DOCSLIB.ORG

'There Is No Sadhu Like an Avadhani' Thus Was Praised by Sri Maha Swamigal, a Mahan Who Had the Title Sri Janaardanananda Saraswathi

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
'There Is No Sadhu Like an Avadhani' Thus Was Praised by Sri Maha Swamigal, a Mahan Who Had the Title Sri Janaardanananda Saraswathi pdfMachine by Broadgun Software - a great PDF writer! - a great PDF creator! - http://www.pdfmachine.com http://www.broadgun.com 23. Shambhu's Murti ('There is no sAdhu like an avadhAni' thus was praised by Sri Maha SwamigaL, a mahAn who had the title Sri JanaardanAnanda Saraswathi. Shambhor Murti is a very wonderful literary work he wrote in Sanskrit. Periyavaa's biography is totally written in an adhyAtmika point of view. SriMaTham Balakrishna ShastrigaL has translated in Tamil this work which flows like a stream in Sanskrit. Some passages of the interesting work titled Shambhuvin Murti are given below.) 1. In order to teach AtmavidyA and save the people who are trapped in the jungle of ignorance, and suffering from the intense heat of mundane existence, Shambhu's figure in the form of Sri Sankaracharya passes through this world, renouncing its silence and starting from the base of the banyan tree. 2. It is a regulation that for the mUrtis to which puja is done traditionally at SriMaTham, only a person who takes the title pIThAdhipati can do the puja. When the pundit who knew the regulations of SriMaTham explained to the young ascetic that 'this one was Sri Chandramouleesvara and this Sri Tripura Sundari', they did not seem new to the lad who took over as pIThAdhipati in his twelfth year. It seemed to him that he had a longtime connection with them. When doing an arcane, the feeling should be 'I remain as God'; there should no such thought as the self being different from the God that is worshipped. -- This was explained by the authorized pundit of SriMaTham. Bala Swami got into some serious thought. 'Is it not that this knowledge of unity should be present ever? If it is said 'at the time of performing worship’ does it mean that the jiva brahma abheda buddhi should be present only at that time?' With this idea in mind he simply asked, "only when doing an arcanA?" SriMaTham disciples were very happy at the revelation that SwamigaL was a jnana vruddha, though he was a lad. 3. Tiruvanaikkaval Akhilandeswari temple maha kumbhAbhiSekam with tATangakah pratiSTA. The right to conduct this temple ceremony rested with Sri Kamakoti pIThAdhipatis from the ancient times. But then, now Sri Sringeri pIThAdhipatis contended this right. The case went to the court. The judgment that was given was 'only Sri Kamakoti pIThAdhipatis have the right in this matter, Sri Sringeri pIThAdhipatis should not stay in the place, they should go elsewhere.' The news of the judgment was informed to Bala Swami. Sri SwamigaL said: "In the court judgment a feature that is not relevant to the case is told. It was not needed to say it. Isn't it the case about the right of kumbhAbhiSekam? The court should have given judgment that was relevant only to that subject." Sri Sringeri SwamigaL appreciated Sri Kamakoti pIThAdhipati SwamigaL for speaking frankly and clearly on a complicated subject. 4. Looking at his divya rUpam, some people think that he has conquered manmatha by his figure. Listening to the expertise of his words, some people think that he is the sarvajna who is wearing kalAnidhi on his head as an ornament. Looking at the enticing movements of his limbs, some people, experiencing the amrita rasam-dripping looks that float from the corner of his eye, are happy considering him as Sri Kamakshi, the Lady of the City of Sri Kanchi and the beloved of Ekambaranatha. Since Sri Acharya remains a sarvAtmaka, it is only appropriate that different people are delighted with him in different ways. 5. The actions of men are of two kinds: doing as pleased, doing as decreed in Shastras. The pravrutti of doing as it pleases is seen the most among people. That does not result in lofty puruSArthas. Only the conduct according to Shastras is capable of giving the four puruSArtha (dharma, artha, kAma, mokSa). But then it has declined. Which is why Arjuna thought that the para dharma shanti was better for him than his own dharma? Bhagavan, who wished his welfare, however, made a person like him stand upright in the conduct as decreed in Shastras. Just as Sri Krishna did, with the intent of obviating the indulgent actions throughout the Bharata Bhumi and establishing the Shastra-decreed actions, and with a purpose to make the people remain in dharmic conduct, yativara (Sri Chandrasekhara Saraswathi SwamigaL) undertook his vijaya yAtra from Rama Sethu to Kasi, the capital of Visveshwara. 