Him to celebrate the festival here for the benefit of a few. Not wishing to displease Him, they granted permission, rescinding their devotional 'spell' on Manki. She then obeyed Maharaj. Premanand Swami composed an evocative kirtan portraying this episode, extolling the sisters' fervent devotion.

Several women disciples such as Meenbai of Kariyana, Karnibai of Adhoi, Laduma of Piplana and Raima of Kundal were graced with niravarana sight. This mystical vision pierces the barrier of distance and solid matter. By meditating they could tele-witnessed live the Lord's daily activities since His birth in Chhapaiya. They had also witnessed His seven year forest sojourns. By this mystical ability their proximity and devotion to Him increased.

Male disciples, farmers such as Parvatbhai and merchants such as Gordhanbhai, through spiritual endeavour attained the highest consciousness possible by a Jiva, wherein they experienced an unbroken vision of God. This is known as Jivan-Mukti - release from the bondage of Maya, with a realisation of God during one's physical life on earth, rather than after death. Therefore society also referred to Bhagwan Swaminarayan as Jivan Mukta - one who redeems souls during life itself.

At the other, higher end of the social spectrum, of those in temporal powers then, Maharajah Sayajirao II, of Baroda,3 Maharajah Dewaji of Gondal State4 and Kushal Kunverba the queen mother of Dharampur State5 became disciples and invited Bhagwan Swaminarayan to their courts with great pomp. Others, who revered Him as a divine personage also welcomed Him to their courts, including: Hamid Khan, the Nawab of Junagadh States and Maharajah Wajesinh of Bhavnagar.

 

Letter to Eighteen Disciples

An integral aspect of bhakti involves obeying the commands of the Lord implicitly.

The unquestioning obedience Bhagwan Swaminarayan won from His followers was phenomenal.

He once wrote a common letter to eighteen married devotees in Kathiawad. All of them ranked eminently in society; Kathi chiefs, landlords and businessmen. He commanded that, the moment they read the letter they leave for Jetalpur to be initiated as Paramhansas by Bhai Ramdas Swami, and then proceed to Benares to study the scriptures. Wherever they happened to be, whether in the fields or in their shops, when they received the letter they were to leave without informing their families.

And thus it happened. As the letter circulated to the eighteen, they walked away from family, friends, wealth and property. On their way to Jetalpur they passed the village of Kadu. Here they met Kalyanbhai, a young devotee, who had just completed his marriage ceremony. He enquired about the latest commands from the Lord. They showed him the letter. After reading it, he joyfully informed them that he would also accompany them since his name was mentioned. Surprised, the devotees re-read the letter. His name was clearly not on the list. But he pointed out the word, 'etcetera', at the end. This meant that he qualified as well! His mother and the bride's relatives tried to dissuade him, but to Kalyanbhai, the Lord's command superseded everything. Without any qualms he calmly walked away.

In Jetalpur, Bhai Ramdas Swami initiated the devotees and told them to go to Kutch to receive Maharaj's blessings. As they reached the outskirts of Bhuj Maharaj rode out to welcome them. At a distance He dismounted and prostrated to the group. On seeing this, the devotees rushed to curtail Him.

Maharaj hugged them for their unflinching devotion. He then glanced questioningly at Kalyanbhai. The devotees informed Him of his unique sacrifice. Pleased with the whole group, He kept them with Him for a few days and then commanded them to return home to resume a normal life. Kalyanbhai declined. He had firmly resolved to remain a renunciate. Maharaj gladly accepted his decision, naming him Adbhutanand Swami.

 

The Kathis

The peninsula of Kathiawad derives its name from the Kathis, a tribe renowned for its pugnacity, chivalry, fighting prowess and fine horse breeding. A fiercely proud clan, it had long been a source of discord in the land.

Apart from the overall political chaos that reigned in the region, Kathiawad also owed its destitution to the Kathis. Famed for their ruthlessness, the Kathis held life cheaply; frequently feuding with each other, plundering, pillaging crops and stealing cattle from villages inimical to them.

A British officer, Captain Grant, kidnapped by a Kathi outlaw, observed their ways:

'The young Kattees used to boast how many men they had killed, and one day I heard the old fellows questioning them rather particularly whether or not they were sure they had killed their victims. 'Yes,' they said; they had seen their spears through them, and were certain they were dead. 'Ah,' remarked an old Kattee, 'a human being is worse to kill than any other animal; never be sure they are dead till you see the body on one side of the road, and the head on the other'.6

Of the three clans of Kathis, namely: Khachar, Khuman and Wala, Bhagwan Swaminarayan spent a major part of His life with the first; the chiefs and citizens of Gadhada, Sarangpur, Kariyani and Loya.

Bhagwan Swaminarayan, Himself an accomplished horseman, rode and raced with them. He dressed like them, became one of them. He allowed them to accompany Him, serving as guards during His preaching tours,7 for travelling alone in the countryside invariably posed dangers from thugs,8 looters and wild animals. With love and laughter He transformed their hearts. The Satsang soon envied their spirited devotion.

