1. Characteristics of Lord Swāminārāyan’s Supremacy

Characteristic 1: Practicing Ashtānga Yog (eightfold path), which includes disciplines like Yam, Niyam, Āsan, Pranayam, Pratyahar, Dhyān, Dhāranā, and Samādhi, reaching the state of Samadhi even once, requires passing through all prior stages. In earlier times, sages made intense efforts for spiritual realization, sometimes to the point that their bodies became covered with anthills—yet they often did not achieve Samadhi. Remarkably, Lord Swāminārāyan granted the combined state of conscious and mind-free Samadhi to countless beings with ease. He also gave visions of Akshardham through Samadhi, granting this rare and extraordinary experience to innumerable beings—animals, birds, humans, devotees, and non-devotees—simply through his gaze, voice, touch, or even a clap.

Characteristic 2:Lord Swāminārāyan revealed to those in Samadhi the presence of many deities and their disciples, and showed them merging into his divine form.

Characteristic 3: Before Lord Swāminārāyan, no one had named themselves as God, or had devotional songs sung in their name during their lifetime. Yet, on Magshar Vad Ekadashi, Samvat 1858 (December 31, 1801) at Faneni, Lord Swāminārāyan himself proclaimed his supreme name “Swāminārāyan” and revealed the great power of the Swāminārāyan mantra.

Characteristic 4: Lord Swāminārāyan never used weapons to harm or kill anyone. Instead, he eliminated internal enemies—lust, anger, greed, pride, and attachment—from within. He transformed even hardened wrongdoers like Joban Pagi into ideal devotees, simply with his gaze.

Characteristic 5:Even the greatest sages and spiritual seekers in earlier times struggled to conquer lust. Lord Swāminārāyan not only lived a life of strict celibacy, but also built a strong and virtuous community of thousands of saints and followers who did the same.

Characteristic 6: Through his own words, Lord Swāminārāyan declared that his form—whether in Murti or in person—is eternally present. Many miracles further affirmed his constant presence in the murtis he consecrated. Even today, the Swāminārāyan tradition experiences his Murti with an unmatched sense of divine and living presence.

Characteristic 7:પૂર્વે After lifetimes of rigorous spiritual practice, many still did not reach ultimate liberation. Yet Lord Swāminārāyan, through his divine presence, granted liberation with ease—even uplifting animals, birds, souls bound by negative forces, and the most fallen individuals. This tradition of ultimate liberation continues today through his saints and enlightened followers.

Characteristic 8: With a single directive, Lord Swāminārāyan broke long-standing social customs and initiated 500 spiritual seekers at once, elevating them to Paramhansa status. These were not just any individuals—they included kings, princes, highly educated scholars, and people from privileged backgrounds. For instance, Sadguru Brahmānand Swami, before his renunciation, wore nearly 20 kilograms of gold and mastered 24 arts and sciences. Sadguru Nityanand Swami was a king with immense wealth, yet chose to surrender everything to Lord Swāminārāyan. Altogether, Lord Swāminārāyan initiated 500 great individuals into Paramhansa status, and over time, more than 3000 saints dedicated themselves to his service.

Characteristic 9:During his lifetime, Lord Swāminārāyan built grand, Shikhara-baddha temples and installed his own divine Murtis in them—something no one had done before. He also wrote and inspired the creation of scriptures during his lifetime that documented his teachings and deeds, unlike previous incarnations whose scriptures were written decades or even centuries later. While still alive, he also established Ekāntik Dharm, an unprecedented step in any faith.

Characteristic 10:Lord Swāminārāyan provided clear paths to ultimate liberation for his devotees. He gave darshan and arranged for some to leave the world at pre-destined times, directly taking them to Akshardham. At times, he extended or shortened devotees’ lifespans for their spiritual benefit—a miraculous act never seen before.

Characteristic 11: Ancient scriptures like Samudrika Shastra describe the signs of a supreme God. All those features match Lord Swāminārāyan’s human form and his physical Murti, including 16 auspicious marks on his feet, specific stature, and other characteristics.

