Lord Swaminarayan
When evil dominated over good when adharma ruled prominent over dharma, when "Might is Right" was the order or the day, when eat, drink and be merry had become the rule of life, when the pious people, without rhyme or reason were harassed by the impious ones and when darkness and disorder prevailed in all walks or tire - social, political and religious - in India, Lord Shri Swaminarayan manifested Himself at Chhapaiya, a small village, 20 kms. north of Ayodhya in U.P., on Monday, the ninth day of bright half or Chaitra of Samvat year 1837, 2nd April, 1781 at 10 Hrs. 10 Minutes. night.
His father Devsharma alias Hariprasad Pande was a very pious Saryupari Brahmin and belonged to Kautham branch or Samveda. He was a highly learned man and was respected even by the pandits of Varanasi (Kashi). He behaved in life, like Dharma-in-carnate and was, therefore, known as Dharmadev, his mother, Baladevi alias Premvatidevi was Bhakti-in-carnate. She was, therefore, called Bhaktidevi. Birth name or Lord Shri Swaminarayan was Had alias Krishna alias Harikrishna. His pet name in the family was Ghanshyam.
Wicked persons always harass the pious ones. Every now and then, Dharmadev was, harassed by the wicked persons, residing in Chhapaiya and round about villages. When this harassment became unbearable, Dharmadev, one day, left Chhapaiya for good and settled in Ayodhya. Ghanshyam at that time was only 3 years old. At the age of 5, Ghanshyam started taking oral lessons from his learned father. As soon as He was Invested with the sacred thread at the age of 8, He started studying the Vedas and within less than two years, mastered all the four Vedas with all their branches. At the age of 10, He prepared a short summary book, comprising two Skandas, fifth and tenth, from Shri Bhagavat, Shri Bhagwadgita, Vidurniti and Vishnusahasranam from the Mahabharat, Vasudevmahatmya from Skand Puran and Yajnavalkya Smruti with Mitakshara commentary from the Dharmashastras. From the childhood, Ghanshyam was inclined towards a life of Tap, Tyag, and Atmasanyam i.e. severe austerities, self-sacrifice and self-control. He, therefore, wanted to leave home when the sacred thread ceremony was over. But in view of old age of His parents, He deferred this decision for some time. He served His parents, with deep love and high respect. When He was 10 years and 7 months old, His mother Bhaktidevi left this world, in the month of Kartik of Samvat year 1848, followed by His father Dharmadev, seven months later.
As soon as the post-death rituals or Dharmadev were over, Ghanshyam left home on the
early morning or 10th of bright half of Ashadh or Samvat year 1849 and went straight to
Pulhashram, an ancient place of pilgrimage, in north-west Nepal. During His sojourn of
penance and pilgrimage in India, Ghanshyam assumed the name of Nilkanth-Surjudas. At
Pulhashram, He practiced severe penance and soon attained highest degree of proficiency in Nishkamvrat i.e. vow of celibacy, self-control and non-attachment to worldly
objects. From Pulhashram, He came down to Butvel, a Jagir town, south of Pulhashram in
Nepal, Highly attracted towards Nilkanth, the ruler of the Jagir named Mahadatt, offered
Nilkanth his throne as well as his daughter in marriage and requested Him to stay with
them. Nilkanth smilingly rejected this offer and left the place. While moving through deep
forests in Central Nepal, He met Gopal Yogi. Gopal Yogi was adept in Nirbij Yoga while Nilkanth was the master of Sabij Yoga*. Under the guidance of Gopal Yogi, He
soon mastered Nirbij Yoga and in turn, He taught Gopal Yogi, Sabij Yoga. Thereafter, He started His tour of pilgrimage and visited Jagannathpuri in the east,
Rameshwaram in the south and Girnar and Mangrol in the west.
Just imagine a boy, less than fifteen years of age, with only a loin cloth on His body
and a rosary of Tulsi wood in His right hand and a bowl (Bhikshapatra) in His left hand,
moving fast, alt atone, from one place to another, whose body was so frail and emaciated
that one can see and count all bones, ribs and veins, whose face was sublime and beaming
with divine luster, whose eyes were full of love and compassion for one and all. During
His sojourn of places of pilgrimage ., He met various types of Sadhus and Sanyasis,
visited several Mandirs and Mathas and saw critically, of course, from a distance, their
ways of life and had varied types of experiences.
After the death of Gopal Yogi, He came down, via Adivarah, an ancient place of
pilgrimage, on the eastern border of Nepal, to a village near Kamakshidevi in Assam. Here
a Mantracharya named Pibaik, tried his utmost to intimidate and subdue Him by means of
various kinds of Abhicharprayoga i.e. invoking evil spirits with a view to kill
Nilkanth. But Nilkanth stood firm like a rock against this Mantrik. When the evil spirits
Invoked by Pibaik dared not go near Nilkanth, they reacted sharply like boomerang on the
invoke Pibaik and wanted to kill him. But Nilkanth intervened and saved Pibaik from their
hands. Pibaik who was originally a Brahmin and a devotee of Goddess Mahakali then turned
under the guidance of Nilkanth to his original life of Dharma and devotion to God.
At Jagannathpuri, He met an army of strong Sadhus, about fifteen thousand all equipped
with all types of deadly weapons and addicted to women, wealth and intoxicating drugs and
all sorts of vices. Under the guise of Sadhus, they were all leading a life of non-sadhus.
Dr. Bhandarker has described them as "PapMurtis", i.e. sin-incarnate and
burden on society. Nilkanth was deeply grieved at seeing their bad ways of life. When they
saw Nilkanth and when they saw that people of their own, gathered around Him with folded
hand good offerings, they were all enraged. They considered Him as their rival and enemy
number one. But those thought who were more clever and cunning among them, that it would
serve their purpose better, if He can be persuaded to become their mahant. They therefore,
began to win over Nilkanth to their side but others, who were more Impatient and wanted
that Nilkanth should leave the place as early as possible harass Him. They asked Nilkanth
to fetch water, fuels etc. for them. But the more clever among them objected to these
tactics. This led to bitter factions among themselves which ultimately resulted in a long
internal warfare. Several thousands of sadhus were killed in this warfare by other sadhus.
Verily the wicked acts of the wicked react fatally upon themselves.
While Nilkanth was going to Rameshwaram from srirangam, lie saw a sadhu named Sevakram
lying semiconscious by roadside in a pool of blood, urine and stool. He was suffering from
an acute form of dysentery (Lohi khand pet besnu). Many pilgrims and persons passed
by him, but none cared to look at him. Nilkanth took pity on him and nursed him for two
months. He used to beg food-grains for this ailing sadhu and prepare rood for him and feed
him, while He Himself had to remain without food for several days when He could not get Bhiksha second time, during the day. This sadhu had on his person, about one thousand gold coins.
He used to ask Nilkanth to get milk, ghee, sugar, etc. from this amount for him. Nilkanth
used to prepare nourishing food for him. But Sevakram did not, even for a day, offer even
a mouthful to Nilkanth from this food, Sevakram had, with him a load of clothes, vessels
and other things about 20 kg. in weight. After regaining full strength, he used to ask
Nilkanth to carry this load for him. Nilkanth used to do all these things for him. But
after some time thinking that he is an evil minded selfish (Krutaghni) person,
Nilkanth left him alone. Such were the experiences Nilkanth had, during His tour of India,
for 7 years, I month and 11 days. And one day on the morning of the 6th day of dark half
of Shravan of Samvat year 1856, Nilkanth came to Loj, a small village about 5 km. from
Mangrol.
During the days of penance and pilgrimage, Nilkanth had taught by His own example,
several good things to persons, who desire to attain Moksha in this life. By
practicing penance at the age of 11, He asserted that Tap, Tyag, and Brahmcharya i.e. penance, non attachment to worldly objects and vow of celibacy is a must for all Mumukshus.
By rejecting the offer of the throne and princess from the ruler of Butvel, He made it
clear that a man, seeking to attain Moksha should always remain away and aloof from
wealth, women and power. By learning, Nirbij Yoga from Gopal Yogi and by teaching
him in return Sabij Yoga Nilkanth emphatically declared that mere realization of
self by Yoga or by any other means leads a man no where, Yoga sadhana i.e.
practice of Yoga should be resorted to not only for realization of self but for
getting darshan and union with God Supreme. By converting Mantrik Pibaik to a life
of devotion to God, Nilkanth explain to all devotees that evil mantras and tantras can
have no adverse effect on a person devoted to God. By begging food for ailing Sadhu
Sevakram and by nursing him for two months till complete recovery, Nilkanth set an example
that a man should first become human, serve the ailing and the afflicted. And by
personally visiting places of pilgrimage in India, He emphasized the importance and
necessity of visiting with full faith and respect.
*Yoga, in which realization of self is the only goal, is known as Nirbij Yoga,
whereas in Sabij Yoga, over and above the realization of self, realization and
service of God Supreme is the goal.
5. MAHABHAGVATI DIKSHA (INITIATION) :
When He came to Loj, He was only 18 years and 4 months old. Here, He met Muktanand
Swami, a very able, learned and trusted disciple of Shri Ramanand Swami, who at the time
was moving in Bhuj, Nilkanth wrote 'a personal letter to Shri Ramanand Swami on the 5th
day of dark half of Falgun of Samvat year 1856 and requested him to return to Loj as early
as possible. Shri Ramanand Swami returned to Piplana, a village, 6 km. away from Loj,
where on the 12th day of bright half of Jeth of Samvat year 1856, Shri Ramanand Swami and
Nilkanth met for the first time. Within 5 months thereafter, Shri Ramanand Swami initiated
Nilkanth with Mahabhagvati Diksha on 11th day of bright half of Kartik of Samvat
year 1857. Nilkanth was named Sahajanand Swami alias Narayan Muni, and then, exactly a
year later, i.e. on the 11th day of bright half of Kartik of Samvat year 1858, Shri
Ramanand Swami installed Shri Sahajanand Swami in his place as Acharya and Guru of
the Sampraday at Jetpur, a village in Junagadh District.
