Spirit Centers - From Guru to God

by Suma Varughese

One of the fastest growing religious movements in India, the Swaminarayan Sampradaya tempers spectacular festivals with an unquestioning life of faith

In the closing months of 1995, the blasé city of Bombay was shaken awake by a spiritual festival of massive proportions. For over 37 days—from end November to end December—100-odd acres of derelict land in downtown Chembur was transformed into an enchanting fairyland. Intricate archways, elaborate models of temples and massive art pieces in cane, jute and bamboo recreated a breathtaking vista of India culture.

Within the grounds, interactive media, dioramas, panoramic scenes and 3-D exhibits vividly highlighted the festival theme of a beautiful, borderless world. Spirituality doesn't interest Bombayites unless conveyed in style. Which is why the sophisticated aesthetics and ambitious dimensions of this festival impressed them.

As for the seamless logistics of organizing such a mega event, even corporate Bombay went rushing to pick up a few tips. Normally, spirituality exists in different dimension from uptown hip Bombay. This event bridged the gap by conveying the best of Indian tradition in an attractive and contemporary fashion. The name of the organizers became a new mantra: Swaminarayan.

Earlier, in August 1995, London dailies had marveled at the execution and the logistics of a fully traditional Hindu temple, the first of its kind outside India. Around 2,820 tonnes of Bulgarian limestone and 2,000 tonnes of Italian Carrara marble were shipped to India, craved and sculpted by sthapitas, and shipped back to London. The finished piece, an intricately sculpted elegant structure in cream marble, received unqualified praise. The Sunday Telegraph called it the "most remarkable London monument of the late 20th century".

The name behind this effort: Swaminarayan. And then there's Akshardham. Built to commemorate the centenary of one of its erstwhile spiritual heads, Yogiji Maharaj, Akshardham is a stunning monument to the religion's founder, Lord Swaminarayan. Situated about 25 km from Ahmedabad, in Gandhinagar, the scope of this venture recalls the splendor of Mughal architecture. The questions beg themselves. What is this organization, with a penchant for the spectacular, all about? Where did it appear from? How did it laminate a 5,000-year-old tradition with such contemporary sheen?

Integration of the past with the present, constant acceptance of and adaptation to circumstances are, of course, the distinguishing marks of Indian civilization, and the reason for its survival. Even so, this particular organization's ease in straddling the two is noteworthy. Perhaps the credit goes to the pragmatism of the Gujarati, who constitutes almost the entire organization, for the movement originated in Gujarat, and has remained largely true to its roots.

While its ascetics embrace the vow of poverty, money generates a healthy respect among followers. Despite its close adherence to Vedic tenets crossing the seven seas is not polluting. The sampradaya is richly cross-fertilized by followers from East Africa the UK, the USA and the Middle East—in short wherever the enterprizing Gujarati (one of the most successful business communities in India) went in search of business. Pujas (ritualistic worship), temples and pilgrimages, the paraphernalia of bhakti (devotion), co-exist with spectacular festivals, personality development, karate and computer classes. The ascetics wear unstitched saffron and embrace what one may consider archaic rules prohibiting them from looking at or talking to women.

Many are graduates from IITs, IIMs and even Cambridge. Such assurance of bearing is partly responsible for its popularity. Raymond Brady Williams, professor of religion, Wabash College, Cambridge, writes in his book, A New Face of Hinduism: the Swaminarayan Religion, that it is one of the fastest growing Hindu movement in the subcontinent. Williams was referring to the Swaminarayan Sampardaya as a whole.

The group we are concerned with a breakaway from the parent organization, called the Bochasanwasi Sri Akshar Purushottam Sanstha (BAPS). But Williams' observation applies more acutely to the BAPS. It has over a million members all over the world, 350 temples, 1,100 centers, 1,700 youth forums, 2,300 child forums, 625 centers for women and a network of socially relevant activities. These include educational projects, medical camps and subsidized medicare. Other initiatives include dowry free marriages, well-recharging, de-addiction drives and disaster management.