6. Just as the terms sarvajna, Ishvara used with Parameshvara, are not formal usages, (gauNa prayoga), but words that denote the truth, the shabda, Jagatguru used to denote Sri Chandrasekhara Saraswathi, the yati shreSTa, is also not a gauNa prayoga, but a satya prayoga. (Calling a courageous person a line cub or a wealthy man a raja is examples of gauNa prayogas or upacAra prayogas.) To call Paramesvara the One who knows everything, and the One who rules over everything is not a formal usage, but a true usage. In the same way, to call Sri SwamigaL jagatguru is also a satya vacas and not an upacAra prayoga. 7. Upanishads as the end of the Vedas teach many paths--advaita, samkhya, yoga, pasupada, vaishnava. People follow a path they choose. 'Just as the rain that falls on different mountains, gush through differently named rivers and reach the ocean, people who follow different paths all reach You, who is the ultimate destination!' (says the bhakta kavi Pushpadanta in his Shivamahimna Stotram). Sri CaraNar decided to highlight the truth 'All darshans have a determined goal. There is no hostility about that goal'. Therefore, in the city of Chennai, he arranged for a sammelana called shanmadAcharya parishad. From all over the country sAkta, gANapatya, saura, vaishnava, kaumara, saiva pIThAdhipatis came together, discussed and associated among themselves. This parishad proved that Sri CaraNar was equal to everyone and that he did not like the arguments of separation. 8. Sri CaraNar, who was devoted to the Veda and Vedanta paths, established many sabhas such as Veda Dharma Shastra Paripalana Sabha, Advaita Sabha, and NiyamAdhyayana Parishad. He motivated the Veda adhyApaka and vidyArthin in all places of the Bharata Bhumi, honouring them in many ways and rewarding them. In West Bengal, there were numerous people who belonged to the gautama shAkhA of the Sama Veda, but there was not single person who studied and practiced it. When he came to know this, he established a pAThashAlA in Kolkatta that taught three Vedas, chiefly Sama Veda. He raised the status of the Sama-Shukla Yajur Vedic School in Varanasi city, Uttarpradesh to a Shastra school that also taught NyAya and Vedanta. He founded two schools in Utkala (Orissa) Sri Jagannatha kSetram and arranged for teaching the pippala shAkhA of Atava Veda, and Shukla Yajur Veda. He also founded a large school in Hospet, Karnataka that had facilities to study all the Vedas with their angAs and upAngAs and the Veda bhASyas. In the same manner, he established several schools in the Tamil and Telugu regions. Near Nasik, Maharashtra, there was only one person who had studied the maitrAyaNIya shAkhA of the Yajur Veda. No one came to learn and practice that branch of Veda from him. Similarly, it came to be known that there were no students in Kerala to practice the rANayaNI shAkhA of the Sama Veda. As he came to know this, Sri CaraNar immediately sent suitable students to those regions and gave a new lease of life to the declining shAkhAs. 9. Although there was always a crowd around him, Sri CaraNar, who always kept his mind engaged in Chandramouleesvara puja and meditation, did never have any anxiety or worry of mind. No paleness of body; no cloudiness or change of color of face; no harshness or annuity of speech; though redness was found in his eye, it was not due to anger, but only the mark of maha purushas. With apparently no sankalpa to do anything, he looked like the sky where the autumnal moon (sharad candra) was shining, 10. Although he involves the people in the good things that are to be done, and involves himself in them, he remains with a controlled mind as one who has never smelled the fruits of an action. No worry such as 'Oh it needs to be done' in any matter; no attachment to anything; no grief or confusion in anything. 11. Like Sri Ramachandra Prabhu, he acts with the purpose of setting an example in the path of dharma that he wants to establish in the world. (It is said in Ramatapani Upanishad, dharma margam caritreNa, jnana margam ca nAmadaH) 12. Since the last four or five years, Sri CaraNar's state looks very different. What strict niyamas were observed in snAna, pAnam, sharira shuddhi, pUjA, dhyAna earlier, were now seen to be indifferent. It is said in Gita that this is a state of brAhmI sthiti (the state of remaining as parabrahman). 