Lord
Swaminarayan's Philosophy
"I
have incarnated upon this earth, not to kill demons, but to uproot the
demonic elements from the human mind; not to liberate man temporarily from
the poverty and pain of this life but to emancipate him forever from the
transmigratory cycle which lies at the root of all pains and
poverty."
The author of these words was an unparalleled phenomenon, a courageous
champion of truth, an embodiment of limitless compassion. He was Lord Shri
Swaminarayan, the great revolutionary reformer and one of the truly great
pillars of Hinduism.
The philosophical position of Lord Swaminarayan may be described as Navya
Vishishtadvaita, i.e. ‘Neo Qualified Non Dualism’. It holds that Jiva,
Ishwar, Maya, Aksharbrahman and Parabrahman are the five fundamental
realities distinct from one another.
Parabrahman or Purushottam
is the highest reality, the supreme Godhead, one and unique. He is, at
once, superior to everything and immanent in everything. He is concrete
reality with perfect personality. The Jiva, Ishwar, Maya and Aksharbrahman
constitute the body of Parabrahman - and Parabrahman is their Soul.
Aksharbrahman (Akshardham
or Brahman) is superior to Jiva, Ishwar and Maya but subservient to
Parabrahman. It is a buoyant, all-pervading and pure consciousness. It
serves the supreme Lord in a two-fold manner : In its personal aspect it
serves the Lord wherever He incarnates Himself. He is the ideal devotee
and the most appropriate medium for the aspirant striving to reach the
supreme Lord. On the other hand, in its impersonal aspect, it serves the
Lord by being His divine abode which is formless, infinite and
all-pervading and in which infinite muktas (liberated souls) serve the
Lord. It is also the basis of all that is subservient to it.
Maya or Prakriti is
an inert primordial substance from which the universe comes into
existence. It is constituted of three gunas (modes) and causes confusion
and delusion in the Self.
Ishwar is a cosmic
self, a conscious spiritual being conditioned by the adjuncts of Maha
(higher) Maya. There are innumerable Ishwars and each is assigned the duty
of taking care of a universe, or at least a department of it.
Jiva or soul is the finite individual Self - a conscious spirit,
knower, enjoyer and doer of things. It is conditioned by the adjuncts of
Maya. It pervades the whole body and yet its power of knowing and willing
ultimately depends upon God and is governed by God. Salvation consists in
the realization of Ekantik Dharma comprising dharma (righteousness), jnana
(knowledge), vairagya (detachment) and bhakti (devotion unto God). This is
the goal to be pursued under the guidance of a saint who is in constant
rapport with God, the manifest form of Aksharbrahman. This is the highest
state one can realize now, in an embodied state of this worldly existence.
Sadhana
Satsang
is the only means for ultimate redemption or absolute Brahmanization. Lord
Swaminarayan says, "The eternal truth Sat is Atma and Sat is
Paramatma. The contact of Atma with Paramatma is Satsang." The
Fellowship established by Lord Swaminarayan is also called Satsang.
Mortification of all physical desires and service at the lotus feet of the
guru who is the manifest form of Aksharbrahman are the sadhanas prescribed
by Lord Swaminarayan.
The attachment towards such a guru should be deep. He should be worshipped
on par with God. When a seeker approaches him he explains the cardinal
truth that ‘Thou art Atma, the eternal truth and the knower whereas thy
body, mind, indriya and prana are all perishable.’ This preliminary
knowledge distinguishing the Atma and body as separate is essential for
setting apart Sat from Asat or Chit from Achit. It is the first step in
the divine ladder to become one with the guru of Brahman.
The seeker should serve such a guru through thought, word, and deed. He
should constantly meditate upon his form because it is only through the
bondage of divine love with Brahman, that association with Parabrahman
becomes possible. This is called jnanyajna. One who successfully performs
it ultimately attains Brahmic consciousness and becomes the instrument for
the revelation of God. He becomes fully established in dharma
(righteousness), jnana (knowledge), vairagya (detachment from material
pleasures) and bhakti (devotion unto God). He becomes a jivanmukta
(liberated in this very embodied state) realizing the infinite greatness
and powers of Parabrahman.
