No edit summary Tags: Visual edit Mobile edit Mobile web edit Advanced mobile edit |
No edit summary Tags: Visual edit Mobile edit Mobile web edit Advanced mobile edit |
||
| Line 1: | Line 1: | ||
'''Criticism of the [[Swaminarayan Sampraday|Swaminarayan sect]]''' has focused on various aspects of its religious beliefs and practices. These include objections to the worship of [[Swaminarayan|Sahajanand Swami]] as God and debates concerning the sect's interpretation and promotion of [[ahimsa]] (non-violence).<ref>{{Cite journal |last=Rudert |first=Angela |date=2004-05-11 |title=Inherent Faith and Negotiated Power: Swaminarayan Women in the United States |url=https://ecommons.cornell.edu/handle/1813/106 |publisher=Cornell University |language=en}}</ref> | '''Criticism of the [[Swaminarayan Sampraday|Swaminarayan sect]]''' has focused on various aspects of its religious beliefs and practices. These include objections to the worship of [[Swaminarayan|Sahajanand Swami]] as God and debates concerning the sect's interpretation | ||
== Early criticism == | |||
Several years after the establishment of the sect, the 19th-century Hindu reformer [[Dayananda Saraswati]] questioned the acceptance of Sahajanand Swami aka Swaminarayan as God in the sect.<ref name="Narayan1992">{{Cite book|last=Narayan|first=Kirin|title=Storytellers, saints and scoundrels : folk narrative in Hindu religious teaching|publisher=Motilal Banarsidass|year=1992|isbn=8120808908|location=New Delhi|pages=141–143|oclc=320229511}}</ref> In the view of Dayananda, it was a historical fact that Sahajanand decked himself out as Narayan to gain disciples. He was disapproving towards the idea that visions of Swaminarayan could establish a path to attaining perfection. Accused of deviating from the [[Veda|Vedas]], his followers were criticised by Dayanand for the illegal collection of wealth and the "practice of frauds and tricks."<ref>{{Cite book|last=Narayan, Kirin.|title=Storytellers, saints and scoundrels : folk narrative in Hindu religious teaching|date=1992|publisher=Motilal Banarsidass|isbn=8120808908|location=New Delhi|pages=143|oclc=320229511}}</ref> | |||
Swaminarayan was criticized for receiving large gifts from his followers after renouncing the world and assuming leadership of the fellowship.{{sfn|Williams|2001|p=81}} Swaminarayan responded that he accepts gifts because "it was appropriate for the person to give" and to satisfy the devotion of his followers but he did not seek it out of personal desire.{{sfn|Williams|2001|p=19}} | |||
promotion of [[ahimsa]] (non-violence).<ref>{{Cite journal |last=Rudert |first=Angela |date=2004-05-11 |title=Inherent Faith and Negotiated Power: Swaminarayan Women in the United States |url=https://ecommons.cornell.edu/handle/1813/106 |publisher=Cornell University |language=en}}</ref> | |||
Revision as of 22:04, 9 November 2026
Criticism of the Swaminarayan sect has focused on various aspects of its religious beliefs and practices. These include objections to the worship of Sahajanand Swami as God and debates concerning the sect's interpretation
Early criticism
Several years after the establishment of the sect, the 19th-century Hindu reformer Dayananda Saraswati questioned the acceptance of Sahajanand Swami aka Swaminarayan as God in the sect.[1] In the view of Dayananda, it was a historical fact that Sahajanand decked himself out as Narayan to gain disciples. He was disapproving towards the idea that visions of Swaminarayan could establish a path to attaining perfection. Accused of deviating from the Vedas, his followers were criticised by Dayanand for the illegal collection of wealth and the "practice of frauds and tricks."[2]
Swaminarayan was criticized for receiving large gifts from his followers after renouncing the world and assuming leadership of the fellowship.[3] Swaminarayan responded that he accepts gifts because "it was appropriate for the person to give" and to satisfy the devotion of his followers but he did not seek it out of personal desire.[4]
promotion of ahimsa (non-violence).[5]
- ↑ Narayan, Kirin (1992). Storytellers, saints and scoundrels : folk narrative in Hindu religious teaching. New Delhi: Motilal Banarsidass. pp. 141–143. ISBN 8120808908. OCLC 320229511.
- ↑ Narayan, Kirin. (1992). Storytellers, saints and scoundrels : folk narrative in Hindu religious teaching. New Delhi: Motilal Banarsidass. p. 143. ISBN 8120808908. OCLC 320229511.
- ↑ Williams 2001, p. 81.
- ↑ Williams 2001, p. 19.
- ↑ Rudert, Angela (2004-05-11). "Inherent Faith and Negotiated Power: Swaminarayan Women in the United States". Cornell University.
{{cite journal}}: Cite journal requires|journal=(help)