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 7: | Line 7: | ||
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> | 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> | ||
== Swaminarayan and Caste == | |||
Some scholars have cited excerpts from Swaminarayan sect literature, such as the [[Shikshapatri]], to criticize Swaminarayan as supporting caste discrimination.{{sfn|Parikh|2016|p=106}} Other scholars and the followers of the Swaminarayan sect dispute these criticisms, stating such criticism to be unsupported by the history and context of those statements.{{sfn|Mangalnidhidas|2016|p=122–126}}{{sfn|Parikh|2016|p=105–107}}{{sfn|Williams|2001|p=169–173}} They argue that overall, Swaminarayan’s followers, practices and teachings helped reduce the oppressive nature of caste-based customs prevalent in that era and drew individuals of lower strata towards the Swaminarayan sect. | |||
Revision as of 22:05, 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]
Swaminarayan and Caste
Some scholars have cited excerpts from Swaminarayan sect literature, such as the Shikshapatri, to criticize Swaminarayan as supporting caste discrimination.[6] Other scholars and the followers of the Swaminarayan sect dispute these criticisms, stating such criticism to be unsupported by the history and context of those statements.[7][8][9] They argue that overall, Swaminarayan’s followers, practices and teachings helped reduce the oppressive nature of caste-based customs prevalent in that era and drew individuals of lower strata towards the Swaminarayan sect.
- ↑ 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) - ↑ Parikh 2016, p. 106.
- ↑ Mangalnidhidas 2016, p. 122–126.
- ↑ Parikh 2016, p. 105–107.
- ↑ Williams 2001, p. 169–173.