Spiritual Experiences and Miracles
The
entire atmosphere of the Swaminarayan Faith is soaked with supernaturalism
of a very high order. However, miracles proper, although their number is
legion and they were performed not only by Lord Swaminarayan but by many
of his disciples as well, play but a secondary role, and only minor
importance has been given to them in the teaching, traditions and
literature of the Fellowship.
Lord Swaminarayan graced countless people with samadhi called
kripa-samadhi (grace-trance), because it by-passed all the steps of the
traditional Ashtanga Yoga. Samadhi became a common word in those days,
inasmuch as the chanting of the name of Swaminarayan, hearing his voice,
having his darshan or his mere touch carried people into this state, in
which they saw what they desired and enjoyed the supreme bliss. They had
the darshan of Rama, Krishna, Shiva, Vishnu, Dattatreya, Ganapati and
various gods and goddesses according to their mode of upasana or worship.
The Jains saw Tirthankars and Mahavira, and the Muslims saw Prophets. Many
of them saw the divine form of Lord Swaminarayan in His divine abode
Akshardham. All these devotees lay motionless, enjoying the darshan of
their deities and when Lord Swaminarayan desired they all awoke. Some were
even shown the horrors of hell. Consequently their faith was established
either for the first time or deepened or they changed over to a new life
of piety.
By Lord Swaminarayan’s powers many were not only thoroughly convinced
that their true identity was atma and not body but they could see their
atma. They could also leave their body and return when they so wished.
Many had the vision of Lord Swaminarayan at the time of their death
welcoming them to his divine abode, and they occur even today at a
distance of more than two centuries.There are many instances recorded in
connection with the Lord reading the minds and thoughts of various people
and narrating their past although he had seen them for the first time.
There
are innumerable cases of casting out devils by him.
Many
times he fed thousands from the food prepared for hundred only.
He
had warned his disciples by word as well as by circular letters asking
them to sell their cattle and buy enough grain a year before the worst
famine struck Gujarat in 1813 AD.
He
had brought rains at many places, transformed some sea-water into fresh
sweet water, healed incurable diseases, given sight to the blind and even
raised the dead. he has also simultaneously appeared before his devotees
residing at different villages.
All these miracles are documented, with proof of the place and details of
the eyewitnesses present. Preachers of other faiths have also written of
his powers.He had shown miracles only to develop and consolidate faith in
morality and spirituality and that, too, when he felt it necessary but
they were meant as an occult display. Otherwise why would he say,
"Wretched is he who desires a miracle."
Theory Of Knowledge
Possibility And Definition Of Knowledge
Lord Swaminarayan
says, "Man is capable of knowing reality." This is possible
because according to him the knower is the self or soul which is of the
nature of consciousness. Through this nature it becomes aware of the
object of experience. This awareness is called knowledge.
Nature of the Self
(Soul or Jiva)
Jiva is not just the
consciousness, it rather possesses consciousness as its essential quality.
It is a spiritual substance, not physically tangible, atomic, very subtle,
imperceptible, indivisible, and imperishable. It resides in every living
being and its consciousness pervades the whole body. It is the real
knower.
Methods of Knowing
Reality
The knowledge or
awareness of something is produced either through sense experience or
reasoning or intuition or testimony of scriptures. Lord Swaminarayan
accepts these as the valid means of knowing reality. It is generally true
that the use of all these is necessary if reality is to be grasped fully.
Limitations of
Sense Experience
There are
fields of existence and aspects of reality in which our sense organs are
totally incapable of giving us any information. Again, the presence of
light, proper distance, undisturbed state of mind are the necessary
conditions to grasp the true nature of sense-objects.
Limitations of
Logical Knowledge
The chief difficulty with reasoning is that it lacks independence and
credibility. It depends upon the data supplied by sense experience. The
data supplied may be reliable or unreliable or may be colored by personal
likes or dislikes. Our reasoning can start even with pure imagination.
That is why Lord Swaminarayan was required to state explicitly that
"the doctrine I have just preached is not based on the imaginations
of my mind." And in inference it requires repeated observations to
establish some fact beyond doubt.
Importance of Intuitive
Knowledge (Anubhav)
According to Lord
Swaminarayan, intuition is not one among many other ways of knowing the
nature of ultimate principles, it is rather the only way of knowing them.
