Swaminarayan

India has been graced since time immemorial by incarnations, rishis and sadhus.

Whenever evil elements stifle Dharma .. righteousness, God incarnates on Earth to reestablish Dharma.

“ Life and Teachings of SWAMINARAYAN ”

“ early childhood ”

Swaminarayan incarnated as “ Ghanshyam ” on 2nd April, 1781, in the rustic village of “ Chhapaiya ”, in northern India, to a Sarvaria Brahmin Pundit named Hariprasad Pande.

“ Ghanshyam ” was the second of three sons : Rampratap, the elder brother and Ichharam, the younger. His mother, Premvati was lovingly known as ( Bhaktimata ), and father Hariprasad as When Ghanshyam was three months old, a sage astrologer named “ Markandeya ”, studied his zodiac signs. He then revealed to Dharmadev : “ Since he is born in the Kark Rashi ( sign of Cancer in the Zodiac ), his name will be ‘ Hari ’. His dark complexion will also confer the name Krishna and Ghanshyam. He has the virtues of tapas ( austerity ), detachment, yoga, dharma, leadership, truth and vivek ( power of discrimination ). Therefore people will also call him ‘ Neelkanth ’.

“ Ghanshyam will establish Dharma on Earth and remove pain and misery from people. He will be famed all over the land. He will also induce people with samadhi ( a state of spiritual trance ). He will lead people to the Path of God.”

About this time, Dharmadev decided to test Ghanshyam’s innate instincts. He placed a gold coin, a scripture, and a sword on the floor. On all fours, Ghanshyam toddled towards these objects .. trying to lift the scripture, avoiding the other two. Dharmadev jubilantly lifted and hugged Ghanshyam, deducing that He would surely attain scriptural learning.

“ propagating Ahimsa ”

“ Ghanshyam’s ” first encounter of animal slaughter for food occurred during His stay in Chhapaiya.

In a town named “ Ballampaddhari ” near Chhapaiya, the state king had recently camped with his army. Two of the soldiers were Dharmadeva’s relatives. Therefore, Dharmadev decided to visit them with Rampratap and Ghanshyam. When they reached the encampment, they heard goats causing a commotion in one of the tents. Dharmadev peeped inside. Horrified at what he saw, he quickly turned back. But Ghanshyam, observing Dharmadev’s ashen face, also walked up to the tent in curiosity. He saw the king supervising the slaughter of the goats for food.

Ghanshyam walked away in pain. He then induced all the elephants and horses of the army to break tether and stampede towards Dharmadev after being invested with the “ yagnopavit ” rite.

By the age of ten, the child prodigy had mastered the Vedic scriptures. Around this period, He accompanied Dharmadev, who was to chair a scholarly debate in Benares .. the renowned centre of knowledge in India. When a tie arose, Ghanshyam, with Dharmadev’s permission, gave a brilliant exposition, convincing the scholars of the soundness of the Vishishtadvait philosophy.

“ leaving for the Himalayas ”

Soon after returning from Benares, both parents passed away. Ghanshyam then left Ayodhya .. for the Himalayas .. to begin His life work of establishing “ Ekantik Dharma ”, on 29th June 1792. He was only eleven years old.

His mendicant garb consisted of only a loin cloth. He carried an icon of Bal Mukund ( the Lord ) and His miniature diary containing the gist of the scriptures, the result of His studies with Dharmadev.

“ sojourns through forests and on pilgrimage ”

In the Puranas, the name “ Neelkanth ” is associated with Lord Shiva, who drank the world’s poison to redeem it. In the process, the poison turned his throat blue ; ‘ Neel ’ meaning ‘ blue ’ and ‘ kanth ’, the ‘ neck ’. Ghanshyam’s sojourns, through the forests of India, also attributed Him the name “ Neelkanth ”, for his pilgrimage was to redeem.

Ghanshyam first visited sacred Haridwar .. “ Gateway to Hari ”, on the holy river Ganga. The sacred shrines of the Himalayas open up after Haridwar. From here He arrived in “ Sripur ” where He encountered the first of many enticements.

The head of the mandir urged “ Neelkanth ”, to lodge inside the walled area, safe from wild animals. He declined. He neither feared wild animals nor death. He then sat in deep meditation under a tree. At night, a lion, hunting in the forest approached Him. The lion licked his feet, circumambulated him and then sat there. The inmates of the ashram observed this extraordinary spectacle !