13. Just as in Kailash with all its aishvaryas, surrounded by the adhipati of the army of devas and the adhipati of pramada gaNas (viz. Kumaraswamy and GaNanathan), the adhipati of all vidyAs Sri Parameswara is shining, here, in Sri Kamakoti pITham pujya pada Sri Chandrasekhara Saraswathi SwamigaL is shining in the Kanchi kSetra, surrounded by the two yatIndras Sri Jayendra Sarawathi and Sri Vijayendra Sarawathi. Author: Sri JanaardanAnanda Saraswathi (in Sanskrit) Translated by: SriMaTham R. Balakrishna shastri (in Tamil) Source: Maha PeriyavaL - Darisana AnubhavangaL vol. 2, page 221 Publisher: Vanathi Padhippaham Glossary: adhipatiH - a lord, ruler, master, king adhyApakaG - teacher adhyAtmika - relating to Self aishvaryam - supremacy, sovereignty, might, affluence, divine faculties anaucitya - unfitness
Load more

Recommended publications
  • Invaluable Books of Brahmvidya
    INVALUABLE BOOKS OF BRAHMVIDYA VACHANAMRUT AND SWAMI NI VAATO 1 Table of Contents PART 1 - BRAHMVIDYA ......................................................................................................... 6 1.1 The capacity of the human-brain to learn several kinds of knowledge ............................................... 6 1.2 The importance of Brahmvidya (Knowledge of atma) .......................................................................... 7 1.3 The Imporance and the necessity of Brahmvidya .................................................................................. 8 PART 2 - VACHANAMRUT…………..…………………………………...………..…………14 2.1 The aspects of Vachanamrut and the subjects explained therein ....................................................... 15 2.1.1 The aspects of Vachanamrut ......................................................................................................... 15 2.1.2 The topics covered in the Vachanamrut are spiritual, not mundane or worldly………………………………………………………………..………………16 2.2 Essence, secrets, and principle of all the scriptures in Vachanamrut ......................................... 18 2.3 Opinions About The Vachanamrut ................................................................................................. 21 2.3.1 The opinions of the Gunatit Gurus .............................................................................................. 21 2.3.2 The opinions of prominent learned personalities ....................................................................... 22 2.4 The
    [Show full text]
  • YOGA Year 8 Issue 3 March 2019
    Year 8 Issue 3 March 2019 YOGA Membership postage: Rs. 100 119-Mar-Y-coverdraft.indd9-Mar-Y-coverdraft.indd 3 99/03/2019/03/2019 111:02:371:02:37 AAMM Hari Om YOGA is compiled, composed and pub lished by the sannyasin disciples of Swami Satyananda Saraswati for the benefit of all people who seek health, happiness and enlightenment. It contains in- formation about the activities of Bihar School of Yoga, Bihar Yoga Bharati, Yoga Publications Trust and Yoga Research Fellowship. Editor: Swami Gyansiddhi Saraswati Assistant Editor: Swami Yogatirth- GUIDELINES FOR SPIRITUAL LIFE ananda Saraswati YOGA is a monthly magazine. Late Talk a little, sleep a little subscriptions include issues from January to December. Watch your speech. Watch every word. Published by Bihar School of Yoga, Speak no word that is impure or vulgar Ganga Darshan, Fort, Munger, Bihar – 811201. or that can hurt the feelings of another. Speak no word that is disrespectful Printed at Thomson Press India Ltd., Haryana – 121007 and contemptuous. Speak measured and sweet words. Think twice before © Bihar School of Yoga 2019 you speak and thrice before you act. Membership is held on a yearly basis. Please send your requests Health is a state in which one sleeps for application and all correspond- well, is at ease, free from any kind ence to: of dis-ease or uneasiness. Regulate Bihar School of Yoga Ganga Darshan the hours of sleep, which should not Fort, Munger, 811201 be more than six hours when you Bihar, India are in good health. This can even be - A self-addressed, stamped envelope reduced to five hours if one does not must be sent along with enquiries to en- have much physical fatigue or heavy sure a response to your request mental strain.
