Swami Narayana Followers go where?

[Pankaja_Dasa]

 

 

Hare Krishna

 

 

What do Followers of Swami Narayana, Baps etc think they go?

Is it Vaithuntaloka or somewhere else?

 

Just trying to establish if Impersonal path or not.

 

[Guest guest]

They go to Akshardham which is in the center of Goloka Vrndavana. It is the topmost abode.

[Guest guest]

They go to Akshardham which is in the center of Goloka Vrndavana. It is the topmost abode.

 

According to who? Where is it mentioned in the sastras and which acarya confirms this

[vijay]

According to the gita those that worship humans take birth as humans, I guess being pious and also saying the name of narayana even though not inteneded for narayana they wil gain benfit and may take their birth in a vaishnava family in thier next lives.

 

[vijay]

I found this on swaminaryana sect, there are 2 main sects i believe one under a hereditory acarya and another (BAPS) who believe god resides within the guru for 24 generations.

 

I read about the caste acarya in the below article.

 

It seems the isso sect is fundementally flawed as the acaryaship is based on something like the caste goswamis, birth not quality of devotion, the swaminaryana sect seems simple and renounced their acraya who controls all the temples lives a lavish lifestyle his kids get sent to normal college and then the ownership of the sect is passed on to them.

 

Vicious fight for control of Swaminarayan Trust

DARSHAN DESAI

 

 

 

--

 

 

VADTAL (KHEDA DIST), APRIL 15: The ink is still not dry on the sensational kidnap and murder drama of Swami Gadadharanand as the case continues in the courts, but the same murky power struggle that did him in two years ago, is back again at the 117-year-old Swaminarayan Temple in Vadtal.

 

The murder, that took over a year to unravel, shook the foundations of the 200-year-old sect and shocked thousands of devotees throughout the country and abroad. Three sadhus are behind bars as undertrials while one is out on bail for the gruesome killing. But nothing has changed for the godmen, who continue their meditated pursuit of the moolah.

 

With elections to the board of the multi-crore Swaminarayan Temple Trust just three days away, the vicious game has begun all over again with saffron-clad sadhus and their shishyas conducting a vituperative no-holds-barred campaign against one another. It was the fight for supremacy of this board of trustees, which was behind the godman's murder and of two more in 1978 and 1986.

 

Banners, posters, wall-graffiti and public meetings are on, with even AcharyaAjendraprasadji, the reigning dharma-guru of the Swaminarayan sect, himself plunging into the campaign in favour of the Acharya faction. Facing them is the Dev faction, led by the quick-witted Nautam Swami, who pulls back no punches against the dharma-guru's opulence.

 

Ajendraprasadji enjoys the luxury of three cars, a Tata Sierra, Tata Estate and Tata Sumo, he has two sprawling mansions, he is paid a monthly allowance of Rs 36,000 even as his food and other requirements are met by the temple trust. The temple trust controls 36 temples across the country, whose accumulated earnings is over Rs 12 crore, and this is besides the lavish gifts and lakhs of rupees each of the 500 sadhus at Vadtal get. Nobody could even guestimate the value of other assets and real estate owned by sadhus.

 

The godmen are wooing as many as 18,642 voters with election symbols such as elephant, Ganesh, Hanuman, Krishna, rising sun, lamp and lotus. There are 18,000 votes of Grihasthas (rich and religiously active commoners), 362 of saffron-clad sadhus, 262 Paarsads (white-clad shishyas of sadhus) and 18 Brahmcharis. They will elect the eight-member trust board, which has the Chief Executive Kothari as an ex-officio member.

 

The swamis, as earlier, remain split into two major factions. The Acharya group, representing the descendants of Lord Swaminarayan, an avtaar of Lord Krishna, and their disciples. The other is Dev Group, comprising sadhus and their trainees. Acharya group believes since the ``blood of the Lord'' runs in their veins, they should control the temple trust, and the Dev group argues the temple is nobody's ancestral property, it belongs to the devotees and the sadhus. By temple, they mean the cash, the property, the luxuries, and so the power.

 

The struggle for power between the two groups has come out in the open, with the sadhus now donning the role of street-side politicians as they hurl choicest of accusations against each other. While they tour villages to campaign through public meetings and personal contacts, even the temple premises is freely used as the propaganda field.