At this time, Shri Sahajanand Swami was only 20 years and 7 months old. Shri Ramanand
Swami had other more able disciples, both in the Tyagi-fold as well as in Grahasthi-fold who were
well versed in Yoga, knowledge (man) and Bhakti. Many persons were, therefore, surprised when
Shri Ramanand Swami discarded the claims of the aged and the ablest disciples in
favor of Shri Sahajanand Swami who had put in only 17 months of discipleship in
the Sampraday Many persons doubted the wisdom of the
Shri Ramanand Swami's action. But when, after, the installation ceremony was
over, Shri Sahajanand Swami rose from His seat and with folded hands begged of
Shri Ramanand Swami to grant him two requests. And when people heard and
understood the meaning of these two requests, all apprehensions and doubts
immediately disappeared. All appreciated and applauded Shri Ramanand Swami on
his choice of the successor.
If the followers of the Sampraday are destined to experience great agonies at
the time of death, which is considered much more painful than biting of
innumerable scorpions, I beg, that those agonies, should befall on Me, but they
should enjoy peace at that time. If the followers of the Sampraday are destined on account of their acts, to
experience hardships in getting food and clothing in life, those hardships, beg,
should befall on Me, but they should get food, clothes, etc. with ease and
without any difficulty (Satsangi Jivan 1/59/83-84). Just imagine, a newly
installed Acharya of less than 21 years, identifying
His interests with the interests of His followers. This incident is unparalleled
in the history of religions of the world. Shastras declare, in unequivocal terms
that however great a man may be, he cannot escape from bearing fruits of his
actions. What is ordained in life must be borne by a person. But here, Shri
Sahajanand Swami, Acharya and Guru of all the followers of Shri Swaminarayan Sampraday pledges openly to change the course of
destiny. How wonderful and how magnificent it is!
Shri Ramanand Swami moved from Jetpur to Faneni at which
village he breathed his last, on the 13th day of bright half of Magshar of
Samvat year 1858. Next day, after the post-death rituals of Shri Ramanand Swami
were over i.e. on the 11th day of dark half of Magshar of Samvat year 1858, Shri
Sahajanand Swami, held a large meeting of all the followers gathered to mourn
the demise of Shri Ramanand Swami. A Bihari Pandit, named Shitaldas, was present
in the meeting. He had left his home and was moving from place to place in
search of a Guru, who would enable him in realization of God Supreme. Having
heard that Shri Ramanand Swami was such a Guru and could help him in achieving
his object, he had come to Faneni to meet Shri Ramanand Swami. But when he came,
the latter had already left this world. When he explained in the meeting his
object in coming to the village Faneni, Shri Sahajanand Swami with serene
calmness said that he would be able to realize his object, if he chanted with
love and faith the name "SWAMINARAYAN".
Shitaldas who himself was a great Pandit, had not heard
this name before. He was surprised, a little bit, but without bothering about
the meaning of the name, he immediately started chanting the name. Within a few
minutes, he fell into trance (Samadhi). In trance,
he saw Shri Ramanand Swami and under his kind direction, he had darshan of God
Supreme, who he saw was none else, but Shri Swami Himself. His joy knew no
bounds. As soon as he awoke from the trance, he begged Shri Sahajanand Swami to
initiate him as His disciple-Sadhu.
Shri Sahajanand Swami, then initiated him in the
Tyagi-fold. He was named Vyapakanand Swami. Several others in the meeting also
chanted the name "Swaminarayan" and had the same experience as Shitaldas had.
From that day, the name Swaminarayan became a synonym of the name of God
Supreme. From that day onwards, Sampraday has come
to be known as Shri Swaminarayan Sampraday It may be
noted here, that the name Swaminarayan, as some try to suggest, does not
indicate two names "Swami and Narayan." It is one whole full proper name of God
Supreme. It means one who is omnipresent (Sarva
Vyapak). In all objects, sentient (Chitt) including Aksharbrahrnn, as well as non-sentient (Achit) ones are always pervaded by Him and are
internally controlled by Him. It means one who is omnipotent (Sarva Antaryami). All objects, including Aksharbrahmn
are subservient to Him. It means one who is omniscient (Sarvajna Sarvatantra Sivatantra). All objects,
including Aksharbrahmn, derive power of thinking (Ichha
Shakti), power of knowledge (Jyan Shakti) and
power of action (Kriya Shakti) from Him. It means
one who is (Ek Meva dvitiya), one without a second.
This meaning is explained in detail in VACHANAMRUT. (No. 64 of Godhead
Chapter-I)
During a short span of 28 years and 6 months, i.e. from
Magshar to Jeth of Samvat year 1858, Lord Swaminarayan moved from village to
village, between Dwarka in the West and Dakor in the East, between Siddhpur in
the North and Dharampur in the South of Gujarat, Kathiawad and Cutch for the
uplift of mankind. And what was the result of this continuous journey? According
to the history of the Sampraday, there was
practically no big temple, i.e. Shikharbandh or
small, i.e. Harimandir in the beginning of the
Samvat year 1858. But by the end of the 1886, there were six big temples at
Ahmedabad, Bhuj, Vadtal, Dholera, Junagadh, and Gadhada and about 650 small
ones, and by the end of the Samvat year 2036, there were in the Sampraday about 60 big temples and about 3500 small
ones.
In the beginning of the Samvat year 1858, number of
followers was about a thousand but by the end of 1886, it rose to "5 lacs
(500,000) Gruhastha families (a family means 5
members) and about 1800 Tyagis (300 Bralimachnes, 1000 Sadhus and 500 Palas)", and by the end of Samvat year 2036,
it was more than double. Bishop Heber of Calcutta who, with the Collector of
Kheda, had darshan of Lord Swaminarayan at Nadiad in 1826 AD., exclaimed with
great surprise, "Oh! How nice it would be if I had such a large faithful and
distinguished band of followers !" Nanalal, a great Gujarati poet, in his
translation of SHIKSHAPATRI writes "just as solar Luminaries move round the sun
and Nakshatramal move round the moon, a bright circle in the form of Sadhus who were celibacy and non- attachment-Incarnate
moved round Sahajanand Swami." (Suraj farti surajmal
chhe ane Chandra farti nakshatramal chhe a vi Shri Sahajanand Swami farti
brahmacharya ane vairagya ni sakshat moortio sami santpal sobhati). Justice
Ranade described Lord Swaminarayan "As a great last Hindu Reformer" K. M.
Munshi, Vijayray Vaidya and other reputed Gujarati writers described Him as a great Jyotirdhar of Gujarat.
Several civil and military officers of the time, noted
with profound respect and high surprise in their dispatches and journals that
"Regions and people who were most mischievous and turbulent and law-breakers
have now, under the benign influence of Lord Swaminarayan, become most
peace-loving, orderly law-abiding, God-fearing citizens." Sir John Malcolm, the
then Governor of Bombay, specially came down to Rajkot in February, 1830 A.D.,
to have a darshan of Lord Swaminarayan, and whole-heartedly thanked Him and
expressed his feelings of deep and respectful gratitude for the work of
restoration of law and order and maintenance of peace, done by Lord
Swaminarayan, without resorting to arms and ammunitions or without the help of
ruling princes in Gujarat, Kathiawad and Cutch. History notes that there were
during this century other great reformers like Keshavchandra Sen, Raja Rammohan
Roy, Dayanand Saraswati, Ramkrishna Paramhans, Swami Vivekanand, Mrs. Annie
Beasant. But none of them achieved such a marvelous success as did Lord
Swaminarayan. One may naturally ask, what did Swaminarayan do in such a short
time for affecting such a wonderful change for the better in the life of people
? To appreciate the answer to this question, one should look back to the
political, social and religious conditions prevalent at that time.
8. COMPLETE CHAOS,
ALLAROUND :
Politically, at that time, there was no strong and
stable Government worth the name anywhere in Gujarat, Kathiawad and Cutch. Like
a prostitute, reins of political powers used to change hands, almost daily. The
whole region of Gujarat, Kathiawad and Cutch was divided in hundreds of small Thakarats, each independent of the other and each
veining to gain supremacy over the other, "Might is Right" had become the order
of the day. People were unable to sleep well even during the day. There was no
safety of life and property. Not a day passed without commitment of several
cases of dacoities and murders. Everybody, then, was mad after power and pelf
and when persons who were enjoined to protect and promote the welfare or public,
had themselves become corrupt, degenerated, demoralized and as a necessary
corollary thereof all-round chaos pervaded in all walks of life.
Social structure in India is based on four Varna system.
The Vedic four Varnas i.e. the Brahmin-the teacher, the Kshatriya-the soldier,
Vaishya- the tradesman and the Shudra-the workman were at the time further
sub-divided in several sub-castes, each claiming supremacy over the others.
Leaders of these castes and sub-castes, better known as Sarpanchas, behaved like
pretty Rajas. Under one pretext or the other they extracted money from their
followers. People lived under constant threat of excommunication. There were no
proper arrangements for education. People had become addicted to various kinds
of intoxicating drugs and bad habits. Males looked upon females as mere means of
pleasure for them. Strong superstitions prevailed in almost every house. In some
castes, the birth of a girl was considered to be a bad omen. They, therefore,
used to strangle their new-born daughters in a pot filled with milk. People had
become prey to various types of bad habits. Man had become utterly selfish.
Dishonesty, at that time, was considered as a virtue.