Intuitive knowledge is completely independent of the functioning of
psycho-physical organism. It is rooted in the very being of the self and
hence beyond all doubt. He says, "No one can ultimately belief in
something unless its truth is verified by him through personal
experience." He adds, "I have personally verified the doctrine
that I preach. I have directly experienced the Ultimate Reality which I
have described and hence it does not admit of being doubted."
Scriptural
Testimony
From among the
scriptural texts of Lord Swaminarayan has accepted eight of them as dear
to him : the Vedas, Vyasa-sutras, Shrimad Bhagavatam, Shri
Vishnusahssranama, Shrimad Bhagavat Geeta, Vidurniti, Shri Vasudev
Mahatmya from Skanda Purana, and Yajnavalkya Smriti.
Scriptures are the authority by themselves. They are recognized as the
special source of knowledge of the infinite establishing the existence of
God. But they are required to be studied at the feet of a Guru who has the
fullest realization of his self and God.
A Special Note
Lord Swaminarayan says that he who establishes an unbroken mental
communion with God or Parabrahman knows the true nature of Jiva, Ishwar,
Maya (Matter), Brahman and Parabrahman - the five eternal realities. In
other words one has to realize God first. If God of the infinite realm is
to be known here by Jiva of the finite realm, the proposition naturally
appears contradictory. Since if the infinite is infinite and finite is
finite, knowledge would become impossible. The finite is therefore to be
raised to infinity by elevating it to Brahmic consciousness, which brings
about its harmony with the ultimate Reality - Parabrahman.
How is the process of the elevation of consciousness effected? Lord
Swaminarayan says that either God manifests on the earth in a human form
or He reveals Himself through God-realized sadhu for the redemption of
Jivas. The Jivas do attain Brahmic consciousness by concentrating their
jnatritvashakti (consciousness) on such a God or His sadhu.
But it may be argued that God seated inside as witness can also inspire
the knowledge of Himself. Why then should He descend on the earth assuming
the finiteness and limitations of the human form? To which Lord
Swaminarayan replies, "The infinite virtues and attributes of God are
better visualized only when He reveals Himself in human form. His profound
divinity radiating from His person, attracts the sense-organs and the
mind. His redemptive virtues penetrate within the Jivas, driving out the
desire of enjoying sense-objects and elevating it to Brahmic
consciousness. And he alone is a true knower who has realized such a God
through his sense, intellect, and intuition."
Ekantik
Dharma
‘Ekantik
Dharma’ is referred to as ‘Bhagvat Dharma’ also in the 11th Canto of
"Shreemad Bhagwat."
Since time eternal, the ‘Ekantik Dharma’ has been mentioned in the
holy scriptures of Sanatana Dharma. But it was Lord Swaminarayan who gave
a practical thrust to it and raised up a vast following wedded to the four
pillars of Ekantik Dharma, that is:
Dharma
(Discipline): the
ethical code prescribed by Srutis and Smritis (Ancient Hindu
Scriptures)along with observance of Brahmacharya (celibacy) and Ahimsa
(non-violence).
Jnana or Atmanishtha
(Discrimination, spiritual):the comprehensive knowledge of Jiva, Ishwar,
Maya, Brahman and Parabrahman, and also realization that one is Akshar and
Shree Swaminarayan is Supreme Godhead.
Vairagya
(Detachment): Non-attachment to all objects of the senses except to Lord
Swaminarayan.
Bhakti
(Devotion):
deep attachment to Lord Swaminarayan, the Supreme Godhead, together with a
fully developed awareness of His grandeur and glory.
Lord Swaminarayan has said that Ekantik Dharma is upheld by the saint who
is singularly attached to God and who possesses the attributes of Dharma,
Jnana, Vairagya and Bhakti. The Ekantik state can be attained only in the
company or by the grace of an Ekantik saint who has no vasana (worldly
attachment) except that of God, and is brahmanized and offers undivided
devotion to God.
One who desires to be fully redeemed and be brahmanized shall have to
cultivate Atmanishtha, Bhakti, Vairagya and Swadharma all fully and
simultaneously, since each of these if devoid of the other three cannot
produce an effective condition for a total release. Liberation is
attainable through devotion alone, but in order that devotion may remain
untainted, the necessity of Dharma, Jnana and Vairagya is prescribed.
