Why did baps changed aarti?
You’re right I won’t change anything in your world, cause you’re already blind-sided. So I’m in process to write another article about why true Ram Bhakat should never visit baps temple, but I will share you some passage. Laxman ji who is the avatar of shesh-naag, and on shesh-nag Lord Vishnu sleeps(sayan). Shesh-nag is well described figure in hinduism and you can verify on your own. So where is the laxman ji’s idol in your baps temple?? Can’t afford one?? I recite Hanuman Chalisa every day, and last doha of Hanuman Chalisa as I quote, “Pavan Tanay Sankat Haran mangal murti rup, Ram LAKHAN Sita sahit hriday bashu sur bhoop”. I emphasize here on Lakhan than Ram. And you’re asking me to visit your baps temple!!
Any other temple, you will Krishna with peacock feather on his head, and compare that with your baps idol of Krishna. In swaminarayan temple, they don’t put peacock feather on Krishna’s head, cause if they were to put feather then it would make your swaminarayan less supreme, which is bitter truth that you got to live with it.
Now, I come back to my first comment with irony of Dhol. You might have heard word Shiv Puran. Shiv is the only god who is also prayed in form of Ling. It has been described in Shiv Puran that, if person/temple has ability to set up a ling than ling should take priority before idol. Compare that with your baps temple.
Upnishadas don’t mention Ram or Krishna!! Well, It is pity to think how your baps sampraday is not educating what is written in ved and upnishad. Find below passage and compare on your own.
Narayana Upanishada: brahmanyo devki putra
Chandogya Upanishada 3.17: taddhaitadghor āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovācāpipāsa eva sa babhūva so’ntavelāyāmetattrayaṃ pratipadyetākṣitamasyacyutamasi prāṇasam̐śitamasīti tatraite dve ṛcau bhavataḥ ॥
Clearly you’re too blind-sided. At the end of Ramayan, Ram does describe he will born in Dwapar Yug to Jamavan, thus he blessed Jamavan with long life.
Bochasanwasi Akshar Purushottam Swaminarayan Sanstha (BAPS; IAST: Bocāsaṇvāsī Akṣar Puruṣottam Svāminārāyaṇa Saṇsthā) is a Hindu denomination within the Swaminarayan Sampradaya.[1][2][3] It was formed in 1905 by Yagnapurushdas (Shastriji Maharaj) following his conviction that Swaminarayan remained present on earth through a lineage of gurus starting with Gunatitanand Swami.[4][5][6]
Since 1971, under the leadership of Pramukh Swami Maharaj, the BAPS has grown strongly. As of 2019, BAPS has 44 shikharbaddha mandirs and more than 1,200 mandirs worldwide that facilitate practice of this doctrine by allowing followers to offer devotion to the murtis of Swaminarayan, Gunatitanand Swami, and their successors.[7] BAPS mandirs also feature activities to foster culture and youth development. Many devotees view the mandir as a place for transmission of Hindu values and their incorporation into daily routines, family life, and careers.[8][web 1]
BAPS also engages in a host of humanitarian and charitable endeavors through BAPS Charities, a separate non-profit aid organisation which has spearheaded a number of projects around the world addressing healthcare, education, environmental causes, and community-building campaigns.[9]
As of 2022, BAPS is facing a lawsuit in United States courts, where plaintiffs allege starvation wages, cruel work conditions, visa fraud, and passport confiscation at several temple construction sites across the country.
The basis for the formation of BAPS was Shastriji Maharaj's conviction that Swaminarayan remained present on earth through a lineage of Gunatit Gurus (perfect devotee), starting with Gunatitanand Swami, one of Swaminarayan's most prominent disciples,[4][10][11][12][5][13][note 1] and that Swaminarayan and his choicest devotee, Gunatitanand Swami, were ontologically, Purushottam and Akshar, respectively.[19][note 2] According to the BAPS-tradition, Shastriji Maharaj had understood this from his guru, Bhagatji Maharaj, who had Gunatitanand Swami as his guru.[23][note 3]
Followers of BAPS believe that the Ekantik dharma that Swaminarayan desired to establish is embodied and propagated by the Ekantik Satpurush ("a most sublime saint"[web 3][note 4]), the Gunatit Guru.[25] According to Shastriji Maharaj, Swaminarayan had "expressly designated" the Gunatit Guru to spiritually guide the satsang (spiritual fellowship) while instructing his nephews to help manage the administration of the fellowship within their respective dioceses.[10][26]: 610 As Kim notes, "For BAPS devotees, the dual murtis in the original Swaminarayan temples[note 5] imply that Swaminarayan did install a murti of himself alongside the murti of his ideal bhakta or Guru".[27]
Shastriji Maharaj sought to publicly reveal his ideas,[19] and to worship Gunatitanand as the abode of Purushottam, c.q. Swamiarayan.[6] However, his views were rejected by the sadhus of the Vadtal and Ahmedabad dioceses.[28][4][29][30] For the sadhus of the Vadtal diocese, the idea that Swaminarayan had appointed Gunatitanand as his spiritual successor, instead of the two acharyas, was a heretical teaching, and they "refused to worship what they considered to be a human being."[31][note 6] Shastriji Maharaj left Vadtal with five swamis and the support of about 150 devotees.[36][37][38]: 13
Paralleling Sahajand Swami's building of temples to propagate his teachings,[27][note 5] Shastriji Maharaj then set out to build his own mandir to "house the devotional representations of Bhagwan and Guru" and propagate his understanding of Swaminarayan's teachings.[12] On 5 June 1907, Shastriji Maharaj consecrated the murtis of Swaminarayan and Gunatitanand Swami in the central shrine of the shikharbaddha mandir he was constructing in the village of Bochasan in the Kheda District of Gujarat.[40] This event was later seen to mark the formal establishment of the Bochasanwasi Akshar Purushottam Swaminarayan Sanstha,[27] which was later abbreviated as BAPS. The Gujarati word Bochasanwasi implies hailing from Bochasan, since the organisation's first mandir was built in this village.