In summary, Lord Swāminārāyan demonstrated extraordinary acts and unparalleled qualities affirming his supreme status. He is not called supreme just because he is our deity or possesses these characteristics—but rather, because he is truly supreme, these qualities are evident in him. Lord Swāminārāyan’s unique divine nature shines through his singular qualities and actions.

2. Lord Swāminārāyan’s Supremacy

To truly grasp the supreme glory of Lord Swāminārāyan, it is important to understand the two meanings of the word Sarvopari (Supreme):

Literal Meaning

The term Sarvopari is made up of Sarva (all) and Upari (above). Here, Sarva is plural, while Upari is singular, referring exclusively to Lord Swāminārāyan. In this context, Sarva includes everyone and everything, showing that Lord Swāminārāyan is above all—superior to all else.

Principled Meaning

Although Lord Swāminārāyan is indeed supreme, understanding his supremacy means recognizing both his Anvaya (immanent) and Vyatirek (transcendent) forms.

In the Anvaya form, all beings—from infinite Akshars (deities) to individual humans, animals, and other life forms—are created and sustained by Lord Swāminārāyan’s divine Anvaya power. So, everyone connected to this Anvaya energy recognizes Lord Swāminārāyan as supreme through this power. Similarly, all beings related to his Vyatirek form are also created and exist by the Vyatirek energy. Therefore, Lord Swāminārāyan is the reason for and above those associated with the Vyatirek form as well.

Lord Swāminārāyan stands above all as the ultimate and direct cause and is the source of all existence and order.

Four Questions to Understand the Form of Lord Swāminārāyan

To truly recognize the supreme nature of Shriji Maharaj, it is necessary to understand clearly his Anvaya (immanent) and Vyatirek (transcendent) forms. Why are Shriji Maharaj’s Anvaya and Vyatirek forms described separately? Are Shriji Maharaj’s Nirākār (formless) and Sākār (definite form) aspects different? No, Shriji Maharaj’s Nirākār and Sākār aspects are not different. The reason two forms are described here is because not everyone is connected with the Vyatirek form. That’s why the forms are described separately.

The form of Lord Swāminārāyan is ultimately singular, and that is the Vyatirek form. Only by firmly establishing the correct understanding of Lord Swāminārāyan’s supreme nature can one truly connect with his Vyatirek form and ultimately attain him. Those without such firm conviction cannot reach his Vyatirek form. In other words, without unwavering faith, a direct relationship with Shriji Maharaj is not established. For those without that conviction, the Anvaya form is referenced, indicating an indirect relationship rather than a direct one. In reality, Anvaya and Vyatirek are not two separate forms—Shriji Maharaj’s form is singular, and that is the Vyatirek form.

By establishing a strong conviction in Shriji Maharaj’s supreme nature, one becomes qualified for ultimate liberation and the bliss of his divine Murti. To build this conviction, it’s necessary to understand Lord Swāminārāyan as supreme in both Anvaya and Vyatirek aspects. To do so, these four questions must be understood:

3.1 What is the Vyatirek Form of Lord Swāminārāyan?

The divine, radiant Murti of Shriji Maharaj is his Vyatirek form. Even the various types of Murtis seen in the physical world are not material or illusory. These Murtis possess radiance, beauty, and other divine attributes, making them divine, luminous, and the Vyatirek form. Simply put, the Murti of Shriji Maharaj is his Vyatirek form.

Shriji Maharaj himself states:

“The being above deities, humans, and all living souls is the Aksharatit (one above all deities), considered the Purushottam’s (Shriji Maharaj’s) Vyatirek form.” This means that Shriji Maharaj’s divine form is above every deity and soul and surpasses the four categories of beings directly connected to the Vyatirek form. Shriji Maharaj’s own form is the true Vyatirek form and is one, not two.