A typical transformation can be observed of a young Kathi chief named Sura Khachar of Loya. Thieves once stole two of his oxen. The next morning, when he arrived late in the scriptural discourse, Bhagwan Swaminarayan questioned him. He informed Him of the theft and his reason for being delayed. In retribution, he had scoured the whole village, house by house, pilfering four oxen from others!

The same young chief later imbibed Satsang ideals and moulded a virtuous character. On one occasion, the chief of Jasdan invited him to a party. Afterwards, the chief out of spite for Swaminarayan followers and to mar Sura's brahamcharya, sent a prostitute to his room. On opening the door, Sura realised the woman's intentions. Drawing his sword, he threatened to behead her if she entered. He then rode away to Gadhada. As he entered Dada's court, Maharaj addressed the assembly, 'Here comes Our perfect brahmachari.' This was the highest tribute a devotee could receive, especially coming from the Lord Himself.

Reaching an exalted status in the Satsang, many Kathis excelled in devotion, and are glorified in the Satsang literature.

When Bhagwan Swaminarayan first arrived in Gadhada, in 1805, Dada Khachar was only four years old. On the death of his father, king Abhel Khachar, Bhagwan Swaminarayan assumed a role as Dada's father. He lovingly taught the young prince horsemanship, weaponry, diplomacy and the technicalities of managing his state. The singular reason for the Lord's loving grace on him centred on his unalloyed devotion at such a young age. His inseparable association with the Lord excelled to such height that whenever He left Gadhada to visit other parts of Gujarat, Dada and his sisters, unable to bear the separation, would either resort to self-abnegation in the form of fasts until His return or would have to accompany Him to escape grief.

Bhagwan Swaminarayan's words contained formidable spiritual prowess; able to eradicate the militant nature of people. Once in Samarkha, a village near Anand, He instructed the chivalrous Kathis and Rajputs to imbibe humility; to forgive those who maligned them and never to lift their swords. He said that by cultivating forgiveness and forbearance they would attain a greater victory - over the baser instincts. Just then, a few devotees arrived from Anand. They requested Him to grace their homes. Aware of the outcome, He replied that dissenters in town would foment trouble. When the devotees beseeched Him, He relented.

The next day, He rode to Anand, accompanied by sadhus, the Kathis, Joban Pagi - the ex-dacoit, and other devotees. The heads of the local Vallabhi mandir saw them. Out of spite they incited the townsfolk to insult them. Within minutes a furore erupted. They hurled a barrage of stones, mud, cow dung and obscenities. The sadhus gladly, while continuing to sing kirtans, bore the abuse. But the Kathi chiefs and Joban Pagi - warriors by blood seethed with anger; unable to bear the objects hurled on Maharaj, their Lord. Reflexly, they reached for their weapons. Maharaj reminded them not to retaliate. They obeyed instantly, albeit bitterly. He then calmly led them out of town.

After cleansing themselves, they returned to Vadtal. Here He revealed, 'The fact that we forgave was in itself our victory. Therefore we are all now sitting here so peacefully. Fighting would have created further enmity. The townsfolk will later realise, repent, invite us and many will become good disciples.'9 Within weeks His prophecy proved true.

Bhagwan Swaminarayan's influence on unruly Kathis outside the Satsang, was equally remarkable.

Between 1820 and 1829, the state of Bhavnagar, to which the Gadhada district belonged, had intermittently witnessed plundering raids by Khuman Kathis. They had developed a grievance with Wajesinh, the king. To avenge his unfair policies, they turned into Baharwuttias - literally, 'out on the road' - a form of outlawry.10

Under Jogidas Khuman, a formidable Baharwuttio famed for his chivalry, the Khumans periodically pillaged villages belonging to Wajesinh, razing them and pilfering the cattle. Then they escaped into the nearby Gir forest, thus evading pursuit by Wajesinh's troops.

In 1824, instigated by the British, another group of Kathis captured Jogidas, handing him over to Captain Barnewell, then Political Agent in Rajkot. After he failed to devise a practicable agreement conducive to both the Khumans and Wajesinh, he had no choice but to release Jogidas, who resumed his outlaw activities.11

By 1829, his unremitting forays had all but exasperated Wajesinh, who was now desperate for a truce. At this critical period, Wajesinh came to know that Jogidas had recently visited Gadhada, in mourning Jiva Khachar's (Dada's uncle) demise, and had also met Bhagwan Swaminarayan. Wajesinh took heart. He summoned twenty-eight-year-old Dada Khachar and requested him to mediate on his behalf, to convince Jogidas for a permanent peace settlement. Bhagwan Swaminarayan blessed Dada Khachar, assuring him success on such a precarious mission. Dada Khachar then sought out Jogidas and negotiated successfully. D.A. Blane, then Political Agent in Rajkot, ratified the truce and sent it to the Bombay Presidency, which approved it.12

Where even the British had failed in 1824, Jogidas' surprising co-operation and compliance to Dada Khachar's terms on this occasion, clearly reflected Bhagwan Swaminarayan's calming influence on the outlaws, in addition to the young chief's diplomacy. Reports of such transformations and the remarkably edifying effects of Bhagwan Swaminarayan all over Gujarat without use of weapons, had been intermittently reaching the British officials at the Bombay Presidency.13 Therefore, on his visit to Gujarat and Kutch in 1830, then Governor, Sir John Malcolm eagerly wished to meet Bhagwan Swaminarayan. Through Williamson and Blane, his agents,14 he had two letters sent to Gadhada, inviting Bhagwan Swaminarayan to a meeting in Rajkot. But a reply informed him of Bhagwan Swaminarayan's grave illness, extreme weakness and inability to travel. Sir Malcolm then had a third letter written. Before it reached Gadhada, Bhagwan Swaminarayan out of grace for the Governor's heartfelt requests, and aware of the impending third letter, forsook His illness. He left Gadhada with a retinue of senior Paramhansas and Kathi chiefs. On the way to Rajkot, He received the third letter.