By prescribing Dharma, Shree Swaminarayan promulgated the path of action
(Karma-marga). Through the prescription of Jnana and Vairagya, he preached
the path of knowledge (Jnana-marga), and thereby taught renunciation of
fruits of action, so that actions may not create bondage. And by
prescribing devotion with the knowledge of the greatness of Parabrahman
(Supreme Godhead), he put forth the path of devotion (Bhakti-marg) to make
liberation within the reach of all, irrespective of merits and status in
the world.
Lord Swaminarayan founded Ekantik Dharma and propagated it through a
hierarchy of spiritual successors, who were ‘gunatit’, namely,
Gunatitanand Swami, Bhagatji Maharaj, Shastriji Maharaj, Yogiji Maharaj
and Pramukh Swami Maharaj.
Today, Ekantik Dharma is upheld and propagated by Pramukh Swami Maharaj.
Sadhu Sanstha (The Ascetic Order)
There
were 500 ascetics of the highest order (Paramhansas) under Lord
Swaminarayan’s tutelage. They helped people in shaping their lives. They
ate their daily meal only after they had imparted vows of good conduct to
five persons daily. The vows were : Abstinence from addictions, meat,
theft, adultery and sensual pleasures.
The Paramhansas uplifted the society by their selfless and unceasing
efforts. They eradicated addictions and superstitions from the lives of
thousands of people. Unperturbed by hurdles and a sea of troubles, the
paramhansas moved from village to village and house to house molding
people’s fate. These Paramhansas, the true altruists, inspired the
people, not by preaching but by living a life in consonance with the
scriptural tenets. And they had besides devotion, a strict discipline of
five cardinal vows, namely : freedom from egoism, passion, covetousness,
taste and affection.
Many who were heads of muths, great scholars, the veterans and the
stalwarts in knowledge, penance and detachment accepted the authority of
Lord Swaminarayan. Swaminarayan put them through difficult tests. But they
persisted against all odds.
It would be appropriate to see a few life sketches of some of the
outstanding Paramhansas who did vital work in the establishment and spread
of Bhagwat Dharma under the guidance and inspiration of Lord Swaminarayan.
Each one of them proved a coordinating link in the spread of a great
mission, unparalleled in the history of religious movements.
Gunatitanand Swami
was the chief Paramhansa of Lord Swaminarayan. He was every inch a saint.
His life was a fluent communion with God. Whatever God willed, he willed.
His heart was the ‘House of God’. Lord Swaminarayan has revealed
Gunatitanand Swami as His own abode, Akshardham or Akshar Brahman.
Gopalanand Swami
had mastered Ashtanga (eight-fold) Yoga and could transport others into
the state of samadhi. He wrote scholarly treatises on the Upanishads and
the Bhagvad Gita.
Muktanand Swami was
an erudite scholar, a mystic poet, a melodious singer, a graceful dancer,
and a herbal doctor. He was so calm and composed that whosoever came in
contact with him, when angry or anxious, calmed down at once.
Nityanand Swami
had mastered the Vedas, the Upanishads, the Darshan Shastra and was
unmatched in scriptural debates.
Nishkulanand Swami was
an austere ascetic and a mystic poet. He wrote many books that still
inspire spiritual aspirants.
Brahmanand Swami
had an exceptional talent for poetry. He wrote and composed thousands of
devotional poems. He was adept in temple-architecture, too.
Premanand Swami
was a poet, a musician and a singer par excellence. His singing had the
charm and the power to change the surrounding atmosphere. He composed
fourteen thousand devotional poems.
Today, a cadre of 650 highly motivated and youthful sadhus comprise the
core workforce of the Faith. Before the ascetic order they were engineers,
doctors, chartered accountants and graduates of science and the
humanities. Several of these are from East Africa, U.K., and U.S.A.
From
the several Schools of Sanskrit and Philosophical Studies of the Sanstha,
many sadhu scholars have hailed - four Doctors of Philosophy, fourteen
Masters and 24 Bachelors of Arts.
There
are many sadhus proficient in singing and music, in printing, designing,
publication and even painting.
The
duties the sadhus cherish the most are reaching out to the people to
comfort, to guide. They care and comfort, cure and inspire and love all
with the light of God and instill faith in God.
All
tasks, whether related to education, medicare, flood-relief or famine
relief, Adivasi uplift or ecology, social help, religion or a festive
occasion, are planned and completed with great dedication, a high degree
of organizational acumen and an unmistakable skill and sense of selfless
service.
