DOI Page / Citation link:
https://doi.org/10.11588/diglit.636#0161
Vaishnavism. Svami-Narayana Sect. 149
tection of the chief Guru, named Ramananda-Svaml. When
that holy man removed to Ahmedabad, in 1804, Sahajananda
followed him.
In a large and populous city a man of evident ability and
professed sanctity could not fail to attract attention. Soon
Sahajananda collected about his own person a little band of
disciples, which rapidly multiplied into an army of devoted
adherents. Some attribute his influence to a power of mes-
merizing his followers, but he probably owed his success to a
remarkable fascination of manner combined with consistency
of moral character, and other qualities which singled him
out for a leader. His disciples increased so rapidly that the
Brahmans and magnates of Ahmedabad began to be jealous
of his popularity. He was obliged to fly, and sought refuge
at Jetalpur, twelve miles south of Ahmedabad. There he
invited all the Brahmans of the neighbourhood to the per-
formance of a great sacrifice. The native officials no sooner
heard of the proposed assemblage than, fearing a collision
between his followers and other religious parties, they had
him arrested on some frivolous pretext and thrown into
prison. Such an act of tyranny defeated its own object. It
excited universal sympathy, and increased his influence. He
was soon released. Hymns were composed in which his
merits were extolled. Verses were written descriptive of
his sufferings. Curses were launched against the heads of
his persecutors.
Jetalpur then became the focus of a great religious gather-
ing. Thousands flocked to the town and enrolled themselves
as the followers of Sahajananda, who took the name of
Svami-Narayana.
Bishop Heber, in his Indian Journal, gives the following
interesting account of an interview with him at this period of
his career:—
About eleven o'clock I had the expected visit from Svami-Narayana.
The holy man was a middle-sized, thin, plain-looking person, about my
tection of the chief Guru, named Ramananda-Svaml. When
that holy man removed to Ahmedabad, in 1804, Sahajananda
followed him.
In a large and populous city a man of evident ability and
professed sanctity could not fail to attract attention. Soon
Sahajananda collected about his own person a little band of
disciples, which rapidly multiplied into an army of devoted
adherents. Some attribute his influence to a power of mes-
merizing his followers, but he probably owed his success to a
remarkable fascination of manner combined with consistency
of moral character, and other qualities which singled him
out for a leader. His disciples increased so rapidly that the
Brahmans and magnates of Ahmedabad began to be jealous
of his popularity. He was obliged to fly, and sought refuge
at Jetalpur, twelve miles south of Ahmedabad. There he
invited all the Brahmans of the neighbourhood to the per-
formance of a great sacrifice. The native officials no sooner
heard of the proposed assemblage than, fearing a collision
between his followers and other religious parties, they had
him arrested on some frivolous pretext and thrown into
prison. Such an act of tyranny defeated its own object. It
excited universal sympathy, and increased his influence. He
was soon released. Hymns were composed in which his
merits were extolled. Verses were written descriptive of
his sufferings. Curses were launched against the heads of
his persecutors.
Jetalpur then became the focus of a great religious gather-
ing. Thousands flocked to the town and enrolled themselves
as the followers of Sahajananda, who took the name of
Svami-Narayana.
Bishop Heber, in his Indian Journal, gives the following
interesting account of an interview with him at this period of
his career:—
About eleven o'clock I had the expected visit from Svami-Narayana.
The holy man was a middle-sized, thin, plain-looking person, about my