The momentum keeps increasing. Another Akshardham is being planned in Nairobi and New Delhi. Temples like the one in London are coming up in Chicago and Nairobi. By Indian standards, the Swaminarayan faith is new, only 200 years old. Its greater concern for social up-lift, considerable relaxation of the caste system, and the relative sincerity with which it is practiced can all be attributed to its newness.

But the movement's life force lies in its overwhelming devotion to the guru. The Swaminarayan faith is cast in the classic Vaishnava bhakti mould. Salvation is through the worship of God in human form; the modes include rituals, prayer, pilgrimages, and above all surrender. Among the BAPS, the focus on avatars is further strengthened by the belief that Swaminarayan, the founder, is Parabrahman (the ultimate reality, Godhead).

Furthermore, it is believed that he had promised to always be present to his followers in the person of his successors. Each spiritual head, therefore, is the abode of God. It is impossible to miss the fervent devotion directed towards the present spiritual head of BAPS, Pramukh Swami Maharaj." There was much excitement in the BAPS' temple at Dadar, Mumbai. Pramukh Swami was here, back from a long trip to Nairobi, and the devotees were eager for darshan.

Swamishri or Swamibapa, as he is referred to, was expected at the temple to pay his respects to the deities. While images of Radha, Krishna, Hanuman and Ganesha appear within the temple pride of place is given to Lord Swaminarayan, always portrayed in resplendent clothes, and his perfect devotee, Gunatitanand Swami. As the tiny temple bulges with devotees, the men sitting in front, the women well at the back and the sadhus immediately in front of the deities, Pramukh Swami Maharaj walks in. He is a slightly pudgy 75-year-old. Despite a bypass operation four months ago in America, he looks tranquil.

The crowds greet him with folded hands. A few boys cry "Pramukh Swami ki Jai" but are hastily silenced by their parents. Upstairs, Pramukh Swami gives a small discourse, beginning with a ritual veneration of the line of spiritual heads starting from Swaminarayan. He stops after mentioning his predecessor, Yogiji Maharaj, but the crowd roars: "Pramukh Swami Ki Jai!" He takes the acclaim in his stride, moving on impassively to an address on God's indiscriminate regard for rich and poor.

"A poor man's house may be small and unfurnished but God takes even greater pleasure from a visit there than to a rich man's house," he tells his devotees. The message may have been a mild reproof to one of the devotees from Nairobi who had just addressed the crowd on his handsome donation for the forthcoming temple.

Earlier, during a discourse by a sadhu, Pramukh Swami saton his richly decorated armchair, intently reading a letter. This is one of his ways of keeping in touch with his flock. They write to him, and he writes back. The BAPS proudly notes that he has written 4,35,000 letters and visited over 2,50,000 homes. His concentration on the task is unremitting. Never once does he lift his eyes from the pages, until the swami stops the discourse and approaches him. With that same air of attention, he then turns upon the subject under discussion.

Is he God-realized? How hard it is to tell. All you can say is that there is a total lack of self-consciousness, a complete genuineness and focus on the moment. Kalpesh Bhatt, a young computer engineer who chucked a lucrative job in the USA to take up an honorary job with the group, recalls what brought him within the flock. As a youngster living in the vicinity, he often spent time with the sadhus.

One summer, he was asked to accompany Pramukh Swami on one of his rural visits. Seizing the opportunity for a holiday, he went along, only to discover that the holiday required him to sweep the place, cut vegetables, and do other menial work. Weary of the slog, Bhatt and his friend conspired to sneak away. However, unable to procure any tickets, they returned.

"When I came back," he recalls, "Pramukh Swami looked at me and smiled. Although all he said was `Jai Swaminarayan', I felt he knew everything. At that point I told myself that I shouldn't cheat this man." Even others devotees attribute Pramukh Swami with omniscience. Since sadhus are not allowed to meet or talk to women, female devotees to not have direct access to him.

Nevertheless, says 23-year-old Meghna, a computer student: "I don't feel deprived. When in trouble, I close my eyes, remember him and the problem disappears." There is a singular sincerity about the devotees of this faith. For those actively involved, Swaminarayan is a living faith, untouched by the cynicism or indifference that overtakes inheritors of older faiths, who lack a direct relationship with it.

