Swadhyay Parivar

The Swadhyay Parivar is a devotional movement based in Maharashtra, India. It claims to have over 50,000 kendra locations and 6,000,000 followers in India, Portugal, USA, UK, Canada, and the Middle East who carry out various activities of self-development, devotional activities and social awareness activities around the world. [1]

Swadhyay means study of self for a spiritual quest.

Pandurang Shastri Athavale (1920-2003) was the originator of this movement that promotes a particular interpretation and reading of the Vedic scriptures like Bhagavad Gita, Vedas and the Upanishads. His followers are still active with missionary work. For his efforts he was awarded the Templeton Prize in 1997, the Ramon Magsaysay Award for Community Leadership and India's second highest civilian honour, the Padma Vibhushan in 1999.[2]

History

In his early twenties, Athavale began to deliver discourses on the Bhagavad Gita in Mumbai, India. He argued that both liberal welfare centric approach and socialism were incapable of bridging gap between rich and needy. Even every form of charity results in eradication of human dignity and sense of self-worth. The differences between human beings can be eliminated only by taking principles of Bhagavad Gita to grassroots levels. So he started Swadhyay Movement, in 1954.[3]

Overview

Swadhyay literally means the study, knowledge, and discovery of the self. According to proponents, it is a "journey to work out a unity in a multiverse of cultures and world views, of harmonizing the self with a network of relationships, of creating and maintaining vital connections between self, society, and God, of knowing and enriching human action with sacredness."[4] The understanding of an in-dwelling God imbibed into Swadhyayees (practitioners of Swadhyay) by Athavale is claimed to motivate them towards true expression of devotion (Bhakti).[4]

Athavale introduced educational institutions, developed wealth redistribution measures and social welfare projects.[4] Athavale has shown that individual transformation eventually can lead to wider social change.[4] Devotion, he says, can be turned into a social force. "Since God is with us and within us, he is a partner in all our transactions. Naturally, he has his share..."[4] God's part of our wealth, Athavale suggests, can be redistributed among the poor and needy.[4]

Athavale also presented the idea of Yogeshwar Krishi (divine farming) to the farming community. In this social experiment, a Swadhyayee gives a piece of land for use for a season as God's farm. Thereafter each person subsequently, one day a month, works on cultivating that particular plot of land.[4] Seen as God's plot, the income thus generated is called "impersonal wealth" and belongs to no one but God. The wealth is consecrated in the local temple (called Amritalayam) and later disbursed to those in need as prasad or divinely blessed food. Swadhyay emphasizes "graceful giving" where "the help to the needy family's house is taken in the middle of the night so that others may not know that the family concerned has received help from the community."[4]

Swadhyay - A Divine Family and Way of Life

Swadhyay is a Sanskrit word. The Swadhyay literally means the study, knowledge, and discovery of the ‘Self’. The ‘Self’ or the ‘I’ is the indwelling spirit underlying the ego, the intellect and the mind. Swadhyay involves studying, discovering, knowing and understanding one’s true and inner self and paying due respect to other selves. It is a "journey to work out a unity in a multiverse of cultures and world views, of harmonizing the self with a network of relationships, of creating and maintaining vital connections between self, society, and God, of knowing and enriching human action with sacredness."

Swadhyay is not a sect, a cult, a creed, a tradition, an institution or even an organization. It is not an organized religion. It does not require any membership or vows. It is not initiated to be an agitation or a revolution. Swadhyay is independent of caste, religion, nationality, color, education and one’s status in the society. Swadhyay is about individual transformation through spiritual awareness. It is an attitude of the mind. Swadhyay is the right perspective or the vision, which enables one understand deeper aspects of spirituality and devotion. The basic fundamental thought, which Swadhyay emphasizes, is the concept of indwelling God. ‘God dwells within’ i.e. ‘God exists within me and within everyone else’. All are children of the Divine. Hence, Swadhyay establishes the Divine Brotherhood under the Fatherhood of God i.e. ‘the other is not ‘other’, but he is my divine brother.’ Blood relationship is extended to a relationship through the Blood Maker. The concept of the traditional family is extended to the Divine Family. This is a natural extension of the concept of an indwelling God. The concept looks very simple. However, for almost all of those who have come into deeper contact with Swadhyay, it has brought about a permanent transformation in their lives. The very understanding that God resides within me makes me divine and worthy of respect. It also inspires the view that God or divinity is everywhere, present in all living things, and therefore all should be treated with respect and devotion. Thus, the concept of an indwelling God motivates people to care for the welfare of others.