    [Show full text]
  • Anandamayi Ma
    P> Question arises : here is birth, physical growth, such as a girl, badhu, and various forms like sadhana in the midst of all--what are all these then ? In all changes, 'it is the same self at all times'. That is, in all changes or absence of change, it is the one and the same. Where the question of one, two has no place, what Ma refers to as THAT only, this is Ma, Herself in Herself in the midst of us all! The question of re-birth, or previous birth does not arise. It is self-revealed a play with the appearance of a body through Her own Kheyala. Then what is the objective of sadhana, where attainment, non-attainment, all indeed is the self - It is Her own play with Herself in Her own Kheyala. Just as there is rising, sitting, movement, speaking, etc., of the body, so also the play of sadhana, discourses on abstruse truths, etc., are the same indeed - THAT only. Therefore, what it is being all, the same it is, indeed, without being any -THAT only absolutely. Although a body is here, yet it is not a body-while having all dealings, it transcends all dealings as well. Theravami, 26th March, 1988. Publisher Shree Virajanandji Maharaj Shree Shree Ma Anandamayi Ashram Kankhal9 Hardwar (U.P.) 249408 Printer MANASI PRESS 73 Sisir Bhaduri Sarani Calcutta-700 006 Phone Office 36-4362 Works 35-4312 Book Availble from All Shree Shree Ma Anandamayi and the following concerns: Shri Dipankar Chatterjee Kishore Bhawan 17, R. N. Mukherjee Road, Calcutta.-700 001 Publications Division Shree Shree Anandamayi Charitable Society, 'Matri Mandir' 57/1 Ballygunge Circular Road Calcutta-700 019 Phone 471993 Allied Book Agency 18/A Shyama Charan Dey St., Calcutta-700 073 Phone 31-2594 Mahesh Library 2/1 Shyama Charan Dey St., Calcutta-700 073 'NU LOOK' Royal Cinema Porch Cannought Circus New Delhi-i 10001 Phones 312808, 352358 Sri Madhukar Munshaw "Anand" Post Anandanagar Sheth C.
    [Show full text]
  • The Gita According to GANDHI
    The Gita according to GANDHI The Gospel of Selfless Action OR The Gita according to GANDHI By: Mahadev Desai First Published: August 1946 Printed & Published by: Vivek Jitendrabhai Desai Navajivan Mudranalaya Ahmedabad 380 014 (INDIA) www.mkgandhi.org Page 1 The Gita according to GANDHI Forward The following pages by Mahadev Desai are an ambitious project. It represents his unremitting labours during his prison life in 1933-'34. Every page is evidence of his scholarship and exhaustive study of all he could lay hands upon regarding the Bhagavad Gita, poetically called the Song Celestial by Sir Edwin Arnold. The immediate cause of this labour of love was my translation in Gujarati of the divine book as I understood it. In trying to give a translation of my meaning of the Gita, he found himself writing an original commentary on the Gita. The book might have been published during his lifetime, if I could have made time to go through the manuscript. I read some portions with him, but exigencies of my work had to interrupt the reading. Then followed the imprisonments of August 1942, and his sudden death within six days of our imprisonment. All of his immediate friends decided to give his reverent study of the Gita to the public. He had copies typed for his English friends who were impatient to see the commentary in print. And Pyarelal, who was collaborator with Mahadev Desai for many years, went through the whole manuscript and undertook to perform the difficult task of proof reading. Hence this publication. Frankly, I do not pretend to any scholarship.