3.2 What is Akshardham?

The divine cluster of light radiating from Shriji Maharaj’s Murti, which has no boundaries or direction, is called Akshardham. This is the abode of Shriji Maharaj. Akshardham is not a geographical, spatial, or personal term; rather, it refers to the divine luminescence coming from the Murti. So, Akshardham is defined by its luminous nature, which means it does not have a form (Sākār) but remains formless (Nirākār).

Shriji Maharaj often described this cluster of radiance from his Murti as Akshardham:

“And that the Aksharbrahma is the light of my body or the abode where I reside.”

- Panchālā, 1st Vachanamrut

“• “There is a cluster of radiance above all, directionless and boundless, and at the center of this radiance is a great throne (though there is no traditional throne in Parbhāv; the cluster of radiance itself forms a throne). On this throne resides the divine Murti of Lord Shree Swāminārāyan.”

Loya 14th Vachanamrut

• “An undivided glowing radiance is called the soul, Brahma, or Akshardham. The Murti within that radiance is the essence of the soul, Parabrahma, or Purushottam.”

- Gadhadā Middle 13th Vachanamrut

• “My luminous abode contains my Murti within it.”

- Gadhadā Last 31st Vachanamrut

3.3 What is the Anvaya Form of Lord Swāminārāyan?

The Anvaya form of Shriji Maharaj refers to a single ray from the countless rays of light coming from his Murti. This aspect is immaterial and formless (Nirākār).

Shriji Maharaj exists in an ascending order, from infinite Akshars (deities) to all living beings, through his Anvaya form. In the Vachanamrut, Shriji Maharaj uses words like “immanently,” “as a witness (Sākshi),” “omniscient (Antaryāmi),” “through radiance,” “through the power of Anvaya,” and “through energy” to describe this Anvaya form. He also uses words like “ray (Kiran)” and “Rom” (pore) for the same.

“In the hearts of God and Akshar (deities), I reside as a witness and remain unaffected by their titles. This is my Anvaya form.”

- Sārangpur 5th Vachanamrut

• “My Akshardham is vast, and within each ray, infinite universes exist.”

- Gadhadā First 63rd Vachanamrut

• “Within the smallest parts of my form, infinite universes exist in atomic form.”

- Loyā 2nd Vachanāmrut

3.4 Who has a direct relationship with the Vyatirek Form of Lord Swāminārāyan?

“Only those who possess the conviction of my true form can be said to have a relationship with me.”

- Gadhadā First 62nd Vachanamrut

The Vyatirek Murti of Shriji Maharaj is directly related to four categories of beings:

1. Anādimukta

2. Param Ekāntikmukta

3. Ekāntik Bhakt

4. Chālochāl Bhakt

Each of these categories consists of countless souls. Among them, Ekāntik Bhakts and Chālochāl Bhakts are in the state of Sādhandashā (spiritual practice), while Anādimukta and Param Ekāntikmukta are in the state of Sidhhadashā (spiritual perfection). Even among the perfected, there is a difference in the bliss they experience. Infinite Anādimuktas practice Pratilom meditation on Shriji Maharaj and unite with his Murti on the Purushottamrup level from inside and outside, achieving total similarity with his Murti. In contrast, infinite Param Ekāntikmuktas practice Anulom meditation and unite with his Murti on the Purushottamrup level but from head to toe, achieving a more localized similarity. So, the bliss of Anādimuktas is like an ocean, while the bliss of Param Ekāntikmuktas is like a drop in comparison.

Therefore, the state of Anādimuktas is the highest, most permanent, and ultimate state, with nothing higher beyond it. Of the four categories associated with the Vyatirek form, only the state of Anādimuktas is one of spiritual perfection—completely Purushottamrup and experiencing divine happiness. Ekāntik Bhakt sees themselves as Brahmrup (godlike), and Chālochāl Bhakt still identifies with their physical body. So, among the four, the Anādimukta’s position is the highest and final.

4. Bhagwan Swāminārāyan as the Ultimate Cause of All Causes

From the infinite deities to all living beings, everything is connected to the Anvaya form of Shriji Maharaj and has come into existence and continues to exist through the power of his Anvaya Shakti (immanent energy). In the same way, the four categories of beings related to the Vyatireka form of Shriji Maharaj exist and remain through his Vyatireka relationship. No being possesses anything independently. Across the infinite universes, there cannot be more than one true cause; there is only one, and that is Shriji Maharaj. Recognizing this, Shriji Maharaj is understood as the cause of all.

