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The '''Swadhyay Parivar''' 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 an outlook of divinity in all and the message of Bhagwad Geeta to develop brotherly relations by.
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.


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]].
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]].


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.
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}}
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.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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.
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.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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.{{Fact|date=February 2007}} It was attended by Pandurang Shashtri along with five other Indians practising Hinduism. {{Fact|date=February 2007}} The record of the conference speaks that Pandurang Shashtri Athavale left the same within 48 hrs.{{Fact|date=February 2007}} and Mr.Compton was not present in the conference.{{Fact|date=February 2007}}


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."<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </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]]).<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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.
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."<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </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]]).<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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.


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." <ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref>
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." <ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref>


Athavale has introduced educational institutions, developed [[wealth redistribution]] measures and [[social welfare]] projects.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> Athavale has shown that individual transformation eventually can lead to wider social change.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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..."<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> God's part of our wealth, Athavale suggests, can be redistributed among the poor and needy.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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."<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref>
Athavale has introduced educational institutions, developed [[wealth redistribution]] measures and [[social welfare]] projects.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> Athavale has shown that individual transformation eventually can lead to wider social change.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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..."<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> God's part of our wealth, Athavale suggests, can be redistributed among the poor and needy.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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."<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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.{{Fact|date=February 2007}}


Swadhyay says its activities differ from social development projects due to the incorporation of ''bhakti'', or devotion to God, in its work. Swadhyay teaches that no human being is superior or inferior to any other.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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.
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.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref> 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.


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.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref>
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.<ref>1. ''Vital Connections: Self, Society, God : Perspectives on Swadhyaya'', 1998; Weatherhill, ISBN </ref>


==Controversies==
===The Beginning===
Soon after Jayashree Talwakar took over as the head of the organization, trouble started brewing.{{Fact|date=February 2007}} A section of the organization considered her to be unworthy of replacing Mr. Athawale.{{Fact|date=February 2007}} A complaint had been filed against 19 people for defaming her, after the clash between opposition and organization.{{Fact|date=February 2007}}

In June 2006 controversy started brewing in the media after Pankaj Trivedi was murdered.
===Pankaj Trivedi's Murder===

Pankaj Trivedi, one-time staunch follower of Pandurang Shashtri, was killed on 15/06/2006 at Ahmedabad. He filed bonafide civil suits against Jayshree Talwalkar to open the closed temple at Bhav-Nirjar, Ahmedabad.{{Fact|date=February 2007}} 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. {{Fact|date=February 2007}}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 who have confessed that Pankaj Trivedi was killed by them for protection of the Vedic Culture.{{Fact|date=February 2007}}
<ref> Pankaj Trivedi's Murder Newkerala.Com[http://www.newkerala.com/news3.php?action=fullnews&id=10928] </ref>{{Fact|date=February 2007}}

Bharat Bhatt 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.{{Fact|date=February 2007}}

===Attack on Vinu Sanchania===
Soon after Pankaj Trivedi's murder the [[Gujrat]] [[Police]] reopened a closed case relating to an attempt to life attack on Vinu Sanchania, who is a [[Britan]] based non-resident Indian and belonged to the opposition section of Swadhya Parviar.{{Fact|date=February 2007}}

Police had reopend the case of attack on Vinu Sancharia by five people few years before at [[Jamnagar]] due to the similarity of attack. Earlier the case was closed due to lack of evidence. {{Fact|date=February 2007}}Manish Savsani, a member of the Swadhyaya Parivar, from [[Rajkot]] was arrested in this case. <ref>NRI murder: Court to hear appeal against remand
Nerve.in Tuesday, 11 July 2006[http://www.nerve.in/pankaj+trivedi/news:2535007933]</ref>


