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{{See also|Svādhyāya}}{{Short description|Religious movement}} |
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{{otheruses|Swadhyay (disambiguation)}} |
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{{Hindu philosophy}} |
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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]].<ref name=pankajshah/> 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.<ref name=pankajshah/><ref name=fisher>{{cite book|url=https://books.google.com/books?id=ytOHbLdtSY4C&pg=PA109|title= Swadhyay Movement in Living Religions: An Encyclopaedia of the World's Faiths|author= Mary Pat Fisher|publisher= I.B.Tauris|year= 1996|isbn=1-86064-148-2|page= 109}}</ref> |
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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.<ref name="Giri2009p1"/> 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|Smarta tradition's]] [[Panchayatana puja]] format, attributed to [[Adi Shankara]].<ref name="Kirsch2016p91">{{cite book|author=Thomas G. Kirsch|title=Permutations of Order: Religion and Law as Contested Sovereignties |url=https://books.google.com/books?id=BrooDAAAQBAJ |year=2016| publisher=Routledge|isbn=978-1-317-08215-6|pages=91–92}}</ref> 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).<ref name="Giri2009p1"/> The movement members treat all men and women in the organization as a ''Parivara'' (family).<ref name="Giri2009p1">{{cite book|author=Ananta Kumar Giri|title=Self-development and Social Transformations?: The Vision and Practice of the Self-study Mobilization of Swadhyaya|url=https://books.google.com/books?id=MG8jj2Xt8-cC |year=2009|publisher=Lexington Books|isbn=978-0-7391-1198-7|pages=1–14}}</ref> |
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The Swadhyay Pariwar is an association of people who study Srimad Bhagwad Geeta and carry out various activities of social good (''swadhyaya'' literally means self-study of spiritual quest). Pandurang Shashtri Athavale ( Called Dadaji with love ) worked whole life going and meeting people to share right understanding of the Hindu religious scriptures Shrimad Bhagwad Geeta and Upnishads. He worked with fellow people as brothers and sisters and motivated them to understand the relationship that onehas with others due to presence of God within them and within others. His followers go house to house with the message of Hindu scriptures and try develop brotherly relations. |
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== History == |
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In his early twenties, Athawale began to deliver discourses on the [[Bhagawad Gita]] in [[Mumbai]], [[India]]. The movement's aim is better the human condition by fostering an understanding of [[Hindu scripture]]. |
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Pandurang Shastri Athavale was born in a Maharashtrian Brahmin family in colonial India.<ref>{{cite book|author=Thomas G. Kirsch|title=Permutations of Order: Religion and Law as Contested Sovereignties|url=https://books.google.com/books?id=BrooDAAAQBAJ |year=2016|publisher=Routledge|isbn=978-1-317-08215-6|pages=90–92}}</ref> 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''.<ref name="Giri2009p1"/><ref name="DalmiaMalinar2003">{{cite book|author=[[Gita Dharampal-Frick]]|editor=[[Vasudha Dalmia]]|others=Angelika Malinar and Martin Christof|title=Charisma and Canon: Essays on the Religious History of the Indian Subcontinent|url=https://books.google.com/books?id=QCatPAAACAAJ|year=2003|publisher=Oxford University Press|isbn=978-0-19-566620-5|pages=274–287}}</ref> This initiative began Athavale's Swadhyaya movement in 1958. His followers call him "Dada" (elder brother).<ref>{{cite journal|title= Reviewed Work: Self-Development and Social Transformations? The Vision and Practice of the Self-Study Mobilization of Swadhyaya by Ananta Kumar Giri| author= Ellina Samantroy| journal = Asian Journal of Social Science| volume=40| pages= 262–265|number = 2| year=2012|jstor= 43497878}}</ref> |
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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.<ref name=fisher/><ref name=pankajshah>{{cite book|title=Brill's Encyclopedia of Hinduism|chapter=Swadhyaya Movement and Pandurang Shastri Athavale|editor1=Knut A. Jacobsen|editor2= Helene Basu|editor3= Angelika Malinar|editor4= Vasudha Narayanan|author=Pankaj Shah|year=2016|doi=10.1163/2212-5019_beh_COM_9000000274}}</ref> |
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The [[Swadhyay pariwar|Swadhyay]] (self-study) movement started in the [[1950s]] in Mumbai. Athavale was influenced when he was invited in [[1954]] to the Second World Religious Conference in [[Japan]]. Here he expounded on the [[Vedas]] and the Bhagavad Gita and linked them to modern life. He discussed the idea of an in-dwelling God and contended that the ego is a gift from God and thus, rather than being removed, should be sublimed with God. However, the claim of Pandurang Shashtri's visit to World Religions Conference is un-authentic.{{Fact|date=February 2007}} |
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It was claimed by Athavale that when he was speaking on the Gita and its application to modern life, he was asked whether there was a single village in India practising the ideals of the Gita. Athavale could not answer this question.{{Fact|date=February 2007}} This is what made him ever more determined to return to India to rejuvenate the ancient concept of [[Swadhyay]]. At the conference, Athavale met [[Arthur Holly Compton]], the [[1927]] winner of the [[Nobel Prize for Physics]]. Impressed by Athavale, Compton invited the young man to the [[United States]] and suggested that the concepts of the Gita could solve their problems. Athavale politely declined and suggested that he would rather put the ideas to use in India before the West. There is a contrary claim that the conference was not a World Religion Conference. It was attended by Pandurang Shashtri along with five other Indians practising Hinduism. The record of the conference speaks that Pandurang Shashtri Athavale left the same within 48 hrs. and Mr.Compton was not present in the conference.{{Fact|date=February 2007}} |