Lord Swāminārāyan is the cause of all causes. In reality, across infinite universes, there is only one true cause. Even though it is said that Shriji Maharaj is the “cause of all causes,” this does not mean there could be other causes—there are none. Shriji Maharaj alone is the one true cause. Through him, both the Anvaya and Vyatireka hierarchical relationships are established and continue.

So when we talk about “all causes,” what does that include? It means everything: from infinite Akshars (deities) to all living beings linked to the Anvaya form, as well as the four categories of beings associated with the Vyatireka form. All of these are connected to this single cause. In other words, Lord Swāminārāyan is the only cause for all of them.

Shriji Maharaj, through his Anvaya Shakti, is the cause for those related to the Anvaya form—meaning he is not their direct cause. However, Shriji Maharaj, through his Vyatireka form, is the direct cause for those connected with the Vyatireka form.

5. Bhagwan Swāminārāyan is Always Manifest and Present

On the path to ultimate salvation, if someone becomes a devotee of Shriji Maharaj but does not recognize his form as always manifest and present during meditation, worship, devotion, or faith, then all these practices lose their value. Therefore, even on the path to liberation, it is essential to understand Shriji Maharaj’s form as eternally manifest and present. Without this understanding, ultimate salvation cannot be reached.

The form and Murti of Shriji Maharaj is at the heart of salvation. If someone does not grasp the truth of his form and instead views it as merely material, then they have misunderstood God’s true nature. If one sees God as just material, this misconception will persist. So, it is crucial to see Shriji Maharaj as always manifest and present.

Shriji Maharaj was not only manifest when he appeared as a human being. Shriji Maharaj is eternally manifest and has always been manifest. For this universe, he appeared in human form starting from the year Samvat 1837. Thus, for this universe, he is considered manifest from Samvat 1837, but in reality, Shriji Maharaj exists, always has existed, and always will exist. Shriji Maharaj remains eternally manifest. At present, Shriji Maharaj appears to people in the form of a murti, that is, as an idol. This murti, visible as a photo or an idol made of marble, is not simply a picture or an object. It is the direct and manifest form of Shriji Maharaj, eternally situated in the cluster of divine radiance, or Akshardham. So, Shriji Maharaj is a completely divine spiritual form, and for most people, this is seen and experienced as a murti. The divine form of Akshardham and the murti seen in this world are not separate. This murti is still in Akshardham. Akshardham is the cluster of radiance coming from the murti, which is identical to any murti seen in the physical world. Therefore, Akshardham is not something separate or above. Every form or murti exists within Akshardham itself. Understanding the divine nature of the murti means perceiving Shriji Maharaj as manifest and present. Realizing this is what it means to have true conviction in Shriji Maharaj’s manifest and present form.

Establishing genuine conviction about his form means truly knowing Shriji Maharaj as manifest and present, rather than just seeing him as material.

“Even if someone has the divine conviction of my form, worships me, and beholds my Darshan, but still feels incomplete and believes that their salvation is unfinished until they see the luminous form of God in Akshardham, they should not listen to anything from a person who holds such ignorance.”

- Gadhadā First 9th Vachanamrut

Here, Shriji Maharaj instructs his devotees to have direct and divine conviction about him, not to rely on indirect or material perspectives. Understanding the difference between direct and indirect conviction is crucial.

5.1 Direct / Divine Conviction

Today, Shriji Maharaj appears to us in the form of a murti. Experiencing darshan of this murti—while letting go of the idea that it is just an idol and recognizing its divine and spiritual nature—is called direct conviction. Even if someone sees the murti as wood, metal, or marble, they must believe with certainty that this murti is none of those things. The murti of Shriji Maharaj that I see exists in Akshardham itself. Furthermore, this murti contains infinite enlightened souls, divine qualities, elegance, radiance, and bliss. Therefore, this murti exists in the spiritual realm, and I have access to it directly and presently. Firmly establishing this understanding is called direct conviction about the murti.

