H.H.1008 Acharya Shree Raghuvirji Maharaj

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H.H.1008 Acharya Shree Bhagvatprasadji Maharaj

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H.H.1008 Acharya Shree Viharilalji Maharaj

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H.H.1008 Acharya Shree Laxmiprasadji Maharaj

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H.H.1008 Acharya Shree Shreepatiprasadji Maharaj

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H.H.1008 Acharya Shree Anandprasadji Maharaj

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H.H.1008 Acharya Shree Narendraprasadji Maharaj

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H.H.1008 Acharya Shree Ajendraprasadji Maharaj

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H.H.1008 Acharya Shree Rakeshprasadji Maharaj

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Dharmadev was harassed by wicked people residing in Chhapaiya and the surrounding villages. 
The situation became so unbearable that when Ghanshyam was just 3 years old, Dharmadev decided to leave Chhapaiya for good and moved to Ayodhya. At the age of 5, Ghanshyam began taking oral lessons from his educated father. He was invested with the sacred thread when he was 8 and began studying the Vedas. Within two years, he mastered all four Vedas along with their branches. By the age of 10, Ghanshyam created a summary including sections on Skandhas from scriptures like Shri Bhagavat, Shri Bhagwadgita, Vidurniti, and Vishnusahasranam from the Mahabharata, Vasudev Mahatmya from Skanda Purana, and Yajnavalkya Smruti with Mitakshara commentary from the Dharmashastras. Ghanshyam had a willingness for a life of simplicity and discipline from his early childhood. He wanted to leave home when the sacred thread ceremony was over, however, due to the old age of his parents he postponed it to serve his parents. His mother Bhaktidevi left this world in the month of Kartik of Samvat year 1848, followed by his father Dharmadev, seven months later.

Long ago in India, when Adharma ruled prominently over dharma, and when people did wrong things without caring about what was right, there was chaos and confusion everywhere -- in society, politics, and religion. Swaminarayan Bhagwan was born in a small village called Chhapaiya, not far from Ayodhya, on Monday, the ninth day of the bright half of Chaitra in the Samvat year 1837, 2nd April 1781, at 10:10 AM. 

Bhagwan Shree Swaminarayan’s father, Devsharma, also known as Hariprasad Pande, was a devoted Saryupari Brahmin from the Kautham branch of Samveda. He was an educated man who earned the respect of Varanasi (Kashi) pandits. Due to his virtuous actions, everyone called him Dharmadev. Bhagwan Shree Swaminarayan’s mother, Baladevi, embodied devotion and was known as Bhaktidevi. Markandeya Muni, a wise sage, gave Bhagwan Swaminarayan three names: Krushna, Hari, and Harikrushna. Bhaktidevi and the ladies in the village of Chappiya later named him Ghanshyam.

While penal laws have introduced many social reforms, they may not be the most effective way to bring about change. Changing habits, ingrained over decades, is a gradual process, and the threat of punishment alone may not be sufficient. Social reforms through laws often only affect outward behavior, but individuals can undergo an immediate and lasting transformation in the name of Dharma or Ishwar. In the past, various factors such as caste systems, poverty, dowry, gender inequality, and illiteracy influenced individual and societal behavior. Bhagwan Swaminarayan introduced five vows (Panch Vratman) to eliminate these harmful thoughts and behaviors. He urged his followers to sincerely observe these vows spiritually. Bhagwan also led by example, following rules that prohibited the killing of both males and females, even for the sake of the empire. Additionally, he emphasized that one should not resort to suicide to attain Moksha. 

Since people were willing to please Bhagwan Swaminarayan at any cost, they followed his instructions diligently. Consequently, they abandoned customs such as strangling newborn babies in a pot of milk, burning widows along with the bodies of their deceased husbands, and stealing or looting others’ property. Many people who used to steal and loot stopped doing those bad things because they listened to what Bhagwan said. He also told them not to drink wine, liquor, or take drugs, and to not eat the flesh of animals. They followed his words and made these good changes in their lives. Some of Bhagwan's other principles included avoiding the use of abusive language, which was prevalent during events like marriages and Holi festivals back in the day. Following what Bhagwan had stated, Satsangis abandoned offensive language and started singing religious songs instead. Additionally, Bhagwan Swaminarayan vocalized that a Satsangi should never be involved in actions of indecency (sex, drugs, alcohol) which resulted in many changes in the system. Many in the Sampraday started to treat their female partners as equals as a result of this. Through Dharma, Ishwar, love, and persuasion, social reforms were transformed within a short time. In summation, Bhagwan Swaminarayan was a social reformer, who introduced changes under the name of religious reforms. 


EASIER AND PERMANENT WAY OF SOCIAL REFORMS

When He came to Loj, He was only 18 years and 4 months old. Here, He met Muktanand Swami, a very able, learned and trusted disciple of Shri Ramanand Swami, who at the time was moving in Bhuj, Nilkanth wrote 'a personal letter to Shri Ramanand Swami on the 5th day of dark half of Falgun of Samvat year 1856 and requested him to return to Loj as early as possible. Shri Ramanand Swami returned to Piplana, a village, 6 km. away from Loj, where on the 12th day of bright half of Jeth of Samvat year 1856, Shri Ramanand Swami and Nilkanth met for the first time. Within 5 months thereafter, Shri Ramanand Swami initiated Nilkanth with Mahabhagvati Diksha on 11th day of bright half of Kartik of Samvat year 1857. Nilkanth was named Sahajanand Swami alias Narayan Muni, and then, exactly a year later, i.e. on the 11th day of bright half of Kartik of Samvat year 1858, Shri Ramanand Swami installed Shri Sahajanand Swami in his place as Acharya and Guru of the Sampraday at Jetpur, a village in Junagadh District.

At this time, Shri Sahajanand Swami was only 20 years and 7 months old. Shri Ramanand Swami had other more able disciples, both in the Tyagi-fold as well as in Grahasthi-fold who were well versed in Yoga, knowledge (man) and Bhakti. Many persons were, therefore, surprised when Shri Ramanand Swami discarded the claims of the aged and the ablest disciples in favor of Shri Sahajanand Swami who had put in only 17 months of discipleship in the Sampraday Many persons doubted the wisdom of the Shri Ramanand Swami's action. But when, after, the installation ceremony was over, Shri Sahajanand Swami rose from His seat and with folded hands begged of Shri Ramanand Swami to grant him two requests. And when people heard and understood the meaning of these two requests, all apprehensions and doubts immediately disappeared. All appreciated and applauded Shri Ramanand Swami on his choice of the successor.