==Books==
==Books==
Line 28: Line 45:
* [http://www.rmaf.org.ph/Awardees/Biography/BiographyAthavalePan.htm] Ramon magsaysay site introduction of Pandurang Shastri Athavale
* [http://www.rmaf.org.ph/Awardees/Biography/BiographyAthavalePan.htm] Ramon magsaysay site introduction of Pandurang Shastri Athavale
* [http://www.templetonprize.org/bios_recent.html] Templeton award web-site referencing Pandurang Shastri Athavale's work
* [http://www.templetonprize.org/bios_recent.html] Templeton award web-site referencing Pandurang Shastri Athavale's work
* [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.
* [http://in.news.yahoo.com/060620/48/658nt.html Yahoo! News: ''NRI murder: Cops grill Swadhyay Parivar members'']
* [http://timesofindia.indiatimes.com/articleshow/1705921.cms ''Times of India'': "Cops claim to have cracked NRI murder"]
* [http://www.ibnlive.com/videos/13195/gujarat-nri-killed-parivar-suspect.html Video of Pankaj Trivedi's murder]

* [http://swadhyay-pariwar.blogspot.com/ Non-English blog]


==Reference and Notes==
==Reference and Notes==

Revision as of 18:47, 23 October 2007

For other uses, see Swadhyay (disambiguation).

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.

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.

The 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.[citation needed]

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.[1] 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.[citation needed] It was attended by Pandurang Shashtri along with five other Indians practising Hinduism. [citation needed] The record of the conference speaks that Pandurang Shashtri Athavale left the same within 48 hrs.[citation needed] and Mr.Compton was not present in the conference.[citation needed]

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."[2] 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).[3] 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.

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." [4]

Athavale has introduced educational institutions, developed wealth redistribution measures and social welfare projects.[5] Athavale has shown that individual transformation eventually can lead to wider social change.[6] 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..."[7] God's part of our wealth, Athavale suggests, can be redistributed among the poor and needy.[8] 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.[9] 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."[10] 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.[citation needed]

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.[11] 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.

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.[12]

Controversies

The Beginning

Soon after Jayashree Talwakar took over as the head of the organization, trouble started brewing.[citation needed] A section of the organization considered her to be unworthy of replacing Mr. Athawale.[citation needed] A complaint had been filed against 19 people for defaming her, after the clash between opposition and organization.[citation needed]

In June 2006 controversy started brewing in the media after Pankaj Trivedi was murdered.

Pankaj Trivedi's Murder

Pankaj Trivedi, one-time staunch follower of Pandurang Shashtri, was killed on 15/06/2006 at Ahmedabad. He filed bonafide civil suits against Jayshree Talwalkar to open the closed temple at Bhav-Nirjar, Ahmedabad.[citation needed] 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. [citation needed]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.[citation needed] The Police arrested and filed charges against 10 followers who have confessed that Pankaj Trivedi was killed by them for protection of the Vedic Culture.[citation needed] [13][citation needed]

Bharat Bhatt 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.[citation needed]

Attack on Vinu Sanchania

Soon after Pankaj Trivedi's murder the Gujrat Police reopened a closed case relating to an attempt to life attack on Vinu Sanchania, who is a Britan based non-resident Indian and belonged to the opposition section of Swadhya Parviar.[citation needed]

Police had reopend the case of attack on Vinu Sancharia by five people few years before at Jamnagar due to the similarity of attack. Earlier the case was closed due to lack of evidence. [citation needed]Manish Savsani, a member of the Swadhyaya Parivar, from Rajkot was arrested in this case. [14]

Books

  • 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN

Reference and Notes

  1. ^ 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN
  2. ^ 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN
  3. ^ 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN
  4. ^ 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN
  5. ^ 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN
  6. ^ 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN
  7. ^ 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN
  8. ^ 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN
  9. ^ 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN
  10. ^ 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN
  11. ^ 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN
  12. ^ 1. Vital Connections: Self, Society, God : Perspectives on Swadhyaya, 1998; Weatherhill, ISBN
  13. ^ Pankaj Trivedi's Murder Newkerala.Com[1]
  14. ^ NRI murder: Court to hear appeal against remand Nerve.in Tuesday, 11 July 2006[2]
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