5.2 Indirect and Material Conviction

Shriji Maharaj appeared in human form in Samvat 1837 and left his physical body in Samvat 1886. Some may believe that Maharaj is in Akshardham above us but not present here. They might recognize that Maharaj is divine and radiant in Akshardham, but fail to realize that the murti visible here—either in human form or as an idol—is the same divine, radiant form. They may not understand that the murti itself holds radiance, elegance, divine attributes, and countless enlightened souls. This leads to perceiving the murti in Akshardham and the murti in human or idol form as separate, believing that one must die to reach Akshardham. Such a view is incomplete and leads to the longing to see the radiant form. This is called indirect conviction.

6. Lord Swāminārāyan is Eternally Antaryāmi (Omniscient)

Through his Anvaya Shakti (immanent power), Shriji Maharaj is the Antaryāmi (omniscient) of all beings, from infinite deities (Akshars) to all living beings connected to the Anvaya form. Similarly, for the four categories linked to the Vyatireka form—Chālochāl bhakts, Ekāntik bhakts, Param Ekāntik muktas, and Anadi-muktas—Shriji Maharaj is Antaryāmi through his Vyatireka form.

Across the infinite universes, Shriji Maharaj alone is the one who is omniscient. For everyone connected to the Anvaya form, Shriji Maharaj is the only Antaryāmi through his Anvaya Shakti. Furthermore, Shriji Maharaj knows everything about the infinite Anādimuktas. Even if all the Anādimuktas together tried to measure or understand the bliss, greatness, or divinity of Shriji Maharaj, they would never be able to fully comprehend or measure it. Therefore, Shriji Maharaj knows everything about all beings, but no one can fully know him. In other words, he cannot be measured or completely understood. He is the Antaryāmi of all, but no one is the Antaryāmi of him. Thus, the true Antaryāmi is Shriji Maharaj alone.

7. Lord Swāminārāyan is Eternally Divine and Eternally Sākār (has a definite and absolute form)

7.1 Eternally Divine

To understand Shriji Maharaj as eternally divine, it’s important to clarify three terms and who is included under each.

Divine

Divine refers to being Purushottamrup (a form with the essence of God, having a form like God). Only Anādimuktas are entirely Purushottamrup; for this reason, only they are called eternally divine. Because they closely resemble Divyātidivya (supremely divine), they are referred to as Divya. Param Ekāntikmuktas are not entirely Purushottamrup; they are Purushottamrup only throughout their entire body (Ango-ang). So, their state is incomplete. However, they exist in the spiritual world (Parbhāv), which means they cannot be considered material (Māyik).

Divyātidivya (Supremely Divine)

Across infinite universes, no one has a divine form like that of Lord Swāminārāyan; for this reason, he is called Divyātidivya (Supremely Divine). This unique Divyātidivya form belongs solely to Lord Swāminārāyan because he is not created by anyone else. Through their association with him, infinite Anādimuktas have become divine and will continue to become divine. Therefore, Lord Swāminārāyan alone is called Divyātidivya.

7.2 Eternally Sākār (having a definite and absolute form)

Eternally Sākār refers to those whose form never changes—that is, they never transform from Sākār (with form) to Nirākār (formless). Shriji Maharaj and the Anādimuktas are included in this category because their form never changes. Even though Shriji Maharaj and the Anādimuktas are described similarly, there is still a distinction. Across infinite universes, only Shriji Maharaj is eternally Sākār because his form is not created by anyone. The infinite Anādimuktas, on the other hand, are eternally Sākār through their association with Shriji Maharaj’s Murti. How do we understand Shriji Maharaj and the muktas as eternally Sākār? Shriji Maharaj has never become human-like and always remains in his spiritual, divine, and transcendental state (Parbhāv). Therefore, he undergoes no transformation and is eternally Sākār. In the same way, since the Anādimuktas hold the highest position, they too no longer change and can be understood as eternally Sākār. However, the Param Ekāntikmuktas are not permanent in their state. Through Shriji Maharaj’s grace, they are elevated to the status of Anādimuktas, which means they are still subject to change, so their state is incomplete. For this reason, they cannot be called eternally Sākār. While they are in a state of spiritual perfection (Sidhhadashā), they also cannot be called Nirākār (formless).

