DOI Page / Citation link:
https://doi.org/10.11588/diglit.636#0163
Vaishnavism. Svami-Narayana Sect. 151
and laity, the former, who are all celibates, being supported
by the latter. Those Sadhus who are Brahmans are called
Brahma-caris. Of these there are about 300 at Wartal, the
whole body of Sadhus, or holy men, numbering about ],ooo.
A still lower order is called Pala. Of these there are about
500.
The two principal temples of the sect are at Wartal (for
Sanskrit Vrittalaya or better Vratalaya, ' abode of religious
observances'), about four miles to the west of the Baroda
railway, and Ahmedabad. The former is the most important
and best endowed, but both are presided over by Maharajas,
neither of whom is willing to yield the precedence to the
other. Jealousies are already springing up between them.
Probably, in process of time, a schism will take place, and
perhaps two antagonistic parties be formed, as in the other
Vaishnava sects.
In company with the Collector of Kaira I visited the Wartal
temple on the day of the Purnima, or full moon of the month
Karttik—the most popular festival of the whole year. The
Maharaja greeted us at the Boravi station of the Baroda
railway with a choice of conveyances—an elephant, a bullock-
carriage, a palanquin and four horses, with a mounted guard.
I chose the palanquin and found myself moving comfortably
forward, while my companion's vehicle oscillated violently in
response to the inequalities of the road. The Svami-Narayana
sect are a wealthy community, but clearly object to spend
their money on improving their access to their chief temple.
One reason for this may be that a shrine's inaccessibility en-
hances the merit of pilgrimage.
We were met at the entrance to the court of the temple
(mandir) by the Maharaja himself, attended by his minister—
an old Brahmacari, or unmarried Brahman. The temple
dedicated to Lakshmi-Narayana, erected about sixty years
ago, is a handsome structure. It has the usual lofty cupolas,
and stands in the centre of a courtyard, formed by the
and laity, the former, who are all celibates, being supported
by the latter. Those Sadhus who are Brahmans are called
Brahma-caris. Of these there are about 300 at Wartal, the
whole body of Sadhus, or holy men, numbering about ],ooo.
A still lower order is called Pala. Of these there are about
500.
The two principal temples of the sect are at Wartal (for
Sanskrit Vrittalaya or better Vratalaya, ' abode of religious
observances'), about four miles to the west of the Baroda
railway, and Ahmedabad. The former is the most important
and best endowed, but both are presided over by Maharajas,
neither of whom is willing to yield the precedence to the
other. Jealousies are already springing up between them.
Probably, in process of time, a schism will take place, and
perhaps two antagonistic parties be formed, as in the other
Vaishnava sects.
In company with the Collector of Kaira I visited the Wartal
temple on the day of the Purnima, or full moon of the month
Karttik—the most popular festival of the whole year. The
Maharaja greeted us at the Boravi station of the Baroda
railway with a choice of conveyances—an elephant, a bullock-
carriage, a palanquin and four horses, with a mounted guard.
I chose the palanquin and found myself moving comfortably
forward, while my companion's vehicle oscillated violently in
response to the inequalities of the road. The Svami-Narayana
sect are a wealthy community, but clearly object to spend
their money on improving their access to their chief temple.
One reason for this may be that a shrine's inaccessibility en-
hances the merit of pilgrimage.
We were met at the entrance to the court of the temple
(mandir) by the Maharaja himself, attended by his minister—
an old Brahmacari, or unmarried Brahman. The temple
dedicated to Lakshmi-Narayana, erected about sixty years
ago, is a handsome structure. It has the usual lofty cupolas,
and stands in the centre of a courtyard, formed by the