Shastriji Maharaj spent the majority of 1908–15 discoursing throughout Gujarat, while continuing construction work of mandirs in Bochasan and Sarangpur, gaining a group of devotees, admirers, and supporters.[41] Over the next four decades, Shastriji Maharaj completed four more shikharbaddha mandirs in Gujarat (Sarangpur – 1916, Gondal – 1934, Atladra – 1945, and Gadhada – 1951).[41]
On 12 August 1910 Shastriji Maharaj met his eventual successor, Yogiji Maharaj, at the house of Jadavji in Bochasan.[38]: 16 Yogiji Maharaj was a resident swami at Junagadh Mandir (Saurashtra),[42] where Gunatitanand Swami had served as mahant.[38]: 17 Yogiji Maharaj regarded Gunatitanand Swami as Akshar and also served the murti of Harikrishna Maharaj which had previously been worshiped by Gunatitanand Swami.[38]: 17 As he already believed in the doctrine being preached by Shastriji Maharaj, Yogiji Maharaj left Junagadh on 9 July 1911 with six swamis to join Shastriji Maharaj's mission.[19]
On 7 November 1939, 17-year-old Shantilal Patel (who would become Pramukh Swami Maharaj) left his home[43] and was initiated by Shastriji Maharaj into the parshad order, as Shanti Bhagat, on 22 November 1939,[44] and into the swami order, as Narayanswarupdas Swami, on 10 January 1940.[44] Initially, he studied Sanskrit and Hindu scriptures[44] and served as Shastriji Maharaj's personal secretary. In 1946, he was appointed administrative head (Kothari) of the Sarangpur mandir.[44]
In the early part of 1950, Shastriji Maharaj wrote several letters to 28-year-old Shastri Narayanswarupdas expressing a wish to appoint him as the administrative president of the organisation. Initially, Shastri Narayanswarupdas was reluctant to accept the position, citing his young age and lack of experience and suggesting that an elderly, experienced swami should take the responsibility.[45] However, Shastriji Maharaj insisted over several months, until, seeing the wish and insistence of his guru, Shastri Narayanswarupdas accepted the responsibility.[44] On 21 May 1950 at Ambli-Vali Pol in Amdavad, Shastriji Maharaj appointed Shastri Narayanswarupdas as the administrative president (Pramukh) of BAPS.[38]: 11 He instructed Shastri Narayanswarupdas, who now began to be referred to as Pramukh Swami, to ennoble Satsang under the guidance of Yogiji Maharaj.[46]
In the last few years of his life, Shastriji Maharaj took steps to preserve the growth and future of BAPS by registering BAPS as a charitable trust in 1947 under India's new legal code.[38]: 33
After the death of Shastriji Maharaj on 10 May 1951,[47] Yogiji Maharaj became the spiritual leader, or guru, of the organisation while Pramukh Swami continued to oversee administrative matters as president of the organisation.[48] Yogiji Maharaj carried Shastriji Maharaj's mission of fostering the Akshar-Purushottam Upasana doctrine by building temples, touring villages, preaching overseas and initiating weekly local religious assemblies for children, youths and elders. In his 20 years as guru, from 1951 to 1971, he visited over 4,000 cities, towns and villages, consecrated over 60 mandirs and wrote over 5,45,000 letters to devotees.[38]: 9
This period of BAPS history saw an important expansion in youth activities. Yogiji Maharaj believed that in a time of profound and rapid social ferment, there was an imminent need to save the young from 'degeneration of moral, cultural and religious values'.[49]: 219 To fill a void in spiritual activities for youths, Yogiji Maharaj started a regular Sunday gathering (Yuvak Mandal) of young men in Bombay[49]: 217 in 1952.[38]: 167 Brear notes, "His flair, dynamism and concern led within ten years to the establishment of many yuvak mandals of dedicated young men in Gujarat and East Africa".[49]: 217 In addition to providing religious and spiritual guidance, Yogiji Maharaj encouraged youths to work hard and excel in their studies. Towards realizing such ideals, he would often remind them to stay away from worldly temptations.[50] A number of youths decided to take monastic vows.[51] On 11 May 1961 during the Gadhada Kalash Mahotsav, he initiated 51 college-educated youths into the monastic order as swamis.[38]: 168 Mahant Swami Maharaj initiated as Keshavjivandas Swami was one of the initiates.