At that time, there were as many Sampradayas as there were groups of men. But they were
all merely skeletons of Dharma. Primary duty of Dharma is to unite people of diverse views under one
banner. To Establish unity between diversities is the prime function of
religion, i.e. Dharma. But the various Sampradayas which existed then, always tried to array
men against men and Dharmaagainst Dharma. In the name of Dharma and Ishwar, these Sampradayas tried to gain supremacy over others. To
gain power and wealth, they resorted to any means, fair or foul. In the name of
Monotheism i.e. theory of one God, they, in practice, preached Polytheism i.e.
theory of many Gods. Every Sampraday claimed that
the deity they worship is the only Supreme God and deities or other Sampradayas are either lower in status or unreal in
existence. There was no purity of thought, words and action. There was also no
purity or rood or drink or behavior. To gain their ends and to win over people
to their side, they usually resorted to base kind of Mantras and Tantras. Many Sadhus used to keep arms, over and above women and
wealth. Under the threat of curse or at the point of a sword or bayonet, Sadhus used to force people to act as directed by them. Dharrna had become a marketable commodity. Being
completely disgusted with the worst political, social and religious conditions,
lacs of people were hankering and praying day in and day out for the arrival of
a Savior.
9. FOOD AND WATER FOR THE NEEDY
:
As soon as, Lord Swaminarayan assumed the Acharyaship of the Sampraday first thing that He did was, to provide food
and drinking water for the needy. With this merciful end in view, He opened Sadavritas at several places like Manavadar, Loj,
Agatrai, Shader, Meghpur, Sardhar, Methan, Dhoraji, Jamvadi, Bhuj, Jamnagar,
Faneni, Sankali, Jetpur, Kotda, Gadhada, Kariyani, JetaIpur, Ahmedabad etc. He
ordered His Sadhus to give food-grains (unbaked) to all needy persons,
especially to the pilgrims and to the Sadhus, irrespective or their caste and
creed. Under personal supervision, He got started digging wells and ponds at
several places like Mangrol, Kariyani and other places, where there was scarcity
of drinking water. This had a very healthy effect on the minds of the people.
10. GATES OF SAMPRADAY OPEN TO ALL
:
Every human being has a right, rather is duty bound, to
observe rules of Dharma and worship God. Observance
of Dharma i.e. Sadachar usually depends upon certain things like place (Desh), time (Kal), age,
pecuniary conditions (vita), male or female of four
varnas (Jati) and physical and mental state or mind
and body (Shakti). It may, therefore, vary according
to the predominance of any of the above things, but everybody must be free to
worship God in the way he thinks best. This principle is enunciated and accepted
in all the Shastras. But some Sampradayas and some Dharmacharyas have deemed it proper to debar certain
category of man from Initiation in their Sampradayas Lord Swaminarayan, from the very beginning, threw open the doors of His Sampradayto all Hindus and non-Hindus alike including
Jains, Muslims, Parsis and Khojas. In the word Hindu, He specifically included
females and Shudras of all types.
At the same time, Lord Swaminarayan stated clearly that
a male or female should always act within the boundaries of his or her Dharma and worship God accordingly. He allowed all
satshudras to put on twofold sandal wood necklace i.e. rosary and pundrak mark
on their fore-head just as is done by followers or higher castes. This was a
novel departure from the age-old practice and was, therefore, appreciated and
acclaimed by one and all. As a result of these happy reforms, there were in the
past and are today, in the Sampraday many non-Hindu
followers, like Jams, Muslims, Parsis and Khojas. Number of female followers is
also very large, perhaps, even larger than the male followers. It may be noted
that the mode or living of a Satsangi Shudra today is just similar to that of a
Brahmin. In the Sampraday today, one will find
persons belonging to the highest castes of Brahmins as well as persons belonging
the lowest castes.
11. SEPARATE ASSEMBLY
AND TEMPLES FOR MALES AND FEMALES :
Hitherto, males and females used to sit together in the
assembly to hear religious sermons. This was and is a practice prevalent in all
the Sampradayas In support of this practice, it is
said that souls (Jiva) are by nature neither males
nor females. Again males and females are all equal in the eyes of Dharma and Ishwar. But
these people overlook one natural instinct inherent in males and females. A male
is naturally attracted towards a female and vice-versa. If under the guise or Dharma and Jnan, males and
females mix with each other without discrimination, sooner or later, corruption
is bound to creep in their lives. History abounds In such instances. Lord
Swaminarayan, therefore, asserted, that a male, however great and wise he may
be, mixes with females indiscriminately, is sure to fall from his high spiritual
status.
He, therefore, ordered to have separate assembly for
males and females. He ordered that in the assembly of females, no male should
ever preach. He prohibited male members from hearing religious discourses from
females. He also prohibited all Tyagis of the Sampraday from giving religious discourse to females.
He also directed His Acharyas not to give Diksha (initiation) to female members. He directed that
their wives only should give Diksha to female members. This was and is a novel
reform never heard of before or read in any Sampraday. In the Sampraday, there were many great yogis both males and
females, highly proficient in Jnan, Yoga and Bhakti. Some of
them, of course, a very few, objected to this reform order. But Lord
Swaminarayan was so firm and determined that even after persuasion. Those who
did not conform with this order were excommunicated form the Sampraday. But very soon, people realized the
farsightedness of this reform and without a word of protest, all males and
females readily followed it. As a natural corollary of this reform, separate
temples for females were also organized. It may be noted that even during the
time of Darshan of the deity in the temple, males
and females keep themselves aloof from each other. This practice is followed
even today in all the temples of the Sampraday.
Some say that Lord Swaminarayan had a nausea against the
fair sex. But this is a gross mistake. In those days, females were looked upon
as means of pleasure for males. Lord Swaminarayan asked all male followers to
entirely change this attitude and treat with pleasure their females as equal
partners in life. He asked all the male members to see that their partners in
life are equally Satsangis. He said that if husband and wife both are Satsangis,
their voyage to Moksha becomes safe and fruitful.
Above reform automatically introduced another reform
which was long overdue. At that time, facilities for education among the masses
were sparse. There were some schools and Pathshalas in big towns and cities, mostly run with the help of charity from the well-to-do
persons. In village, there were scattered village schools run entirely by
private persons. But there was no school worth the name for females. Influential
and rich people used to educate their girls by private personal tutions. The
above order of Lord Swaminarayan required, as a first condition, that the
females should at least know the art at reading and writing. All followers,
males as well as females, were very keen to follow, at any cost, verbatim the
order of Lord Swaminarayan. Male members of the family, therefore made immediate
arrangements to educate their females. Females also fully co-operated. And
within a short time, number or females who could read Shastras and give discourses thereupon in the Sampraday reached to astonishing heights. It should be
noted that even today, the number of learned and wise females who are well adept
in fields of Jnan, Yoga and Bhakti, is Indeed very imposing. Lord
Swaminarayan did not organize any school as such for the purpose, nor did He
directly ordered females to learn the three 'R's i.e. reading, writing and
recitation. But His mere word of the that only females should conduct their
religious assemblies worked wonders. As far as the females of the Sampraday were concerned, Lord Swaminarayan was the
pioneer of female education.
13. INHUMAN PERSECUTION OF THE
SADHUS :
Within two years from the date Lord Swaminarayan took
over the charge more than 500 persons, all highly proficient in Jnan, Yoga and Bhakti and highly attracted by the divine personality
of Lord Swaminarayan came over to Him from various parts of the country and
became sadhus of the Sampraday. Lord Swaminarayan
tested their fidelity by making them pass through severe tests better known in
the Sampraday as Prakrans (i.e. mode of living for Sadhus). One such Prakaran is cited here for an example. Sadhus of the Sampraday were required to beg food from the people only once a day and that too just
sufficient for one person only, then mix it up in a piece of cloth, dip that
piece of cloth twice in water and then make a round of the mixed food and eat
it. All the Sadhus, without any grudge, passed
through all such acid tests.
These Sadhus moved from
village to village and preached the tenets of the Sampraday. PeopIe naturally disregarded other pseudo Sadhus and gathered around these Sadhus. This enraged the so called Sadhus. They, then, first started abusing and insulting
them. Thereafter, they openly began to beat them mercilessly. Without uttering a
word or raking a finger in protest, Sadhus of the Sampraday used to suffer in silence, all sorts of
insults and beatings. The so called Sadhus, then,
changed their methods of persecution. They began looting their Bhiksha and some tried to even poison it. And when all
these cruel measures failed, they started snatching away their idol of worship
and Puja Sadhus or the Sampraday had a life-vow not to take food or drink
water without first offering Puja They, therefore,
had to remain without food for an indefinite period. Instances of persecutions
of the Sadhus used to take place in the presence of various princes, thakors and leaders of the society. But none came
forward to rescue the Sadhus. One day, Lord Swaminarayan, called all the Sadhus
at a village named Kalvani, heard their stories of sufferings and then just to
test their minds advised them to repel the pseudo-sadhus atleast by use of harsh
words. With folded hands, Sadhus of the Sampraday then replied, "It Is not proper for us to repel them by use of harsh words. We
are Sadhus. We should always forget the evils and forgive the evil-doers.
Moreover, when evil-doers do not give up their evil habits, why should we Sadhus
Give up our Sadhuta. Lord Swaminarayan was extremely
pleased to hear these words. And, then, to protect these Sadhus, He adopted a
novel, but practically very effective way of action. He asked all the Sadhus to
give up, of course, temporarily, all physical signs and symbols such as wearing
Tulsi rosaries, putting on Tilak and Chandla on the fore-head and such other
things which would outwardly distinguish them from other sadhus. He also asked
them to offer daily Puja only mentally. This period
of inhuman and cruel persecution continued for about 5 years.
14. OBSERVANCE OF FIVE VOWS A MUST
FOR ALL :
Lord Swaminarayan was very simple and straight toward in
His directions. He said whosoever wants to embrace His Sampraday, must, first take a vow to abstain from (1)
drinking wine, liquor, or any intoxicating drug in any form, (2) eating flesh in
any form under any case, (3) an act of stealing, (4) debauchery and (5)
partaking food and drinks from improper persons and sources. These five vows are
known in the Sampraday as Panchvartman. Observance of these five vows is a must
for each and every followers of Sampraday, may be an Acharya or a Tyagi or a Gruhasth-male or female. These vows, appear simple
on paper, but in practice they cover almost all items which otherwise make human
life unhappy. Any one who is not even a follower of the Sampraday, observes these vows sincerely, he would be
definitely happy in all respects.