If the followers of the Sampraday are destined to experience great agonies at the time of death, which is considered much more painful than biting of innumerable scorpions, I beg, that those agonies, should befall on Me, but they should enjoy peace at that time. If the followers of the Sampraday are destined on account of their acts, to experience hardships in getting food and clothing in life, those hardships, beg, should befall on Me, but they should get food, clothes, etc. with ease and without any difficulty (Satsangi Jivan 1/59/83-84). Just imagine, a newly installed Acharya of less than 21 years, identifying His interests with the interests of His followers. This incident is unparalleled in the history of religions of the world. Shastras declare, in unequivocal terms that however great a man may be, he cannot escape from bearing fruits of his actions. What is ordained in life must be borne by a person. But here, Shri Sahajanand Swami, Acharya and Guru of all the followers of Shri Swaminarayan Sampraday pledges openly to change the course of destiny. How wonderful and how magnificent it is!

People who have achieved great success in life do so by taking one step at a time, and they don’t forget the steps they took to get there. Nowadays, some individuals who have reached high positions in areas like Dharma, Jnan, Yoga, and Bhakti often think they don't need to follow the rules anymore. They might overlook or break these rules, believing they are untouchable, like a fire that evil can't harm. However, Swaminarayan Bhagwan stopped them in their tracks. He said that sticking to the rules is crucial for reaching divine heights and for maintaining the high position one has achieved. Swaminarayan Bhagwan stressed that people attempting to do the right thing should always be careful and watch out for any wrongdoing. When good people don't follow the rules, it negatively influences others, making them think that educated individuals don't practice what they preach. This can lead to hypocrisy in life. So, Swaminarayan Bhagwan instructed all his followers, whether they were in high positions or low, to lovingly and carefully follow all the rules of righteousness. Only those who couldn't physically manage daily tasks were excused, but everyone else had to follow the rules of personal duty and universal duty in life.

After Dharmadev’s post-death rituals were concluded, Ghanshyam left home early on the 10th day of the bright half of Ashadh in Samvat year 1849. He headed straight to Pulhashram, an ancient place of pilgrimage in northwest Nepal, where he embarked on a journey of penance and pilgrimage in India. During this pilgrimage, Ghanshyam adopted the name Nilkanth-Surjudas. At Pulhashram, he engaged in rigorous self-punishment, reaching the highest degree of proficiency in Nishkam Vrat—a vow encompassing celibacy, self-control, and non-attachment to worldly objects. From Pulhashram, he traveled to Butwal, a Jagir town south of Pulhashram in Nepal. The ruler of Jagir, Mahadatt, was deeply drawn to Nilkanth, offering him his throne and his daughter's hand in marriage, urging him to stay. Nilkanth declined this offer and continued his journey, venturing through the dense forests of Central Nepal, where he encountered Gopal Yogi. Gopal Yogi was skilled in Nirbij Yoga, while Nilkanth was a master of Sabij Yoga*. They exchanged teachings, with Gopal Yogi assisting Nilkanth in mastering Nirbij Yoga. Subsequently, Nilkanth commenced his pilgrimage, visiting Jagannathpuri in the east, Rameshwaram in the south, and Girnar and Mangrol in the west.

At less than 15 years of age, with only a loincloth on his body, a rosary of Tulsi wood in his right hand, and a bowl (Bhikshapatra) in his left hand, Nilkanth moved from one place to another. His body was so frail and thin that one could see and count all bones, ribs, and veins.  Despite his delicate physical appearance, his face was majestic and beaming with divine polish, and his eyes were full of love and compassion. During his stopovers at pilgrimage sites, Nilkanth encountered various types of Sadhus and Sanyasis and visited numerous Mandirs and Mathas. He saw from a distance how each way of life had varied through different types of experiences.

When Gopal Yogi passed away, Nilkanth traveled to Adivarah, an ancient place of pilgrimage on the eastern border of Nepal, and then to a village near Kamakshidevi in Assam. There, he met a Mantracharya known as Pibaik who tried his best to intimidate and subdue Nilkanth using different types of Abhicharprayoga (invoking evil spirits) to kill Nilkanth. Nilkanth resisted these forces, and when the evil spirits invoked by Pibaik turned against him, seeking to harm him instead, Nilkanth intervened to save him. Pibaik, originally a Brahmin and a devotee of Goddess Mahakali, then returned to a life of Dharma and devotion to God.

At Jagannathpuri, Nilkanth met about fifteen thousand Sadhus who were equipped with all types of deadly weapons and addicted to women, wealth-intoxicating drugs, and all sorts of vices. Despite appearing as Sadhus, they were living non-spiritual lives, referred to by Dr. Bhandarker as 'PapMurtis,' signifying sin-incarnate beings and a burden on society. Nilkanth, disheartened by their behavior, witnessed a hostile reaction when the Sadhus noticed people respecting and offering to Nilkanth. When the Sadhus saw people giving Nilkanth respect and offerings, they were all enraged. They considered him as their rival and enemy number one. However, some of the more cunning among them believed it would be advantageous if Nilkanth became their mahant. Therefore, they began to win over Nilkanth to their side but others were impatient and wanted Nilkanth to leave the place. They even harassed him by asking him to fetch water and fuel for them. The internal discord among the Sadhus escalated into a long and bitter warfare, resulting in the death of several thousand Sadhus. In the end, the wicked individuals ended up causing harm to themselves.

On his journey from Srirangam to Rameshwaram, Nilkanth came across a Sadhu named Sevakram lying semiconscious by the roadside in a pool of blood, urine, and stool. He was suffering from an acute form of dysentery (Lohi khand pet besnu) and many people passed him but did not aid him. Nilkanth felt pity and nursed him for two months, often begging for food grains to feed them both. There were times when Nilkanth had to go without food for several days. Despite Sevakram's possessions, he would ask Nilkanth to use the money to get milk, ghee, sugar, and more for him, never sharing the nourishing food Nilkanth prepared. Sevakram also had a considerable amount of clothes, vessels, and other items, roughly weighing 20 kg. Upon Sevakram's recovery, he even asked Nilkanth to carry this load for him. After some time, Nilkanth realized that Sevakram was an evil-minded and selfish (Krutaghni) person, and left him. These were the types of experiences Nilkanth had during his seven-year, one-month, and eleven-day tour of India. On the morning of the 6th day of the dark half of Shravan of Samvat year 1856, Nilkanth came to Loj, a small village about 5 km. from Mangrol.

During his pilgrimage, Nilkanth taught valuable teachings to those aspiring for Moksha in his lifetime. At the age of 11, he emphasized the importance of Tap (penance), Tyag (nonattachment to worldly objects), and Brahmacharya (celibacy) for all Mumukshus. When Nilkanth rejected the offer of the throne and princess from the ruler of Butvel, he made it clear that anyone wanting Moksha should remain away from wealth, women, and power. By learning Nirbij Yoga from Gopal Yogi and teaching him Sabij Yoga in return, Nilkanth emphatically declared that spiritual practices should not only lead to self-realization but also the darshan of the Supreme God. When Mantrik Pibaik was converted to a life of devotion to God, Nilkanth explained to all devotees that evil would not affect any individual who was truly a Satsangi. During his two-month service to Sadhu Sevakram until his recovery, Nilkanth emphasized the importance of humanity and aiding those in need. He also highlighted the significance of visiting pilgrimage places with faith and respect.