Satsang in Africa had started during Shastriji Maharaj's lifetime, as many devotees had migrated to Africa for economic reasons. One of Shastriji Maharaj's senior swamis, Nirgundas Swami, engaged in lengthy correspondence with these devotees, answering their questions and inspiring them to start satsang assemblies in Africa. Eventually, in 1928, Harman Patel took the murtis of Akshar-Purushottam Maharaj to East Africa and started a small centre.[38]: 20 Soon, the East Africa Satsang Mandal was established under the leadership of Harman Patel and Magan Patel.[38]: 20
In 1955, Yogiji Maharaj embarked on his first foreign tour to East Africa.[49]: 217 [52]: Chp 5 – Pg 2 The prime reason for the visit was to consecrate Africa's first Akshar-Purushottam temple in Mombasa. The temple was inaugurated on 25 April 1955.[38]: 168 [53] He also travelled to Nairobi, Nakuru, Kisumu, Tororo, Jinja, Kampala, Mwanza and Dar es salaam.[38]: 168 His travels inspired the local devotees to begin temple construction projects. Due to the visit, in a span of five years, the devotees in Uganda completed the construction of temples in Tororo, Jinja and Kampala and asked Yogiji Maharaj to revisit Uganda to install the murtis of Akshar-Purushottam Maharaj. The rapid temple constructions in Africa were helped by the presence of early immigrants, mainly Leva Patels, who came to work as masons, and were particularly skilled in temple building.[54]
As a result, Yogiji Maharaj made a second visit to East Africa in 1960 and consecrated hari mandirs in Kampala, Jinja and Tororo in Uganda.[38]: 50 Despite his failing health, Yogiji Maharaj at the age of 78 undertook a third overseas tour of London and East Africa in 1970.[38]: 169 Prior to his visit, the devotees had purchased the premises of the Indian Christian Union at Ngara, Kenya in 1966 and remodeled it to resemble a three-spired temple.[55] Yogiji Maharaj inaugurated the temple in Ngara, a suburb of Nairobi in 1970.[53][55]
In 1950, disciples Mahendra Patel and Purushottam Patel held small personal services at their homes in England. Mahendra Patel, a barrister by vocation, writes, "I landed in London in 1950 for further studies. Purushottambhai Patel...was residing in the county of Kent. His address was given to me by Yogiji Maharaj".[56] Beginning 1953, D. D. Meghani held assemblies in his office that brought together several followers in an organized setting. In 1958, leading devotees including Navin Swaminarayan, Praful Patel and Chatranjan Patel from India and East Africa began arriving to the UK.[56] They started weekly assemblies at Seymour Place every Saturday evening at a devotee's house.[56] In 1959, a formal constitution was drafted and the group registered as the "Swaminarayan Hindu Mission, London Fellowship Centre".[56] D.D. Megani served as Chairman, Mahendra Patel as Vice-Chairman and Praful Patel the secretary.[56] On Sunday, 14 June 1970, the first BAPS temple in England was opened at Islington by Yogiji Maharaj.[56] In this same year he established the Shree Swaminarayan Mission[57] as a formal organisation.[58]
Yogiji Maharaj was unable to travel to the United States during his consecutive foreign tours. Nonetheless, he asked Dr. K.C. Patel to begin satsang assemblies in the United States.[59] He gave Patel the names of 28 satsangi students to help conduct [satsang] assemblies.[59]
In 1970, Yogiji Maharaj accepted the request of these students and sent four swami to visit the U.S.[59][60] The tour motivated followers to start satsang sabhas in their own homes every Sunday around the country.[59] Soon, K.C. Patel established a non-profit organisation known as BSS under US law.[61] Thus, a fledgling satsang mandal formed in the United States before the death of Yogiji Maharaj in 1971.
After Yogiji Maharaj's death, Pramukh Swami Maharaj became both the spiritual and administrative head of BAPS[62] in 1971.[63] He was the fifth spiritual guru of the BAPS organisation.[64] Under his leadership, BAPS has grown into a global Hindu organisation and has witnessed expansion in several areas. His work has been built on the foundations laid by his gurus – Shastriji Maharaj and Yogiji Maharaj.