It is said that a man is only a creature of his habits.
Usually men acquire bad habits more than good ones and then think that these bad
habits have become part and parcel of their lives. But this is a gross mistake.
Lord Swaminarayan asked all His followers to be the master or themselves. He
said that a man should never allow habits to lord-over him. Lord Swaminarayan,
never asked His followers directly to give up bad habits but He merely asked
them that if they want to please Him and also to be known as members of Shri
Swaminarayan Sampraday they should, rigidly observe
the five vows. Their observance automatically necessitates, giving up all bad
habits and all vices. Lord Swaminarayan asked all the followers to have only two
habits in life. First to take pure food and wear clothes just necessary to
maintain and protect the body and to earn money by fair means just sufficient to
get food and clothing. And secondly, to know one's self and after knowing the
self, to know and worship God Supreme who always dwells independently within the
self. Thousands of people gave up their bad habits and all vices, the moment
they became followers of the Sampraday Other people
were highly surprised to see those life long addicts giving up bad habits and
vices immediately. It was a miracle for them.
16. GOOD MORAL CHARACTER ESSENTIAL
FOR ALL :
There was, at the time, abundance of book-learning.
People used to talk fluently and freely about Dharma and philosophy but very few used to put it In practice. Many learned people, who
were adept in Jnan, Yoga and Bhakti, considered themselves exempt from
observance of the rules of Dharma. Lord Swaminarayan
laid full stress on Good moral character. He said that observance of good moral
conduct only results in bringing real happiness in life. Mere learning does not
make a man perfect. Good character, alone, leads a man to a life of perfection.
Good moral character and full trust in God-these are the two factors which drive
away the beasts from the man, makes him a real man and ultimately transforms him
into a Mukta.
Lord Swaminarayan emphatically said that observance of Dharma is the fountainhead of knowledge (Jnan), non-attachment (Vairagya) and Bhakti. Without the key stone of Dharma, all these cannot
stand on their own. A learned man and a good orator may, perhaps, attract people
for the time being, but will never be able to help them in achieving the
ultimate goal of Moksha i.e. divine life of real
happiness. Observance of Dharma in life is just like
a pure pearl full of divine luster, while mere talks of Dharma, Jnan, Yoga and Bhakti are like
artificial pearls which are devoid of real luster. It was because of insistence
on good moral character above all other things, that people immediately flocked
together with pleasure under the banner of Lord Swaminarayan.
17. NO CENSURE OF OTHER DEITIES
:
Alt Shastras and all Sampradayas, usually enjoin upon their followers not to
censure other Sampradayas, Shastras, Deities, Sadhus and places or pilgrimage. But
in practice, they do not follow these directions sincerely. Today, a cultured
Hindu, a nice Jain, a good Muslim and a fine Christian, directly or indirectly
indulges indiscriminately in censuring and denouncing other Sampradayas, Shastras,
deities, Sadhus and places or Pilgrimage. He does this in the name of Dharma and Ishwar and
believes that by doing so, he earns great merits. Lord Swaminarayan declared in
unambiguous terms that He has come not to destroy, but to harmonize all. He said
that a wise and sensible man should always seek and experience unity in
diversity. He, therefore, asked all Satsangis to see and pick up only good
things always, i.e. merits from others. One should never see and pick up bad
things from others. The governing principle to become happy and prosperous In
life should be "all that is good is mine" and not "all that is mine is good."
He, therefore, directed all the followers who could read and write, to study
other Shastras, like Vedas, Vyas Sutra, Bhagwadgita,
Bhagavat etc., over and above the Shastras of the Sampraday like Shikshapatri, Vachanamrut, Satsangi
Jivan, Haridigvijay etc.
He directed all the Satsangis that if they come across a
temple of Shiv, Shakti, Surya, Ganpati and other deities, enroute, they should
visit the temple and have Darshan of the deity with
full respect. He also asked the followers to visit places of pilgrimage like
Dwarka etc. if they have sufficient means to do so. He said that a Satsangi
should never rind faults with others but should find faults with himself. He
said that the followers should usually follow the decision regarding celebration
of Vratas, Utsavas (festivals) as adopted by Shri
Vithalnathji, son of Shri Vallabhacharyaji. To illustrate the principle of all
that is good is mine enunciated by Lord Swaminarayan, two instances are
presented here. Eastern and Western Pandits today treat the Sankhya Shastra of Kapil
Muni as an atheist Shastra (Nirishwar Shastra). But Lord Swaminarayan has,
by His novel, but very happy, interpretation, showed that it is a theist Shastra
(Seshwar Shastra). All Vaishnav Acharyas have denounced Shri Shankaracharya as
an atheist in cognito. But Lord Swaminarayan has compared him to a man sailing
in mid-ocean who would naturally exclaim that "Water only exists nothing but
water is true." Evidently, these words are true for a man sailing in mid-ocean
but they are not true for a man standing ashore. Lord Swaminarayan has shown to
all the followers, as how to pick up Good things from others, and then form
one's own independent doctrine thereupon.
18. EASIER AND PERMANENT WAY OF
SOCIAL REFORMS :
Social reforms are usually introduced through penal
laws. But that is not the right way. Ways and habits of living, acquired by men
during decades cannot be changed overnight under threat of penalty. When social
reforms are introduced by enacting laws, they reform men only superficially.
When they are introduced in the name of Dharma and Ishwarand by love and persuasion, they transform the
lives of men immediately and permanently. At that time, scores of social evils
had taken deep roots in the minds of men and society. Lord Swaminarayan devised
the five vows (Panch Vratman) in such a way as to
strike at the root of these evils. He simply asked all His followers to strictly
observe, in spirit the five vows. He also enjoined upon all the followers not to
kill a male or female even for the sake of an empire. He said that a man should
not commit suicide for the sake of obtaining even Moksha.
People wanted to please Lord Swaminarayan at any cost.
They would do or die upon His word. They, therefore, immediately gave up the
evil custom of strangling in a pot of milk their newborn babies. They also gave
up the evil custom of burning a widow together with the dead body of her
husband. He said that nobody should steal or loot others' property even for the
sake of performing religious duties. Thousands of persons, who had resorted to
stealing and looting others' property as means of their livelihood, immediately
gave up their bad habits. He said that a Satsangi should never drink wine, liquor or any intoxicating drug nor eat flash in any
form. Hundreds of persons immediately gave up drinking intoxicating drugs and
meat-eating. He said that a Satsangi should never
use abusing language under any pretext. In those days, many people used to sing
Indecent songs (Fatana) during marriage and to speak
abusive languages during Holi festivals. All Satsangis, as soon as they heard the dictates of Lord
Swaminarayan in this respect, not only gave up these bad habits but also began
to sing good religious songs. Lord Swaminarayan said that no Satsangi should ever indulge in debauchery. Followers
of the Sampraday immediately changed their attitude
towards females. They began to treat them as equal partners in the voyage to Moksha. If social reforms are thus introduced in the
name of Dharma and Ishwar and by love and persuasion, desired changes can
be brought about within a short time. Thus, Lord Swaminarayan was a social
reformer. But he introduced the reforms in the name of religious reforms.
19. NO EXEMPTION FROM RULES OF
DHARMA :
All those, who have reached great heights in life, have
achieved them by climbing step by step. They never forget or ignore the steps
afterwards. Today, many persons who have attained high position in Dharma, Jnan, Yoga and Bhakti not
infrequently think themselves exempt from the observance of rules of Dharma. Many ignore or connive at the rules. Many
consider themselves as fire (Agni) into which no evil can ever penetrate or
live. Lord Swaminarayan ordered a halt for all such persons. He said it is by
strict adherence to the rules of Dharma only, that
men can rise to divine heights and it is also by observance of rules of Dharrna that a man can maintain the high position he
has achieved. A man treading on the divine path, should always be alert against
evil things. Non-observance of rules of Dharma or
conniving at them by good people reflects adversely on the minds of common man.
They would feel that the learned persons do not practice what they preach. These
feelings result in creating and nourishing hypocrisy in life. Lord Swaminarayan,
therefore, ordered all His followers, those highly placed in life and those
standing low in the ladder of the Sampraday always
to follow with love and caution all the dictates of Dharma. Only those who were physically incapable to
attend to daily functions of their body themselves were allowed to act as best
as they could. But for others, He did not make any exemption. Lord Swaminarayan
explained that by the word Dharma, He meant Swadharma and Sadharma both. All, therefore, should follow the rules of Swadharma and Sadharma in
life.
20. NOVEL DEFINITlON OF BHAGWAT
DHARMA :
For attaining Moksha in
life, Shastras have defined four golden means: Dharma, Jnan, Vairagya and Bhakti. But
various Sampradayas have taken only one of those
four means i.e. either Dharma or Jnan or Vairagya or Bhakti as the only means for achieving the ultimate
goal of Moksha. But they have gone a step further.
They have boldly either ignored the other three means or have placed them at a
very low level. A regular crusade seems to be going on among them as to which
one out of the four means is the best. Lord Swaminarayan has said in clear terms
that presence of all the four means is necessary. Because they are not only
co-related but are co-nourishing also. Individually, Dharma, Jnan, Vairagya or Bhakti has one
or the other defect which is removed only by the presence and help of other
three means. A man by nature differs from another in respect of intelligence
inclination and power.
Naturally, therefore, one may be more inclined to any
one out of these four means. But that does not mean that it would be safe
sailing for him to disregard other three means in preference to one that he
likes the most. Lord Swaminarayan, therefore, introduced a novel definition of Bhagvad Dharma. Some Pandits define Bhagvad Dharma as Dharma professed
by kings who were known as Bhagwat, while others define it as Dharma pronounced in "Bhagwat
Puran", while others define it as Dharma followed by Bhagwat saints. Without disregarding any
of these definitions. Lord Swaminarayan defined it in His own inimitable way as Dharma in which Dharma, Jnan, Vairagya and Bhakti four are combined and woven together as one
whole. First preference of a follower may be any one of the above four means but
yet he must also adopt the other three means in his life. Thus, Bhagwat Dharma, in the Sampraday is a beautiful combination of all the four
means. He also defined it as Ekantik Dharma.