 

Banners hang all over the magnificent temple complex, while the writings on the walls outside call upon voters to elect those committed to the spread of the sect and its message. The names of candidates are painted on the walls with their panel numbers.

 

Acharya Ajendraprasadji addressed a two-day convention in the assembly hall of the temple on March 25 and 26, but his supporter Sukhdev Swami claims,``It was not an election meeting; it was religious.'' He, then, agreed that candidates of the Acharya group did participate in the convention. The message there, and in the campaign, is that the Dev group is trying to topple the Acharya to gain supremacy over the temple.

 

Nautam Swami asserted, talking to The Indian Express, ``The Acharya is behaving like a petty person, unbecoming of the leader of a sect.'' In his campaign, he tells the voters that it was during the control of the Acharya group over the temple trust, that the Acharya's pocket money was raised from Rs 2,000 to Rs 36,000. That was when, he says, they allotted one more car to him, while he does not go anywhere.

 

 

2000 Indian Express Newspapers (Bombay) Ltd.

 

 

[Guest guest]

I think that this is quite sad. I had always been under the impression that the Swaminarayan folks were and are a sweet bunch, but these guru wars are just plain embarassing.

 

I would like to know if the "Dev" group mentioned here refers to the BAPS faction?

[Guest guest]

despite these transgressions of the seniors, most SN's (and evenb other seniors) remain devout. Their love for God and Guru is exemplary.

 

G.

[Guest guest]

Without going into the details, that press article is inaccurate and highly flawed.

The saints of a certain branch of the Swaminarayan sect were at loggerheads with the Acharya of the Vadtal Diocese as he was insisting that they adhere to the vows of celibacy and detachment from wealth.

 

Selection of Acharya is not a birth right - the only requirement is that the Acharya must be from the Dharmakul - descendants of Lord Swaminarayan. But then the candidate must be of high religious calibre...until now this has mostly been the case as since a young age the Acharya has been trained in religious scriptures and values.

 

The BAPS sect however is a non-sense commercial enterprise which is no different to other human-worshipping brain-washed cults...

 

Will post more on this subject later

 

[Pankaja_Dasa]

They go to Akshardham which is in the center of Goloka Vrndavana. It is the topmost abode

 

 

 

Will this be in Santa-rasa? /images/graemlins/grin.gif

 

Looks like there is a New Radha-Krishna been created.! Or maybe there are 3 Dhamas now, Vraj, Navadwipa and Akshardham. Maybe there is a 4th Dhama nobody knows about?! Or maybe there is something missing in all this?!

 

Also according to Goswamins there only thing in the center on Goloka is Radha-Krishna, theres no such thing as Akshardham. I think they should give up chant Narayana [santa-rasa, Dasya-rasa] and chant Hare Krishna. Thats one flaw that cannot be missed.

[Guest guest]

Baps is totaly independent of the isso body

[Guest guest]

Yeah they should all give up this concocted philosophy and join a non-sectarian, non-political group like Iskcon, hey!

They could keep their allowances and comforts. Maybe add a little texture to the GBC.

[Guest guest]

Non political???

Dont make me have to remind you of the scandals that have hit ISKCON.

Do not enter into worthless slander

 

[theist]

The thread was started by Pankaja in an attempt to understand something more about their siddhanta. Perhaps someone with knowledge could address that and we could leave aside all the oranizational shortcomings and gossip.

[Guest guest]

They Go to Golok. Akshardham is another name for Golok. God is one. He is swaminarayan, krishna etc. He has many names. There are more than 24 incarnations. Swaminarayan is the incarnation of Nar Narayan.

 

in the Bhagwad Geeta:

 

lord krishna in the 10th Canto Skanda 51 has said to Muchukund king that there are many incarnations.

 

Sut Goswami in the 1st canto at the end has also declared that "there are many incarnations. How many should i count?"

 

In the dasmaskand, 50th chapter, 10th Shloka, Lord Krishna has explained to baldev that he will incarnate as lord Swaminarayan.

 

In the Dvityaskand 4th chapter 18th shloka Shukhdevji has said within his Manglacharan that lord Swaminarayan will incarnate.