    [Show full text]
  • Satsang Diksha English
    A Chapter of the Akshar-Purushottam Samhita SATSANG DIKSHA ENGLISH Pragat Brahmaswarup Mahant Swami Maharaj ‘Agna and upasana are two wings. Do not let go of them. A Shastra Explaining the Principles of Then Akshardham can be easily reached. Agna and Upasana as Revealed by There is no doubt in that.’ Parabrahman Bhagwan Swaminarayan - Aksharbrahman Shri Gunatitanand Swami Author Pragat Brahmaswarup Mahant Swami Maharaj Shri Swaminarayano Vijayate Brahmaswarup Bhagatji Maharaj Brahmaswarup Shastriji Maharaj Brahmaswarup Yogiji Maharaj Brahmaswarup Pramukh Swami Maharaj Bhagwan Swaminarayan and Aksharbrahman Gunatitanand Swami (Shri Akshar-Purushottam Maharaj) Shri Swaminarayano Vijayate Brahmaswarup Bhagatji Maharaj Brahmaswarup Shastriji Maharaj Brahmaswarup Yogiji Maharaj Brahmaswarup Pramukh Swami Maharaj Bhagwan Swaminarayan and Aksharbrahman Gunatitanand Swami (Shri Akshar-Purushottam Maharaj) A Chapter of the Akshar-Purushottam Samhita SATSANG DIKSHA A Shastra Explaining the Principles of Agna and Upasana as Revealed by Parabrahman Bhagwan Swaminarayan Author: Pragat Brahmaswarup Mahant Swami Maharaj Sanskrit Verses: Mahamahopadhyay Sadhu Bhadreshdas English Translation: BAPS Sadhus Swaminarayan Aksharpith Ahmedabad Publisher’s Note Under the auspices of the Pramukh Swami Maharaj Centenary Celebrations (1921–2021), we take great pleasure and pride in presenting the ‘Satsang Diksha’ shastra authored by Pragat Brahmaswarup Mahant Swami Maharaj. Bhagwan Swaminaryan nourished and fostered the timeless traditions of Hinduism through his contribution of a unique, novel philosophy called Akshar- Purushottam Darshan. In so doing, he introduced a new spiritual pathway to ultimate moksha for countless souls. In his moral and spiritual teachings, called the Shikshapatri and Vachanamrut, Bhagwan viii Satsang Diksha Swaminarayan provides a detailed guide of spiritual sadhanas for the experience of happiness through moral behaviour, social dealings and knowledge.
    [Show full text]
  • Homeokinetic Mind and Equanimity (Sthita-Prajnata)
    1 Homeokinetic Mind: Equanimity (Sthita-Prajnaa) and Self-Renewal Vinod D Deshmukh, MD PhD [email protected] Abstract Homeokinetics is an extension of the concept of homeostasis. „Homeo‟ means the same; „stasis‟ means a steady state and „kinetic‟ means a dynamic movement. Homeostasis is defined as a tendency toward a relatively stable internal environment in organisms through interacting physiological processes. It implies maintenance of an internal steady state of an organism by means of self-regulation. It also includes a stable psychological condition of an individual with respect to opponent psychodynamic forces like drives, desires, emotions, and motivations. Homeokinetics emphasizes a tendency toward relatively stable rate of change of internal environment of an organism and its mental activity. Organisms, including humans, are complex self-organizing systems, which are governed by thermodynamic principles with transportation of molecules, energy, and information across its biophysical and cognitive border to maintain their functional form, self-integrity, and behavior. A river represents a typical homeokinetic system. It is not static but a dynamic process. It consists of ever-fluctuating water molecules, „atomisms‟ at one level of observation, and a collective and continuous form, „continuum‟ at another. The river is both, ever-new, and ever-the-same, depending on one‟s perspective. Most of the complex living systems, like organism, mind, and society, are homeokinetically organized in a nested hierarchy. The mind (Antah-karana) in Vedanta is considered to be the internal organ of action (Karma), cognition (Jnaana), and experience (Bhoga). It includes four hierarchical components: sense of self with intentionality (Aham-bhava), memory (Chitta), discriminating intelligence (Buddhi), and thought-emotion (Manas).