Immediately upon taking helm, Pramukh Swami Maharaj ventured on a hectic spiritual tour in the first decade of his role as the new Spiritual Guru. Despite health conditions—cataract operation in 1980—he continued to make extensive tours to more than 4000 villages and towns, visiting over 67,000 homes and performing image installation ceremonies in 77 temples in this first decade.[65] He also embarked on a series of overseas tours beginning in 1974 as the guru. Subsequent tours were made in 1977, 1979, and 1980.[66]
Overall, he embarked on a total of 28 international spiritual tours between 1974 and 2014.[59][67] His travels were motivated by his desire to reach out to devotees for their spiritual uplift and to spread the teachings of Swaminarayan.[68]
The personal outreach (vicharan) of the earlier era (1971–1981) by Pramukh Swami Maharaj through traveling to villages and towns, writing letters to devotees, and giving discourses contributed to sustaining a global BAPS community.
The Gujarati migration patterns in the early 1970s, globalization factors and economic dynamics between India and the West saw the organisation transform into a transnational devotional movement.[69] organisational needs spanned from transmitting cultural identity through spiritual discourses to the newer much alienated generation in the new lands, temple upkeep and traveling to regional and local centres to disseminate spiritual knowledge. As a result, this era saw a significant rise in the number of swamis initiated to maintain the organisational needs of the community – both in India and abroad. Furthermore, having access to a greater volunteer force and community enabled the organisation to celebrate festivals on a massive scale which marked the arrival of a number of milestone anniversaries in the history of the organisation, including the bicentenary of Swaminarayan, bicentenary of Gunatitanand Swami, and the centenary of Yogiji Maharaj. Some effects of the celebration included a maturation of organisational capacity, increased commitment and skill of volunteers, and tangentially, an increased interest in the monastic path.
The Swaminarayan bicentenary celebration, a once in a life-time event for Swaminarayan followers, was held in Ahmedabad in April 1981.[70] On 7 March 1981, 207 youths were initiated into the monastic order.[70] In 1985 the bicentenary birth of Gunatitanand Swami was celebrated.[70] During this festival, 200 youths were initiated into the monastic order.[71]
The organisation held Cultural Festivals of India in London in 1985 and New Jersey in 1991.[71] The month-long Cultural Festival of India was held at Alexandra Palace in London in 1985.[71] The same festival was shipped to US as a month-long Cultural Festival of India at Middlesex County College in Edison, New Jersey.[49]
Migrational patterns in the 70s led to a disproportionate number of Hindus in the diaspora.[69] Culturally, a need arose to celebrate special festivals (Cultural Festival of India) to reach out to youths in the diaspora to foster understanding and appreciation of their mother culture in a context accessible to them.[63][72] To engage the youths, festival grounds housed temporary exhibitions ranging from interactive media, dioramas, panoramic scenes and even 3D-exhibits.
By the end of the era, owing to the success of these festivals and the cultural impact it had on the youths, the organisation saw a need to create a permanent exhibition in the Swaminarayan Akshardham (Gandhinagar) temple in 1991.
In 1992, a month-long festival was held to both celebrate Yogiji Maharaj's centenary and to inaugurate a permanent exhibition and temple called Swaminarayan Akshardham (Gandhinagar). The festival also saw 125 youths initiated into the monastic order bringing the total number of swamis initiated to more than 700 in fulfillment to a prophecy made by Yogiji Maharaj.[73]
In the third leg of the era, the organisation saw an unprecedented level of mandir construction activities taking place in order to accommodate the rapid rise of adherents across the global Indian diaspora. Initially, beginning with the inauguration of Swaminarayan Akshardham (Gandhinagar) in 1992. A number of shikharbaddha mandirs (large traditional stone mandirs) were inaugurated in major cities; Neasden (1995), Nairobi (1999), New Delhi (2004), Swaminarayan Akshardham (New Delhi) (2005), Houston (2004), Chicago (2004), Toronto (2007), Atlanta (2007), Los Angeles (2012), and Robbinsville (2014).