The historic meeting took place at the Political Agent's bungalow, on 26th February 1830. Sir Malcolm sent out a military band to welcome Bhagwan Swaminarayan to the bungalow.15

After a conversation lasting an hour, Sir John Malcolm asked for blessings and a written form of His teachings. Bhagwan Swaminarayan presented him with the Shikshapatri which today remains well preserved in the Indian Institute Library of the Bodlean Library in Oxford, England.16

In 1849, nineteen years after Bhagwan Swaminarayan's demise, Henry George Briggs visited Vadtal, one of the mandirs built by Him. About the disciples, Briggs observed:

'Sahajanand was loved beyond belief by his discples - comprising men of talent, of station and of wealth, the poor, the ignorant, the rude - and who would have sacrificed life itself for their preceptor.'17

 

Source References

 

1 Parekh, Manilal C. Sri Swami Narayan. Rajkot: Sri Bhagwat Dharma Mission House,

1937, p.132

Dave, op.cit.,Vol.III.,Transformation of Joban Pagi,pp.73,74.

2 Parekh, Hiralal T. Arvachin Gujaratnu Rekhadarshan. Khand 1. (1801-1857). Amdavad:

Somalal Mangaldas, 1935, Famine of 1813, Capt. Carnac's observation, pp. 87, 88.

Commissariat. M.S. History of Gujarat. The Maratha Period. Amdavad: Gujarat Vidya

Sabha, 1980, Famine of 1813-Capt. Carnac's observation, p. 994.

3 Dave, op.cit.,Vol.V., Maharajah Sayajirao II welcomes Bhagwan Swaminarayan, pp.177-182.

4 Harililamrutam.op.cit.,Maharajah Dewaji of Gondal State welcomes Bhagwan Swaminarayan,1/6.

5 Anon. History & Administration of Dharampur State. From 1262 to 1937. Dharampur:

D.V. Saraiya, 'visit of the great founder of the Swaminarayan sect,' p.28.

Harililamrutam. op.cit.,Letter to eighteen disciples, 6/21.

6 Jacob, Sir George Le Grand.Western India.Before and during the Mutinies. London:

Henry S. King & Co.,1872, rpt. Edition:New Delhi:Mayur Publications,1985,p.110.

7 Shastri, op.cit.,Kathi chiefs' devotion as guards,p.466.

8 Anon.History & Practices of the Thugs.London: W.H. Allen & Co.,1837.

9 Harililamrutam. op.cit., insult in Anand,7/70.

10 Rajyagor, S.B. History of Gujarat.New Delhi:S.Chand & Co. Ltd.,1982,Wajesinh &

Khuman Kathis, p.403.

11 Wilberforce Bell, op.cit., Wajesinh & Khuman Kathis, pp. 205-207.

12 Dave, op.cit.,Vol.V.,Rift between Wajesinh & Khuman Kathis,Dada Khachar's diplomacy

with Jogidas Khuman,pp.362, 363.

13 Parekh, Hiralal T. op.cit.,Reports of Bhagwan Swaminarayan's edifying effects in Kathiawad

reaching the British, p. 90.

14 Parekh, M.C.Shri Swami Narayan.Bombay:Bharatiya Vidya Bhavan,3rd. ed.,1980, letters

written by Blane (& Williamson, secretary) to Bhagwan Swaminarayan, pp. 254-256.

15 Dave, op.cit.,Vol. V. Letter sent by Sir John Malcolm,p.455,meeting with, pp.475-478.

16 Williams, Raymond B. Presentation of Shikshapatri to Sir John Malcolm, in New

Dimensions in Vedanta Philosophy Vol. I., Amdavad: B.A.P.S. 1981, Ch. 43, p.114.

17 Briggs, Henry George. Cities of Gujarashtra. Bombay: The Times Press, 1849, p.242.

[gokulkr 1]

Bhagwan Swaminarayan

Ascetics:

 

 

On accepting the reins of the Fellowship, to aid His work, Bhagwan Swaminarayan began to initiate the highest order of ascetics known as Paramhansas - the supreme swans. At the age of only twenty four, He initiated five hundred Paramhansas in one day. His divinity attracted laymen and sannyasins throughout the land. Some sannyasins were themselves heads of monasteries and religious orders outside Gujarat.

Arriving in Kathiawad, they sought the incarnation, the avatar, whose fame they had heard of, whose vision some had perceived and whose divinity from afar, many had experienced.