Though Swadhyay does not function as a conventional organization, but works as an extended family, it seems to have a definite vision. The vision is to achieve all-round upliftment of humanity at large through the holistic development of the human being by reason-based religion. Religion, in this context, refers to the Religion of a Human Being and should not be interpreted for conventional organized religions such as Hinduism, Islam, Christianity, Judaism or Buddhism. Swadhyay is not interested in quick results or publicity, although it has been operating since the 1940s with incredible ‘results’, it has remained quite unknown to date. It neither seeks nor accepts financial help from governments or philanthropic agencies for any of its experiments, projects or gatherings. It does not report to any donor, religious body or controlling force; it has no political ideology or dogma.

Swadhyay efforts result in creating a society which is self-disciplined, has faith in God, is adventurous and brave, loves culture and the Holy Scriptures, and is filled with devotion. In this society, greater importance will be given to right attitude rather than to action, thoughts will be valued more than things, feelings more than enjoyment, self-surrender more than selfishness, group more than individual, culture more than manners, efforts more than results, goodness more than strength, truth more than mere logic and righteousness more than wealth. The origin of Swadhyay goes back to 1942, when Rev. Pandurang Shastri Athavale, the originator of the activity who is affectionately called (and hereafter referred to) as ‘Dada’ (Elder brother), started going on devotional visits alone in Mumbai, India. He inspired a small set of co-workers, primarily professionals, to go on similar visits themselves, to various villages around Bombay. Through the concept of an indwelling God, millions of individuals to recognize the inner God, cultivate an increased self-respect, and abandon immoral behavior. The villages where Swadhyay has a firm- footing have witnessed a reduction in crime, the removal of social barriers, and a drastic alleviation from poverty, hunger and homelessness, among other bad social and civic conditions. The United Nations has recognized this activity as one of the most significant developments in the world, noting that the Swadhyay communities, "are indeed more wholesome, better developed economically, cleaner and more efficient.”

Dada always said, "In human society, there are many kinds of barriers such as caste, color, status, religion etc. that separate man from man. What is the way to unite the human race in spite of these barriers? The differences do exist from person to person. But there is a common factor which binds all of us. Our Creator is one and our Operator is one. This is the only factor which can unite the human race in spite of multitude of differences. Today, crude hedonism and materialism are on the ascent. As a result of these isms, modern man is becoming heartless. Human life without noble feelings and higher sentiments is dry, dull and mechanical. The consciousness of God within will promote self-respect and respect for the whole of humanity and creation. The essence of devotion is an understanding of nearness of God. In conclusion, I would like to assert that Devotion to God is a force for the individual, a force for social harmony and a force for international unity."

Swadhyay Activities

Every activity in Swadhyay Parivar is based on Devotion, with a purpose to lift myself spiritually and to take me one step closer to God. Along with actively living Swadhyay principles in his daily life, Dada has been giving his discourses since 1942 to bring spirituality out in common man. But instead of playing a role of teacher or preacher, he always became part of all and went to the same level of a common man, worked with all as divine brother and brought oneness in everyone who came into touch with him The understanding of indwelling God imbibed into his followers (known and referred as Swadhyayees) by Rev. Dada motivated them to willingly, knowingly and lovingly offer their efficiency, skill and toil at the feet of God out of gratitude and reverence, which is true expression of Devotion. The concept of Devotion has two important aspects: one self exploration with a view to coming closer to God and two an active/creative principle of devotion to promote communal good. Through a series of Practical steps and programs, the awareness that the self is the abode of the Divine is facilitated.