    [Show full text]
  • Indian Council of Astrological Sciences (Regd.), Chennai © 2016
    Indian Council of Astrological Sciences (Regd.), Chennai © 2016 ICAS (Regd.), Chennai. All rights reserved. Draft Syllabus – Release 2 1 Indian Council of Astrological Sciences (Regd.), Chennai GENERAL VAASTU Topic : 1 Introduction Topic : 4 Classification of Vaastu . What is Vaastu ? . 4 types of Vaastu : . Philosophy of Vaastu Devalaya Vaastu (Temples) Manushyalaya Vaastu (Residential Buildings) Topic : 2 Relevance of Vaastu Jala Shodana Vaastu (Water Sources) . Rationale of Vaastu - Scientific Background Bhugarbha Vaastu (Mining & Excavation) . Relevance of Vaastu in modern times . Limitations of Vaastu . 4 types of Structures in Vaastu : . Qualifications of a Vaastu Practitioner Residential Buildings (Common People) . Sages Views on Vaastu Royal Palaces (Kings & Royal people) . 4 Categories of Vaastu Expertise: Public Utility Structures Sthapati (for Layout & Designing) (Parks, Bridges, Ports, Reservoirs) Sutragraahi (for Supervision) Religious Structures (Temples) Takshaka (for refining the constn. materials) Vardhaki (for wood & material work) . 3 Dimensions of Vaastu : Dik (Direction) Topic : 3 History of Vaastu Desha (Space) . Vedic Origin of Vaastu Kaala (Time) . Vaastu in Vedas & Upanishads 4th Dimension : Karma (Causation) . Vaastu in Puranas & Ithihasas . 18 Acharyas & their Contributions Topic : 5 Measurements . 18 Important ancient treatises of Vaastu : . Classical units of Measurements Brihat Samhita . Modern units of Measurements Maayamatam . Conversion of units Manasaara Samaraangana Sutradhara Vishwakarma Prakash Manushyalaya Chandrika Griha Sutram Artha Shastra Padma Samhita Shilpa Ratna Vaastu Raja Vallabha Aparaajita Pratcha Dipaarpana Shilpa Ratna Griha Chitravali Shilpa Vidya Saaravali Vaastu Vidya Vaastu Ratnakara Vaastu Saukyam . Growth of Vaastu © 2016 ICAS (Regd.), Chennai. All rights reserved. Draft Syllabus – Release 2 2 Indian Council of Astrological Sciences (Regd.), Chennai FUNDAMENTALS OF VAASTU Topic : 1 Energy Pattern in Vaastu Topic : 5 Vaastu Purusha Mandala .
    [Show full text]
  • Witchcraft, Religious Transformation, and Hindu Nationalism in Rural Central India
    University of London The London School of Economics and Political Science Department of Anthropology Witchcraft, Religious Transformation, and Hindu Nationalism in Rural Central India Amit A. Desai Thesis submitted for the degree of Doctor of Philosophy 2007 UMI Number: U615660 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Dissertation Publishing UMI U615660 Published by ProQuest LLC 2014. Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 Abstract This thesis is an anthropological exploration of the connections between witchcraft, religious transformation, and Hindu nationalism in a village in an Adivasi (or ‘tribal’) area of eastern Maharashtra, India. It argues that the appeal of Hindu nationalism in India today cannot be understood without reference to processes of religious and social transformation that are also taking place at the local level. The thesis demonstrates how changing village composition in terms of caste, together with an increased State presence and particular view of modernity, have led to difficulties in satisfactorily curing attacks of witchcraft and magic. Consequently, many people in the village and wider area have begun to look for lasting solutions to these problems in new ways.