*Yoga, in which realization of self is the only goal, is known as Nirbij Yoga, whereas in Sabij Yoga, over and above the realization of self, realization, and service of God Supreme is the goal.

Bhagwan Swaminarayan introduced a very bold reform in the world of Sampradayas by declaring that the Vedas do not advocate sacrifices that involve the offering of living beings. Before Swaminarayan Bhagwan, many Pandits and many leaders of various Sampradayas believed that Vedic rituals of sacrifices required the offering of living beings. This belief is based upon certain wordings in the Vedas, appearing in the rituals which can be interpreted as offering of living beings essential in sacrifices. However, these individuals also believed that the Vedas were revealed to the Rishis by God Himself, and thus, the Rishis were considered scribes rather than authors of the Vedic Mantras. While they believed the Vedas were the oldest books of knowledge available on Indian culture and philosophy, there was suspicion that certain words advocating the sacrifice of living beings might have been added by selfish individuals. Since the Vedas in the past were taught orally, there was a possibility of things being added here and there. If the Vedas are words revealed by God Himself, it would be absurd to say that they advocated the killing of living beings in the name of Dharma and Ishwar.

Swaminarayan Bhagwan tried to explain to the Pandits the absurdity of these beliefs. The majority of Pandits were convinced, but they expressed their inability to go against a custom that was in place for decades. There were, at times, many Dharmacharyas who agreed with Swaminarayan Bhagwan, but they dared not go against a custom that was going on for the past many decades in the name of the Vedas. Swaminarayan Bhagwan first declared eight Shastras including the Vedas as His dear Shastras and then asked all the followers not to perform such sacrifices nor to take the prasad of any such sacrifices. Swaminarayan Bhagwan always practiced what he preached, so he, therefore, started performing non-violent sacrifices. This enraged many Yajnikas and Pandits. They even went as far as brainwashing Abba Selukar (the then Suba of the Peshvas at Ahmedabad). Suba Selukar invited Swaminarayan Bhagwan to his palace in Bhadra, but there he tried to drown Bhagwan in a small well filled with boiling oil. He failed miserably. After this incident, Suba was dismissed and was imprisoned. The Pandits did not give up though. Some Pandits even tried to declare the Sampradaya and the Shikshapatri written by Bhagwan Himself as non-vedic. They again failed miserably. Then there was an assembly of the Pandits known as Bharat Dharm Maha Mandal of Varanasi.  After long deliberations, lasting for 3 full days, the Pandits finally saw the truth. They then unanimously declared that the Sampradaya is in complete harmony with the Vedic Dharma.

Shri Ramanand Swami relocated from Jetpur to Faneni, where he passed away on the 13th day of the bright half of Magshar in the Samvat year 1858. The day after completing the post-death rituals for Shri Ramanand Swami, specifically on the 11th day of the dark half of Magshar in the Samvat year 1858, Shri Sahajanand Swami convened a significant meeting with all the gathered followers to mourn the loss of Shri Ramanand Swami. A Bihari Pandit named Shitaldas attended the meeting. He had left his home and was wandering from place to place in search of a Guru who could help him realize God Supreme. Upon hearing that Shri Ramanand Swami was such a Guru who could assist him in achieving his goal, he came to Faneni to meet Shri Ramanand Swami. Unfortunately, by the time he arrived, Shri Ramanand Swami had already passed away. When he explained his purpose for coming to the village Faneni during the meeting, Shri Sahajanand Swami, with serene calmness, assured him that he could achieve his goal by chanting with love and faith the name "SWAMINARAYAN."
 
Shitaldas, a renowned Pandit himself, had never heard the name "SWAMINARAYAN" before. He was a bit surprised, but without dwelling on the meaning of the name, he promptly began chanting it. Within a few minutes, he entered a state of trance (Samadhi). In this trance, he had a vision of Shri Ramanand Swami, and under his benevolent guidance, he had the divine vision of God Supreme, who he realized was none other than Shri Swami Himself. Overwhelmed with joy, as soon as he emerged from the trance, he earnestly requested Shri Sahajanand Swami to initiate him as His disciple Sadhu. Shri Sahajanand Swami then initiated him into the Tyagi-fold and gave him the name Vyapakanand Swami. Several others in the meeting also chanted the name "Swaminarayan" and had a similar experience as Shitaldas. Since that day, the name Swaminarayan became synonymous with the name of God Supreme. Consequently, from that day onward, the Sampraday came to be recognized as Shri Swaminarayan Sampraday. It's important to note that the name Swaminarayan does not imply two separate names "Swami and Narayan," as some may mistakenly suggest. It is a complete and proper name for God Supreme. The name means that He is everywhere (Sarva Vyapak). He is present in all things, both those who can think (Chitt) like Aksharbrahman and those who cannot think (Achit). He is always there, inside everything, controlling them. It also means that He has all the power (Sarva Antaryami). Everything, including Aksharbrahman, follows His command. The name also tells us that He knows everything (Sarvajna Sarvatantra Sivatantra). All things, including Aksharbrahman, get their ability to think (Ichha Shakti), knowledge (Jyan Shakti), and ability to do things (Kriya Shakti) from Him. It also means that there is only one God, and He has no second. This meaning is explained in detail in VACHANAMRUT (No. 64 of Godhead Chapter I).

Bhagwan Swaminarayan was quite brave and sometimes even did things differently in His teachings. We have seen before that His ideas about Vedic sacrifices were bold and different. The same goes for some of His most important teachings. He indeed values eight scriptures:  Vedas, Vyas Sutras, Bhagavad Gita, Bhagavat, Vidur Neeti, Vishnusahasranam, Vasudevmahatmya, and Yajnavalkya Smruti. He encourages His followers to study and listen to their stories. However, He suggests following only the parts of these scriptures that support devotion to the Divine Dwibhuj form of God, Bhagwat Dharma. He advises everyone to stay close to virtuous individuals but warns against those who pretend to be good. He said it is important not to imitate a virtuous person if their actions go against what is right and if it takes someone away from loving God the most. 

He has ordered His followers not to listen to someone who thinks God does not have any shape or qualities. He wants his followers to always tell the truth, but he also said it is okay not to speak the truth if it could harm your own life or someone else's life. He instructed his followers not to donate money for religious purposes if they had insufficient means of livelihood. He directed all the followers not to exceed their earnings in their spending. He asked everyone to personally keep a record of their daily income and expenditure. This daily record is a way to regularly check if their actions align with the principles of their Dharma and the guidance of Shikshapatri. He advised his followers to always earn money through fair means and to be honest in their dealings with others. He advised his followers to avoid getting into debt, and if they had to because of circumstances beyond their control, he told them to pay it back as soon as possible. He also advised them not to engage in financial transactions or dealings involving movable or immovable property, even if it's with their own family members, without proper written confirmation. He encouraged all the followers to develop a strong sense of civic responsibility, refraining from spitting or urinating in prohibited places, and always behaving like good, cultured citizens.