 

Ekadash Skanda, 5th chapter, 38th shloka yogeshwara has described to king Janak about Lord Swaminarayan.

 

Skandpuran in Vishnukhand, vasudev Mahatmya chapter: 18th shloka(64, He has been explained to come incarnated from Na Narayan.

 

In Vishnu dharmottar-

 

II Mahadharmanvye punye,

naamna paapvinashke,

hariprasad vivrasya,

swami namna hari svayam II

 

In the Visvaksen sahita(pashth skand of Bhagvat), Lord Visvaksen also has said that " Saghrichino hamyampanthaha"

 

In the Padma Puan:

 

II Datatrayam krutyuge,

tretayaam raghunandana,

dvapare vasudevaha,

kalou swami vrushatmaja II

 

 

[theist]

Before this forum I had never heard of Swaminarayana so please forgive my ignorant questions.

 

From the above post it sounds like they are personalists, dvaita. Is that correct?

 

I have heard some claiming to be personalists who upon inspection actually think all spiritual variety including the form of Krishna, has it's source in the formless Brahman whereas Krishna say clearly He is the source of the impersonal Brahman. What did he teach on this please?

 

What was the time of Swaminarayana? It sounds like he was very recent.

 

Who was his teacher or is it considered that he started his own line? Or is there a successor at all?

 

If he was an incarnation of Krishna what was his purpose in coming? Krishna was just here and Lord Caitanya was even more recently here to spread the glories of Sri Krishna's pastimes so if Swaminarayan was also an incarnation it seems like working at cross purposes. What are your thoughts on this.

 

Thank you for taking time to answer these questions and bear in mind I don't understand sanskrit soplease don't take it for granted that I will understand all terms.

 

Jai Shyamasundar!!

 

 

[Guest guest]

 

 

Lord Swaminarayan followed the principles of Ramanuj Acharya (Vishistadvaita Philosophy).

He taught that Parbrahm has a sagun form and resided in Akshardham (the centre of Golok). He was served by the liberated souls there. His Guru Was Ramanand Swami (incarnation of Udhav). The Swaminarayan Sampraday was once called the Uddhav Sampraday. He was born in 1781 (English Year).

 

He was the incarnation of Nar Narayan as one. His father was Hariprasad (dharmdev) and mother was Premvati (or Bhakti, bala). His Guru Ramanand was given diksha in a dream by Ramanuj Acharya At Shri Rang kshetra (UP).

 

 

If he was an incarnation of Krishna what was his purpose in coming? Krishna was just here and Lord Caitanya was even more recently here to spread the glories of Sri Krishna's pastimes so if Swaminarayan was also an incarnation it seems like working at cross purposes. What are your thoughts on this.

 

He uplifted mankind vigorously. The Swaminarayan Sampraday is a Bhakti Sampraday founded by Lord Swaminarayan on 31 December 1801 CE. It belongs to the Vaishnav tradition and represents the purest form of the Hindu religion. It focuses its faith on salvation through total devotion - bhakti - to the Supreme God developed through dharma, jnan and vairagya (righteousness, knowledge and detachment).

 

Bhagwan Swaminarayan's philosophy, known as Navya Vishishtadvaita (Neo-qualified non-dualism), upholds the existence of the five eternal realities, namely: Jiva, Ishwar, Maya, Brahman and Parabrahman.1

Jiva (Soul) is sentient (chaitanya), subtle and is the knower (jnata) and enjoyer (bhokta) of things. He is immutable, unpierceable, indivisible and eternal. Jivas are infinite in number and bound by vasana (impressions and desires from past births and present birth) according to their karmas.

Ishwars transcend Jiva. Each Ishwar is a conscious spiritual being, possessing excellence involved in the creation, sustenance and destruction of the universe. They also are infinite in number and bound by Maya. Parabrahman is the inner Ruler and Controller (antaryamin) of both Jiva and Ishwar. Just as the gross, subtle and causal are the three bodies of Jiva, similarly, Virat, Sutratma and Avyakrut are the three bodies of Ishwar.