Devotees attribute this to the devotion, large-heartedness and humility of the sadhus and, above all, Pramukh Swami himself. "These are really true saints," exclaims entrepreneur Tushar Bambhatt. "They don't touch money or women. They are so open hearted and friendly, I fell in love with them!"

The temple complex in Ahmedabad, the group's headquarters, is vast. The architecture, one again, is filigreed pink sandstone. Frantic construction is on, signs of the movement's growing size. The complex houses a bookshop, a printing press, offices, accommodation for the sadhus, dining halls and a gues house. There is also a hospital offering subsidized medical care, plus the headquarters for child, youth and women activities. Women constitute 60 per cent of the fellowship.

This is ironic, for if there is anything that you would dispute about the movement, it is the injunction that the sadhus observe eight-fold celibacy. This forbids any contact, including speech, with women. The rule can only be relaxed in matters of life or death. Women sit well at the back at all function and gatherings. They don't approach any area likely to have sadhus.

If there is an inadvertent meeting, either the sadhu or the woman backs away hastily, eyes to the ground. As a woman, I had no access to the sadhus and had to be content with written answers to my questions. Everywhere, I had to keep an eye open to ensure that no ascetic crossed my path or I his. Used to discoursing freely with members of the opposite sex, it was a novel experience to see myself cast in the role of a Mata Hari, out to ensnare unwary adepts.

"But that's not the reason for the injunction," protests Ritesh Gadhia. A former alumni of IIM Ahmedabad, Gadhia is an aspiring sadhu. He explains that during Swaminarayan's ministry in the 18th Century, many ascetics and spiritual leaders abused their positions to molest women. The injunction is for the protection of women rather than the reverse.

Adds Vivekjivandas Swami: "The motive for observing celibacy is self-discipline and elevation, not harming or breeding aversion for women." This may be true but it reinforces the society's existing tendency to marginalize them. But the women express no resentment. Neeta Shah is deputy general manager in a public sector company. She is also one of the chief organizers of the women's wing. Gentle and enthusiastic, she brushes away all apprehensions of mariginalization.

"The non-interference of the swamis has given us an opportunity to learn to do everything ourselves," she says. "Even a five-year-old girl knows how to manage and organize an assembly." The women's center buzzes with activity. The youth center is convening a meeting in one room, while tiny tots of five and below have their own assembly. In another room, women are busy sorting out answers to a mandatory bi-annual examination on spirituality. Women are responsible for correcting, grading and allotting certificates.

The process is computerized to make sense of the thousands of entries. Most activities are planned by the Ahmedabad headquarters and intimated to other centers. The center is currently organizing a six-month self-development program that includes effective communication and learning. Family harmony is the specific mission assigned by Prakukh Swami, who initiated the concept of the ghar sabha. Members of the family are required to sit together for at least half-an-hour every evening, exchange news of the day, resolve contentious issues, and have fun.

A striking aspect about the group is its relentless focus on social activity. The movement calls itself a socio-spiritual organization and takes as its motto Pramukh Swami's oft-quoted statement: "In the joy of other lies our own. In the progress of others rests our own. In the good of others is our own." This interface between individual and collective welfare is akin to Buddhist philosophy and is somewhat unusual in a Hindu organization that traditionally highlights individual transformation.

The group's activities are wide ranging. At the Ahmedabad temple, the adjoining hospital was conducting a free blood pressure, ECG and diabetes camp. All visitor were given tests while doctors analysed the patient. Educational activities include schools in London, Gondal, Ahmedabad, aids for many other schools, and a range of hostels for young college students. We went to one such hostel, situated in the university town of Vidyanagar, two hours from Ahmedabad. Beautifully neat and clean as with all their properties, the place is verdant with greenery.

The spacious six-acre campus accommodates three residential buildings for 375 students, an administration block, a sant nivas for the 16 sadhus who administer the place, a large temple, a dining hall and a book shop. Women are conspicuous by their absence, though they are allowed to come as far as the temple. I am asked to sit at the reception, where I am sent students to be interviewed. One such is Chinti Dave, a final year engineering student at BVM engineering college.