BOLD BUT UNIVERSALLY BENEFICIENT TEACHINGS

When Bhagwan Shree Swaminarayan gained the Gadipad (leader role), his first act was to provide food and water to those in need. He opened Sadavritas in places such as  Manavadar, Loj, Agatrai, Shader, Meghpur, Sardhar, Methan, Dhoraji, Jamvadi, Bhuj, Jamnagar, etc. Bhagwan Shree Swaminarayan also asked the Sadhus in the Sampraday to provide food grains to needy people such as pilgrims and other Sadhus despite their caste. He built wells and ponds at places such as Kariyani, Mangrol, etc., where there was little to no drinking water. This helped maintain the mental well-being of the people in different villages.

In a brief period of 28 years and 6 months, specifically from Magshar to Jeth of Samvat year 1858, Bhagwan Swaminarayan journeyed across villages, spanning from Dwarka in the West to Dakor in the East and from Siddhpur in the North to Dharampur in the South of Gujarat, Kathiawad, and Cutch. His mission was dedicated to the elevation of humanity. And what was the result of this continuous journey? As per the Sampraday's historical records, at the commencement of the Samvat year 1858, there were virtually no significant temples, whether large, indicated by Shikharbandh, or small, denoted by Harimandir. However, by the conclusion of 1886, six significant temples had been established in locations such as Ahmedabad, Bhuj, Vadtal, Dholera, Junagadh, and Gadhada, alongside approximately 650 smaller ones. Moving ahead to the end of the Samvat year 2036, they featured around 60 major temples and approximately 3500 smaller ones, signifying substantial growth and development. At the start of the Samvat year 1858, there were around a thousand followers. However, by the close of 1886, this number surged to 5 lacs (500,000) Gruhastha families (each family consisting of 5 members) and about 1800 Tyagis (300 Bralimachnes, 1000 Sadhus, and 500 Palas). By the end of the Samvat year 2036, this count had more than doubled.

Bishop Heber of Calcutta, who visited Lord Swaminarayan with the Collector of Kheda in 1 AD AD at Nadiad, was very impressed and exclaimed, "Oh! It would be so wonderful if I had such a large, faithful, and distinguished group of followers!" Nanalal, a famous Gujarati poet, described in his translation of SHIKSHAPATRI that Sadhus, who embodied celibacy and non-attachment, moved around Sahajanand Swami like the sun and moon have their own orbits. Justice Ranade referred to Lord Swaminarayan as a "great last Hindu Reformer," and respected Gujarati writers like K. M. Munshi, Vijayray Vaidya, and others hailed Him as a great torchbearer of Gujarat. Many important people from the government, both civil and military, wrote in their reports and journals that thanks to Bhagwan Swaminarayan, places and people who used to be troublesome and break the law have now become peaceful, well-behaved, and respectful citizens. Sir John Malcolm, the Governor of Bombay at that time, even visited Rajkot in February 1830 A.D. just to see Lord Swaminarayan and thanked Him wholeheartedly. Sir John expressed deep and respectful gratitude because Lord Swaminarayan was able to bring back law and order and maintain peace without using weapons or the help of rulers in Gujarat, Kathiawad, and Cutch.

In history, there were other important people in the 19th century who tried to make positive changes, like Keshavchandra Sen, Raja Rammohan Roy, Dayanand Saraswati, Ramkrishna Paramhans, Swami Vivekanand, and Mrs. Annie Beasant. However, none of them achieved as much success as Lord Swaminarayan. You might wonder, what did Bhagwan Swaminarayan do in such a short time to make such a great improvement in people’s lives? To understand the answer, we need to look back at the political, social, and religious conditions that existed at that time. 

All Shastras and all Sampradayas of the world openly stated that they believed in Monotheism (one God). However, in practice, they behaved in such a way as to promote Polytheism (the worship of many Gods). Every Shastra and every Sampraday supported the theory of one God. They strongly declare the God they worship as the only form of God and that other forms of God worshiped by others are either non-God or are lower in status. As a result, there were as many Supreme Gods as there were Sampradayas. Bhagwan Shree Swaminarayan said that God Supreme is the only one and takes on various forms and names to please and protect his devotees. To some, he is known as Radha Krishna, to others, he is known as Laxmi Narayan. Bhagwan Shree Swaminarayan, therefore, stated that wise individuals should avoid making distinctions between these various forms of God. Bhagwan Shree Swaminarayan said that God Supreme is the only designer of the universe. For the work of creation, maintenance, and destruction of the world, he assigns his powers to different deities, like Brahma, Vishnu, Shiv, etc. respectively. Therefore, one should look upon these deities as delegates of the Supreme God. It should be noted that the work of creation, maintenance, and destruction is equally important in the interest of one's well-being. There should be no arguments about which divine being is the most powerful. They are all delegated forms of God Supreme. Thus, the followers of Shri Swaminarayan Sampraday claim that there is no other God Supreme except Bhagwan Shree Swaminarayan. However, they never look down on or disregard other forms of God Supreme. They bow and worship them with full respect.