In the morning .. with a wave from Neelkanth .. the lion disappeared into the forest. The mahant then prostrated at the feet of this eleven year old Yogi. He offered him the mahantship of the shrine, with its yearly income of one hundred thousand rupees. Neelkanth explained that he neither craved for “ mahantship ” nor for money. He had come to redeem. Declining the offer, Neelkanth left for Kedarnath. From here, He trudged up and down mountain slopes, arriving in Badrinath during Diwali, in mid October 1792.

The priest at Badrinath perceiving Neelkanth’s divinity, offered him prasad. For the next six months the mandir closed down, since Badrinath would be snow bound. The murtis of Nar Narayan in the shrine would be ceremoniously paraded on an elephant, down to Joshimath. The priest urged Neelkanth to sit in the palanquin with the murtis and stay at Joshimath, in his personal bungalow. Neelkanth accepted the invitation to Joshimath, but declined to stay there.

From Joshimath, Neelkanth climbed the treacherous mountain terrain to visit sacred “ Manasarovar ”. The most wondrous lake on Earth lies dreaming among the snow-clad summits of lofty mountains. The sight of the lake makes the stranger involuntarily meditative.

Wearing only a loin-cloth, without a compass, guide, food, mountaineering equipment, insulated clothing or boots, this part travel ranks him as a superhuman feat. As fiercely as the howling winds of the Himalayan winter pierced his frail body, as snow and ice crunched and cracked under his bare feet, Neelkanth trudged over the mountains alone.

Ritually bathing in the ice covered lake, Neelkanth then returned .. reaching Badrinath in mid-April 1793. The priest had returned with the murtis and Neelkanth took his first meal since leaving Badrinath in Diwali, six months ago!

“ blessing Maharajah of Punjab ”

“ Ranjit Singh ” .. the Maharajah of Punjab .. later to be famed as the last and toughest adversary of the British, approached Neelkanth. Only thirteen, one year older than Neelkanth, his heart reached out to the Yogi. Drawn by his divinity, the king requested his permanent company. This being impossible, Neelkanth promised to meet him again.

Later, when Neelkanth descended to Haridwar, He met the king who offered some food. Gifting him a few words of spiritual wisdom, about the ephemeral nature of material life, Neelkanth advised the King to recall his murti, for peace and redemption. Placing his hands on the King’s head, he blessed him and left. From Haridwar, his route led back to Ayodhya.

“ mastering yoga ”

His next goal lay in a bleak and chilly valley in “ Muktinath ”, Nepal. Here in a shrine, He performed austerities standing on one leg, in meditation for two and a half months, without food and water. Still in Nepal, He then visited Butol ( Butwal ). Here, King Mahadatt Sen and his sister Mayadevi, experienced profound enlightenment from Neelkanth’s stay and teachings.

In the forests of Nepal, Neelkanth arrived at the hermitage of an aged yogic master named “ Gopal Yogi ”. He accepted Gopal Yogi’s Guru-ship to practice ‘ Ashtang Yoga ’ .. ‘ Eight fold Yoga ’, revealing his earnest desire to master this formidable Yoga.

Simultaneously, He studied the Bhagavad Gita daily, paying special emphasis to the second chapter, regarding the attributes of the Atma and the “ Sthitapragna purush .. a person with a spiritually-stable consciousness ”. In only nine months, Neelkanth became proficient and mastered Ashtang Yoga.

To the heads of monasteries and schools of philosophy in every holy place, Neelkanth enquired about the nature of the five eternal realities : “ Jiva ” .. “ Ishwar ” .. “ Maya ” .. “ Brahman ” and “ Parabrahman ”. Nowhere did he receive a satisfactory reply. Observing the level of religious and moral decadence in many sacred shrines, He noted the degradation of the priests and heads, who in the name of religion, propagated unethical and immoral practices amongst the masses.

“ arriving in Kathiawad – Gujarat ”

Travelling southwards to Kanyakumari, the tip of the sub-continent, Neelkanth then turned north. After visiting over 177 shrines, sacred places and monasteries in his travels, he arrived in the Kathiawad peninsula of Gujarat in the Year, 1799. In the seven years and over 12,000 kms of arduous walking, Neelkanth had walked for four years, remaining stationary for three.

