স্বামীনারায়ণ সম্প্রদায় বা স্বামীনারায়ণ আন্দোলন একটি হিন্দু বৈষ্ণব সম্প্রদায়, যা রামানুজের বিশেষাদ্বৈত।[note ১][note ২] এর ক্যারিশম্যাটিক[৩] প্রতিষ্ঠাতা সহজানন্দ স্বামী যিনি স্বামীনারায়ণ নামে অধিক পরিচিত।[৪][৫][৬] যাকে কৃষ্ণের অবতার হিসাবে শ্রদ্ধা করা হয়।[৬][৭][৮][৯] ঐতিহ্যের উপাখ্যান অনুসারে, ধর্মীয় গোষ্ঠী এবং সহজানন্দ স্বামী উভয়েই স্বামীনারায়ণ মন্ত্রের পরে স্বামীনারায়ণ নামে পরিচিত হন, যা দুটি সংস্কৃত শব্দের সংমিশ্রণ, স্বামী ("গুরু , প্রভু"[web ১][web ২]) এবং নারায়ণ (সর্বোচ্চ ঈশ্বর, বিষ্ণু)।[note ৩]
Shree Swaminarayan Mandir Vadtal: "Swaminarayan propagated a philosophy called Vishistadvaita."[web ৩]
Brahmbhatt 2016b: "Sahajanand explicitly states that his school of Vedanta is Ramanuja's Vishishtadvaita," while "he also states that his system of devotional praxis is based on the Vallabha tradition."
Brahmbatt 2016b: "Certain portions of Swaminarayan Vedanta commentaries indicate an affinity for Vishishtadvaita's interpretation of canonical texts; others indicate overlap with Shuddhadvaita School, and yet others are altogether unique interpretations."
Williams (2018, p.38): "They are not Shrivaishnavas, but they do propagate a theology that developed in relation to the modified nondualism of Ramanuja and they follow the devotional path within Vaishnavism"
Kim 2005: "The philosophical foundation for Swaminarayan devotionalism is the viśiṣṭādvaita, or qualified non-dualism, of Rāmānuja (1017–1137 ce)."
Dwyer 2018, পৃ.186: "The sect's origin in Vishistadvaita"
Beckerlegge 2008: "Swaminarayan theology is largely dependent on Ramanuja's theistic Vedanta and the Vishishtadvaita tradition"
Herman 2010, পৃ.153: "Most certainly, the sect is directly tied to traditional Vishishtadvaita as expounded by Ramanuja in the 12th century.
Roshen Dalal (2020), Hinduism: An Alphabetical Guide, Penguin Books India:[১০] "Swaminarayan's philosophy is said to be similar to Vishistadvaita, with some minor differences."
Williams (2018, p.91): "Ramanuja allowed for some distinction within the ultimate reality, and Sahajanand elaborated on this duality by indicating that two entities, Purushottam and Akshar, are eternal and free from the illusion of maya."
Yogi Trivedi (2016), p. 134: "...there were many who followed [after Shankara]: Ramanuja (eleventh–twelfth centuries), Madhva (thirteenth century), Vallabha, and those in Chaitanya's tradition (both fifteenth–sixteenth centuries), to mention four of the most prominent. It is within the Vedantic tradition, particularly as expressed in the thinking of these four bhakti ācāryas (acharyas), that Swaminarayan's doctrine emerged. Swaminarayan was keen to engage with this Vedanta commentarial tradition by presenting his own theological system."
Dwyer 2018, পৃ.185: "While vishistadvaita forms the theological and philosophical basis of the Swamiyaranam sect, there are several significant differences."
↑The sect has in the past claimed not to belong to Hinduism in order to deny entry to the marginalized or Dalit groups[২]
↑উদ্ধৃতি ত্রুটি: <ref> ট্যাগ বৈধ নয়; Mantra নামের সূত্রটির জন্য কোন লেখা প্রদান করা হয়নি
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বিএপিএস
Paramtattvadas, Swami (2017). An introduction to Swaminarayan Hindu theology. Cambridge, United Kingdom: Cambridge University Press. আইএসবিএন৯৭৮-১-১০৭-১৫৮৬৭-২. ওসিএলসি964861190.
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