21. VEDAS DO NOT ADVOCATE VIOLENCE
:
Lord Swaminarayan then introduced a very bold reform in
the world or Sampradayas by declaring that the Vedas
do not advocate sacrifices which involve offering of living beings. In those
days many Pandits and many leaders of various Sampradayas, believed that vedic rituals of sacrifices
do require offering of living beings. This belief, it seems, is based upon
certain words appearing in the rituals which can be interpreted as making
offering of living beings essential in sacrifices. But at the same time they
also believe that the Vedas have been revealed to the Rishis by God Himself.
These Rishis are, therefore, called as seers and not as authors of the Vedic
Mantras. They also believed that the Vedas were the oldest books of knowledge
available on Indian culture and philosophy. They also suspected that these words
might be interpolations inserted by selfish persons. It may be noted, here, that
the Vedas in the past were taught orally. Possibilities of interpolation here
and there, therefore, cannot be ruled out. If the Vedas are words spoken and
revealed by God Himself, it will be absurd to say that they advocated killing of
living beings in name of Dharma and Ishwar.
Lord Swaminarayan tried to explain to the Pandits the
absurdity of their beliefs. Majority of Pandit were convinced but expressed
their inability to go against a custom which was in vogue for decades together.
There were, at the time, many Dharmacharyas who agreed with Lord Swaminarayan
but they dared not go against a custom which was going on for the past many
decades in the name of the Vedas. Lord Swaminarayan. first declared eight Shastras including the Vedas as His dear Shastras and then boldly asked all the followers not to
perform such sacrifices nor to partake prasad of such sacrifices. Lord
Swaminarayan always first practiced what he preached. He, therefore, started
performing non-violent sacrifices. This enraged many Yajnikas and Pandits. They
poisoned the ears of Abba Selukar, the then Suba of the Peshvas at Ahmedabad.
Suba Selukar invited very courteously Lord Swaminarayan at his palace in Bhadra
and there tried to drown Him in a small well filled with boiling oil. But in
this attempt, he failed miserably. After this incident this Suba was dismissed
and was imprisoned. Some Pandits tried to declare the Sampradaya and the Shikshapatri written by Lord
Swaminarayan Himself as non-vedic. But they in this attempt failed miserably. An
assembly of Pandits known as Bharat Dharm Maha Mandal of Varansi, after long
deliberations, lasting for 3 days, unanimously declared that the Sampradaya are in complete consonance with the Vedic Dharma and that they are very useful to all the
followers of Vedic Dharma.
All Shastras and all Sampradayas of the world openly professed and preached
Monotheism. But in practice, they behaved in such a way as will promote
Polytheism. Every Shastra and every Sampraday advocate the theory of one God. But in the same breath they vehemently declare
the God they worship as the only form of God and that other form of God
worshipped by others are either non-God or are lower in status. As a result,
there were as many Supreme Gods as there were Sampradayas. Lord Swaminarayan said that God Supreme k
only one without a second, but to please and protect His devotees. He assumes
different forms and different names. To some, He is known as RadhaKrishna, to
others, He is known as Laxmi Narayan. Lord Swaminarayan, therefore, said that
wise persons should never draw a line of distinction between these various forms
of God. Lord Swaminarayan said that God Supreme is the only architect of the
cosmos. For the work of creation, maintenance and destruction of the world, He
delegates His powers to various deities, like Brahma, Vishnu, Shiv etc.
respectively. One should, therefore, look upon these deities as delegates of God
Supreme. It should be noted that the work of creation, maintenance and
destruction is equally beneficial in the interest of promoting welfare of
mankind. There should, therefore, be no quarrel for supremacy between these
divinities. They are all delegate forms of God Supreme. Thus, the followers of
Shri Swaminarayan Sampraday assert that there is no
other God Supreme except Lord Swaminarayan. But at the same time, they never
despise nor disregard other forms of God Supreme. They bow and worship them also
with full respect.
23. MEANING OF VISHISTADVAIT
(QUALIFIED MONOTHEISM) :
In the Shikshapatri, Lord Swaminarayan has said, "I
believe in Unique non-duality- "Matam Vishishta dvait
me." What is the meaning of this word? To appreciate the meaning of the
above question, one should look into the history of Indian Philosophy. All Sampradayas try to explain, of course, in their own
way, the nature, the form and the relation which exist between Jivas, Jagat or Maya and Jagdishwar i.e. God Supreme.
Of these Sampradayas in Indian Philosophy, five
Schools are considered as the foremost: 1. Kewaladvait Mat (Only non-duality),
2. Vishishta-dvait Mat (Unique non-duality), 3. Dvaitadvait Mat (Duality in
non-duality), 4. Shuddhadvait Mat (Pure non-duality), 5. Dvait Mat (Dualism),
propagated respectively by Shri Shankaracharya, Shri Ramanujacharva, Shri
Nimbarkacharya, Shri Vailabhacharya and Shri Madhavacharya. Except Shri
Madhavacharya, the other four have all used the word advait (non-duality) to
explain the nature, form and relations, existing between the above trio. But in
order to distinguish their belief from the other, they have qualified it by
prefixing different adjectives viz. Kewal, Vishishta, Dvait and Shudhha before
the word Advait. In short Advait, means non-duality. Shri Shankaracharya
advocates that the advait existing between Jiva, Jagat
and Jagdishwar is Kewal i.e. absolute or complete.
Against this Shri Ramanujacharva contends that it is not
Kewal but is qualified (Vishishta); while Shri Vailabhacharya asserts that it is
neither Kewal nor Vishishta, but it is Suddha (pure); white Shri Nimbarkacharya
maintains that it is Dvait (duality) and Advait (non-duality) both together.
Against all these four, Shri Madhavacharya firmly says that there is no Advait
of any kind between Jiva, Jagat and Jagdishwar, but
there is duality (Dvait) for ever. Lord Swaminarayan said that it is not proper
to use this word Advait to explain the nature, form and relations between Jiva, Jagat and Jagdishwar. He said that Jivas, lshwars, Maya Brahmn and Parbrahm, all these
five are Anaditatvas i.e. objects to which no
beginning can be ascribed. But God Supreme alone is Ek
Meva Dwitiya i.e. one and one only without a second. All sentient beings
(Satt and Chitt objects), including even the Aksharbrahmn are all pervaded,
sustained and controlled by God Supreme. The word Advait, therefore, should be
used only to explain the nature, form and power of God Supreme. It should not be
used to explain the relation between the above trio.
Word Vishistadvait is a technical term or philosophy
used by three Dharmacharya viz. Shri Ramanujacharya, Shri Kaulihaacharya and
Shri Bagvaacharya. Jivas (souls) which are by nature
sentient and immortal reside in the body, which is non-sentient and mortal and
perform various kinds of acts and enjoy fruits thereof. Jivas are, therefore, described as Shariri of the
mundane body. Similarly, all sentient beings which include all Jivas, all lshwars (divinities engaged in the work of
creation etc. of the world), Maya,
AksharbrahmnPurushas (i.e. Muktas) and Akshar brahmn as welt as all non-sentient
objects which include Maya also. (Maya is described
in the Shastras both as sentient and non-sentient
objects). All are described as body of the God Supreme whereas God Supreme. who
in respect of nature, form, quality power etc., is quite different and
independent of all the sentient beings and non-sentient objects, is described as
their Shariri. In other words, God Supreme is thus qualified (Vishisht) by two
adjectives in the form of sentient beings and non-sentient objects. Thus
qualified, God Supreme is only one without a second. This, in short, is the
substance to the word Vishistadvait Mat.
As said above, three Dharmacharyas have preached
Vishistadvait Mat in order to distinguish one from the other. They are known in
the history of Indian Philosophy as Vaishnav, Shaiv-Shakti and
Shaiv-Vishistadvait Mat respectively. Lord Swaminarayan no doubt accepted the
Vishistadvait Mat of Shri Ramanujacharya as his own; but at the same time He has
introduced a novel and independent definition of Sharir. Shri Ramanujacharya has
defined the word in his commentary of the Sutra "Nu Tu
Drastant Bhavat" of the Brahmasutras (2-1-9). In this translation of Shri
Bhashya of Shri Ramanujacharya, Dr. George Thibau has translated it in the
following words:
"Any substance, which a soul is capable of completely
controlling and supporting for its own purposes and which stands to the soul
entirely in subordinate relation, is the body of soul. In this sense all
sentient and non-sentient beings together constitute the body of supreme person
for they are completely controlled and supported by Him, for His own aims are
entirely sub-ordinate to Him."
But this definition of Sharir is not proper. Even Dr.
Thibau himself and other learned scholars like Dr Radhakrishnan, Dr. Das Gupta
have criticized this definition. It may be noted that God Supreme has no
personal aims to gain by becoming Shariri of various sentient and non-sentient
beings. Again Jivas, lshwars and Brahmn are all Anaditatvas.
It, therefore, can not be said that they own their existence to God Supreme.
Lord Swaminarayan, therefore, has defined the words in a different way. He has
said that God Supreme is the Shariri of all sentient and non-sentient bodies on
account of their being, Adhin and Asamarth, whereas God Supreme alone is Vyapya,
Sarva Vyapak, Sarvatantra Swatantra and Sarva Samarth. God Supreme is the only
omnipresent, omniscient and omnipotent person. There are some other points also,
in which lie has differed from Shri Ramanujacharya. It is thus clear that
Vishistadvait Mat propounded by Lord Swaminarayan differs in some major aspects
from the one preferred by Shri Ramanujacharya.