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== Etymology == |
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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 worldviews, 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."{{Fact|date=February 2007}} 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]]).{{Fact|date=February 2007}} The concept of devotion has two important aspects in Swadhyay: one of self-exploration, with a view to becoming closer to God ([[Bhav Bhakti]]), and an active and creative principle of devotion to promote communal good (''kruti bhakti''). Athavale taught that a series of practical steps and programmes facilitates the awareness that God is in-dwelling. |
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{{POV section|date=September 2019}} |
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{{or-section|date=October 2019}} |
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In standard Classical Sanskrit, ''svādhyāyaḥ'' (Devanāgarī: स्वाध्याय:) means study (''adhyāya'') by oneself (''sva''), i.e., private study or studying alone.<ref>{{Cite web|url=https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/2014/web/webtc/servepdf.php?page=1277|title=MW Cologne Scan|website=www.sanskrit-lexicon.uni-koeln.de|access-date=2020-02-13}}</ref> For Athavale and the Pariwar (family), [[Svādhyāya|Swadhyay]] is interpreted as fostering a habit of self-introspection, analyzing one's own self in order to improve.<ref name=":0">{{Cite journal |last1=Unterberger |first1=Betty Miller |last2=Sharma |first2=Rekha R. |date=1990 |title=Shri Pandurang Vaijnath Athavale Shastri and the Swadhyaya Movement in India |url=https://www.jstor.org/stable/45193247 |journal=Journal of Third World Studies |volume=7 |issue=1 |pages=116–132 |jstor=45193247 |issn=8755-3449}}</ref> 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). |
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== Beliefs == |
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Per Athavale, "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." {{Fact|date=February 2007}} |
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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.<ref>{{Cite web |title=Swadhayaya: A Family of Millions |url=http://thedayusa.org/#intro |access-date=2024-06-29 |website=thedayusa.org}}</ref> 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|date=November 2021}} |
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==References== |
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Athavale has introduced educational institutions, developed [[wealth redistribution]] measures and [[social welfare]] projects.{{Fact|date=February 2007}} Athavale has shown that individual transformation eventually can lead to wider social change.{{Fact|date=February 2007}} 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..."{{Fact|date=February 2007}} God's part of our wealth, Athavale suggests, can be redistributed among the poor and needy.{{Fact|date=February 2007}} Athavale 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/devotes their efficiency for its cultivation.{{Fact|date=February 2007}} 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."{{Fact|date=February 2007}} These are ideals and practised once or twice to give examples and glorify such act. In reality, the funds are not used but kept in trusts. |
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{{Reflist}} |
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===Bibliography=== |
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Swadhyay says its activities differ from social development projects due to the incorporation of ''bhakti'', or devotion to God, in its work. wSwadhyay teaches that no human being is superior or inferior to any other.{{Fact|date=February 2007}} According to Swadhyay, When wealthy Swadhyayees participate in movement activities, they should not look upon poorer Swadhyayees as 'the other person' in need of public assistance, but as children of the same Creator. |
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* [https://books.google.com/books?id=09ens2qGXZUC&pg=PA1&dq=Swadhyay+Movement&lr=&sig=ACfU3U0Uy2QrT7N6od45sWGP7Y0tw8-HsA 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''. |
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* ''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}}. |
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* ''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}}. |
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* ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', by Raj Krishan Srivastava. 1998; Weatherhill, {{ISBN|0-8348-0408-5}}. |
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* "Dharma and Ecology of Hindu Communities: Sustenance and Sustainability", by [[Pankaj Jain]]. 2011; Ashgate, {{ISBN|978-1-4094-0591-7}}. |
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{{Hindu reform movements}} |
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Athavale has also set up a range of educational institutions on government land and by government assistance or on donated land. In the ''Bal Sanskar Kendras'', children are instilled with a love of Indian culture and values through stories and tales, and in the ''Tatvajnana Vidyapeeth'' (philosophical university) at [[Thane]] students are taught Indian and western philosophy, comparative religion, logic, [[Sanskrit]], Vedic rites and rituals. Athavale has also taught Sanskrit in the form of verses to illiterate villagers and trained many people of all castes in the Vedic rites of priesthood.{{Fact|date=February 2007}} |
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==Controversies== |
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===The Beginning=== |