The
devotion and discipline are focused on the growth of the Movement,
propagation of the teaching of the founder, Lord Swaminarayan, and
salvation of one’s self and others.
Renunciation
is of a special type because the renouncer maintains a strict discipline
while remaining active "in the world" as a religious specialist,
administrator, and servant in the service of God and humanity.
The
sadhus are exemplars of renunciation based on devotion.
The
continuous source of inspiration for the sadhus is the present Guru, Pujya
Pramukh Swami Maharaj.
Rituals And Symbols
Essentially
the Bochasanwasi Shri Akshar Purushottam Swaminarayan Sanstha in spiritual
term is a ‘Bhakti Movement’ wedded to Dharma, Jnan and Vairagya.
Devotion to God (Murti Puja) and obedience and guidance from a Guru are
its principal pillars. Its philosophy advocates that God has form, is
always present on earth in human form, is divine, the All-doer and He is
supreme. All rituals and symbols of the Sanstha or organization reflect
these fundamental beliefs. They serve several purposes, ranging from the
rites that incept one into the faith to a continual spiritual progress.
Any new aspirant desiring to join is given a common mantra. A few drops of
water are placed in the person’s right hand and asked to repeat the
mantra:
"Kal Maya Pap Karma...." and instructed to follow the five vows
prescribed by Lord Swaminarayan. He is required to be a vegetarian, eschew
alcoholic drinks and drugs, stealing, adultery and to do his worldly
duties sincerely. As a mark of allegiance two strings of small beads are
placed around the novice’s neck. Whenever it breaks, he or she can put
on a new one. This reminds him of his faith and his morals. The initiation
of male members is done either by the Guru, Pramukh Swami Maharaj or his
saints. The women members are initiated by senior women. She is also
inspired to do daily worship or puja which entails meditation, rosary,
prostration and reading of Shikshapatri. Only after 20-30 minutes daily
worship can the devotee have breakfast or tea. The morning puja molds him
and fortifies him spiritually. All practicing Swaminarayan followers begin
their everyday duties after puja.
The application of tilak and chandlo during puja is a mark of the
Swaminarayan Faith where the tilak - a U-shaped application of sandal
paste - symbolizes the holy feet of Lord Swaminarayan and ‘chandlo’ -
round vermilion mark of kumkum - represents His ideal devotee -
Gunatitanand Swami. It inspires the aspirant to remain morally upright.
‘Arti’ (the singing of devotional songs while waving of lights before
the image of God) at home or in temples is also a daily prayer for all
devotees. It is a ritual among all Hindus where they sing the glory of God
and thus encourage a spiritual elation within. In the Swaminarayan
Sampraday the ‘Arti’ is a song of Lord Swaminarayan’s glory.
"Jay Sadguru Swami...." as described by Muktanand Swami - a
disciple saint of Lord Swaminarayan. In pinnacled temples we have the
practice of 5 artis. The atmosphere is charged with devotion and adoration
for the Lord. During Arti saints and devotees chorus the prayer in unison
and stand before the image of the Lord. The Arti and other verses of glory
last for at least 15 minutes. This symbol of worship pacifies the mind and
heart and inspires God-consciousness.
Essentially the Akshar Purushottam Sampraday is a leading stream of
Vaishnavism where devotion involves murti-puja. The images are not looked
upon as mere statues of marble or metal but revered as divine and holy.
The images of Lord Swaminarayan, Mul Akshar Gunatitanand Swami, and that
of the successors, viz: Bhagatji Maharaj, Shastriji Maharaj, Yogiji
Maharaj and Pramukh Swami Maharaj, become a medium where the mind can
concentrate and engage itself in devotion and prayer. No abstract idea, or
formless concept can help elevate one’s mind on the path of devotion.
The daily worship of the images inculcates a feeling of humility,
righteousness and an awareness for God. In huge pinnacled temples the
worship is done by saints. They adorn the idols with clothes, jewelry and
garlands. In fact the very core of any temple are its images. All
activities center around them and lead to the progress and development of
the temple and the devotees.
‘Yagnas’ are performed occasionally, mainly during an idol
installation ceremony, or on a birthday celebration of the guru or
sometimes during the ‘diksha’ ceremony. The main motive for the yagna
is to offer prayers for world peace and harmony.