Maya or Prakruti is trigunatmika - consisting of the three gunas - sattva, rajas and tamas. Its nature is of ignorance and darkness, and is also the instrument - shakti of Parabrahman. It is non-sentient primordial matter out of which the whole universe is evolved. Difficult to transcend, it is the cause of attachment of the Jivas and Ishwars to their bodies and bodily relations.

Brahman, also known as Akshar, is the highest eternal reality beyond which stands only Purushottam or Parabrahman. Akshar as - personal (sakar) is the choicest devotee, eternally in the service of Lord Purushottam, in the highest abode.

This same Akshar, also serves Lord Purushottam as His infinitely effulgent abode (Dham), wherein Lord Purushottam and innumerable released souls reside.

It is the same Akshar who, as infinite, homogeneous, all-pervading, sentient - space (Chidakash) pervades within and without an infinite number of universes and every element thereof. And, it is the same Akshar, who in the form of the Param Ekantik Sadhu, perennially manifests on earth to redeem the seekers of moksha. Akshar is also the medium who embodies Lord Purushottam fully in his person.

Parabrahman or Purushottam, is the Supreme Reality. He possesses an infinite number of kalyankari (redemptive) attributes. He transcends Jiva, Ishwar, Maya and Brahman, and is immanent in them, they being absolutely dependent on Him. He is the cause, controller, sustainer, redeemer, the support of all and dispenser of the fruits of all karmas. He alone is independent.

He is also the indwelling spirit, antaryamin, of the other four realities. He is eternally full of divine bliss and has eternally a divine form, shaped like a human being. Nothing transcends Parabrahman. He is the goal for meditational worship - of upasana, by all, including Aksharbrahman. He is one and unparalleled and is commonly known as Paramatma, Param-Purush, Parameshwar, Purna Purushottam and Narayan.

 

Concept of Moksha

Bhagwan Swaminarayan elaborates moksha or final emancipation, known as Atyantik Mukti in the Sampradaya, in the following manner :

Jiva is bound by avidya-karma (Maya). This is ignorance, a delusion of the Jiva. Therefore, in order to be rid of this ignorance, the Jiva has to develop Atmanishtha - the knowledge that he is not the body, but Atma.

But to transcend Maya, this type of mere (samanya) Atmanishtha is not enough. A higher (vishesh) Atmanishtha needs to be realised - in which the Atma identifies itself with Aksharbrahman to become Akshar-rup - like Akshar. This is known as true Jnan and true Atmanishtha.

The liberated soul, Akshar mukta, then becomes eligible to worship Parabrahman - the Lord Purushottam, in Akshardham2. This is in consonance with the Taittiriya Upanishad:3

Brahmavid apnoti Param.

i.e. One who knows Brahman attains Parabrahman.

'Attaining' Parabrahman does not mean merging in Him, as water merges with water, or light into light. The servitor - Master relationship - Swami-sevak bhava, always prevails.4 The individuality of the sevak - the mukta always remains.

To become Akshar-rup, the Jiva has to associate with the Satpurush who is the manifest form of Aksharbrahman, the living embodiment of Ekantik Dharma, known also as Bhagawata Dharma in the Shrimad Bhagwatam. Only then does the gateway of moksha open for the Jiva when he associates with the Satpurush.5

In the Swaminarayan Sampradaya, its founder, Bhagwan Swaminarayan is worshipped as Parabrahman (Purushottam), the Supreme Reality, while Gunatitanand Swami, His ideal Bhakta, is worshipped as Aksharbrahman. Aksharbrahman occupies the same place which Shri Laxmi and Radha occupy in the Vaishnav schools of Vedanta. Therefore in spite of being a form of pure Vaishnavism, it is popularly known as Akshar Purushottam Swaminarayan Sampradaya, and its philosophy is best described as Neo-Vishishtadvaita.

 

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

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

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

Some practices He outright eradicated; others He refined.

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

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

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

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

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

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

 

Purity of Speech

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

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

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

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

 

Moksha for All

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

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

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

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

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

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

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

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

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

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

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

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

 

[Guest guest]

Complete Chaos, all around :

 

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 (lord Swaminarayan).

 

 

[Guest guest]

www.swaminarayangurukul.org/lordswaminarayan/biography/index.htm

[Guest guest]

Sorry the above one is wrong. take a look at this one:

 

http://www.swaminarayangurukul.org/lord_shree_swaminarayan/lordshreeswaminarayan.htm

[Pankaja_Dasa]

 

Prabhu in your post I didn't see Krishna name mentioned even once. Are you from Baps?