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Soon after Jayashree Talwakar aka Didi took over as the head of the organization, trouble started brewing. A section of the organization considered her to be unworthy of replacing Mr. Athawale. Hasmukh Joshi a supporter of Jayashree Talwakar had filed a complaint against 19 people for defaming her. |
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During one such hearing of this case on December 23, 2003 supporters of Jayashree Talwalkar and her opponents exchanged blows outside the Gujrat High Court premises. After the incident Hasmukh Joshi filed a case against Mahesh Shah, Ramdas Gandhi and Jagdish Shah reporting that they had assaulted him outside the court premises while he was standing. <ref> Swadhyay members clash outside HC, Indian Express. December 26, 2003 [http://cities.expressindia.com/fullstory.php?newsid=71712]</ref> |
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In June 2006 controversy started brewing in the media after Pankaj Trivedi was murdered. The people arrested so far were only supporters of Jayashree Talwakar and no evidence of her involvement has been found till date. |
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===Pankaj Trivedi's Murder=== |
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Pankaj Trivedi, one-time staunch follower of Pandurang Shashtri, was killed on 15/06/2006 at Ahmedabad. Pankaj Trivedi filed bonafide civil suits against Jayshree Talwalkar to open the closed temple at Bhav-Nirjar, Ahmedabad. The present day followers were instigated to file false criminal cases in rural India, particularly State of Gujarat, against Pankaj Trivedi and other dedicated followers and trustees who opposed the wrongs with a view to drag them to rural India and kill these old followers in mob violence. The filing of false criminal cases have been recorded in judgement of High Court at Ahmedabad in an order quashing 22 identical false cases filed in rural Gujarat, India.{{Fact|date=February 2007}} The Police arrested and filed charges against 10 followers of Pandurang Shashtri who have confessed that Pankaj Trivedi was killed by them for protection of the Vedic Culture.{{Fact|date=February 2007}} |
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<ref> Pankaj Trivedi's Murder Newkerala.Com[http://www.newkerala.com/news3.php?action=fullnews&id=10928] </ref> |
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'''Bharat Bhatt aka Mota Bhai''' ("Big Brother" in English) a staunch supporter of "Didi" Jayashree Talwalkar is the main defendant in the case. Along with him nine others are facing charges on various counts including murder. On October 15, 2006 the sessions court rejected Mr. Bhatt's plea for a bail. [http://www.gujaratglobal.com/nextSub.php?id=1769&cattype=NEWS] |
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===Attack on Vinu Sanchania=== |
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Soon after Pankaj Trivedi's murder the [[Gujrat]] [[Police]] reopened a closed case relating to an attempt to life attack on Vinu Sanchania. Vinu Sanchania is a [[Britan]] based non-resident Indian and belonged to the same group within Swadhya Parviar to which Pankaj belonged and were opposing Jayashree Talwalkar. |
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Vinu Sancharia was attacked by a group of five men at [[Jamnagar]]. Due to the similarity of attack and the cause for which both Trivedi and Sancharia were fighting legal cases made police to reopen the case. Earlier the case was closed due to lack of evidence. Manish Savsani, a member of the Swadhyaya Parivar, from [[Rajkot]] was arrested in this case. <ref>NRI murder: Court to hear appeal against remand |
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Nerve.in Tuesday, 11 July 2006[http://www.nerve.in/pankaj+trivedi/news:2535007933]</ref> |
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==External links== |
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* [http://www.swadhyay.org/]: The Official web portal of the Swadhyay Parivar. |
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* [http://www.swadhyayee.org Jagrut Pariwar]: nonprofit organization of former Swadhyayees engaged in cult monitoring, exit counseling, and deprogramming efforts for victims and their families. |
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* [http://in.news.yahoo.com/060620/48/658nt.html Yahoo! News: ''NRI murder: Cops grill Swadhyay Parivar members''] |
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* [http://timesofindia.indiatimes.com/articleshow/1705921.cms ''Times of India'': "Cops claim to have cracked NRI murder"] |
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* [http://www.ibnlive.com/videos/13195/gujarat-nri-killed-parivar-suspect.html Video of Pankaj Trivedi's murder] |
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* [http://swadhyay-pariwar.blogspot.com/ Non-English blog] |
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==Reference and Notes== |
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<div class="references-small"><references/></div> |
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{{DEFAULTSORT:Movement, Swadhyaya}} |
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[[Category:Bhakti movement]] |
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[[Category:Organisations based in Mumbai]] |
[[Category:Organisations based in Mumbai]] |
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[[Category:Hindu |
[[Category:Hindu organisations based in India]] |
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[[Category:Hindu new religious movements]] |
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[[Category:Smarta tradition]] |
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[[Category:Religious organizations established in 1954]] |
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[[Category:1954 establishments in Bombay State]] |
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Latest revision as of 18:28, 14 November 2024
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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.
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