7.3 How to Understand Lord Swāminārāyan as Eternally Divine and Sākār

Lord Swāminārāyan is eternally divine and radiant, eternally residing in his abode in the midst of a cluster of divine radiance. This radiant form, called his Parbhāv, is his eternal divinity. This divine nature never changes, meaning he never leaves his transcendental state to become human-like or idol-like, nor does he become material (Māyik). Anything that exists in the divine world (Parbhāv) cannot be material (Māyik). During his incarnation in Samvat 1837, Shriji Maharaj displayed his human-like form to those in the material world (Avarbhāv), making him appear human to others. But in reality, he never became human or human-like. Shriji Maharaj is eternal, always in one unchanging form, eternally residing in Akshardham—always in his divine state within the cluster of radiance. Understanding this truth is what it means to recognize him as eternally divine.

8. Lord Swāminārāyan as the Universal Doer and Destroyer

8.1 How to Understand Lord Swāminārāyan as the Universal Doer and Destroyer

Shriji Maharaj is known as Sarva Kartā-Hartā (Universal Doer and Destroyer), where “Sarva” (universal) is plural and includes everyone connected with both the Anvaya form (immanent) and the Vyatireka form (transcendent). Shriji Maharaj alone is the doer and destroyer of everyone and everything.

Through Anvaya Shakti (immanent power), Shriji Maharaj is the creator of infinite Akshars (deities) and all living beings. When Shriji Maharaj withdraws this Anvaya Shakti, he is considered their destroyer. In the same way, for the four categories connected to the Vyatireka form—Chālochāl Bhakt, Ekāntik Bhakt, Param Ekāntikmuktas, and Anādimuktas—Shriji Maharaj is directly the doer through his Vyatireka form.

However, while Shriji Maharaj acts as the destroyer (Hartā) in the Anvaya form, this is not the case for the Vyatireka form. In the Vyatireka relationship, Shriji Maharaj never withdraws the connection. So, in the Anvaya form, Shriji Maharaj is both the doer and destroyer of all, while in the Vyatireka form, he is only the doer.

To explain further, through Anvaya Shakti, Shriji Maharaj empowers Anvaya entities with the ability to act. This empowerment through Anvaya Shakti defines his role as the doer in the Anvaya form. When the time comes, Shriji Maharaj withdraws this Anvaya Shakti, taking back the given ability, making the entity powerless. This act of withdrawal defines his role as the destroyer in the Anvaya form.

Shriji Maharaj does not act directly as the doer for the infinite deities and living beings connected to the Anvaya form. He is an indirect (Uttarottar) doer (Kartā) through the use of Anvaya Shakti.

8.2 Kartum-Akartum-Anyathākartum: Only Lord Swāminārāyan

Shriji Maharaj has described himself as Kartum (doer of everything), Akartum (a doer through others), and Anyathākartum (one and only doer). This applies to his relationship with both the Anvaya form and the Vyatireka form, as explained below:

Kartum (doer of everything)

Across the infinite universes, Lord Swāminārāyan is the absolute doer. This includes his role as the doer through Anvaya Shakti for all entities, from infinite Akshars to living beings, and as the direct doer for the four categories associated with the Vyatireka form. Understanding this acknowledges him as the Kartā (Doer).

Akartum (a doer through others)

Akartum means that while Shriji Maharaj is the true doer, he does not appear to be the doer. This is because Shriji Maharaj assigns action to others through his Anvaya Shakti, making it seem as though others are doing the work. But since the action originates from Anvaya Shakti, it is truly done by Shriji Maharaj. Understanding this shows that he is the doer even when he does not seem to be (Kartā thakā Akartā).