Neelkanth’s sojourn was a planned pilgrimage to redeem. Far from being an aimless wandering, Neelkanth bestowed his grace on countless yogis in the Himalayas and aspirants elsewhere, who had been offering devotion and performing austerities to receive the Lord’s Grace. Added to this, he visited the most important sacred shrines in India, to observe the prevailing level of Dharma.

“ meeting Muktanand Swami ”

In “ Loj ”, a village near “ Mangrol ” in southern Kathiawad, Neelkanth meditated, lotus-postured, next to a step-well. Though reduced to skin and bone, He radiated a tremendous aura of divinity. This divinity, ineluctably attracted the women of the village coming to fill their water pots at daybreak. An aged sadhu named “ Sukhanand ”, similarly captivated by the teenager, was rooted to the spot.

After Sukhanand broke out of this mystically blissful experience, he approached the Yogi. He invited him to his Guru’s ashram, to meet “ Muktanand Swami ” .. the acting head. Neelkanth obliged.

The ashram belonged to Swami Ramanand, a notable sadhu in the state. To Muktanand, Neelkanth posed his questions regarding the five eternal realities. The Swami’s answers impressed him. These .. coupled with his saintly disposition .. induced Neelkanth to stay, until the arrival of the Guru, who was touring Kutch at the time.

“ darshan of Guru .. Ramanand Swami ”

In the ashram, Neelkanth served by performing menial tasks such as washing utensils and the sadhus’ robes. He begged alms and collected cow dung to make fuel cakes. To the fifty sadhus in the ashram including Muktanand, He also taught Ashtang Yoga.

The contrast between Muktanand Swami and Neelkanth was intriguing. The Swami, a middle aged ascetic .. Neelkanth, a teenage Yogi. The Swami, fair-skinned and handsome .. Neelkanth, emaciated, yet lustrous.

Muktanand, the Guru .. Neelkanth, the disciple. And yet, at times, the roles reversed ; Neelkanth, the Guru and Muktanand, the disciple.

Impatient to have the darshan of the Guru, Neelkanth requested the Swami to sit in meditation and visualize the physical body of Ramanand Swami. Neelkanth then projected himself into the Swami’s mind, enjoyed the darshan and then described the details to an astonished Muktanand !

Neelkanth met Ramanand Swami .. in June 1800 .. ten months after the former’s arrival in Gujarat.

On 20th October 1800, in a village named “ Piplana ”. Ramanand initiated nineteenyear-old Neelkanth as a sadhu, naming him “ Swami Sahajanand ” and “ Narayan Muni ”.

“ two boons ”

A year later .. in 1801 .. in “ Jetpur ”, Ramanand Swami ceremoniously appointed Sahajanand Swami, as his successor and Head of the Fellowship. Muktanand Swami, being senior to the newcomer, and considered by many as most suited for the successorship, happily concurred with the Guru’s decision. This reflected his tremendous veneration for young Sahajanand.

During the appointment ceremony, Sahajanand Swami requested two boons from Ramanand Swami, which remain unparalleled in the history of the Guru-disciple relationship:

“ 1st : If ever the devotees face the begging bowl, then let that bowl come to me instead.

“ 2nd : If ever the devotees face pain equivalent to the sting of even one scorpion, then let that pain befall me enhanced ten million fold, on each pore ! ”

Ramanand Swami granted the boons. As a Guru commanding a disciple, he also instructed Sahajanand Swami, that in order to inspire people to follow Dharma, he should talk to women disciples and accept money given in donation, which should then be used towards feeding the needy and building mandirs. Sahajanand Swami concurred with his wishes. In December 1801, the Guru passed away.

“ Swaminarayan mantra ”

A few days after Ramanand Swami’s departure, Sahajanand Swami presented the “ Swaminarayan mantra ” to the followers. Chanting the mantra resulted in a trance-like spiritual state known as samadhi.

People experienced divine bliss and the vision of the incarnations they personally revered. Though only attainable after mastering Ashtang yoga, samadhi in these instances occurred purely by the grace of Swami Sahajanand. Henceforth, He came to be known as “ Swaminarayan ”.

Simultaneously, “ Swaminarayan ” began to create a fold of renunciates known as “ Paramhansas ” .. the highest order of ascetics.

Inspiring them to the lofty heights of spiritualism, He commanded them to set up alms houses for the poor, and dig wells and ponds to provide basic human needs.