Currently, Swadhyay is actively practiced in many countries (India, USA, UK, Middle East, Africa, Australia, New Zealand, Surinam, Fiji, West Indie etc) across the world with over 5 million active swadhyayees practicing these principles in their daily life.

Recognitions

An idea so unique in thought and action cannot escape recognition even though it was entirely performed simply as a devotion to God.

In 1996, Rev. Dada was honored with the prestigious Ramon Magsaysay Award for community leadership. The Ramon Magsaysay Award (RMA) was instituted in 1957 to honor the memory of the third president of the Republic of the Philippines. It seeks to acknowledge individuals and organizations in Asia whose contributions have enhanced the creative tradition of the continent. Over the years, the RMA has had the moniker of the "Asian Nobel Prize". The RMA is recognized the world over for its remarkable felicity in selecting global visionaries who need to be heard by the world. Because of their challenging visions or voices or both, these individuals have left their distinctive stamp in whatever arena they are located; government service, public service, community leadership, literature, journalism and creative communication arts, and international understanding. In honoring Rev. Dada, the RMA foundation honored his original, penetrating vision, a vision of human possibility and achievement, a practical vision to inspire and mobilize millions of people. But it could not have been an easy choice to categorize the unified vision of Rev. Dada under any particular label. He does most of the things for which RMA honors outstanding individuals. Rev. Dada is equally successful in all these fields and he does not see them as separate. This point came to the forefront time and again. Indeed, whether it was the citation at the Award ceremony or the Mayor's conferment on Rev. Dada with an honorary citizenship of Manila, the versatility of Dada was repeatedly acknowledged. He was seen as an exceptional communicator who teaches, organizes and nurtures individuals and their communities who offers answers to questions which concern the contemporary world. In short, he was looked upon as an revolutionary who can give a new meaning to life and compel people to rethink their own perspective.

http://www.rmaf.org.ph/Awardees/Citation/CitationAthavalePan.htm http://www.rmaf.org.ph/Awardees/Biography/BiographyAthavalePan.htm

In 1997, Rev. Dada received the most prestigious Templeton Prize for Progress in Religion. Sir John Marks Templeton began the Templeton Prize in 1972. Feeling that the Nobel Prize unfairly excluded religion from its honored disciplines, Sir Templeton created a prize for those who seek new and different paths in advancing the world's understanding of God and spirituality. In 1997, this prize was valued at about $1.21 million, the world's highest such monetary award. The Templeton Prize is not just for good works, it should be in recognition of work that is primarily spiritual rather than merely humanitarian. This purpose of is the Prize to recognize a living person who has done something unique and original to increase humankind's love for and understanding of God. Rev. Dada was awarded this prize on May 6, 1997 on the 25th anniversary of the Templeton Prize. The prize was presented by His Royal Highness Prince Philip at Westminster Abbey in London.

http://www.templetonprize.org/abouttheprize.html http://www.templetonprize.org/previouswinner.html#sathavale http://www.nytimes.com/1997/03/06/us/leader-of-spiritual-movement-wins-1.2-million-religion-prize.html

For his efforts he was also awarded India’s one of most renowned civilian honor, the Padma Vibhushan in 1999. Various national and international awards have been conferred upon Rev. Dada in recognition of his incessant selfless work. He has gracefully accepted these awards, treating them as "love letters from God". Swadhyay has also left its mark on international/interreligious platforms. Following are few examples:

Reference and notes

  1. ↑ The Other Gujarat, Takashi Shinoda, Popular Prakashan, 2002, ISBN 8171548741,
  2. ↑ Padma Vibhushan Official listings Govt. of India website.
  3. ↑ Swadhyaya: A Movement Experience in India - August 2003
  4. 1 2 3 4 5 6 7 8 Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN 0-8348-0408-5.

External links

This article is issued from Wikipedia - version of the 12/3/2016. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.