In the Shikshapatri, Bhagwan Shree Swaminarayan said, "I believe in unique non-duality- "Matam Vishishta dvait me." What is the meaning of this word? To appreciate the meaning of the above question, one should look into the history of Indian Philosophy. All Sampradayas try to explain, of course, in their way, the nature, the form, and the relation that exists between Jivas (individual souls), Jagat or Maya (the world or illusion), and Jagdishwar (God Supreme). In Indian Philosophy, there are five important schools of thought: 1. Kewaladvait Mat (Only non-duality), 2. Vishishtadvait Mat (Unique non-duality), 3. Dvaitadvait Mat (Duality in non-duality), 4. Shuddhadvait Mat (Pure non-duality), 5. Dvait Mat (Dualism). These ideas were introduced by Shri Shankaracharya, Shri Ramanujacharva, Shri Nimbarkacharya, Shri Vailabhacharya and Shri Madhavacharya, each explaining their beliefs in their way. Shri Madhavacharya is the only one who did not use the term “advait” (non-duality) to explain the connections between Jivas, Jagat, or Maya, and Jagdishwar. The other four, however, did use “advait,” but they added different adjectives such as Kewal, Vishishta, Dvait, and Shuddha before it to show their unique ideas and distinguish them from each other. In short, Advait signifies non-duality. Shri Shankaracharya argues that the advait existing between Jiva, Jagat, and Jagdishwar is absolute or complete, known as Kewal. Against this, Shri Ramanujacharva argues that it is not Kewal (absolute) but Vishishta (qualified). Shri Vailabhacharya asserts that it is neither Kewal nor Vishishta, but it is Suddha (pure). Shri Nimbarkacharya believes that it is both Dvait (duality) and Advait (non-duality) together. Shri Madhavacharya firmly disagrees with all of them, stating there’s always Dvait (duality) between Jiva, Jagat, and Jagdishwar.
Bhagwan Shree Swaminarayan said that it is not proper to use the term “Advait” to explain the connections between Jiva, Jagat, and Jagdishwar. He explains that Jivas, lshwars, Maya, Brahmin, and Parbrahm, are all Anaditatvas, which are objects to which no beginning can be assigned. However, God Supreme alone is Ek Meva Dwitiya (only one without a second). All living beings (Satt and Chitt objects), including Aksharbrahma, are all passed into, supported, and controlled by God Supreme. Therefore, the word Advait should only explain the nature, form, and power of God Supreme, not the relationship among Jiva, Jagat, and Jagdishwar. The term Vishishtadvaita is a specific concept in the teachings of three Dharmacharyas (philosophers): Shri Ramanujacharya, Shri Kaulihaacharya, and Shri Bagvaacharya. It mentions Jivas (souls) which are alive and everlasting, living in an immortal body. These souls perform various kinds of acts. Thus, Jivas are described as Shariri, the physical body that contains the soul. This is the same for all living things including Jivas, all Ishwars (those who create the world), Maya, Aksharbrahma Purushas (also called Muktas), and Akshar Brahm, as well as all non-living objects, which also include Maya (described in the Shastras as sometimes seen alive and sometimes not). They are all seen as parts of God Supreme, like a body. However, God Supreme is quite different from them in nature, form, quality, power, etc. God Supreme is seen as the one who lives inside all of them, as described as their Shariri. In other words, God Supreme is specified (Vishisht) by two characteristics - living beings and non-living objects. With these specifications, God Supreme is the only one, without a second. In short, this is the substance of the term Vishistadvait Mat. 

As said above, three Dharmacharyas have preached Vishishtadvaita to distinguish one from the other. They are known in the history of Indian Philosophy as Vaishnav, Shaiv-Shakti, and Shaiv-Vishistadvaita respectively. Certainly, Bhagwan Shree Swaminarayan embraced the Vishishtadvaita Mat of Shri Ramanujacharya as his own. However, at the same time, he introduced a novel and explanation of Sharir. Shri Ramanujacharya has defined the word in his commentary of the Sutra: “Nu Tu Drastant Bhavat” of the Brahmasutras (2-1-9). In translating Shri Bhasya by Shri Ramanujacharya, Dr. George Thibau has translated it in the following words:

"Any substance, which a soul is capable of completely controlling and supporting for its own purposes and which stands to the soul entirely in subordinate relation, is the body of soul. In this sense, all sentient and non-sentient beings together constitute the body of supreme person for they are completely controlled and supported by Him, for His own aims are entirely subordinate to Him."

However, this definition of Sharir is not accurate. Even Dr. Thibau himself, along with other knowledgeable scholars like Dr. Radhakrishnan and Dr. Das Gupta, has criticized this definition. It’s important to note that God Supreme does not have personal aims to achieve by being the Shariri of various living and non-living beings. Additionally, Jivas, Ishwars, and Brahmn are all Ananditatvas, so it can’t be said that they owe their existence to God Supreme. Bhagwan Shree Swaminarayan, thus, has defined the words differently. He stated that God Supreme is the Shariri of all living and nonliving bodies because they are Adhin (dependent) and Asamarth (incapable), while God Supreme is Vyapya (widespread), Sava Vyapak (comprehensive), Sarvatantraa Swatantra (independent), and Sava Samarth (all-powerful). God Supreme is the only omnipresent, omniscient, and omnipotent being. There are other points of difference with Shri Ramanujacharya, highlighting that Bhagwan Shree Swaminarayan’s Vishishtadvaita Mat varies significantly in some key aspects.

MEANING OF VISHISTADVAIT (QUALIFIED MONOTHEISM)

Every human being has a right, rather is duty bound, to observe rules of Dharma and worship God. Observance of Dharma i.e. Sadachar usually depends upon certain things like place (Desh), time (Kal), age, pecuniary conditions (vita), male or female of four varnas (Jati) and physical and mental state or mind and body (Shakti). It may, therefore, vary according to the predominance of any of the above things, but everybody must be free to worship God in the way he thinks best. This principle is enunciated and accepted in all the Shastras. But some Sampradayas and some Dharmacharyas have deemed it proper to debar certain category of man from Initiation in their Sampradayas Lord Swaminarayan, from the very beginning, threw open the doors of His Sampradayto all Hindus and non-Hindus alike including Jains, Muslims, Parsis and Khojas. In the word Hindu, He specifically included females and Shudras of all types.

At the same time, Lord Swaminarayan stated clearly that a male or female should always act within the boundaries of his or her Dharma and worship God accordingly. He allowed all satshudras to put on twofold sandal wood necklace i.e. rosary and pundrak mark on their fore-head just as is done by followers or higher castes. This was a novel departure from the age-old practice and was, therefore, appreciated and acclaimed by one and all. As a result of these happy reforms, there were in the past and are today, in the Sampraday many non-Hindu followers, like Jams, Muslims, Parsis and Khojas. Number of female followers is also very large, perhaps, even larger than the male followers. It may be noted that the mode or living of a Satsangi Shudra today is just similar to that of a Brahmin. In the Sampraday today, one will find persons belonging to the highest castes of Brahmins as well as persons belonging the lowest castes.

The Shikshapatri serves as the JivanShastra, or the code of life, for the followers, while Desh Vibhag No Lekh functions as the constitution of the Sampraday. Bhagwan Swaminarayan dictated the latter himself on the full moon day of Magshar in the Samvat year 1883. When Bhagwan Swaminarayan established the future Acharyas in the Sampraday in the Kartik month of the Samvat year 1882 in Vadtal, Bhagwan Swaminarayan explained the contents of Desh Vibhag No Lekh to all, especially the newly nominated Acharyas, and later documented them in writing. Some mistakenly view Desh Vibhag No Lekh as a deed of partition between two Acharyas, but this is inaccurate. Courts in Ahmedabad, Nadiad, Bombay, Borsad, Gonda, and Delhi, without disagreement, have acknowledged and treated it as the constitution of the Sampraday. This booklet, comprising only 35 paragraphs/sections, emphasizes that the Sampraday remains a cohesive whole, with the two divisions primarily established for the management of financial affairs, securing facilities like Diksha, and offering Dharmado for the followers. In all other aspects, including Shastras, philosophical doctrines, worship practices (Upasana), adherence to vows, the celebration of Vritas and Utsavas, and other observances, the Sampraday maintains unity.