In their hundreds they converged.

This attraction to Bhagwan Swaminarayan proved quite phenomenal, since many belonged to the Advaita (non-dualistic) school, believing themselves as Brahman, having no concept of worshipping a higher personal Reality.

In contrast, Bhagwan Swaminarayan accepted Ramanuja's Vishishtadvaita philosophy (qualified non-dualism), propounding worship of God with form and of murti puja, entailing the observation of all the bhakti rituals. In total, from the beginning of His ministry at the age of twenty-one to the age of forty-nine, He initiated over two thousand men as sadhus and Paramhansas.

 

Spiritual Grooming

From these renunciates, He demanded strict spiritual discipline and the highest principles of asceticism, hitherto unknown in Hinduism. To effect this, He gave them five vows, the Panch Vartamans: nishkam - eight fold brahmacharya, nirlobh - non-greed, nirman - to rid ego, pride and anger, to become humble, niswad - to overcome the sense of taste and nissneh - to remain detached from relatives and material possessions.

The vow of brahmacharya prohibited looking at or touching women. In exigencies, Bhagwan Swaminarayan allowed the sadhus to rescue a female by helping her physically.

Non-avariciousness meant that a sadhu could not touch money or even ask a person to keep some on his behalf.

The vow of nirman and nissneh also meant cultivating indifference to the body, in not pampering it. Therefore they could shave the head and face only once a month. In addition, the ascetics had to wear coarse . robes.

The . colour symbolises fire, whose characteristic feature is to convert to its own colour anything thrown into it. Similarly, it behoves a sadhu to imbibe such virtues that he remains untainted by materialistic desires.

Bhagwan Swaminarayan also prescribed short term vows lasting from a few months to a year or more. Of a total of 114, known as Prakranas, one of them advocated forsaking a place where people honoured and welcomed ascetics with food and shelter. They had to keep moving and live in the fields, without shelter of trees or straw heaps.

During one severe winter, a farmer came across an unconscious Paramhansa in a field, near the village of Bhadra, in Kathiawad. He informed Mulji Sharma (later initiated as a Paramhansa named Gunatitanand Swami). Mulji carried home the Paramhansa, who luckily was only suffering from hypothermia. He recovered after six hours of warming. After accepting a little food, he left, remaining sincere to the Lord's injunction, of leaving a place where people welcomed him.

Often, the Paramhansas received no alms for days on end. When they did, the raw flour and grain, and any cooked items were to be mixed and bound in a piece of cloth and doused in water a few times to remove any flavour. From this tasteless and soggy mush, they could only have the amount fillable in a small coconut shell once a day. Any extra they had to give away!

In the role of the Guru, Bhagwan Swaminarayan's personal care and spiritual grooming to elevate the Paramhansas was unique. Hitherto, renunciates in India usually preferred to seclude themselves in mountains, forests or monasteries for their own spiritual endeavours. This is known as Nivrutti Marg - path of non-action. For His Paramhansas, Bhagwan Swaminarayan prescribed the tougher Pravrutti Marg - path of action, to move within society, remove samsara from the hearts of people, while still remaining totally detached. If Nivrutti Marg was a serene bed of roses, Pravrutti Marg struggled through the storms of a thorny samsara. During the invariable trials and tribulations of the latter, He inspired them by writing dynamic letters, elaborating and glorifying the vows and detailing eternal truths. These letters were later compiled and known as Vedras - the nectar of the Vedas. The sadhus upheld each word as sacred, to be obeyed zealously, thus elevating them spiritually.

 

Persecution

Not surprisingly, the emergence of these sadhus, embodiments of saintliness in society, filled the existing vairagis and bawas with jealousy and fury. As people increasingly began to respect and follow the Swaminarayan ascetics, these renunciates feared their doom; in losing their daily bread.

Infuriated, they mercilessly sought, beat and tortured the sadhus. In these persecutions some five hundred succumbed to their swords and pincers.

On one occasion, a sadhu named Hiradas arrived in a village for the night and sat on the village square, chanting the Swaminarayan mantra. Bawas already occupied most of the square. When they heard 'Swaminarayan', they raged. They ordered Hiradas to stop chanting or else they would beat him. He stopped oral chanting and continued mentally. But a while later, when they saw his lips moving, one of them poked an iron pincer in a nearby fire. He then mercilessly impaled and branded Hiradas with the heated pincer. Pieces of burnt flesh hung hideously from his body. Thankfully, he passed out.

During the night he awoke; excruciating pain and burns searing his body. Despite the wounds, he somehow staggered out of the village and headed for Gadhada.

In the morning, he arrived at Dada Khachar's court. Painfully, he shuffled through the assembly towards Maharaj and collapsed at His feet. As his upper garment slid off, a wave of horror swept through the assembly. Maharaj knelt down. Hiradas painfully related the story. Tears welled up in Maharaj's eyes. He ordered the sadhus to shift Hiradas to His personal quarters, in Akshar Ordi. He would personally nurse him to health, since chanting His name had invited the torturing. By His blessings and personal care, Hiradas' wounds healed rapidly. He then zealously resumed his preaching tours.