24. BOLD BUT UNIVERSALLY
BENEFICIENT TEACHINGS :
Lord Swaminarayan was very bold and sometimes even
revolutionary in His teachings We have seen before, that His directions with
regards Vedic sacrifices are very bold and revolutionary So are some of his
major teachings. He has no doubt accepted as dear the eight Shastras viz. Vedas, Vyassutras, Bhagvad Gita,
Bhagavat, VidoorNeeti, Vishnusahasranam and Vasudevmahatmya and Yajnavalkya
Smruti, and has asked the followers to study them and hear their Katha
(Discourse). But at the same time He has asked the followers to accept and
follow only those words of these Shastras, which
promote Bhakti of Dwibhuj
Divya Sada Sakaar form of God Supreme, Bhagwat
Dharma and He has asked all His followers to always keep company of Satpurushas but at the same time He has cautioned them
against pseudo Satpurushas. He has asked His
followers not to follow them blindly. He asked the followers not to follow
actions of a Satpurush if it be against the terms of Dharmacharan and if it leads away a person from Bhakti of God Supreme.
He has in very clear terms ordered His followers not to
hear a word from a learned person who is Nirakarvadi i.e. who believes that God Supreme has in reality neither any form nor any
quality. He has asked His followers always to speak truth but at the same time,
He has asked them not to speak truth when it involves loss or one's own life or
other persons life. He has asked His followers not to give money even for
religious purposes, when one has insufficient means of livelihood. He has
directed all the followers not to spend more than what they earn. He has asked
all the followers to write themselves accounts of income and expenditure, daily.
This daily writing or accounts means that he should daily scrutinize his actions
and ascertain whether they are in conformity with the rules of his Dharma and dictates of Shikshapatri. He has asked His
followers always to earn money for livelihood by fair means and has asked them
to be fair and honest in their dealings with others. He has asked all the
followers to cultivate high civic sense and not to spit or urinate at prohibited
places and always to behave like good, cultured citizens. He has asked His
followers always to speak truth but at the same time, He has asked them not to
speak truth when it involves loss or one's own life or other persons life. He
has asked His followers not to give money even for religious purposes, when one
has insufficient means of livelihood. He has directed all the followers not to
spend more than what they earn. He has asked all the followers to write
themselves accounts of income and expenditure, daily. This daily writing or
accounts means that he should daily scrutinize his actions and ascertain whether
they are in conformity with the rules of his Dharma and dictates of Shikshapatri. He has asked His followers always to earn money
for livelihood by fair means and has asked them to be fair and honest in their
dealings with others. He has asked all the followers to cultivate high civic
sense and not to spit or urinate at prohibited places and always to behave like
good, cultured citizens. He has asked His followers never to incur debt; and if
on account of circumstances beyond control one has to Incur debt, it should be
repaid at the earliest. He has asked His followers not to enter into monetary
transaction or transactions regarding immovable or movable property, even if the
opposite party is their blood relatives, orally, without any proper attestation.
25.
ESTABLISHMENT OF UNIQUE ACHARYASHIP :
During the last decade of His Dharmshasan, Lord Swaminarayan introduced 5 major
reforms for the progress, protection and stability of the Sampraday. First major reform was regarding
establishment of future Acharyaship in the Sampraday. It was a very difficult question as to who
should be appointed and how should be appointed as Acharya in the Sampradaya. In many Sampradayas, Sanyasi
and Sadhus were functioning as Acharyas, while
in some, Gruhasthas were working as Acharyas. All Tyagis, Sadhus
and Sanyasis generally believe that to give religious sermons and spiritual
guidance to the masses is their prerogative only. History does not agree with
this. Lord Swaminarayan, by the experience He had gained during the days of
penance and pilgrimage and from hundreds of cases cited in the Shastras and Puranas, decided that a Tyagi or a Sadhu or a Sanyasi should always refrain
from coming in contact with women and wealth tie should also avoid occasions
which are likely to help increase Rasa-swad and
Maan. Shastras and history say that before
becoming a Tyagi or a Sadhu or a Sanyasi, a man
should renounce all the above four things. He should not, therefore, again opt
for them in life.
An Acharya of the Sampraday has many occasions of coming in contact with
women and wealth. The post of an Acharya is also
replete with occasions, which are likely to help increasing Rasa-swad and Maan. Lord Swaminarayan, therefore,
decided that a Tyagi or a Sadhu or a Sanyasi is not
the proper person for the post of an Acharya. Tyagi
i.e. Brahmacharies, Sadhus and Parshads of the Sampraday, none of them should ever be considered for
the Acharyaship. The Gruhastha was, therefore, the
only choice to be considered for the post. But there were several difficulties
in selecting a Gruhastha for the post. After
consulting leading Tyagis and Gruhasthas of the Sampraday, Lord Swaminarayan decided to divide Bharat
i.e. India into two divisions Uttar Desh (Northern
diocese) and Dakshin Desh (Southern diocese) and
appoint Acharyas on these two divisions two Gruhasthas persons from the family of Dharmadev, His
father. He, then, adopted Pande Ayodhya Prasadji, son of His elder brother
Rampratapbhai and Pande Raghuvir Prasadji, son of His younger brother,
Ichharambhai, as His sons and appointed them as Acharyas of Uttar Desh (Northern Diocese) and Dakshin Desh (Southern
Diocese), respectively.
Followers of the Sampraday one and all were highly pleased with this decision. But other persons who were
not pleased with the marvelous progress made by the Sampraday took this opportunity or making allegations
against Lord Swaminarayan. They said that after all Lord Swaminarayan has
favored members or His own family by making them permanent Acharyas. But this is a gross mistake. If a Gruhastha was to be selected and appointed as Acharya of the Sampraday why should two Gruhastha members from the family of
Dharmadev are selected? This question appears natural but its answer is also
natural. Sadhus as a class always look upon Gruhasthas as slaves of worldly objects. They,
therefore, in their hearts, do not entertain any loving feeling and respect for Gruhasthas. To this general belief, Tyagis of the Sampraday had
an exception in the family of Dharmadev. They look upon the family of Dharmadev
as divine because God Supreme Lord Swaminarayan had Himself manifested in that
family. They, therefore, look upon every member of that family with divine love,
respect, honor and worship. It was for this reason only that a Gruhastha from the family of Dharmadev was deemed fit
for the post of Acharyaship of the Sampraday.
Next question was as to why two persons instead of one
were selected for the post by Lord Swaminarayan? There were sufficient reasons
for this decision. Sampraday had spread far and wide
in Bharat. Number of followers also had crossed the limit of 25 lacs (2.5
million) and more. Income of the Sampraday had
considerably increased and was increasing day by day. It was therefore
physically impossible for one person to look after such a vast empire of Dharma. Shri Shankaracharya had divided Bharat into
four Math's and had appointed his four dispels as Shankaracharya theory; Shri
Ramanujacharya had established eight Pithas and had appointed eight persons as Acharyas. Shri Vitthal Nathji, son of Shri
Vailabhacharya had also created eight Gadis i.e. Havelis and had appointed his eight sons as Acharya thereon, but Lord Swaminarayan had opted for
the minimum number only-i.e. two divisions. Again, the Acharyas were not appointed with a view to bestow on
them any pecuniary gains. We will discuss these aspects in details under the
caption of Desh Vibhag No Lekh. It should be noted
that Lord Swaminarayan has bestowed the posts of Acharyaships, not on the family of Pande Rampratapbhai
or Pande Ichharambhai, but He has bestowed them on the family of Dharmadev.
At the same time, lie has made it clear that the posts
shall not be deemed to be hereditary. Only the fittest member of the family
member of Dharmadev is to be selected for the post by the ruling Acharya in consultation with leading Tyagis and Gruhasthas of the Sampraday. Acharya of the Sampraday is the sole Trustee of the Sampraday. Word trustee is used by Lord Swaminarayan
not in the sense of owner but in the sense of administration Lord Swaminarayan
has introduced a novel system of Acharyaship in the Sampraday. The Acharya of the Sampraday is prohibited from giving Diksha to female members of the Sampraday Not only this but he is also prohibited to
meet females and talk with them. Functions of the Acharyas, as far as female members are concerned, are
performed by the wives of Acharyas. She is required
to perform this duty with the consent of her husband as Acharya. She is required to behave in such a way as no
male person other than her near relatives should be able to see her face. It
should also be noted that for the maintenance or the Acharya arid his family, a separate arrangement named
Narn Vera is also made. It Is quite independent or Dharmadev which is the income
meant for the deity. The Acharya of the Sampraday thus, only administers the income in the name
of the deity and under orders of the deity and only for the pleasure of deity.
One will hardly find such a type of Acharyaship in
any Sampraday of the world.
26. LORD SWAMINARAYAN WRITES
SHIKSHAPATRI :
Lord Swaminarayan directed all His disciples- Tyagis and Gruhasthas who
were learned and were writers and poets to devote their time in writing books
and composing Kirtans. He asserted that, good
literature is one which prescribes in details the philosophy and customs of the Sampraday and which describes the divine life of God
Supreme. This kind of literature promotes the welfare of the members of the Sampraday. But before giving these directions to the
learned members, Lord Swaminarayan Himself wrote Shikshapatri in Sanskrit on the
5th day of bright half of Maha of Samvat year 1882, at Vadtal. Shikshapatri, a
small book-contains only 212 verses in Anustup
Chhand. Though it is addressed and written for the well-being of the members
of the Sampraday, it is equally very useful and
beneficial to others also. It may be definitely said that any one, whether he be
a member of the Sampraday or otherwise, who follows
sincerely the dictates of Shikshapatri, without
doubt, becomes happy and prosperous in this life and life here-after. It
describes in minute details the duties of the followers- Acharyas, Tyagis, Gruhasthas and females. But non-members can also follow
them with ease and advantage.
First ten verses are introductory; then seventy verses
explain duties common to all; then ten verses give the names of other Shastras which have been accepted as dearer to Lord
Swaminarayan. Then fifteen verses explain philosophic terms and unique
monotheism propounded In the Sampraday. The rest
then describes special duties or Acharyas, Gruhasthas, Females and Tyagis i.e. Sadhus,
Brahmcharies and Parshads. The last ten verses describe Falashruti or SHIKSHAPATRI.