The second principle outlined by the Lekh states that all movable and immovable properties of the Sampraday belong to the deities—Shri Nar Narayan Dev in the Uttar Desh and Shri Laxmi Narayan Dev in the Dakshin Desh. This ownership is absolute, and no Acharya, Tyagi, or Gruhastha can ever claim any part of it. The Lekh also specifies that the ownership of NamVero (an annual tax of half a rupee per head in the family of followers) rests with the Acharya. Followers are required to register their names and pay the tax to maintain their status as followers of the Sampraday. The third principle in the Lekh addresses the separation between the two divisions. A line starting from Calcutta in the West goes up to Kashi in the North, then comes down to Ujjain, Dahod, and Godhara in the middle. Finally, it stretches to Bet Shankhadhar in the East. This line helps show the borders of two places called Uttar Desh and Dakshin Desh. The fourth principle in the Lekh pertains to the Acharyas. It explicitly states that the position of Acharya in the Sampraday is neither a property nor a hereditary right or franchise in the ruling Acharya's family. If the son of a ruling Acharya has more than one son, the one who is more deserving, religious-minded, and capable of controlling all has the first right to be selected as a succeeding Acharya. However, if he lacks the necessary qualifications, or if the Acharya has no male heir, then, in consultation with leading Tyagis and Gruhasthas of his division, he has to select a person from the family of Dharmadev. Afterward, he must adopt him as his son and nominate him as his successor. The fifth principle, a crucial one outlined in the Lekh, emphasizes that the ruling Acharya must nominate his successor, even if it is his legal son. A written nomination by the ruling Acharya is therefore a requirement to become an Acharya in the Sampraday. The sixth principle in the Lekh says that although the Acharya is responsible for the property, he should always consult with important Tyagis and Gruhasthas when making decisions about it. The seventh principle in the Lekh declares that since the property belongs entirely to the deity, no one can claim ownership of any part of it or give it to others. The eighth principle in the Lekh mentions that two people have been chosen not as sons of Bhagwan Swaminarayan but as the managers of the Sampraday. The Lekh tells all followers to get Diksha only from the Acharya of their Desh and to always pay NamVero and Dharmaday to the Acharya of their Desh. So, Desh Vibhag No Lekh is not just about dividing territories; it's a set of rules for everyone in the group, including Acharyas, Tyagis, and Gruhasthas.

LORD SWAMINARAYAN DICTATES THE DESH VIBHAG NO LEKH

Bhagwan Swaminarayan encouraged all his disciples, both Gruhasthas and Tyagis, to write books and make Kirtans. He believed that good literature shapes the customs of the Sampraday and describes the divine life of the Supreme God. Before giving these instructions, Lord Swaminarayan wrote the Shikshapatri in Sanskrit on the 5th day of the bright half of Maha in the Samvat year 1882 in Vadtal. The Shikshapatri, containing 212 verses in Anustup Chhand, was written for the well-being of the Sampraday's members but is equally beneficial to others. Many, whether part of the Sampraday or not, who sincerely follow this book become happy and prosperous in life. The Shikshapatri provides details about the duties of the followers (Acharyas, Tyagis, Gruhasthas, and females) and even those not part of the Sampraday can adhere to them. The first ten verses serve as an introduction, the following seventy explain common duties applicable to everyone, and the subsequent ten describe other Shastras accepted by Lord Swaminarayan. About fifteen verses are used to explain terms and monotheism in the Sampraday, while the rest explain the special duties of its members. The final ten verses are used to describe the Shikshapatri itself. 

Among the three works written by Bhagwan Swaminarayan, the first is a summary of the Shastras (Bhagvat, Bhagvad-Gita, Vidur Niti, Vishnu Sahasranama, Vasudev Mahatmya, Yajnavalkya Smriti), which he composed for his daily reading at the age of ten. The second is a letter Bhagwan Swaminarayan wrote to send to Ramanand Swami, and the third is the Shikshapatri.

The Shikshapatri means 'Hit-tam Updesh,' signifying ultimate well-being in both life and the afterlife. It is highly inappropriate to treat the Shikshapatri as a book of do's and don'ts. Satangis regard the Shikshapatri as directives from the mouth of Bhagwan Swaminarayan and follow them rigorously. For example, the Shikshapatri asks that all followers rise before sunrise, and a true Satsangi does so because Bhagwan Swaminarayan instructs them to. When following the instructions of the Shikshapatri, personal likes and dislikes are disregarded, and all actions are taken without ego and selfishness, making everyone Bhaktimaya and Nirgun. While this brief overview does not provide an exhaustive analysis of the Shikshapatri, it emphasizes the importance of Satsangis taking its directions to heart.

The Shikshapatri prohibits the conduct of Yajnas (sacrifices) involving the offering of living beings, as well as partaking in the prasad of Yajnas where such offerings are made. All followers are asked to speak the truth at all times except for when it might cause the loss of one’s tire or another's life. Many might steal to perform religious duties or good acts, however, Shikshapatri asks that the followers do not indulge in such acts. Bhagwan Swaminarayan highlights that Bhakti of the Supreme God should be performed with Dharma and in no circumstance should it be done without it. The Shikshapatri asks followers to follow and accept good acts, and if a person commits an act that is against Dharma, it should not be continued. Individuals have been asked to hear the eight Shastras (Vedas, Vyas Sutras, etc.) even though they are not Sampradayik Shastras. However, they should only follow and hear the words of the Shastras which support Dharma, Jnan, Vairagya, and Bhakti of God Supreme.

Satsangis in the Sampraday should refrain from establishing a line of superiority or inferiority between Narayan and Mahesh but rather regard them as Brahmin. Additionally, they should show respect to the Panchaytan Devas (Vishnu, Shiva Ganesh, Surya, and Parvati), celebrating the Vritas and birthdays of Shri Ram, Shri Ganesh, Shri Shiva, Shri Krishna, Shri Hanuman, and all Avatars of the Supreme God. Males are advised not to engage in religious or philosophical discussions with females, nor should any male deliver such talks to a female audience. The temple gates should always remain open for the thirsty and the hungry. While about 15 verses are entirely philosophical, each of these verses speaks volumes. The Shikshapatri instructs us not to differentiate between the various forms, such as Shri Radha-Krishna, Shri Laxmi-Narayan, and Shri Nar Narayan, as they are all forms of the Supreme God. 
 
The Shikshapatri directs that all followers should live and act according to their Dharma and the rules of their Varnas and Ashramas. They should not perceive other Varnas and Ashramas as inferior. The Shikshapatri also states that followers should take Diksha from the Acharya and worship the idols given by the Acharya.

In the temples of the Sampraday, only those idols installed by Acharya himself should be worshiped. At the end of the Shikshapatri, Bhagwan Swaminarayan warns that anyone who goes against its teachings should be considered outside of the Sampraday. The Shikshapatri covers many aspects of life, including social, civil, educational, political, etc. It is a practical encyclopedia and a ready spiritual reference for all wise individuals.