 

 

Lord Swaminarayan followed the principles of Ramanuj Acharya (Vishistadvaita Philosophy).

He taught that Parbrahm has a sagun form and resided in Akshardham (the centre of Golok). He was served by the liberated souls there. His Guru Was Ramanand Swami (incarnation of Udhav). The Swaminarayan Sampraday was once called the Uddhav Sampraday. He was born in 1781 (English Year).

 

 

Sri Uddhava is? He is the greatest devotee of Lord Krishna. And your Acharya is called Swami-Narayana. So I hope you see the obvious connection. You have made Guru into God. I think according to Sastra BAPS is some kind of apa-samspradaya. You cannot equate Guru with Krishna. And there is no such thing as Akshardham in the middle of Goloka. Goloka is the middle. There is no need for anything to be in the middle of it. Complete nonsence. Hare Krishna. /images/graemlins/smile.gif

[Guest guest]

I'm new to all this

someone please tell me what is BAPS?

[Pankaja_Dasa]

 

Its' like an off-shoot from another Sampradaya. Some say it's not teaching the Original Teachings as taught by *Swami* Nayarana. But then I don't even know much about the Original Swami-Narayana Sampradaya. Anyway according to Sastra, etc. Just go by Sastra then your ok. Anything which looks concocted probably is.

[Guest guest]

Just Like Krishna incarnated as Chaitnaya Mahaprabhu to teach Bhakti in the same manner he came again as Swaminarayan. A Vaishnav shouldnt disregard others just like that.

 

When the original teachings of the shastra have been down trodden and misused The lord incarnates as well or sends his Mukts to re establish dharm. This re-established portion is a sampraday. It doesnt disregard the teachings of the Sanatan dharm.

 

 

Golok is Akshardham and Akshardham is Golok. No difference. But where God Sits (The centre), Lord Swaminarayan called it as akshardham.

 

Lord Swaminarayans coming was also predicted in the shastra's as we can see for ourselves.

 

Uddhavji incarnated as Lord Swaminarayans guru.

 

 

 

[Guest guest]

"Just Like Krishna incarnated as Chaitnaya Mahaprabhu to teach Bhakti in the same manner he came again as Swaminarayan. "

 

please give demonstration of what you are saying

[vijay]

QUOTE

"They Go to Golok. Akshardham is another name for Golok. God is one. He is swaminarayan, krishna etc. He has many names. There are more than 24 incarnations. Swaminarayan is the incarnation of Nar Narayan. "

 

REPLY

The swaminaryana doctrine is that swaminaryana is avatari the source of all incarnations not just an avatar.

The believe his abode is in the center of Golok vrindavan being higher in status to golok vrindava as he is avatari.

Dont be fooled by their word juglery.

In swaminaryanas own words he says to chant krishnas 8 sylabal name in the shikshapatri and also in verse 108 it is clearly stated krishna is the source of all incarnations. Either swaminarayna is a liar or the followers have wrongly though of swaminaryana as avatari.

 

If you dont believe me check out their scriptures this is their philosophy ive been raised a swaminarayan and spoke to their saints both from the baps side and isso.

 

 

 

 

QUOTE

in the Bhagwad Geeta:

 

lord krishna in the 10th Canto Skanda 51 has said to Muchukund king that there are many incarnations.

 

Sut Goswami in the 1st canto at the end has also declared that "there are many incarnations. How many should i count?"

 

REPLY

http://www.veda.harekrsna.cz/encyclopedia/kaliyuga.htm

Please read how although their are many inacrnations the scripture pescribe chanting the names of krishna in kaliyuga, it describes how their will be many false doctrines, and thus the message is clear in that bahgavat, padma purana etc thats to chant the names of krishna, not the so-called mahamantra 'swaminarayna' which can not even be seen anywhere in the scriptures, why would vyas leave something like that out?

 

QUOTE

In the dasmaskand, 50th chapter, 10th Shloka, Lord Krishna has explained to baldev that he will incarnate as lord Swaminarayan.