He exemplified what He preached. Physically contributing in the social work, He helped to dig a large pond in Vadtal and Kariyani. During the great famine of Year 1813, in Kathiawad, He carried grain on horseback at night from village to village, for those too shy to beg for alms.

“ wiping out evil practices ”

Vedic sacrifices, known as yagnas, had long been desecrated by corrupt Brahmin priests. Influenced by the Kaul and Vama Marg cults, they sacrificed animals. From these oblations, they relished the meat served under the guise of prasadam .. sanctified offering.

The Vama Marg cult wielded great influence over those in temporal powers, falsely convincing them of the justification of “ himsak ( bloody ) yagnas ”.

Determined to wipe out this evil practice, Swaminarayan devised a wise strategy. By arranging large scale yagnas he invited thousands of Brahmin priests from all over the land, from as far as Benares. He held the first major non-violent yagna in the Year 1809, in “ Jetalpur ”, near Ahmedabad.

Firstly, this further aroused the fury of both the Shakta and Vaishnav Sampradayas. Ascetics from these sects persecuted, hounded and on occasions, even killed the Paramhansas of Bhagwan Swaminarayan. In addition, they instigated the Suba of Ahmedabad, a Vama Marg follower, to prevent Swaminarayan from performing further yagnas. The Suba himself, then hatched a plot to kill the Lord, but failed.

The second effect, on a more benevolent note, concerned the priests and pundits. Inspired with a sense of righteousness and pride at the revival of Ahimsa, they boldly began to propagate it elsewhere. Others, who dissented, could not at any rate dare perform violent yagnas any more, since people all over the land had now realized the truth.

Swaminarayan’s invitation of thousands of Brahmins from all parts of India, amounted to a masterful act of communication. Subsequently, he performed several such yagnas unhampered. Some practices he outright eradicated ; others he refined.

“ eradicating Sati ”

Swaminarayan exhorted people to abolish the practice of ‘ Sati ’. This involved the forced or voluntary immolation of a widow on the cremation pyre of her dead husband.

The Lord enlightened women about the invaluable opportunity of a human birth graced by God. And only a human birth facilitated moksha in transcending the cycle of births and deaths. Sati flouted this grace and was in essence Atmahatya ( suicide ) and therefore a sin. His practical and patient approach successfully eradicated Sati from most areas of Gujarat.

“ uplifting women ”

Swaminarayan’s purpose of incarnating centered on redeeming infinite Jivas ( souls ). He removed distinctions of sex, caste, wealth, status, religion, friend or foe.

However, an incorrect interpretation of some scriptures then prevailing, claimed that women could not attain moksha. This would only be possible in a male birth. But Swaminarayan revealed that the soul .. Atma .. is neither male nor female.

In the “ Shikshapatri ( 116 ) ” .. the code of conduct written by Swaminarayan for His followers, He advocates identification of the Atma, with Brahman to offer worship to Parabrahman. Therefore, women automatically obtain the right to moksha.

To consider an example an aged devotee named “ Mulima ” .. of Ganala .. after years of sincere devotion in the Satsang, once instructed her husband to return home at midday from the fields to perform her final rites. In a vision Maharaj had informed her that since her life span had ended, He would arrive at midday to take her to “ Akshardham ” .. His DIVINE ABODE. Bewildered at her statement, for she appeared quite healthy, her husband ignored her.

Nonetheless, a few minutes before twelve, filled with anxiety, he returned, just in case her statement proved true. He saw her sitting cross-legged in meditation, taking her final breaths. He then attempted to assure her : “ Do not worry about my plight, but take care of your moksh. ”

Hearing this weak statement of uncertainty, she awakened and reprimanded him : “ With these hands, I have served Maharaj. They have thus been sanctified. Visitors who have drunk water or eaten food even once from my hands will definitely be redeemed. Since you have eaten food made by me all these years, it is you who should be confident of your moksha! And if you are to be redeemed, don’t you think I will ? ”

She then reentered the state of samadhi and as a snake sheds its skin she shed her body. Arriving in a divine form, Maharaj took her to “ Akshardham ”.

“ Swaminarayan Sampradaya ”

The sweeping effects of Swaminarayan’s audacious and revolutionary steps in uplifting women, with a marked emphasis on protecting their chastity and dignity, induced many to forsake their cults to join the “ Swaminarayan Sampradaya ”. Contemporary society began to respect its lofty spiritual values.