Some of the sadhus came from the Kshatriya - martial caste. If set upon, Maharaj had ordered them to wish good fortune to those who insulted them or inflicted physical pain.

None were allowed to retaliate. The willingness of the sadhus to implicitly obey the rigorous vows, to undergo self-abnegation, to bravely tolerate the pain and insults flung by antagonists, even to die for the Lord, is aptly described by Parekh as a unique 'romance of discipleship'.

The sadhus were all aware that their Lord Himself had undergone greater sufferings and harsher austerities during His seven-year forest sojourns. Even now, as Head of the rapidly spreading Fellowship, He too remained a target for antagonists who persistently hounded Him, hoping to kill Him. Their impetus and sole reason centred on their murderous contempt of Him being worshipped as God!

Many tried to dispose of Him, Ministers such as: Jagjivan Mehta - the Diwan of Kutch, Vithalrav Balaji - the Suba of Ahmedabad, Laldas - the Suba of Visnagar, North Gujarat, Vithalrav Devaji - the Gaekwad's Diwan of Vadodara, in addition to bawas such as: Lolangar of Gomtipur in Ahmedabad and Magniram - the powerful tantric of Mangrol in Kathiawad, and a group of six bawas who came to Dada Khachar's court. Not only did they fail, but some - such as Laldas became disciples, a subdued Magniram became a sadhu named Advaitanand, as did the six bawas. They came to kill but remained to serve.

 

Erudition

A farsighted visionary and a superb organiser, Bhagwan Swaminarayan foresaw the need for Satsang literature for the consolidation, perpetuation and universal acceptance of the Sampradaya. He appointed those Paramhansas, Sanskrit scholars prior to their joining the Fellowship, such as Gopalanand, Muktanand, Nityanand, Shatanand and poets such as Brahmanand, Premanand and Nishkulanand, to compose this literature. Others, He sent to Benares, Baroda and Surat to study Sanskrit, music and poetry.

This momentous decision helped to meet the challenges in the form of debates, thrown by antagonists amongst scholars and pundits in society. Contemptuous of the rapid success of the Sampradaya, they slandered it as non-Vedic, refuting its claim of Bhagwan Swaminarayan as an incarnation during the age of Kali.

Of many such debates, Muktanand Swami won a graceful victory at the court of Maharajah Sayajirao Gaekwad of Baroda and Nityanand Swami defeated a group of pundits in Ahmedabad. With scriptural references, both Paramhansas successfully established the Vedic soundness of the Sampradaya and Bhagwan Swaminarayan as God. Bhagwan Swaminarayan Himself routed two Vedantin pundits; Khaya Khatri in Kutch and another in Vadtal.

In the field of music and poetry, there were the eight poet Paramhansas of Bhagwan Swaminarayan, namely: Muktanand, Brahmanand, Premanand, Nishkulanand, Devanand, Bhumanand, Manjukeshanand and Dayanand. They composed thousands of lyrics - kirtans, lauding devotion, festivals, the glory of Bhagwan Swaminarayan, in addition to advocating a spiritual life, to overcome the fleeting and miserable nature of material existence.

The variety and voluminous compositions depict the exuberant devotion the poets developed for the Lord, thus enriching Gujarati literature.1 The Bruhad Gujaratni Asmita notes that, 'In addition to the Vaishnav Dharma, the Sampradaya which boosted the cultured music of Gujarat, was the Swaminarayan Sampradaya ... the thousands of kirtans of Premanand and Brahmanand in Gujarati and Vraj dialects, are Gujarat's rich legacy.'2

Brahmanand Swami alone composed over eight thousand kirtans. Hurtling through a glittering career, prior to becoming a sadhu, in the prime of his youth, as a royal bard extraordinaire, he revelled in the glamour; entertaining and enthralling Maharajahs and Nawabs at the royal courts in Jamnagar, Junagadh and Bhavnagar. With his sharp wit, suave eloquence, and adeptness at composing instant poetry, he won their heartfelt accolades and approbations. They literally decorated him with gold, jewels and gems.

But at thirty-two, he met Bhagwan Swaminarayan. The glitter and the glamour, the gold and the glory, ground to dust. Then, on the verge of renouncing in Gadhada, he received his richest, most tempting offer; a lifelong invitation from the Gaekwad of Vadodara, as the royal bard, to reside in his palace with all its luxuries, opulence and grandeur. Brahmanand declined.3

Nishkulanand Swami, being a carpenter prior to renunciation, lacked a formal education. Therefore it was remarkable that he composed over twenty-three volumes, in verse, during his life - Bhaktachintamani and Nishkulanand Kavya being the most notable.4

Premanand Swami, though Hindu by birth, was brought up by Muslim step parents. Yet, his intense devotion to Bhagwan Swaminarayan, reflected in his kirtans, parallels that of Mirabai's towards Lord Krishna. He composed about ten thousand kirtans of which four thousand are available.5 Even the Nawab of Junagadh, a connoiseur of music, rebuked the maestros at his court, 'First listen to the kirtans of Swaminarayan's fakir Premanand, then sing before me; for his music comes from the soul.'