 

REPLY

NO IT DOESNT

The translation is pritty clear here.

 

anyo 'pi dharma-rakṣāyai

 

dehaḥ saḿbhriyate mayā

 

virāmāyāpy adharmasya

 

kāle prabhavataḥ kvacit

 

SYNONYMS

 

anyaḥ — another; api — as well; dharma — of religion; rakṣāyai — for the protection; dehaḥ — body; saḿbhriyate — is assumed; mayā — by Me; virāmāya — for the stopping; api — also; adharmasya — of irreligion; kāle — in the course of time; prabhavataḥ — becoming prominent; kvacit — whenever.

 

TRANSLATION

 

I also assume other bodies to protect religion and to end irreligion whenever it flourishes in the course of time.

 

Seems like you look for one or 2 words that match (dharma) swaminarayns fathers name and forget looking at the verse properly.

 

QUOTE

In the Dvityaskand 4th chapter 18th shloka Shukhdevji has said within his Manglacharan that lord Swaminarayan will incarnate.

 

REPLY

Are you talking about srimad bhagvatam if so i didnt find any mention of swaminarayan in 2:4:18

 

QUOTE

Ekadash Skanda, 5th chapter, 38th shloka yogeshwara has described to king Janak about Lord Swaminarayan.

 

REPLY

kṛtādiṣu prajā rājan

 

kalāv icchanti sambhavam

 

kalau khalu bhaviṣyanti

 

nārāyaṇa-parāyaṇāḥ

 

kvacit kvacin mahā-rāja

 

draviḍeṣu ca bhūriśaḥ

 

tāmraparṇī nadī yatra

 

kṛtamālā payasvinī

 

kāverī ca mahā-puṇyā

 

pratīcī ca mahā-nadī

 

ye pibanti jalaḿ tāsāḿ

 

manujā manujeśvara

 

prāyo bhaktā bhagavati

 

vāsudeve 'malāśayāḥ

 

SYNONYMS

 

kṛta-ādiṣu — of Satya and the other earlier ages; prajāḥ — the inhabitants; rājan — O King; kalau — in Kali-yuga; icchanti — they want; sambhavam — birth; kalau — in Kali; khalu — certainly; bhaviṣyanti — there will be; nārāyaṇa-parāyaṇāḥ — devotees who dedicate their lives to the service of Lord Nārāyaṇa; kvacit kvacit — here and there; mahā-rāja — O great monarch; draviḍeṣu — in the provinces of South India; ca — but; bhūriśaḥ — especially plentifully; tāmraparṇī — named Tāmraparṇī; nadī — the river; yatra — where; kṛtamālā — Kṛtamālā; payasvinī — Payasvinī; kāverī — Kāverī; ca — and; mahā-puṇyā — extremely pious; pratīcī — named Pratīcī; ca — and; mahā-nadī — the Mahānadī; ye — those who; pibanti — drink; jalam — the water; tāsām — of these; manujāḥ — humans; manuja-īśvara — O lord of men (Nimi); prāyaḥ — for the most part; bhaktāḥ — devotees; bhagavati — of the Personality of Godhead; vāsudeve — Lord Vāsudeva; amala-āśayāḥ — having spotless hearts.

 

TRANSLATION

 

My dear King, the inhabitants of Satya-yuga and other ages eagerly desire to take birth in this age of Kali, since in this age there will be many devotees of the Supreme Lord, Nārāyaṇa. These devotees will appear in various places but will be especially numerous in South India. O master of men, in the age of Kali those persons who drink the waters of the holy rivers of Draviḍa-deśa, such as the Tāmraparṇī, Krtamālā, Payasvinī, the extremely pious Kāverī and the Pratīcī Mahānadī, will almost all be purehearted devotees of the Supreme Personality of Godhead, Vāsudeva.

 

For the purport given by prabhupada http://vedabase.net/sb/11/5/38-40/en

 

Im afraid for an avatari to predicted Its not enough where ever it says narayana that you take it to mean swaminarayan.

 

This verse is clearly talking about the bonifide sri sampradaya which isstill famous for its strict worship of narayan today. If you read srila prabhupadas purport he

 

As for the rest of your quotes I will hopefully one day get the scripture and run it by a credible sanskrit translator.