    [Show full text]
  • Sadhus in Democratic Politics in Late 20 Th Century India
    "WHEN THE SAINTS GO MARCHING IN" Sadhus in Democratic Politics in Late 20 th Century India MASSACHUSETTS INSTITUTE by OF TECHNOLOGY JUL 1 6 2009 Rajesh Pradhan S.M.Arch.S. Architecture & M.C.P. City Planning LIBRARIES Massachusetts Institute of Technology, 1989 SUBMITTED TO THE DEPARTMENT OF POLITICAL SCIENCE IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN POLITICAL SCIENCE AT THE MASSACHUSETTS INSTITUTE OF TECHNOLOGY FEBRUARY 2009 ©2009 Rajesh Pradhan. All rights reserved. The author hereby grants to MIT permission to reproduce and to distribute publicly paper and electronic copies of this thesis document in whole or in part in any medium now known or hereafter created. ARCHNES Signature of Author: SDep ment of Political Science / ,,ebTer 21, 2008 Certified by: .................... ........ .................. Melissa Nobles Associate Irofessor of Political Science Thesis Supervisor Accepted by:.. ..................................... Roger Petersen Associate Professor of Political Science Chair, Graduate Program Committee "WHEN THE SAINTS GO MARCHING IN" Sadhus in Democratic Politics in Late 20 th Century India by Rajesh Pradhan Submitted to the Department of Political Science on October 21, 2008 in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in Political Science Supervised by Melissa Nobles, Associate Professor of Political Science ABSTRACT This empirical study examines the political significance of religious leaders-known commonly as sadhus-in a huge and mature democracy like India. During the late '80s and the '90s, a flurry of sadhu activism coincided with the dramatic rise of a previously insignificant political party, the Bhartiya JanataParty (BJP). As a conservative Hindu nationalist party, the BJP allied with many sadhus, came to power at the center and in many states, breaking the monopoly that the relatively secular Congress party had held for more than four decades.
    [Show full text]
  • 369Satsang Vihar__1___English.Pdf
    Shri Gunatitanand Swami Bhagwan Shri Swaminarayan Shri Akshar Purushottam Maharaj Brahmaswarup Brahmaswarup Brahmaswarup Shri Bhagatji Maharaj Shri Shastriji Maharaj Shri Yogiji Maharaj Brahmaswarup Pragat Brahmaswarup Shri Pramukh Swami Maharaj Shri Mahant Swami Maharaj An Introductory Study Programme of BAPS Swaminarayan Hinduism for Children Part 1 S����������� A��������� Ahmedabad Satsang Vihar - 1 ‡ 1 Satsang Vihar, Part-1 (English Edition) (An Introductory Study Programme of BAPS Swaminarayan Hinduism for Children) Blessing: His Holiness Pramukh Swami Maharaj Inspirer: His Holiness Mahant Swami Maharaj Presented by: Children's Activities Central Office BAPS Swaminarayan Sanstha Shahibaug, Ahmedabad - 380 004, Gujarat, India Illustrations by: Ranjitsinh (Meghavi) Coloured by: Sanjeev Mishra (BAPS Design Studio) 5th Edition: February, 2019 Copies: 5,000 (Total: 26,000) Price: ` 60/- ISBN: 978-81-7526-358-1 Copyright: © Swaminarayan Aksharpith All rights reserved. No part of this book may be used or reproduced in any form or by any means without permission in writing from the publisher, except for brief quotations embodied in reviews and articles. Published & Printed by Swaminarayan Aksharpith Shahibaug Road, Ahmedabad-4 Gujarat, India. Websites: www.baps.org | http://kids.baps.org 2 ‡ Satsang Vihar - 1 LET US FLY TO AKSHARDHAM Look at those birds, high up in the sky. Seeing them we wish we could fl y, soar above the whole world and see all the things on this colourful globe. “If only,” we think, “God had given us wings!” The truth is, he has! He has given us two wings – not ones quite like the birds, but real strong wings nonetheless. He has given us the wings of agna and upasana so that we may fl y.