A group of Premanand Swami's kirtans, known as Nitya Cheshta, describes in loving detail, the physical persona of Bhagwan Swaminarayan and His daily routine. Included are moles, birth marks, the sixteen signs of Godship on His soles, the shape of: lips, eyebrows, forehead, chest, stomach, waist, hands and feet; His unique walking style, and sitting posture whilst taking prasad; spending the day with sadhus and devotees - His manner of talking, counselling, serving them food, swimming and riding with them; every act, whether - a suppressed laugh, a soft sneeze, a meaningful glance - was meticulously noted with divine regard.

To this day, devotees sing and visualise these sublime reminiscences devoutly every night before retiring. This visualization, they reveal, relaxes them physically and mentally, inducing a blissful tranquility at heart.

In addition to his kirtans, Devanand Swami's notable contribution was the nurturing of Dalpatram, the renowned poet of mid-nineteenth century Gujarat.6

Devotional kirtans of Nishkulanand, Muktanand and Brahmanand were included by Gandhiji in his Ashrambhajanavali - a compilation of kirtans sung at his Sabarmati ashram.

Amongst all the Paramhansas, Bhagwan Swaminarayan regarded Gunatitanand Swami as the foremost.

 

Aksharbrahman Gunatitanand Swami

In His teachings, Bhagwan Swaminarayan mentions that when the Lord incarnates on earth, He does so with His abode - Akshardham, released souls and divine powers.7 During His life, He revealed that Gunatitanand Swami was His abode, Akshardham (Aksharbrahman) incarnate, His ideal Devotee. Before His physical demise, He revealed to the Satsang of His continued manifestation on earth through Gunatitanand Swami.8 Therefore, He enjoined all the ascetics to visit the Junagadh mandir for one month annually, to avail of Gunatitanand Swami's redemptive sermons.9 These teachings were later compiled, as Swamini Vato - Swami's talks.

The absolute surrender of sannyasins who had been heads of monasteries with hundreds of renunciate followers of their own, coupled with the unalloyed love and sacrifice by other sadhus for Bhagwan Swaminarayan, reflected His spiritual prowess. Many possessed great yogic powers and as such, could themselves have been worshipped and deified.

He once asked them, 'I have not performed miraculous feats such as constructing a bridge across the ocean, nor have I killed the ten-headed Ravana. Neither have I held aloft the Mandrachal mountain, nor vanquished demons such as Kansa and Shishupal. Why then do you worship Me as God?'

The Paramhansas replied, 'O Lord! Rama killed Ravana but his evil instincts of lust and ego were not destroyed. Vaman subdued Bali, but he had already been subdued by greed. Krishna killed Kansa and others, but they had already succumbed to ego and greed. These inner enemies, of lust, anger, greed and the countless others, you have eradicated from our hearts.

'You may not have built a bridge across the ocean, but you have certainly created one between the ocean of samsara and Akshardham.

'You may not have held aloft Mandrachal or Govardhan, but You have instantaneously pulverized our mountains of sins and purified our souls.

That is why we worship You as God.'10

And so laymen and ascetics who had thronged to Him from all over the land, to live an existence commanded by Him, surrendering their will to His, be granted a privileged discipleship, to gain His divine grace, sacrificed their lives at His lotus feet. Their unalloyed love for Him elevated them to scintillate eternally in the Satsang firmament.

 

Source References

 

Dave, op.cit.,Vol.IV.,Hiradas' persecution,pp.188-192.

Majmudar, op.cit., persecution by priesthood, p.221.

Plots to kill Bhagwan Swaminarayan:

Dave, op.cit., Vol. III., Jagjivan Mehta, pp. 27, 28.

Dave, op.cit., Vol. II., Balaji in Fort Bhadra, pp. 529-532.

Harililamrutam, op. cit., Balaji in Fort Bhadra, 7/4.

Dave, op.cit., Vol. III., Laldas, pp. 145-149.

Dave, op.cit., Vol. V., Devaji, pp. 185, 193-196, 202-209.

Bhaktachintamani, op.cit., Lolangar, verse 57.

Dave, op.cit., Vol. II., Lolangar, pp. 560-571.

Harililamrutam, op.cit., Magniram, 5/8, 9.

Debates:

Dave, op.cit., Vol. IV., Muktanand Swami's victory at Gaekwad's court p.73.

Harililamrutam, op.cit., with Khaiya Khatri, 6/22,23.

Dave, op.cit., Vol. III., with Vedantin in Vadtal, pp.612, 613.

Poet Paramhansas:

Bhagat, Shastri Anupam. Satsang Vanchanmala II. Amdavad: Swaminarayan Aksharpith,

1992, Nityanand Swami, Premanand Swami.

Mazumdar, op.cit., enriching Gujarati literature, pp.221, 340.

1 Shastri, op.cit., p.359, enriching Gujarati literature, pp. 384/2-384/6

2 Shukla,Harkant. Gujaratma Shisht Sangeetno Udbhav ane Vikas in Bruhad Gujaratni

Asmita. Nandlal K. Devluk, ed. Bhavnagar: Yogesh Advertising Service, 1970, p.421.