On 20 July 2012, in the presence of senior swamis in Ahmedabad, Pramukh Swami Maharaj revealed Keshavjivandas Swami (Mahant Swami) as his spiritual successor.[74]
Following the death of Pramukh Swami Maharaj on 13 August 2016, Mahant Swami Maharaj became the 6th guru and president of BAPS.[75] In 1961, he was ordained as a swami by Yogiji Maharaj and named Keshavjivandas Swami. Due to his appointment as the head (mahant) of the mandir in Mumbai, he became known as Mahant Swami.[76]
He continues the legacy of the Aksharbrahma Gurus by visiting BAPS mandirs worldwide, guiding spiritual aspirants, initiating devotees, ordaining swamis, creating and sustaining mandirs, and encouraging the development of scriptures.[7][77][78]
In his discourses, he mainly speaks on how one can attain God and peace through ridding one's ego (nirmani), seeing divinity in all (divyabhav), not seeing, talking, or adapting any negative nature or behavior of others (no abhav-avgun), and keeping unity (samp).[79]
In 2017, he performed the ground-breaking ceremony for shikharbaddha mandirs in Johannesburg, South Africa, and Sydney, Australia, and in April 2019, he performed the ground-breaking ceremony for a traditional stone temple in Abu Dhabi.[7]
In May 2021, six workers involved in the construction of a New Jersey temple filed suit against the temple administrators resulting in a government investigation of potential labor law violations.[80] Spokespersons for BAPS said that the claims were without merit.[81] In November 2021, the workers amended the suit to include BAPS temples across the United States and alleged that the temple authorities had misrepresented unskilled workers as specialists in stone carving and painting so that they qualified for R-1 visas. The lawsuit claims that the workers are recruited from Dalits and Adivasis, both marginalized communities in India.[82]
The philosophy of BAPS is centred on the doctrine of Akshar-Purushottam Upasana, in which followers worship Swaminarayan as God, or Purshottam, and his choicest devotee Gunatitanand Swami, as Akshar.[83] The BAPS concurs that Akshar is the divine abode of Purushottam, and "an eternally existing spiritual reality having two forms, the impersonal and the personal"[83][84][85]: 158 Followers of BAPS identify various scriptures and documented statements of Swaminarayan as supporting this understanding of Akshar within the Akshar-Purushottam Upasana.[86]: 95–103 Through this lineage of the personal form of Akshar Swaminarayan is forever present on the earth.[87] These gurus are essential in illuminating the path that needs to be taken by the jivas that earnestly desire to be liberated from the cycle of rebirth.[88][note 7]
According to BAPS, Swaminarayan refers to Akshar in the Vachanamrut, with numerous appellations such as Sant, Satpurush, Bhakta and Swami, as having an august status that makes it an entity worth worshipping alongside God.[91][note 8] In all BAPS mandirs the image of Akshar is placed in the central shrine and worshipped alongside the image of Purushottam.[94][95] Furthermore, BAPS believes that by understanding the greatness of God's choicest devotee, coupled with devotion and service to him and God, followers are able to grow spiritually.[note 9]
According to BAPS doctrines, followers aim to attain a spiritual state similar to Brahman which is ultimate liberation.[97] To become an ideal Hindu, followers must identify with Brahman, separate from the material body, and offer devotion to god.[98][85]: 276 As per the Akshar-Purushottam Upasana, each jiva attains liberation and true realization through association with the manifest form of Akshar, in the form of the God-realized guru, who offer spsirtual guidance.[99][100] Jivas who perform devotion to this personal form of Brahman can, despite remaining ontologically different, attain a similar spiritual standing as Brahman and then go to Akshardham.[101][102] It is only through the performance of devotion to Brahman that Parabrahman can be both realized and attained.[103]
Devotees aim to follow the spiritual guidance of the manifest form of Akshar embedding the principles of righteousness (dharma), knowledge (gnan), detachment from material pleasures (vairagya) and devotion unto God (bhakti) in to their lives.[104]
Followers receive gnan through regularly listening to spiritual discourses and reading scriptures in an effort to gain knowledge of God and one's true self.[105]
Dharma encompasses righteous conduct as prescribed by the scriptures.[105] The ideals of dharma range from practicing non-violence to avoiding meat, onions, garlic, and other items in their diet. Swaminarayan outlined the dharma of his devotees in the scripture the Shikshapatri.[106][52]: Ch 5 - Pg 2 He included practical aspects of living life such as not committing adultery and respecting elders, gurus, and those of authority.[107]
Devotees develop detachment (vairagya) in order to spiritually elevate their soul (jiva) to a Brahmic state. This entails practices such as biweekly fasting (on the eleventh day of each half of each lunar month) and avoiding worldly pleasures by strongly attaching themselves to God.[108]
The fourth pillar, devotion (bhakti) is at the heart of the faith community. Common practices of devotion include daily prayers, offering prepared dishes (thal) to the image of God, mental worship of God and his ideal devotee, and singing religious hymns.[105] Spiritual service, or seva, is a form of devotion where devotees serve selflessly "while keeping only the Lord in mind."[109]
Followers participate in various socio-spiritual activities with the objective to earn the grace of the guru and thus attain association with God through voluntary service.[86]: 97 These numerous activities stem directly from the ideals taught by Swaminarayan, to find spiritual devotion in the service of others.[110] By serving and volunteering in communities to please the guru, devotees are considered to be serving the guru.[111] This relationship is the driving force for the spiritual actions of devotees. The guru is Mahant Swami Maharaj, who is held to be the embodiment of selfless devotion. Under the guidance of Mahant Swami Maharaj, followers observe the tenets of Swaminarayan through the above-mentioned practices, striving to please the guru and become close to God.[74]