The Collector of Baroda, Mr. Williamson observed, “ Swaminarayan exhorts people to regard women with respect and purity. ”

Several women disciples such as “ Meenbai ” of Kariyana, “ Karnibai ” of Adhoi, “ Laduma ” of Piplana and “ Raima ” of Kundal were graced with niravarana sight. This mystical vision pierces the barrier of distance and solid matter.

By meditating they tele-witnessed live the Lord’s daily activities since his birth in Chhapaiya. They had also witnessed his seven year forest sojourns. By this mystical ability their proximity and devotion to him increased.

“ initiated five hundred Paramhansas ”

On accepting the reins of the Fellowship, to aid his work .. Swaminarayan began to initiate the highest order of ascetics known as “ Paramhansas ” .. “ the Supreme Swans ”.

At the age of only 23, Swaminarayan initiated five hundred Paramhansas in one day. His divinity attracted laymen and sannyasins throughout the land. Some sannyasins were themselves heads of monasteries and religious orders outside Gujarat.

Arriving in Kathiawad, they sought the incarnation .. the avatar .. whose fame they had heard of, whose vision some had perceived and whose divinity from afar, many had experienced.

“ ‘Pravrutti Marg ’ .. Path of Action ”

In the role of the Guru, Swaminarayan’s personal care and spiritual grooming to elevate the Paramhansas was unique. Hitherto, renunciates in India usually preferred to seclude themselves in mountains, forests or monasteries for their own spiritual endeavours. This is known as “ Nivrutti Marg .. Path of Non-Action ”. For His Paramhansas, Swaminarayan prescribed the tougher “ Pravrutti Marg .. Path of Action ” .. to move within society, remove samsara from the hearts of people .. while still remaining totally detached.

If “ Nivrutti Marg ” was a serene bed of roses, “ Pravrutti Marg ” struggled through the storms of a thorny samsara.

During the invariable trials and tribulations of the latter, He inspired them by writing dynamic letters, elaborating and glorifying the vows and detailing eternal truths. These letters were later compiled and known as “ Vedras .. the nectar of the Vedas ”. The Sadhus upheld each word as sacred, to be obeyed zealously, thus elevating them spiritually.

“ appointing Paramhansas for literature, music and poetry ”

A farsighted visionary and a superb organizer, Swaminarayan foresaw the need for Satsang literature for the consolidation, perpetuation and universal acceptance of the Sampradaya.

Swaminarayan appointed those Paramhansas, Sanskrit scholars prior to their joining the Fellowship, such as “ Gopalanand ” .. “ Muktanand ” .. “ Nityanand ” .. “ Shatanand ” and poets such as “ Brahmanand ” .. “ Premanand ” and “ Nishkulanand ” .. to compose this literature. Others, He sent to Benares, Baroda and Surat to study Sanskrit, music and poetry.

In the field of music and poetry, there were the eight poet Paramhansas of Swaminarayan, namely: Muktanand, Brahmanand, Premanand, Nishkulanand, Devanand, Bhumanand, Manjukeshanand and Dayanand. They composed thousands of lyrics .. kirtans, lauding devotion, festivals, the glory of Bhagwan Swaminarayan.

“ collection of sermons ”

From the Year 1819 to 1829, Swaminarayan’s sermons to the Paramhansas and devotees were systematically recorded in prose form.

The compilers comprised of four senior and learned Paramhansas: Gopalanand, Muktanand, Nityanand and Shukanand.

From a collection of over two thousand dialogues, they selected two hundred and sixty two and compiled these as the “ Vachanamritam .. the nectar of his words ”. Each dialogue includes a reference to the place, date, time, a vivid description of Bhagwan Swaminarayan’s attire and the names of the participants. “ Satsang : philosophy and constitution of the Sampradaya ”

“ Satsang ” signifies the fellowship of Swaminarayan. This scripture contains details of the life to be lived by a disciple in Satsang. It was written in Sanskrit, under the guidance of Swaminarayan, by Swami Shatanand.

Comprising of five volumes and 17,627 verses, it incorporates : the constitution of the Sampradaya, the details of festivals, rituals, vows of the disciples, and elaborates philosophical principles and the life of Bhagwan Swaminarayan. Also included, are vows and penances for Sadhus, known as the ‘ Dharmamrut ’ and ‘ Nishkam Shuddhi ’.