Festivals
Festivals in the Akshar Purushottam Sampraday cover a major part of the
Indian calendar. Lord Swaminarayan has instructed that His disciples
should celebrate festivals in temples with great enthusiasm (Shikshapatri,
56). And this exalting motive and spirit is revealed by the following
words of Bhagwan Swaminarayan.
‘I perform Vishnuyag and hold large congregations on festivals like
Janmashtmi, Ekadashi, etc., and celebrate such festivals every year, and
therein gather all brahmacharis, sadhus and satsangis with a purpose that
if anyone who attends these festivals, even if he be a sinful man, would
be redeemed of his sins and would attain the divine abode of God if
through remembering the sadhus or devotees he remembers God." (Vachnamrutam
Gadhada Sec I, No.3)
Festivals play a redeeming and elevating role. Through festivals Lord
Swaminarayan purged whatever indecency and laxity that had crept in Hindu
festivals. The huge yagnas He performed - ahimsa yagna (non-violent
sacrifices), exemplified the true sattvic yagna and negated the distorted
prevailing ‘hinsa yagnas’ where animals were sacrificed. The
moralizing role of festivals was a principle boldly advocated by Bhagwan
Swaminarayan. He introduced disciplines to safeguard the chastity of both
men and women who congregated in large numbers in temples and festival
occasions. The separate seating arrangements for men and women during
Swaminarayan festivals blazed a new and safer path in Indian society. Even
today after more than 150 years since its inception the discipline for
devotees and sadhus are being followed in the Akshar Purushottam
Sampraday.
Even the then rigid caste laws which created barriers and whipped up
hatred were reformed by Swaminarayan. He invited all and thus His
festivals provided spiritual seekers to even the unlettered and low born.
People of different castes (Brahmins, Kshatriyas, Vaishyas & Sudras),
congregated in festivals which thus promoted peaceful coexistence and
brotherhood.
The Swaminarayan festivals also became occasions where people from far and
wide gathered and thus communication of news, conditions in their
respective regions became possible. Devotees derived living inspirations
for their spiritual uplift. All Swaminarayan festivals that continued for
decades mainly featured spiritual talks, devotional singing and personal
‘darshan’ of Lord or the subsequent Gurus. However, in 1981, the
festival, held in Ahmedabad, India, commemorating the Bicentenary
Celebration of Lord Swaminarayan, Pramukh Swami Maharaj took a giant leap
in addressing relevant contemporary perspectives that were never before
introduced or displayed.
Where before festivals were tailored for the Satsang community, and on a
smaller area, the 1981 festival opened up far reaching dimensions of size,
topics and commitment. Features never before included were introduced,
namely; convention and conferences, anti-addiction drives, blood donation
camps, music concerts, folk dances, exhibitions, landscapes, foodstalls
and amusement rides. The moral, spiritual and social message of the
festival was presented in a palatable manner. The 1981 festival ushered a
new age of festivals for the Bochasanwasi Shree Akshar Purushottam Sanstha.
It blazed a new trail inspiring other organizations to adopt such
ennobling and novel aspects. The novel step in the 1981 festival was that
it addressed to the non-believers too. It was a festival for all, no
matter of what creed or culture.
The Cultural Festival of India held by Pramukh Swami Maharaj in Edison,
New Jersey in 1991, marked an additional step in the evolution of
festivals. It communicated to both believers and non-believers, to Indians
and Americans. Since the indigenous American environment lack the Indian
atmosphere as found at home, the contents of the festival were shaped in
an educative fashion. The objective was to consolidate the culture of the
resident Indians and to enlighten Americans about the true depth and
expanse of Indian culture. It inspired the Americans to preserve their own
culture and traditions. The objective of fostering spiritual harmony and
peaceful coexistence have been the focus of all the festivals.
Such mammoth festivals - five in the past twelve years - have always
commemorated the birth of the Gurus of the faith. However, throughout the
year the faith has a calendar of festival days. These include Shri Hari
Jayanti or Ram Navmi, Janmashthmi, Vasant Panchmi, Guru Poonam, Sharad
Poonam, Ganesh Utsav, Dhuleti (Holi), Jal Jilni, Diwali, Annakut Utsav, in
all 13 during the year.