The mandir, known as a Hindu place of worship, serves as a hub for the spiritual, cultural, and humanitarian activities of BAPS. As of 2019, the organisation has 44 shikharbaddha mandirs and more than 1,200 other mandirs spanning five continents.[7] In the tradition of the Bhakti Movement, Swaminarayan and his spiritual successors began erecting mandirs to provide a means to uphold proper devotion to God on the path towards moksha, or ultimate liberation.[112]: 440 BAPS mandirs thus facilitate devotional commitment to the Akshar-Purushottam Darshan, in which followers strive to reach the spiritually perfect state of Aksharbrahman, or the ideal devotee, thereby gaining the ability to properly worship Purushottam, the Supreme Godhead.[113]
The offering of bhakti, or devotion to God, remains at the centre of mandir activities. In all BAPS Swaminarayan mandirs, murtis, or sacred images of Swaminarayan, Gunatitanand Swami, BAPS gurus and other deities, are enshrined in the inner sanctum. After completion of prana pratishta or life-force installation ceremonies, the deities are believed to reside in the murtis, and are thus subjects of direct worship through sacred daily rituals.[114] In many mandirs, murtis are adorned with clothes and ornaments and devotees come to perform darshan, the act of worshiping the deity by viewing the sacred image.[115][116] Aarti, which is a ritual of waving lit lamps in circular motions to illuminate the different parts of the murti while singing a song of praise, is performed five times daily in shikharbaddha mandirs and twice daily in smaller mandirs. Additionally, food is offered to the murtis amidst the singing of devotional songs three times a day as part of the ritual of thaal, and the sanctified food is then distributed to devotees.[117] Daily readings of and discourses on various Hindu scriptures also take place in the mandir.[118] Many mandirs are also home to BAPS swamis, or monks.[119] On weekends, assemblies are held in which swamis and devotees deliver discourses on a variety of spiritual topics. During these assemblies, bhakti is offered in the form of call-and-response hymns (kirtans) with traditional musical accompaniment. Religious assemblies also take place for children and teenagers of various age ranges.[120] Throughout the year, mandirs celebrate traditional Hindu festivals. Assemblies with special discourses, kirtans, and other performances are arranged to commemorate Rama Navami, Janmashtami, Diwali, and other major Hindu holidays.[121] Members of the sect are known as Satsangis. Male Satsangis are generally initiated by obtaining a kanthi at the hands of a swamis or senior male devotee while females receive the vartman from the senior women followers.[122]: 273–276
In addition to being focal points of religious activity, BAPS mandirs are also centres of culture.[123] Many forms of traditional Indian art have their roots in Hindu scriptures and have been preserved and flourished in the setting of mandirs.[124] Many BAPS mandirs outside of India hold Gujarati classes to facilitate scriptural study, instruction in traditional dance forms in preparation for performances in festival assemblies, and music classes where students are taught how to play traditional instruments such as tabla.[125][126] Devotees view the mandir as a place for transmission of knowledge of Hindu values and their incorporation into daily routines, family life, and careers.[8][web 1]
Apart from classes teaching about religion and culture, mandirs are also the site of activities focused on youth development. Many centres organize college preparatory classes, leadership training seminars and workplace skills development workshops.[127][128][129] Centres often host women's conferences aimed at empowering women.[130] They also host sports tournaments and initiatives to promote healthy lifestyles among children and youth.[131] Many centres also host parenting seminars, marriage counseling, and events for family bonding.[132][133]
BAPS mandirs and cultural centres serve as hubs of several humanitarian activities powered by local volunteers. Mandirs in the US and UK host an annual walkathon to raise funds for local charities such as hospitals or schools.[134][135][136] Centres also host annual health fairs where needy members of the community can undergo health screenings and consultations.[137] During weekend assemblies, physicians are periodically invited to speak on various aspects of preventative medicine and to raise awareness on common conditions.[138] In times of disaster, centres closest to the affected area become hubs for relief activity ranging from providing meals to reconstructing communities.[139][140]
The founder of BAPS, Shastriji Maharaj, built the first mandir in Bochasan, Gujarat, which led the organisation to be known as "Bochasanwasi" (of Bochasan).[141]
The organisation's second mandir was built in Sarangpur, which also hosts a seminary for BAPS swamis.[142]
The mandir in Gondal was constructed around the Akshar Deri, the cremation memorial of Gunatitanand Swami, who is revered as a manifestation of Aksharbrahman.[118]
Shastriji Maharaj constructed his last mandir on the banks of the River Ghela in Gadhada, where Swaminarayan resided for the majority of his adult life.[143][144]
Yogiji Maharaj constructed the mandir in the Shahibaug section of Ahmedabad, which remains the site of the international headquarters of the organisation.[145]
Under the leadership of Pramukh Swami Maharaj, over 25 additional shikharbaddha mandirs have been built across Gujarat and other regions of India and abroad.