“ Swaminarayan’s biography by Swami Muktanand ”

“ Haricharitramrut Sagar .. ocean of the nectarine episodes of Hari .. Bhagwan Swaminarayan ”.

The dazzling name echoes the sublime nature of this scripture. Considered as the authoritative biography of Swaminarayan .. an eye-witness account .. its staggering length of eighty thousand “ sakhis (a system of poetic versification) ”, renders this an epic in its own right, over three times the length of the Ramayan. On several occasions Swaminarayan had related to Muktanand Swami his life, from birth till arrival in Loj.

In the year 1825, Swaminarayan commanded Muktanand Swami to offer bhakti by writing his life episodes, till his last breath.

Muktanand Swami performed this task diligently, writing details in the form of Kharda .. a rough format to be systematically restructured later. He continued writing and dictating the Khardas prolifically till Maharaj passed away in the Year,1830. Grief-stricken by His departure, Swami’s poor health deteriorated rapidly. One and a half months later, he joined the Lord.

“ Swaminarayan’s philosophy ”

Swaminarayan’s philosophy, known as “ Navya Vishishtadvaita .. Neo-qualified non-dualism ”, upholds the existence of the five eternal realities, namely : Jiva .. Ishwar .. Maya .. Brahman and Parabrahman.

  • Jiva ( Soul ) is sentient ( chaitanya ), subtle and is the knower ( jnata ) and enjoyer ( bhokta ) of things. He is immutable, unpierceable, indivisible and eternal. Jivas are infinite in number and bound by vasanas ( impressions and desires from past births and present birth ) according to their karmas.

  • Ishwars transcend Jiva. Each Ishwar is a conscious spiritual being, possessing excellence involved in the creation. They also are infinite in number and bound by Maya.
  • Parabrahman is the inner Ruler and Controller ( antaryamin ) of both Jiva and Ishwar. Just as the gross, subtle and causal are the three bodies of Jiva, similarly, Virat, Sutratma and Avyakrut are the three bodies of Ishwar.

  • Maya or Prakruti is trigunatmika .. consisting of the three gunas : Sattva, Rajas and Tamas. Its nature is of ignorance and darkness, and is also the instrument .. “ Shakti ” of Parabrahman. It is non-sentient primordial matter out of which the whole universe is evolved.

  • Brahman .. also known as “ Akshar ” .. is the highest eternal reality beyond which stands only Purushottam or Parabrahman. “ Akshar ” as .. personal ( sakar ) is the choicest devotee, eternally in the service of Lord Purushottam, in the highest abode.

This same “ Akshar ”, also serves Lord Purushottam as his infinitely effulgent abode ( Dham ) .. wherein Lord Purushottam and innumerable released souls reside.

It is the same “ Akshar ” who, as infinite, homogeneous, all-pervading, sentient .. space ( Chidakash ) pervades within and without an infinite number of universes and every element thereof. And, it is the same “ Akshar ”, who in the form of the Param Ekantik Sadhu, perennially manifests on Earth to redeem the seekers of moksha. “ Akshar ” is also the medium who embodies Lord Purushottam fully in his person.

“ concept of moksha ”

Bhagwan Swaminarayan elaborates moksha or final emancipation, known as “ Atyantik Mukti ” in the Sampradaya, in the following manner Jiva is bound by avidya-karma ( Maya ). This is ignorance, a delusion of the Jiva. Therefore, in order to be rid of this ignorance, the Jiva has to develop “ Atmanishtha ” .. the knowledge that he is not the body, but Atma.

“ ultimate goal of human birth .. God-realization ”

During his short yet dynamic lifespan of forty-nine years, Swaminarayan adroitly executed the purpose of his incarnation.

Along with his phenomenal group of Paramhansas, his unflagging travels throughout the land eradicated ignorance and addiction from the people.

Swaminarayan inspired them to live a life suffused with Ekantik Dharma .. of Ahimsa and Brahmacharya .. of detachment from mundane pursuits and, instead offer unalloyed Bhakti to God and the God-realized Sadhu. This, he ensured, would eradicate their cycles of birth and death, transcending them to the ultimate goal of human birth .. God-realization.

“ 1st June 1830 .. departure ”

Swaminarayan also assured them of his constant manifestation on Earth through the Gunatit Sadhu.

Fully contented with his mission, he departed for “ Akshardham ” on 1st June 1830.

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