3 Ratnu,Mavadan Bhimji. Brahma Samhita. Kalawad, Jamnagar: Mavadan Bhimji Ratnu,

2nd. ed., 1966, life of Brahmanand Swami.

4 Ishwarcharandas, Shastri.Satsang Vanchanmala III.Bombay:B.A.P.S.,1975, Nishkulanand

Swami,pp.33-43.

5 Vashi, Bhavana P. Premsakhi nu kavan in Swaminarayan Sant Sahitya. Compiler:

Raghuvir Chaudhary. Amdavad: Swaminarayan Aksharpith, 1981, pp. 205, 206.

6 Kavi, Nhanalal Dalpatram. Kavishwar Dalpatram. Vol.I. Amdavad: Anand Nhanalal

Kavi,1933,1st. ed.

7 Vachanamritam, op.cit., Gadhada I-71.

8 Dave, op.cit., Vol. V., p.552.

9 Nishkulanand Swami. Purushottam Prakash, 32/13-14 in Nishkulanand Kavya.

10 Bhaktachintamani, op.cit., verse 105

 

[Guest guest]

There is Prediction in Adhyaya 18 of the Vasudev Mahatmya of Skand Purana that Supreme Lord Narayan will be born to Dharma and Bhakti and abolish adharma on earth

[Guest guest]

"Amongst all the Paramhansas, Bhagwan Swaminarayan regarded Gunatitanand Swami as the foremost.

 

Aksharbrahman Gunatitanand Swami

In His teachings, Bhagwan Swaminarayan mentions that when the Lord incarnates on earth, He does so with His abode - Akshardham, released souls and divine powers.7 During His life, He revealed that Gunatitanand Swami was His abode, Akshardham (Aksharbrahman) incarnate, His ideal Devotee. Before His physical demise, He revealed to the Satsang of His continued manifestation on earth through Gunatitanand Swami.8 Therefore, He enjoined all the ascetics to visit the Junagadh mandir for one month annually, to avail of Gunatitanand Swami's redemptive sermons.9 These teachings were later compiled, as Swamini Vato - Swami's talks.

The absolute surrender of sannyasins who had been heads of monasteries with hundreds of renunciate followers of their own, coupled with the unalloyed love and sacrifice by other sadhus for Bhagwan Swaminarayan, reflected His spiritual prowess. Many possessed great yogic powers and as such, could themselves have been worshipped and deified.

He once asked them, 'I have not performed miraculous feats such as constructing a bridge across the ocean, nor have I killed the ten-headed Ravana. Neither have I held aloft the Mandrachal mountain, nor vanquished demons such as Kansa and Shishupal. Why then do you worship Me as God?'

The Paramhansas replied, 'O Lord! Rama killed Ravana but his evil instincts of lust and ego were not destroyed. Vaman subdued Bali, but he had already been subdued by greed. Krishna killed Kansa and others, but they had already succumbed to ego and greed. These inner enemies, of lust, anger, greed and the countless others, you have eradicated from our hearts.

'You may not have built a bridge across the ocean, but you have certainly created one between the ocean of samsara and Akshardham.

'You may not have held aloft Mandrachal or Govardhan, but You have instantaneously pulverized our mountains of sins and purified our souls.

That is why we worship You as God.'10

And so laymen and ascetics who had thronged to Him from all over the land, to live an existence commanded by Him, surrendering their will to His, be granted a privileged discipleship, to gain His divine grace, sacrificed their lives at His lotus feet. Their unalloyed love for Him elevated them to scintillate eternally in the Satsang firmament."

 

WHAT NONSENSE!!! This is a complete LIE spread by the BAPS sect.

For anyone interested in a TRUE UNBIASED OBJECTIVE view of the Swaminarayan Sampraday, I would recommend...

 

MISREPRESENTATION really annoys me....

[Guest guest]

JAI SWAMINARAYAN

IN ALL VEDIC SCRIPTURES THE INFORMATION ABOUT ALL INCARNATIONS. THE BIG 10 INCARNATIONS AND ALSO 24 OTHER INCARNATIONS. BUT NO INFORMATION ABOUT LORD SWAMINARAYAN THAT IS ONLY BECAUSE LORD SWAMINARAYAN WAS NOT AN INCARNATION, BUT HE WAS INCARNEE (THE CAUSE OF ALL INCARNATIONS, ALL INCARNATIONS CAME FROM SWAMINARAYAN ORIGINAL FORM)LORD SWAMINARAYAN WAS THE ONLY OMNIPOTENT SUPREME LORD AND THE CAUSE OF SUCH INFINITE NOS. OF UNIVERSES. DONT GET MISGUIDED AND TELL THAT LORD SWAMINARAYAN WAS ONLT GREAT SAINT OTHERWISE YOUR SOUL WILL GO INTO DEEP TROUBLE.