As a consequence of the Indian emigration patterns, mandirs have been constructed in Africa, Europe, North America, and the Asia-Pacific region.[146] The BAPS mandir in Neasden, London was the first traditional Hindu mandir built in Europe.[147] The organisation has six shikharbaddha mandir's in North America in the metro areas of Houston, Chicago, Atlanta, Toronto, Los Angeles, and in the New Jersey suburb of Robbinsville Township, near Trenton, New Jersey.[148]
BAPS has constructed two large temple complexes dedicated to Swaminarayan called Swaminarayan Akshardham, in New Delhi and Gandhinagar, Gujarat, which in addition to a large stone-carved mandir has exhibitions that explain Hindu traditions and Swaminarayan history and values.[149]
BAPS is constructing a Hindu stone temple in the Middle East, in Abu Dhabi, the capital city of United Arab Emirates, on 55,000 square metres of land. Projected to be completed by 2021, and open to people of all religious backgrounds, the Indian Prime Minister Narendra Modi participated in the foundation stone-laying ceremony in the UAE, which is home to over three million people of Indian origin.[150]
BAPS Charities is a global non-religious, charitable organisation that originated from the Bochasanwasi Akshar Purushottam Swaminarayan Sanstha (BAPS) with a focus on serving society.[9] Their history of service activities can be traced back to Swaminarayan (1781-1830), who opened alms houses, built shelters, worked against addiction, and abolished the practice of sati and female infanticide with the goals of removing suffering and effecting positive social change.[151] This focus on service to society is stated in the organisation's vision, that "every individual deserves the right to a peaceful, dignified, and healthy way of life. And by improving the quality of life of the individual, we are bettering families, communities, our world, and our future."[9]
BAPS Charities aims to express a spirit of selfless service through Health Awareness, Educational Services, Humanitarian Relief, Environmental Protection & Preservation and Community Empowerment. From Walkathons or Sponsored Walks that raise funds for local communities to supporting humanitarian relief in times of urgent need or from community health fairs to sustaining hospitals and schools in developing countries, BAPS Charities provides an opportunity for individuals wishing to serve locally and globally.
BAPS advocates the principle of ahimsa (non-violence) and practices vegetarianism.[152][153] BAPS members are strict lacto-vegetarians that also do not consume onion and garlic as they are believed to have tamasic properties.[153][154] They only eat food cooked by their own members. To help with this BAPs have food courts serving vegetarian food at its mandirs.[153]
This Aarti was done by Muktanand Swami in 1804 AD (VS 1860). Ramanand Swami had a monastery in Loj in Gujarat and was regarded as an incarnation of Lord Krishna by his followers. Though he knew he was not so, he still acted this way so as to instill and maintain faith in people about the existence of a supreme Bhagwan, since the main reason for his coming to earth was to prepare the way for the advent of the Lord by creating a religious atmosphere.
When Nilkanth Varni arrived in Loj, He sent a letter from Loj to Ramanand Swami, who was then residing in Bhuj, requesting to have his darshan. As Ramanand Swami opened the letter a bright flash of light emanated from it and illuminated the whole courtyard ofSundarji Suthar. Ramanand Swami instantly realised the significance of this miracle and told all present that he was only a drum beating messenger (a dug-dugi no vagadnar) and the actual Supreme Lord had now come to the earth. They should not consider him as the Lord anymore. He sent out letters to all satsangis to make preparations tomeet the true Lord.
Later Ramanand Swami met Nilkanth Varni in Piplana and on Prabodhini Ekadashi, initiated Him and gave Him two new names: Narayan Muni and Sahajanand Swami. They stayed together for exactly one year during which Sahajanand Swami did seva ofRamanand Swami as a disciple. In Jetpur, Ramanand Swami crowned Sahajanand Swami as his heir, giving control of the Gaadi (diocese) to Sahajanand Swami and all the disciples accepted the new leader. Eventually, Ramanand Swami went to Akshardham, and Sahajanand Swami made due changes to the system in place.
Muktanand Swami, a senior to Sahajanand Swami by age and merit, accepted all these beneficial changes. Maharaj later started the concept of Samadhi (trance), allowingeveryone to go into Samadhi to have a vision of the whole cosmos, the heavenly abodes of avtars, and even His own Akshardham. This samadhi state was only possible for elite Yogis who had to go through a long period of severe austerity to achieve this. MuktanandSwami, at that time in Bhuj, was against this Samadhi-for-all and met up with Maharaj in Meghpur near Piplana and strongly expressed his dissatisfaction. Maharaj explained saying He was rightfully doing it so all devotees could get to know His true status.Maharaj eventually went onwards to Kalwani.
Muktanand Swami was now very confused as he had deep respect for Maharaj but could not go against His wishes as he had to honour the leadership. During the day he went to answer a call of nature in a nearby khakhra nu van (woods). He truly missed Ramanand Swami and his guidance and openly lamented his dilemma. Immediately, he had a vision and Ramanand Swami appeared to him, and reminded him of the blinding light flash incident in Bhuj where he had said he was only a messenger. He told Muktanand Swami that Sahajanand Swami was the supreme Lord Almighty Himself, no other avtaar hadappeared like Him before and will never appear again. Sahajanand Swami was the Lord of all avtars and was capably doing the Samadhi prakran. Now Muktanand Swami had no more doubts as his Guru had said the final words.
