Swadhyaya Movement
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The Swadhyaya Movement or Swadhyaya Parivara started in mid 20th-century in the western states of India, particularly Maharashtra and Gujarat.[1] Founded by Pandurang Shastri Athavale (1920-2003), the movement emphasizes self-study (swadhyaya), selfless devotion (bhakti) and application of Indian scriptures such as the Upanishads and Bhagavad gita for spiritual, social and economic liberation.[1][2]
The movement focuses on the Upanishadic mahāvākyas (great teachings) related with Vedic belief that god is within oneself, every human being, all living beings and all of god's creation. It encourages voluntary self-study, self-knowledge, community discourses and action with a responsibility to the god in oneself and others.[3] Its temples typically highlight the deities Yogeshwara Krishna, Parvati, Ganesha and Shiva in a Vriksha Mandir ("temple of trees") setting. Deity Surya is recognized in the form of sunlight. Prayers are performed in the Smarta tradition's Panchayatana puja format, attributed to Adi Shankara.[4] Community members participate in Bhavabhakti (emotional devotion to the divine), Krutibhakti (actional devotion by voluntary service to the divine in all of god's creation), and Bhaktipheri (devotional travel to meet, work and help the well-being of the community partners).[3] The movement members treat all men and women in the organization as a Parivara (family).[3]
History
[edit]Pandurang Shastri Athavale was born in a Maharashtrian Brahmin family in colonial India.[5] In the 1920s, while he was in his early twenties, Athavale began to deliver discourses on the Bhagavad Gita in Mumbai, India. He argued that both the liberal welfare-centric approach and socialism were incapable of bridging the gap between rich and needy. He rejected charity handouts, arguing that this creates a dependent relationship, attacks human dignity, and robs the recipient's sense of self-worth. He sought another way for liberating oneself spiritually, economically, and socially. He believed that the foundation and values for such a search were in the ancient texts of Hinduism. He began preaching these principles from Upanishads and Bhagavad Gita in his community, particularly in the downtrodden segments of society he called Agri, Bagri, and Sagri.[3][6] This initiative began Athavale's Swadhyaya movement in 1958. His followers call him "Dada" (elder brother).[7]
The movement refuses any support or assistance from the state or non-governmental organizations (NGOs), relying entirely on volunteer activity of its members. It claims to have between 50,000 and 100,000 centres ("kendra" locations) and between 6 and 20 million followers in India, Portugal, USA, UK, Canada, Australia, New Zealand and the Middle East.[2][1]
Etymology
[edit] |
 | This section possibly contains original research. (October 2019) |
In standard Classical Sanskrit, svādhyāyaḥ (Devanāgarī: स्वाध्याय:) means study (adhyāya) by oneself (sva), i.e., private study or studying alone.[8] For Athavale and the Pariwar (family), Swadhyay is interpreted as fostering a habit of self-introspection, analyzing one's own self in order to improve.[9] 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).
Beliefs
[edit]The teachers in the Swadhyay Parivar assert that it 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 society. Swadhyay is about individual transformation through spiritual awareness.[10] It is an attitude of the mind. Swadhyay is the right perspective or the vision, which enables one to understand deeper aspects of spirituality and devotion. The basic fundamental thought that 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. [according to whom?]
References
[edit]- ^ a b c Pankaj Shah (2016). "Swadhyaya Movement and Pandurang Shastri Athavale". In Knut A. Jacobsen; Helene Basu; Angelika Malinar; Vasudha Narayanan (eds.). Brill's Encyclopedia of Hinduism. doi:10.1163/2212-5019_beh_COM_9000000274.
- ^ a b Mary Pat Fisher (1996). Swadhyay Movement in Living Religions: An Encyclopaedia of the World's Faiths. I.B.Tauris. p. 109. ISBN 1-86064-148-2.
- ^ a b c d Ananta Kumar Giri (2009). Self-development and Social Transformations?: The Vision and Practice of the Self-study Mobilization of Swadhyaya. Lexington Books. pp. 1–14. ISBN 978-0-7391-1198-7.
- ^ Thomas G. Kirsch (2016). Permutations of Order: Religion and Law as Contested Sovereignties. Routledge. pp. 91–92. ISBN 978-1-317-08215-6.
- ^ Thomas G. Kirsch (2016). Permutations of Order: Religion and Law as Contested Sovereignties. Routledge. pp. 90–92. ISBN 978-1-317-08215-6.
- ^ Gita Dharampal-Frick (2003). Vasudha Dalmia (ed.). Charisma and Canon: Essays on the Religious History of the Indian Subcontinent. Angelika Malinar and Martin Christof. Oxford University Press. pp. 274–287. ISBN 978-0-19-566620-5.
- ^ Ellina Samantroy (2012). "Reviewed Work: Self-Development and Social Transformations? The Vision and Practice of the Self-Study Mobilization of Swadhyaya by Ananta Kumar Giri". Asian Journal of Social Science. 40 (2): 262–265. JSTOR 43497878.
- ^ "MW Cologne Scan". www.sanskrit-lexicon.uni-koeln.de. Retrieved 13 February 2020.
- ^ Unterberger, Betty Miller; Sharma, Rekha R. (1990). "Shri Pandurang Vaijnath Athavale Shastri and the Swadhyaya Movement in India". Journal of Third World Studies. 7 (1): 116–132. ISSN 8755-3449. JSTOR 45193247.
- ^ "Swadhayaya: A Family of Millions". thedayusa.org. Retrieved 29 June 2024.
Bibliography
[edit]- Swadhyaya: A Movement Experience in India - August 2003 Visions of Development: Faith-based Initiatives, by Wendy Tyndale. Ashgate Publishing, Ltd., 2006. ISBN 0-7546-5623-3. Page 1.
- Self-Development and Social Transformations?: The Vision and Practice of the Self-Study Mobilization of Swadhyaya, by Ananta Kumar Giri. Lexington Books. 2008. ISBN 0-7391-1198-1.
- Role of the swadhyaya parivar in socioeconomic changes among the tribals of Khedasan: A case study, by Vimal P Shah. Gujarat Institute of Development Research, 1998. ISBN 81-85820-53-8.
- Vital Connections: Self, Society, God : Perspectives on Swadhyaya, by Raj Krishan Srivastava. 1998; Weatherhill, ISBN 0-8348-0408-5.
- "Dharma and Ecology of Hindu Communities: Sustenance and Sustainability", by Pankaj Jain. 2011; Ashgate, ISBN 978-1-4094-0591-7.