He waxes eloquent on the campus which is the best in Vidyanagar: "We get all luxuries like hot water, uninterrupted power supply, and spacious rooms. And the saints give us good guidance." Student are introduced to a range of activities such as karate, quizzes, debates and music classes. Participation in the administration is encouraged. There is regular arati and nightly discourses. This exposure to religious thought and close contact with sadhus makes the campuses a prime recruitment spot for future ascetics.

The Vidyanagar campus, among eight hostels in Gujarat and one in Maharashtra, has alone provided 60 sadhus to the organization. Charges here are lower than at other similar institutions, with a monthly food bill of Rs 750 and boarding of Rs 1,200. The food consists of chappatis, rice, curd, dal, two vegetables and a tall glass of buttermilk.

The BAPS record for relief work is remarkable. Largely centred around Gujarat, BAPS had a large contribution in rehabilitating Latur quake victims. The cyclone that ripped through Kandla port last year, also prompted speedy relief measures by the group. Currently BAPS is rebuilding 10 schools within the cyclone-affected region. The prime movers of the relief measures are the sadhus and youth volunteers.

The accent on social work dates back to the founder of the faith, Sahajanand Swami (later called Swaminarayan), himself a social reformer. Born in Chapaiya in northern India on April 3, 1781, he was called Ghanshyam, Swaminarayan annals credit him with a miraculous youth, the highlight of which was his leaving home at age 11 to wander through India.

His rigorous penance and pilgrimages included a trek to the snowbound Mansarovar lake, clad only in loincloth. There is a whole section in the exhibition are of Akshardham relating his perilous journeys through India. It was in the South that he developed his philosophy, based on the Vishishtadvaita (qualified nondualism) of Ramanujacharya.

Seven years and 13,000 km later, he arrived in Kathiawad, Gujarat and joined the ashram of Ramanand Swami where he was renamed Swami Sahajanand. In time, he was chosen to succeed the latter. Among the social reforms he implemented was stopping animal sacrifices and relaxing caste structure by allowing entry to all members.

There remain some caste distinctions: the sadhus are supposed to eat food cooked only by brahmins. Harijans are also not meant to eat in the temple premises. However, such rules are apparently only on paper. Swami Sahahanand also succeeded in putting a stop to sati and female foeticide. He offered to pay the dowry of any girl if her parents could not. He also furthered the cause of education both among men and women, by setting up schools for both sexes.

The essence of Swami Sahajanand's philosophy revolved around the existence of five eternal entities: jiva (self), ishwara (deities), maya (flux), akshar (abode of God) and purushottam or parabrahaman (the supreme person). Of these, only the last is the ultimate reality that causes the existence of the rest. Within the group, akshar is seen as the perfect devotee who, according to Swaminarayan, would be his abode in life after life. Each spiritual head in turn becomes the abode of the Lord, hence worthy of worship.

It was on the point of the right of the akshar to be worthy of worship that the rifts occurred. The original group does not install the icon of the akshar, unlike the BAPS which installs the image of Gunatitanand Swami. This gave rise to the BAPS name—Akshar Purushottam Sanstha. A new religion, the Swaminarayan faith included the Vedas, the Gita, and the Srimad Bhagvatam as scriptures.

But it also bequeathed its own doctrines: the Shikshapatri and the Vachinam Amritam. Renunciates have a rigorous code of conduct, comprising five vows: nishkam (ego-lessness), niswad (beyond taste) nissneh (non-attachment). The devotees have their vows, such as vegetarianism, not to take intoxicants, not to commit adultery, not to steal or defile oneself or others.

Such is the weightage given to these injunctions that serious devotees go to any length to obey them. Bambhatt, for instance, travels all other the world, but remains true to his vegetarian vow. Bambhatt has tried to solve this problem by opening a restaurant in Ahmedabad called Ras Bas. Serving pure vegetarian food, the staff conducts pujas and food is offered to Lord Swaminarayan before serving. Says Bhupendra Solanki: "We feel that God and our guru are watching us every moment, therefore our concept is not commercial."

With such spiritual guides on call, can one wonder that the organization prospers?