[Guest guest]

 

JAI SWAMINARAYAN

IN ALL VEDIC SCRIPTURES THE INFORMATION ABOUT ALL INCARNATIONS. THE BIG 10 INCARNATIONS AND ALSO 24 OTHER INCARNATIONS. BUT NO INFORMATION ABOUT LORD SWAMINARAYAN THAT IS ONLY BECAUSE LORD SWAMINARAYAN WAS NOT AN INCARNATION, BUT HE WAS INCARNEE (THE CAUSE OF ALL INCARNATIONS, ALL INCARNATIONS CAME FROM SWAMINARAYAN ORIGINAL FORM)LORD SWAMINARAYAN WAS THE ONLY OMNIPOTENT SUPREME LORD AND THE CAUSE OF SUCH INFINITE NOS. OF UNIVERSES. DONT GET MISGUIDED AND TELL THAT LORD SWAMINARAYAN WAS ONLT GREAT SAINT OTHERWISE YOUR SOUL WILL GO INTO DEEP TROUBLE.

 

 

 

This statement, as well as similar statements by ISKCON devotees insisting on the public acceptance of Chaitanya's divinity, are extremely cultish. ISKCON and Swami Narayan people should have the intelligence to understand when they believe in something that is not obvious to others. Instead, they have a tendency to ram those beliefs (i.e. guru/avatar beliefs) down other people's throats, so much so that they belittle or threaten any who do not share their views.

 

Every sampradaya has its "avatar," but genuine Vaishnavas, while defending their perspectives on that, don't try to impose this on others. Genuine Vaishnava discourse is usually focused on scripture and its interpretation, rather than in picking esoteric faith-based beliefs and telling everyone else they'll go to hell for not accepting them.

 

I know you guys like to make fun of other Vaishnavas and believe you are better than they all are in some way. But it seems in this case you could try learning a little culture from them. Or maybe you could just keep behaving in this cultish manner and scare off any intelligent but otherwise sincere spiritualists.

[Guest guest]

I have a split vaishnava background, with my forefathers being strong followers of Sri sampradayam and my parents following Chaitanya. It has been difficult at times, but I have learnt to relish in the pasttimes of all the different forms of Lord Krishna, whether it be as Venkateswara, Govinda, Mukunda, or Lord Hari. I think we should focus on Krishna, as he is the only form of godhead that exhibits qualities of the 10 forms of God from the dasavatara, which must be accepted by EVERY true sampradayam. No one can deny that. So lets be happy and rejoice in Krishna's mercy that we are all able to visit him in temples around the world, regardless of which country, or temple authority, such as Iskcon or Swaminarayan. Hindus all over the world are fortunate that through belief and faith, the Lord's word has been propagated to so many towns and villages.

[Guest guest]

 

JAI SWAMINARAYAN

IN ALL VEDIC SCRIPTURES THE INFORMATION ABOUT ALL INCARNATIONS. THE BIG 10 INCARNATIONS AND ALSO 24 OTHER INCARNATIONS. BUT NO INFORMATION ABOUT LORD SWAMINARAYAN THAT IS ONLY BECAUSE LORD SWAMINARAYAN WAS NOT AN INCARNATION, BUT HE WAS INCARNEE (THE CAUSE OF ALL INCARNATIONS, ALL INCARNATIONS CAME FROM SWAMINARAYAN ORIGINAL FORM)LORD SWAMINARAYAN WAS THE ONLY OMNIPOTENT SUPREME LORD AND THE CAUSE OF SUCH INFINITE NOS. OF UNIVERSES. DONT GET MISGUIDED AND TELL THAT LORD SWAMINARAYAN WAS ONLT GREAT SAINT OTHERWISE YOUR SOUL WILL GO INTO DEEP TROUBLE.

 

Swaminarayan is Guru not God, get over it!

[Guest guest]

Shouldn't Swaminarayan sect be teaching what Sri Ramanuja taught? Swaminarayan came in the line of Ramanuja I don't think Ramanuja taught the Swaminrayan was the supreme God!

I don't understand why these sects that disagree with their disciplic succession teach their won philosophy yet clame the same disciplic succession. Swaminarayan should've been teaching Sri Vaishnavism.

[Guest guest]

 

Shouldn't Swaminarayan sect be teaching what Sri Ramanuja taught? Swaminarayan came in the line of Ramanuja I don't think Ramanuja taught the Swaminrayan was the supreme God!

I don't understand why these sects that disagree with their disciplic succession teach their won philosophy yet clame the same disciplic succession. Swaminarayan should've been teaching Sri Vaishnavism.

 

I agree. Diciplic succession means acting like a postman. Just delivering what the previous acaryas have spoken. No provision for alteration. So why this new sect. Why not simply Vishishta Advaita philosophy? Why all these changes?

[Guest guest]

 

Just delivering what the previous acaryas have spoken. No provision for alteration. So why this new sect. Why not simply Vishishta Advaita philosophy? Why all these changes?

 

Exactly. That's why I do have some problems when some sects claim to follow an Acharya who lived longer than their founder, but change the philosophy, yet claim the same disciplic succession. It's not just Swaminarayans but others have done this. Once you alter the spiritual philosophy of your original Acharya, then you prove that you don't really believe what he taught.

There are some yogis who start off thier own sect without disciplic succesion but because they have had a number of gurus who taught them different things. It's OK if they teach their spiritual ldeas, but not OK if they claim succession when they don't follow or alter the original philosophy.