Males and females used to sit together in gatherings to listen to spiritual teachings. This practice was and continues to be common in all the Sampradayas. Advocates of this practice argue that Jiva (soul) is inherently gender-neutral and emphasize that, in the eyes of Dharma and Ishwar, males and females are equal. However, they may not consider the inherent instincts in both genders—males are naturally drawn to females, and vice versa. Bhagwan Swaminarayan said that if boys and girls mix without being careful about what is right (Dharma) and what is wise (Jnan), some bad things might happen to them over time. Historical examples support this concern. Bhagwan Swaminarayan emphasized that even a highly esteemed and wise man is likely to lose his spiritual standing if he engages in mixing with women. Therefore, he ordered separate sabhas for males and females. He directed that, in the sabha of females, no male should ever preach. He prohibited male members from hearing religious discourses from females. Additionally, he prohibited all Tyagis of the Sampraday from giving religious discourse to females.

He also told Acharyas not to give initiation (Diksha) to female members. Instead, he instructed that only the wives of Acharyas should perform this initiation for female members. This was a new and unique change that had never been seen or heard of in any religious community before. Some yogis in the community, both male and female, who were highly skilled in knowledge (Jnan), yoga, and devotion (Bhakti), objected to this change, although they were in the minority. Despite their objections, Bhagwan Swaminarayan remained firm and determined. Those who did not follow this directive were eventually removed from the community. Over time, people came to understand the wisdom behind this reform, and both men and women willingly embraced it. This change also led to the establishment of separate temples for females. It's important to note that even today, during the worship of deities in the temple, men and women maintain separate spaces. Some may mistakenly think that Bhagwan Swaminarayan discriminated against women, but this is not true. In those times, women were often seen as objects of pleasure for men. Bhagwan Swaminarayan aimed to change this perspective and encouraged male followers to treat women as equal partners in life. He emphasized that if both husband and wife are devoted to Satsang (spiritual association), their journey to Moksha (liberation) becomes safe and beneficial.

SEPARATE ASSEMBLY AND TEMPLES FOR MALES AND FEMALES

On the 10th day of the bright half of Jeth (last month) in the Samvat year 1886, Swaminarayan Bhagwan gathered all the leading Tyagis and Gruhasthas before Him in Gadhada. With a very calm tone, He said to them, 'I have fully realized My mission - Avatar Karya and have established a royal path. By following this path, one can easily reach Akshardham (heavenly abode). I will now depart from this world. I promise you all that I will forever be present through my idols established in the temples and through the Shikshapatri.' After saying this, Bhagwan Swaminarayan closed His divine eyes.

Back in the day, there were not enough schools and learning opportunities for everyone. A much-needed improvement in education took place, benefiting many individuals, particularly children. In large towns and cities, there were a few schools and Pathshalas, mostly supported by the generosity of wealthy individuals. In villages, there were scattered village schools operated entirely by private individuals. However, there were no proper schools for girls. Wealthy and influential people would educate their daughters through private tutoring. The directive from Bhagwan Swaminarayan mandated, as a primary requirement, that females should be able to read and write. All followers, both males and females, were highly motivated to strictly adhere to Bhagwan Swaminarayan's order at any cost. Consequently, male family members promptly made arrangements to provide education for their female counterparts. Females also wholeheartedly cooperated. In a short period, the number of females who could read Shastras and deliver discussions on them within the Samapraday rose to remarkable levels. It is important to highlight that even today, there is an impressive number of knowledgeable and wise females proficient in the fields of Jnan, Yoga, and Bhakti. Bhagwan Swaminarayan did not establish a formal school for this purpose, nor did He directly command females to learn the three ‘R’s–reading, writing, and recitation. Simply by saying that only girls should lead their religious gatherings, Bhagwan Swaminarayan made something amazing happen. Bhagwan Swaminarayan was the one who started the whole thing about educating girls.

In the last decade of his spiritual governance (DharmaShasan), Bhagwan Swaminarayan established glorious temples in six places. The first was in Ahmedabad in the Samvat year 1878, followed by Bhuj in the Samvat year 1879, Vadtal in the Samvat year 1881, Dholera in the Samvat year 1882, Junagadh in the Samvat year 1884, and Gadhada in Samvat year 1885. Through the creation of these temples, Bhagwan Swaminarayan exemplified his unique concept of Ekeshwarvad (Monotheism). He asserted that the deities could be named Shri Nar Narayan, Shri Laxmi-Narayan, and Shri Radha Krishna, as they are all manifestations of Bhagwan Shri Swaminarayan. He emphasized that individuals should not differentiate between them. Consequently, he installed idols of Nar Narayan Dev in Ahmedabad and Bhuj, Shri Laxmi Narayan Dev in Vadtal, Shri Madan Mohan Dev in Dholera, Shri Radha Raman Dev in Junagadh, and Shri Gopinath Dev in Gadhada. To further illustrate his belief in Ekeshwarvad, he placed idols of Shiv and Parvati at Junagadh and Gadhada, along with an idol of the Sun. In smaller temples (Hari mandirs), paintings of Bhagwan Swaminarayan, Shri Dharmadev, and Shri Bhaktidevi are also installed.

Lord Swaminarayan has laid down certain principles governing admission in the Sampraday. A person, who wants to embrace the Sampraday in the first instance, is required to observe five vows (i.e. abstaining from drinking wine, liquor or any intoxicating drugs, eating flesh, stealing, debauchery and taking food and drinks from improper persons or sources). Any advanced and experienced Tyagi or Gruhastha, can administer these vows. When one observes these vows satisfactorily, he is known as Ashrit of the Sampraday. He is there after given SharanMantra by the Acharya. Then, after lapse of some time, say six months, he is given Sadharan Diksha by Acharya. (In the case or females. the above three procedures are performed by the wife of the Acharya. No other person, even if he be a Brahmanistha, is authorized to give Diksha of the Sampraday to any one. He is then known as Ashrit Satsangi. Then, if the man wants to renounce the world and to become a Tyagi of the Sampraday he is first required to seek and serve a Tyagi of the Sampraday for some time and then, when that Tyagi thinks him fit to receive Maha Diksha, he requests the Acharya to initiate him as a Tyagi by giving Maha Diksha. Maha Diksha is always given on auspicious day and time and in the presence of learned persons, fire, Sun, Brahmins, and the presiding Deity. It should be noted that this Diksha and Maha Diksha (Vaishnavi Diksha) differs from one, given in other Sampradayas.

A person who is initiated as Tyagi in the Sampraday puts on sacred thread, keeps Shikha and wears dhoti like Brahmins. He is also required to chant VishnuGayatri daily. Lord Swaminarayan intentionally introduced three classes In Tyagi fold of the Sampraday - Brahmcharies, Sadhus and Parshads. A person who is Brahmin by caste before initiation, is termed as Brahmchari after initiation. One who is a twice born (dwij) person (other than a Brahmin) before initiation is termed after taking Maha Diksha as a Sadhu and those who do not want to enter the class of Brahmchari or Sadhu is allowed to remain as Parshads. An independent class of Parshad is also allowed. Rituals of giving Maha Diksha to all the above three classes differ in certain respects but Mantropdesh remains unchanged for all. The above three classes differ In dress and names and in observance of certain rules. A Brahmchari Tyagi puts on white dhoti and Bhagwa apron on his body and a turban with a red woolen cap therein. His name always ends with 'nand" (e.g. Krushnanand). A Sadhu wears all the clothes, in Bhagwa color, his name ends with "das" (e.g.Krushnadas). whereas, a Parshad wears, all white clothes. He is allowed to continue his former name but his surname (last name) is changed into Bhagwat.