There are only three works in the Sampraday written by Lord Swaminarayan Himself. First
is the summary of six Shastras- namely Bhagvat, Bhagvad-Gita, VidoorNeeti, VishunusahastraNaam,
VasudevMahatmya, YajnavalkyaSmruti, which was prepared by Him for His daily
reading, when He was only ten years old. Second is a letter He wrote to Ramanand
Swami on the fifth day or dark half of Falgun of Samvat year 1856 and third is
His Shikshapatri.
Shikshapatri means Hit-tam
Updesh. The word Hit-tam means ultimate real
well-being in life here and in life here-after. It is a gross mistake to treat Shikshapalri as merely a book of Does and Don'ts for
the followers of the Sampraday. Satangis even today treat Shikshapatri as direct orders
from the divine mouth of Lord Swaminarayan. They look upon it as an idol of Lord
Swaminarayan depicted in words. They follow the dictates as coming directly from
the Divine personality of Lord Swaminarayan. For instance, Shikshapatri requires
all the followers to rise before sunrise. A true Satangi always rises before sunrise, not because it
would keep him healthy, but because it is an order from Lord Swaminarayan for
him. While following the dictates of Shikshapatri the question of personal likes and dislikes does not arise. All their actions,
major or minor, therefore, become devoid of ego and selfishness and, therefore
are all Bhaktimaya and Nirgun. It is not possible here in this brief life
sketch to give details of Shikshapatri but some
outstanding directions are summarized:
It forbids performance of Yajnas (sacrifices) which involve offering of living
beings. It forbids partaking Prasad of any Yajna or deity where living beings are offered to
propitiate any deity. It asks all the followers to speak truth only, but at the
same time not to speak truth if it involves loss of one's own tire or other
man's life. Some persons commit an act of stealing not for themselves but for
the sake of performing religious duties or good acts; Shikshapatri asks the
followers not to indulge in such acts. He laid down that Bhakti of God Supreme should always be performed with Dharma. Under no circumstances, Bhakti should be divorced from Dharma. It asks the followers to accept and follow the
good acts of great persons, but if they have done any act which is bad and
against Dharma it should be left alone. Followers of
the Sampraday have been asked to hear eight Shastra
- Vedas, Vyas Sutras, etc. eventhough they are not Sampradayik Shastras with
love and respect; but, should accept and follow only those words of these Shastras which support and promote Dharma, Jnan, Vairagya, and Bhakti of God
Supreme.
Members of the Sampraday should not try to draw a line of superiority or inferiority between Narayan and
Mahesh but should look upon them as one form or Brahmn. They should also respect
the Panchaytan Devas-viz. Vishnu, Shiva Ganesh, Surya and Parvati. They should
also celebrate Vritas and birthdays of Shri Pam, Shri Ganesh, Shri Shiva, Shri
Krishna, Shri Hanuman and of all Avtaras of God Supreme. A male member should
not hear even religious or philosophical sermons from female, nor should any
male deliver any such sermon to a female. The gates of the temple should always
remain open for the thirsty and the hungry. There are about 15 verses which are
entirely philosophical; but each of these verses speak volumes. One will find
directions only in Shikshapatri that no body should ever draw a line of
distinction between the various forms and names known as Shri. Radha-Krishna,
Shri Laxmi-Narayan, Shri NarNarayan and so on because they are all forms and
names of God Supreme.
Shikshapatri directs that all the followers should also
live and act within the limits of their Dharma and
according to the rules of their Varnas and Ashramas but thereby should never
look upon the other Varnas and Ashramas with a feeling of inferiority. It also
directs that the followers should always take Diksha from the Acharya and should worship only those idols
which are given to them by the Acharya himself. In
the temples of the Sampraday only those idols of God
Supreme should be worshipped which are installed by the Acharya himself. Before closing Shikshapatri. Lord
Swaminarayan has clearly given a warning to all concerned that anybody, however
great he may be, if he lives and acts against the dictates of Shikshapatri
should be deemed to have been ex-communicated from the Sampraday. Shikshapatri tries to cover social, civil,
educational, political, religious, philosophical, all aspects of life. It Is a
practical encyclopedia and ready spiritual reference for all wise persons.
27. LORD SWAMINARAYAN DICTATES THE
DESH VIBHAG NO LEKH :
Shikshapatri is JivanShastra i.e. code of life or the
followers; whereas Desh Vibhag No Lekh is the
constitution of the Sampraday. It is dictated by
Lord Swaminarayan Himself, on full moon day of Magshar of Samvat year 1883. When
Lord Swaminarayan established future Acharyaship in
the Sampraday in the Kartik of Samvat year 1882 in
Vadtal. He had explained orally the contents of the Desh
Vibhag No Lekh to all, especially to the newly nominated Acharyas. He dictated them later in writing. Some
describe Desh Vibhag No Lekh as deed of partition of
the Sampraday between two Acharyas. But this is not correct. Judicial courts of
Ahmedabad, Nadiad, Bombay, Borsad, Gonda and Delhi, all without a word of
dissent have accepted and treated it as a constitution of the Sampraday and a charter for the followers. It is only a
small booklet comprising only 35 paras or sections, contrary to the general
belief. The first principle that it lays down is that inspite of the Lekh, the Sampraday is and will remain as one whole. Two
divisions are created simply for the management or pecuniary affairs i.e. for
securing certain facilities, such as taking Diksha and offering Dharmaday etc. for the followers. In
all other respects such as the Shastras, the
philosophical doctrines, Upasana rules of life for Tyagis as well as Gruhasthas observance of five vows, celebration of
Vritas and Utsavas etc. or the Sampraday remains as
one whole.
Second principle laid down by the Lekh is that the
ownership of all movable and immovable properties of the Sampraday vest in deity i.e. Shri NarNarayan Dev in the Uttar Desh and Shri LaxmiNarayan Dev in the Dakshin Desh. This ownership of Dev is absolute, no Acharya, no Tyagi, no Gruhastha can ever claim any part thereof. It also lays
down that ownership of NamVero (it is a tax of half a rupee per head in the
family of followers paid per year) vests in the Acharya. The follower is required to register his name
and then for continuing his name as a follower of the Sampraday. He is also required to pay a tax of half a
rupee per head, per year. Third principle enumerated in the Lekh refers to the
line of demarcation between the two divisions. A line starting from Calcutta in
the West and rising to Kashi in the North and then falling down to Ujjain,
Dahod, Godhara in the middle and then passing on to Bet Shankhodhhar in the East
is drawn to demarcate the boundaries of Uttar Desh and Dakshin Desh. The fourth provision of the Lekh
refers to the Acharya. It clearly states that the
post of the Acharya in the Sampraday is neither a
property nor a right not a franchise hereditary in the ruling Acharaya.
Son of a ruling Acharya and
if the Acharya has more than one son, any one of
them who is more meritorious, religious minded and capable of controlling all,
has first right to be selected as a succeeding Acharya; but if he does not possess necessary
qualifications or the Acharya has no male issue
then, he, in consultation with leading Tyagis and Gruhasthas of his division. has to select such a person
from the family of Dharmadev, and then adopt him as his son, and then nominate
him as his successor. The fifth principle and a very important one laid down in
the Lekh, is that the ruling Acharya must nominate
his successor, even if he be his legal son. Nomination in writing by the ruling Acharya is thus a must for becoming an Acharya in the Sampraday. Another important provision in the Lekh is that though the Acharya is appointed as a sole trustee of the property,
he should always consult leading Tyagis and Gruhasthas in the management of the property. Seventh
provision or the Lekh is that as the property
belongs entirely to the deity of flesh, none can claim ownership on any part
thereof, nor can divert a portion thereof to others. The eighth principle laid
down by the Lekh is that two persons have been
selected not as sons of Lord Swaminarayan but as the administrators of the Sampraday Lekh enjoins all
the followers to take Diksha only from the Acharya of his Desh; it also directs them to pay
without fail NamVero and Dharmaday to Acharya of
their Desh. Desh Vibhag No Lekh is, therefore, not
merely a deed of apportionment of territories, but it is a code of conduct for
all the members: Acharyas, Tyagis and Gruhasthas.
28. ESTABLISHMENT OF THE TEMPLES
:
During the last decade of His DharmaShasan Lord Swaminarayan established beautiful, big temples at six places first at Ahmedabad in Samvat year 1878, then at Bhuj in Samvat year 1879, then at Vadtal in Samvat year 1881, then at Dholera in Samvat year 1882, then at Junagadh in Samvat year 1884, then at Gadhada in Samvat year 1885. In establishing the temples, Lord Swaminarayan practically demonstrated His unique theory of Ekeshwarvad i.e. Monotheism. He emphatically said that an Idol may be named and known as Shri NarNarayan, Shri Laxmi-Narayan, Shri RadhaKrishna but they are all the forms of God Supreme, Lord Shri Swaminarayan. One, therefore, should not draw a line of distinction between them. He, therefore, established the idols of NarNarayan Dev in Ahmedabad and Bhuj and of Shri LaxmiNarayan Dev in Vadtal and of Shri MadanMohan Dev in Dholera, of Shri RadhaRaman Dev in Junagadh and of Shri Gopinath Dev in Gadhada. To further illustrate His doctrine of Ekeshwarvad, He also installed the idols or Shiv and Parvati at Junagadh and at Gadhada, the idol of Sun, along with the other idols. In all other small temples i.e. Hari Mandirs, ChitraPratima i.e. paintings of Lord Swaminarayan Himself or together with that of Shri Dharmadev and Shri Bhaktidevi are installed.