    [Show full text]
  • Gandhi and Religious Conversion by Himanshu Sekhar Mishra
    Himanshu Sekhar Mishra PhD Scholar Jawaharlal Nehru University New Delhi [email protected] GANDHI AND RELIGIOUS CONVERSION In a time, when the complex and emotionally charged issue like conversion has been exploited by fundamentalists, confused by liberals, not being comprehended by many what all the fuss is about, revisiting Gandhi’s view on conversion is in itself a great significance so far as India’s multi cultural and pluri-religious society is concerned. Gandhi’s views on religious conversion are being characterized by communal harmony. His definition of conversion means a definite giving up of the evil of the world, adaptation of all the good of the new and a scrupulous avoidance of everything evil in the new. Conversion should, therefore, mean a life of greater dedication to one’s own country, greater surrender to God and greater self purification. For him, conversion is a heart process known only to and by God. It must be left to itself…. Those who believe in it have a perfect right to follow their own course without let or hindrance, so long as it is kept within proper limit. In this sense, he was not against right to conversion (convert’s right). But he was against right to conversion so far as it means missionary right to convert people. He was against such conversion since it leads to mutual decrying of rival faiths which gives rise to mutual hatred. This is why, he was against any kind of propagation. To him, propagation of religion is nothing but the negation of toleration and the best way of dealing with such propaganda is to publicly condemn it.
    [Show full text]
  • Fundamental Concepts of Hinduism
    Fundamental Concepts of Hinduism My Salutations to all Devas-Rishis-Pithrus OM DEDICATED TO LORD YAMA, MARKANDEYA, NACHIKETAS, SAVITRI AND NANDI, THE ETERNAL ATTENDANT OF LORD SIVA, WHO HAVE ALL UNRAVELLED THE MYSTERIES OF THE LIFE BEYOND DEATH OM "Hinduism is not just a faith. It is the union of reason and intuition that cannot be defined but is only to be experienced” - Dr. Sarvepalli Radhakrishnan (1888-1975) ॐ अञानतिमिरा्ध्य ञाना्जनशलाकया । चषुु्िीमलिं यॳन ि्िॴ रीगरवॳु निः ॥ om ajnana-timirandasya jnananjnana salakaya caksur unmilitam yena tasmai sri gurave namah “I offer my most humble obeisance to my spiritual master who has opened my eyes which were blinded by ignorance with the light of knowledge.: [FOR PRIVATE CIRCULATION] 1 INTRODUCTION The Information on this article “Fundamental Concepts of Hinduism” furnished here in is compiled from various mail friends, internet sites and elders who have knowledge on this subject. The documents referred in the net sites are quoted as told but not gone through by me for their authencity. Every effort has been taken not to leave essential points but to make the reading informative and interesting. Since the subject matter is lengthy and it could not be confined in one or two postings - it may appear lengthy. Hindu Dharma says, “To lead a peaceful life, one must follow the Sastras which are the rules of the almighty that cannot be changed by passage of time(i.e.kruta,thretha,dwapara&kali yuga).The almighty says, “Shruthi smrithi mamaivaagya yaasthaam ullangya varthathe | Aagya chhedi mamadhrrohi math bhaktopi na vaishnavahah||” Which means,vedas and sastras are my commands and one who surpasses these rules have breaken my laws and cannot be considered as my bhakta or a vaishnava.
    [Show full text]