It may be asked why these distinction of Brahmcharies, Sadhus and Parshads are maintained even after becoming a Tyagi? Lord Swaminarayan desired that the Seva Puja (worship) work and preparing ThaI etc. for the deity should also be done by a high-class Brahmin. The class of Brahmchari among the Tyagis appears to have been created with the above idea in view. Tyagis of the Sampraday are all required to keep themselves aloof from coming into contact or touching women and wealth. In order that these principles be observed fully the class of Parshads appears to have been maintained. The parshads of the Sampraday are allowed to touch wealth only for the purpose of management of pecuniary affairs of the Sampraday. It may also be noted that the Acharya, who gives Maha Diksha to the persons becoming Tyagis does not give him Bhagwa clothes, as he is Gruhastha. But these clothes are given by the Tyagi through whom he has taken Maha Diksha from the Acharya. He is also allowed to mention the name of this Tyagi as his Guru even though the Maha Diksha is given by the Acharya. Tyagis of all the three classes. They reside and eat, separately from each other.

Lord Swaminarayan was very simple and straight toward in His directions. He said whosoever wants to embrace His Sampraday, must, first take a vow to abstain from (1) drinking wine, liquor, or any intoxicating drug in any form, (2) eating flesh in any form under any case, (3) an act of stealing, (4) debauchery and (5) partaking food and drinks from improper persons and sources. These five vows are known in the Sampraday as Panchvartman. Observance of these five vows is a must for each and every followers of Sampraday, may be an Acharya or a Tyagi or a Gruhasth-male or female. These vows, appear simple on paper, but in practice they cover almost all items which otherwise make human life unhappy. Any one who is not even a follower of the Sampraday, observes these vows sincerely, he would be definitely happy in all respects.

Even though the mode of worship of idols in the temples resemble more or less to that adopted in Vaishnav Mandirs of Shri Vallabhacharya, Lord Swaminarayan has in certain respects made necessary changes therein. As said before, in the temples of the Sampraday there are various forms of God Supreme like NarNarayan Dev, Shri Laxmi Narayan Dev etc. are worshipped with equal love and respect. But in Vaishnav Mandir, one will never find an idol other than Shri Krishna. Even the form of Shri Krishna is in Balyavastha. In the early morning at about 5-30 a.m. or so ceremonies regarding Mangala Puja and Arti are performed and within an hour and a half and after this, ceremonies or Shrungar Puja and Arti are performed. At about 9-30 a.m. or so ceremonies or Raj Bhoga is performed. At 10-15 am. or so ceremonies or Raj Bhoga Arti are performed. At about 12-00 noon gates of the temples are closed for Vishranti.

At 3-30 p.m. or so, awakening ceremonies are performed. At the time of Sandhyakal, Sandhya Arti is performed. Again, at 8-00 p.m. Shayan Bhog is offered and about 9-00 p.m. or so ceremonies of Shayan Arti are performed. Thus, ceremonies at five times as shown above in a day are performed. All the Tyagis and Gruhasthas together offer joint prayers. During interval between the above ceremonies Katha of Shastras are read and heard. Lord Swaminarayan was very particular in performance of Seva Puja. He has, therefore, asked the followers to follow the above instructions with care, love and respects.

It is said that a man is only a creature of his habits. Usually men acquire bad habits more than good ones and then think that these bad habits have become part and parcel of their lives. But this is a gross mistake. Lord Swaminarayan asked all His followers to be the master or themselves. He said that a man should never allow habits to lord-over him. Lord Swaminarayan, never asked His followers directly to give up bad habits but He merely asked them that if they want to please Him and also to be known as members of Shri Swaminarayan Sampraday they should, rigidly observe the five vows. Their observance automatically necessitates, giving up all bad habits and all vices. Lord Swaminarayan asked all the followers to have only two habits in life. First to take pure food and wear clothes just necessary to maintain and protect the body and to earn money by fair means just sufficient to get food and clothing. And secondly, to know one's self and after knowing the self, to know and worship God Supreme who always dwells independently within the self. Thousands of people gave up their bad habits and all vices, the moment they became followers of the Sampraday Other people were highly surprised to see those life long addicts giving up bad habits and vices immediately. It was a miracle for them.

Shree Swaminarayan Mandir Freemont, CA

Shree Swaminarayan Temple Vadtal, IL

Shree Swaminarayan Mandir, BhujDham

Shree Swaminarayan Mandir, Vadtaldham

Shree Swaminarayan Mandir, Kalupur

Shree Swaminarayan Mandir Vadtal Sanstha, Tx

Shree Swaminarayan HariMandir VadtalGadi, PA

Shree Gpoinathji Dev Mukya Swaminarayan Mandir, Gadhda

Shree Swaminarayan Mandir Vadtaldham, Florence

Shree Swaminarayan Temple Downey, CA

Shree Swaminarayan Mandir, Junagadh

Shree Swaminarayan Mukhya Mandir, Dholera Dham

After initiating a tradition of looking after the entire Fellowship in the hands of the persons from his own family-line Lord Swaminarayan established two high seats of religion, one at Vadtal and the other at Ahmedabad.

The first person to occupy the Laxminarayan Dev Gadi of Vadtal was H.H. Acharya Shri Raghuvirji Maharaj and seven other Acharyas (cardinal chiefs) followed him in the tradition.

During the divine presence of Shree Swaminarayan Bhagwan approximately 200 years ago, he personally built six mandirs in India and installed the murtis (sacred idols) himself. The map below displays the locations of these six temples in India. To preserve the spiritual legacy, Shree Swaminarayan Bhagwan established two gadis (spiritual thrones), namely Vadtal gadi and Ahmedabad gadi, through which the six original mandirs were equally divided. Under the leadership of the reigning Acharya Maharaj of Vadtal Gadi, H.H. 1008 Acharya Shree Rakeshprasadji Maharaj, the International Shree Swaminarayan Sansthan Of Vadtal (ISSSV) was established. ISSSV oversees the mandirs in North America. Refer to the following map to explore the temples located in North America.

BHAGWAN SHREE SWAMINARAYAN

NAND SAINTS

Gopalanand Swami

Nityanand Swami

Sukhanand Swami

Shatanand Swami

Vasudevanand

Ramanand Swami

Premanand Swami

Nishkulanand

Muktanand Swami

Gunatitanand Swami

GURU PARAMPARA