Anyathākartum (one and only Doer)

No being in the infinite universes—whether connected to the Anvaya form or the Vyatireka form—can act independently. This means that apart from Lord Swāminārāyan, no one else can do anything. Recognizing this is to understand Shriji Maharaj as the Anyathākartum (One and Only Doer).

9. The Nature of Salvation

9.1 What is Salvation?

Salvation (Kalyān) is the form of Shriji Maharaj.

“The attainment of the present Lord (i.e., our form) is the highest state.”

- Gadhadā Middle Section, Vachanamrut 8

So, the form of Shriji Maharaj is itself the source of salvation. Wherever his Vyatireka relationship is established, the journey toward ultimate salvation—the ultimate status of Anādimuktas—begins.

9.2 Who Achieves Salvation?

Salvation is Lord Swāminārāyan’s Murti, meaning his Vyatirek form. Whoever firmly establishes Sarvopari Nishthā (the conviction that Shriji Maharaj is supreme above all) forms a direct and present connection with Lord Swāminārāyan, establishing their Vyatireka relationship with him. So, anyone who develops this genuine and unwavering Sarvopari conviction achieves salvation.

9.3 Where Does Salvation Occur?

Salvation is not tied to a specific location. It is not bound by place or residence. Similarly, salvation is not a person, nor is it tied to an ashram (a place to live). Salvation is simply the form of Shriji Maharaj, who eternally resides amidst a radiant cluster of divine light (Tejno Samuh). Shriji Maharaj exists forever in his Parbhāv state (divine, transcendental state) and is not confined to any particular place. Any appearance of him at a location is just Avarbhāv (illusory and material), which is false and based in Maya (materiality).

Wherever Shriji Maharaj is established as Sarvopari—the God of all Gods, and the root cause of everything—wherever this understanding and conviction are instilled, there the true form of Shriji Maharaj is accomplished. Salvation happens wherever the realization of Shriji Maharaj’s form is reached.

9.4 How Does Salvation Occur?

The divine Murti of Lord Swāminārāyan is the form of salvation. How does someone attain this Murti of Shriji Maharaj? How is the Vyatireka relationship established?

“Whoever possesses the conviction of our form is said to have established a relationship with us.”

- Gadhadā First Section, Vachanamrut 62

When Lord Swāminārāyan’s form is understood exactly as it is—both Anvaya and Vyatireka—one develops supreme conviction (Sarvopari Nishthā). When such unwavering faith and connection to Lord Swāminārāyan are established, the form of salvation is attained, and the person’s salvation is already achieved.

10. Exclusive Devotion (Pativratā Bhakti) to Lord Swāminārāyan

10.1 What is exclusive devotion (Pativratā Bhakti)?

“Pati” means Swāmi, referring to the Lord, and “vratā” means commitment. What kind of commitment? It is unwavering faith in one’s Lord, complete dependence on Him alone, fully accepting His role as the sole doer, the ultimate master, the supreme controller, and the exclusive source of divine bliss. Immersing oneself entirely in the Lord and surrendering everything to Him is known as Pativratā Bhakti (exclusive devotion).

10.2 To whom should exclusive devotion be directed, and why?

Generally, Pativratā Bhakti means maintaining steadfast commitment to one’s chosen deity. However, such devotion must be directed toward the eternal, supreme, and causal being, since nothing surpasses the eternal form. This form does not require worship or devotion to anyone else, nor is it created by anyone’s actions. That eternal form is Lord Swāminārāyan. For this reason, followers of Shriji Maharaj are called to offer their Pativratā Bhakti exclusively to Lord Swāminārāyan.

Shriji Maharaj Himself gave guidance about where to direct Pativratā Bhakti:

“One should meditate only on the divine form of the Lord (Shriji Maharaj) that one has attained. One should not meditate on the forms of past incarnations of the Lord. Keep unwavering reliance solely on the form of the Lord (Shriji Maharaj) that has been attained.”

- Vachanamrut Loya 11