Muktanand Swami immediately left for Kalwani to meet Maharaj, and fell to His feet and asked for forgiveness for his earlier doubts and harsh words. He immediately performed an arti with the words that expressed his acceptance of submission to Maharaj as thealmighty. This arti, thus became the standard arti sung in all Swaminarayan mandirs.
O Lord, I salute you as you are the Lord, the master of all and the one with the most pure knowledge. You are the kindest, giving all souls the ultimate joy in an instant. You are the strongest and have been referred to by various innumerable names in an attempt toexpress your powers (1).
With folded hands, I bow down to Your lotus feet. By surrendering myself to You and bowing to Your feet You have cut down all my misery and liberated me from all my sins of this world (2).
O Lord, You have taken a twin form of Nar and Narayan, being born of Dharma and Murti in a Brahmin family. Many confuse You to be two separate entities, yet You are just one. Through this form You have liberated the souls of an infinite number of poor, down-trodden, wretched and even low castes, both male and female, among the human beings (3).
You have always been performing new divine activities for the benefit and remembrance of your followers. You are the indestructible one. All the highly revered 68 holy pilgrimage places and countless others like Gaya and Kashi reside in your lotus feet.Those who do not understand this go to do pilgrimage at these places yet they are all found in your feet and the pilgrimage of all can be done together when one does your darshan (4).
You are the greatest of all the Avtaars ever before You are ever present. Anyone who comes to have a holy vision of You will have their 71 generations liberated from the clutches of Your destructible maya (illusion), kaal (time), death and from karma (5).
Several Avtaars have come earlier and given joy to the followers then, but this time round You, the most merciful, have shown utmost mercy. Muktanand Swami says that You have made salvation to be achievable very easily and by Your teachings have shown how to achieve it (6)
A Few personal insights…
I like this particular leela of Shriji Maharaj (Lord Swaminarayan) personally for several reasons.
One of them being the insights given by my guru on this leela. He said, that we often say that Ramanand Swami appeared before Muktanand Swami and he explained him the greatness of God and restored faith in Lord Swaminarayan again. But in reality. Ramanand Swami did not come back, it was Shirji Maharaj Himself who personally took care that Muktanand Swami should not be lost on the path of liberation.
This gave me immense relief and made me calm, that Lord is personally taking care of me, and countless other devotees. It made me carefree about people that I was worried about, it made me feel faithful, that yes God will take personal care and is taking care of everyone who I left trusting them in His care.
Second insight was, that even when a great spiritual aspirant like Muktanand Swami can develop doubt in conviction of God, what can be said of us. Only a true Guru can put us back on track when we go astray and doubt God. Here it was God Himself who the form of Ramanand Swami who came and brought Muktanand Swami back in Satsang and made his conviction steadfast.
When facing various adverse situations, and things not going our way, we might develop doubt in our conviction for God, at that critical time, only a Guru that we trust in, will come and save us. We should have at least one saint or godly person in our that we trust in so much, that their word is final for us. It should be a place where our ego melts and our heart finds solace. And the best person to give us that solace is our Guru.
Here Muktanand Swami had met God, lived with Him for a quite long time, but when His guru Ramamand Swami explained and restored his faith in God, only then he was able to realize Lord Swaminarayan as God. If a scholar and spiritual aspirant like Muktanand Swami requires a Guru, who are we to establish a direct contact to God, who are we to recognize God even if He is right in front of us?
Thirdly, Lord comes to us various forms because we trust others more than God. So he takes up those other forms so that he can guide us to His original form. Hence, he will show his original form to us only when we will have the utmost singular faith in Him more than anyone and anything else.
Even we are guided by God in various forms, we just fail to recognize it, we think it was so and so person who helped me, but we fail to see God’s mercy and grace in it. Even I was guided by many special people in my life, all of them I think were “sent by God or God resided in them and guided me ultimately to Him.”
Note: There is something that I think people need to change about their approach towards spirituality. When it comes to Hindus, they are very eager to attend the arti of God, but not so much when it comes to spiritual lectures. It is important to attend artis of God, but it is more important to attend spiritual lectures too. That will give us knowledge, but I don’t think any amount of attending artis will give us that knowledge which we will get from attending one lecture religiously.
Jay Swāminārāyan, Jay Akshar-Purushottam,
Akshar-Purushottam jay, darshan sarvottam… Jay Swāminārāyan…
Mukta anant supujit, sundar sākāram,
Sarvopari karunākar, mānav tanudhāram… Jay Swāminārāyan… 1
Purushottam Parabrahma, Shri Hari Sahajānand,
Aksharbrahma anādi, Gunātitānand… Jay Swāminārāyan… 2
Prakat sadā sarvakartā, param muktidātā,
Dharma ekāntik sthāpak, bhakti paritrātā… Jay Swāminārāyan… 3
Dāsbhāv divyatā saha, brahmarupe priti,