29. HOW TO BECOME A TYAGI OF THE
SAMPRADAY :
Lord Swaminarayan has laid down certain principles
governing admission in the Sampraday. A person, who
wants to embrace the Sampraday in the first
instance, is required to observe five vows (i.e. abstaining from drinking wine,
liquor or any intoxicating drugs, eating flesh, stealing, debauchery and taking
food and drinks from improper persons or sources). Any advanced and experienced Tyagi or Gruhastha, can
administer these vows. When one observes these vows satisfactorily, he is known
as Ashrit of the Sampraday. He is there after given SharanMantra by the Acharya. Then, after lapse of some time, say six
months, he is given Sadharan Diksha by Acharya. (In the case or females. the above three
procedures are performed by the wife of the Acharya.
No other person, even if he be a Brahmanistha, is authorized to give Diksha of
the Sampraday to any one. He is then known as Ashrit
Satsangi. Then, if the man wants to renounce the world and to become a Tyagi of the Sampraday he
is first required to seek and serve a Tyagi of the Sampraday for some time and then, when that Tyagi thinks him fit to receive Maha Diksha, he
requests the Acharya to initiate him as a Tyagi by giving Maha Diksha. Maha Diksha is always
given on auspicious day and time and in the presence of learned persons, fire,
Sun, Brahmins, and the presiding Deity. It should be noted that this Diksha and
Maha Diksha (Vaishnavi Diksha) differs from one, given in other Sampradayas.
A person who is initiated as Tyagi in the Sampraday puts
on sacred thread, keeps Shikha and wears dhoti like Brahmins. He is also
required to chant VishnuGayatri daily. Lord Swaminarayan intentionally
introduced three classes In Tyagi fold of the Sampraday - Brahmcharies, Sadhus and Parshads. A person
who is Brahmin by caste before initiation, is termed as Brahmchari after
initiation. One who is a twice born (dwij) person
(other than a Brahmin) before initiation is termed after taking Maha Diksha as a
Sadhu and those who do not want to enter the class of Brahmchari or Sadhu is
allowed to remain as Parshads. An independent class of Parshad is also allowed.
Rituals of giving Maha Diksha to all the above three classes differ in certain
respects but Mantropdesh remains unchanged for all. The above three classes
differ In dress and names and in observance of certain rules. A Brahmchari Tyagi puts on white dhoti and Bhagwa apron on his body
and a turban with a red woolen cap therein. His name always ends with 'nand"
(e.g. Krushnanand). A Sadhu wears all the clothes, in Bhagwa color, his name
ends with "das" (e.g.Krushnadas). whereas, a Parshad wears, all white clothes.
He is allowed to continue his former name but his surname (last name) is changed
into Bhagwat.
It may be asked why these distinction of Brahmcharies,
Sadhus and Parshads are maintained even after becoming a Tyagi? Lord Swaminarayan desired that the Seva Puja (worship) work and preparing ThaI etc. for
the deity should also be done by a high-class Brahmin. The class of Brahmchari
among the Tyagis appears to have been created with
the above idea in view. Tyagis of the Sampraday are all required to keep themselves aloof
from coming into contact or touching women and wealth. In order that these
principles be observed fully the class of Parshads appears to have been
maintained. The parshads of the Sampraday are
allowed to touch wealth only for the purpose of management of pecuniary affairs
of the Sampraday. It may also be noted that the Acharya, who gives Maha Diksha to the persons becoming Tyagis does not give him Bhagwa clothes, as he is Gruhastha. But these clothes are given by the Tyagi through whom he has taken Maha Diksha from the Acharya. He is also allowed to mention the name of this Tyagi as his Guru even though the Maha Diksha is
given by the Acharya. Tyagis of all the three classes. They reside and eat,
separately from each other.
30. MODE OF WORSHIP IN BIG TEMPLES
:
Even though the mode of worship of idols in the temples
resemble more or less to that adopted in Vaishnav Mandirs of Shri
Vallabhacharya, Lord Swaminarayan has in certain respects made necessary changes
therein. As said before, in the temples of the Sampraday there are various forms of God Supreme like
NarNarayan Dev, Shri Laxmi Narayan Dev etc. are worshipped with equal love and
respect. But in Vaishnav Mandir, one will never find an idol other than Shri
Krishna. Even the form of Shri Krishna is in Balyavastha. In the early morning
at about 5-30 a.m. or so ceremonies regarding Mangala Puja and Arti are performed and within an hour and a
half and after this, ceremonies or Shrungar Puja and
Arti are performed. At about 9-30 a.m. or so ceremonies or Raj Bhoga is
performed. At 10-15 am. or so ceremonies or Raj Bhoga Arti are performed. At
about 12-00 noon gates of the temples are closed for Vishranti.
At 3-30 p.m. or so, awakening ceremonies are performed.
At the time of Sandhyakal, Sandhya Arti is performed. Again, at 8-00 p.m. Shayan
Bhog is offered and about 9-00 p.m. or so ceremonies of Shayan Arti are
performed. Thus, ceremonies at five times as shown above in a day are performed.
All the Tyagis and Gruhasthas together offer joint prayers. During
interval between the above ceremonies Katha of Shastras are read and heard. Lord Swaminarayan was very
particular in performance of Seva Puja. He has,
therefore, asked the followers to follow the above instructions with care, love
and respects.
31. VACHANAMRUT
AND CREATION OF OTHER LITERARY WORKS :
Whenever Lord Swaminarayan delivered some religious or
spiritual sermons it was customary to note them down. The work of noting was
done by a Tyagi who accompanied Him or by any Gruhastha who was present at that time. These notes in
the Sampradayare known as Khardas. Naturally the number of such Khardas was very large but they were neither got
approved nor authenticated by Lord Swaminarayan. In the beginning of Samvat year
1885, He issued an order and collected these notes-Khardas at Gadhada. He then
appointed a small editorial committee of trusted and able Tyagis. This committee worked under His personal
supervision and guidance and reduced as per His personal instruction the number
of His talks to a sizable volume and published it under the name of VACHANAMRUT,
by the middle of Samvat year 1886. Though the VACHANAMRUT is edited by this
small committee of Tyagis, the editors have taken
particular care to keep the words spoken by Lord Swaminarayan as they were. In
each VACHANAMRUT, they have added only the first paragraph in which the place,
year, time, etc. or the VACHANAMRUT is given. It should be noted that
VACHANAMRUT is the fifth literary work of Lord Swaminarayan.
The first literary work is the summary book of Six Shastras, the second is the letter written by Lord
Swaminarayan to Shri Ramanand Swami, third is Shikshapatri, fourth is Desh Vibhag No Lekh. The other two great literary works
namely Satsangi Jivan by Shatanand Muni and Hari Digvijay by Nityanand Muni were
read over Chapter by Chapter to and got approved by Lord Swaminarayan Himself.
Before the end of Samvat year 1886, Bhakta Chintamani of Nishkulanand Swami,
which was completed four months after the departure of Lord Swaminarayan,
appears also to be got approved by Lord Swaminarayan. These literary works are
directly associated with Lord Swaminarayan.
But there were a very large number of Sanskrit and
Prakrit literate writers and poets. They during their lifetime have compiled
many Sanskrit and Prakrit works. Shatanand Muni has written a commentary Aarth
Dipika by name, on Shikshapatri and has got it approved by Lord Swaminarayan
Himself. He has written some other works like Sarva Mangal Stotra (some of 1000
names of God Supreme), Jan Mangal Stotra, Dharmadev Stotra, Bhaktidevi Stotra,
Vasudev Stotra (all describing 108 names of Gods) and Uddhav Siddhant.
Gopalanand Swami has written several books in Sanskrit and in Gujarati,
outstanding among them is his commentaries on Prasthantray i.e. Ten Upnishadas,
Brahmsutras and the Bhagavad Gita and commentaries on the second, fifth, tenth
and eleventh Skandhas of Bhagavat. Muktanand Swami has also compiled a number of
works in Sanskrit and Gujarati. He has written a commentary on Brahmsutra and
about 27 works in Gujarati and about 500 Kirtanas. Nityanand Swami has also
written many books in Sanskrit, commentary on Shandilya Sutras (This is one of
the best Bhakti Shastras.) and on Bhagwat Gita. His
HariDigvijay is a Great scholarly work on the philosophy of Lord Swaminarayan.
Vasudevanand Brahmchari has written Satsangi Bhushan in 5 Chapters.
Over and above these Sanskrit writers the names of
Ayodhya Prasadji Maharaj, Raghuvirj Maharaj, Shuka Muni should be mentioned.
They have compiled commentaries on Satsangi Jivan and other works. Shuka Muni
who is known in the Sampradayas a personal secretary
of Lord Swaminarayan has written about eleven works. So also Yoganand Muni who
has written three independent works. Names of Bhagavat Prasadji Maharaj,
Dinanath Bhatt and Achintyanand Brahmchari also deserve mention. There are more
than 12 renowned Gujarati poets in the Sampraday. Many books of Kirtanas have been published but there are about 2000 Kirtanas,
which are still unpublished. Number of Kirtans composed by these writers are
more than 16000.
VACHANAMRUT, though in Gujarati is a concise but very
lucid book on the philosophy of Lord Swaminarayan. Though a book of philosophy
it is so simple that it can be understood even by an illiterate person. In the
Upanishad a question is asked, "Which is the object knowing of which everything
else becomes known to the person?" We can say on the analogy of this question
that if a person knows VACHANAMRUT thoroughly well, everything else becomes
known to him. Vachanamrut as it suggests, is the nectar which sustains and
protects the interest and lives of the followers against all odds.
32. LORD SWAMINARAYAN IS LIVING
TODAY :
One day i.e. on the 10th day of bright half of Jeth of Samvat year 1886 (Jeth is the last i.e. 12th month of the year 1886) Lord Swaminarayan gathered all the leading Tyagis and Gruhasthas before Him at Gadhada and with a very calm and serene tone said to them, "I have fully realized My mission i.e. Avatar Karya and have established a royal path by following which one can easily reach Akshar Dham, the abode of God supreme. I, now with to depart from this world. I promise you all that henceforward I will meet you all through My idols established In the temples and through My Shikshapatri." So saying He closed His eyes.