The festivals of the Faith have played a major role in transforming and
molding the character of people and society. The recent 1995 festival in
Mumbai (Bombay), India, saw the commemoration of the birth date of Pramukh
Swami Maharaj.
Meeting The Challenges Of Today
About
fifty years back the late Yogiji Maharaj, the Guru of Pramukh Swami
Maharaj and Mahant Swami Maharaj, pioneered the children and youth wings
(Bal Mandal and Yuvak Mandal). With foresight he endeavored to spiritually
and academically groom the new generation. Ever since, the Sanstha’s
children and youth wing, which has burgeoned to 3,000 children’s centers
and 2,200 youth centers in India and abroad have been active in instilling
cultural, social and spiritual values. Lectures and appealing programs
channelize the energies of youths towards constructive goals. Activities
like debates, music performances, physical service, elocution contest,
sports and satsang have worked wonders in their lives. Weekly children
forums give exposure to nobler values through song and music, stories and
poetry, dance and dramas and amusement and recitation. Yeoman service to
humanity by 650 young sadhus and 40,000 youths of the organization
cultivate a spirit of selfless service. Once in every four or five years
mammoth international conventions for children and youths further boost
their talents and virtues.
They are also engaged in environment-friendly programs like planting a
million saplings in Gujarat alone. Twenty thousand youth members have
pledged not to take dowry. Mass marriage programs by the Sanstha is a cry
against the bane of dowry in Indian society. To fight the curse of
literacy the Sanstha’s volunteers played a major role in helping the
government achieve literacy in the villages of Bhavnagar and Kheda
district.
To meet the challenges of an ailing educational system, youth hostels, and
schools mainly in Gujarat and one in London, have provided the youth and
children with an excellent academic environment and a moral and spiritual
impetus to prevent them from falling prey to the whims and vices of peer
pressure.
To the challenges of materialism and aimlessness, a modern hi-tech
cultural complex - Akshardham - in Gandhinagar, Gujarat, is a citadel of
culture and inspiration for the modern man and youth. Its novel displays
and relevant topics inspire inner peace, social and inter-faith harmony,
moral solidarity and fulfilling the goal of human life.
To combat the proliferating tension of daily life and family
disintegration, Pramukh Swami Maharaj has prescribed the unique remedy of
a daily house assembly, also called ‘ghar sabha’. The entire family is
required to sit together and spend at least half an hour in singing
God’s glory and reading scriptures. Dialogue and queries, spiritual as
well as mundane, encourage discussions that gradually enlighten and unify
the family. Through such daily interaction the generation gap and
communication gap are bridged. It is also a panacea for the staggering
rise in divorce rates.
Sadhu Diksha
The
monastic wing is the very backbone of the Faith. Total dedication of its
650 sadhus nourish the spiritual growth and development of the entire
organization. The minimum eligible age for initiation into the monastic
vows is eighteen years. Any youth wanting to become a sadhus requires a
written consent from his parents. There are two initiations and prior to
this is the ‘sadhak’ or probationary initiation. During the
‘sadhak’ period he gets spiritually groomed in a training school (a
temple). He is engaged in physical service and scriptural study. For at
least one year he remains a sadhak. The teachers (sadhus) observe whether
he is suitable and the sadhak sees whether he can cope with the rigors of
renunciation. If he finds it difficult or the teachers find him not up to
the mark then he is requested to return home. If he is eligible then he is
initiated by the Guru into a ‘parshad’ during a major festival of the
Faith. He then wears a white upper cloth and a white dhoti. From then
onwards, unlike his sadhak state, he cannot visit his home or converse
with his nearest family members. He begins observing the five vows
introduced by Lord Swaminarayan, viz.
Nishkam
(observance of celibacy)
Nirlobh
(abstinence from keeping money or possessions)
Niswad
(controlling the palate)
Nisneha
(detachment from family members)
Nirman
(humility)
During his ‘parshad’ years his spiritual studies become more
intensive. He is also taught Sanskrit and devotional songs. After at least
one year (average three years), he is initiated into the saffron clothes.
He is then taught all he basics of cooking, ‘maha-pooja’ (special
worship) and other necessary requirement. Further studies in Sanskrit, or
English, or music and scriptures continue. After a minimum of five years
training he is then appointed in any one center where he either makes
spiritual visits in villages or actively serves in the temple. |
