May Sri Krishna be ever victorious — He who, from His eternal abode, descended upon this earth as Swaminarayan, of the form of Existence-Consciousness, the imperishable.

Having composed this Shikshapatri for the welfare of all disciples, I send it forth for righteous living; follow it always.

Do not harm any living being in thought, word, or deed. Non-violence is the highest dharma and must be upheld by those who have mastered the self.

Rising at dawn, after bathing and sipping water with a pure mind, meditate on Purushottam and perform worship with devotion.

Always seek the company of the devout (satsang) and always avoid bad company. Through satsang one attains Hari and becomes liberated.

With sincere, guileless devotion, surrender your body, senses, mind, vital breath, self, and all possessions to Purushottam.

The Lord's form is eternal, endowed with true resolve, of the nature of Existence-Consciousness-Bliss — divine, supreme, and transcendent.

The Sadguru who manifests in every age as the embodiment of Akshar-Brahman — by serving him, a person attains the worship of Purushottam.

Having attained the Brahmaswarup state — identifying with Akshar — always worship Purushottam with that understanding. This is the path for the seeker of liberation.

Therefore, you all, My followers, shall always follow the precepts of this Shikshapatri with care and caution, and with love and sinceritys.

My followers shall never kill any living being under any circumstances. Knowingly, not even small insects like lice, bugs, etc.

(My followers) shall never kill goats and/or other living beings in sacrifice performed for the propitiation of deities and Pitris (ancestors), for non–violence is declared (by the Shastras) as the highest Dharma of all the Dharmas.

None shall ever kill a human being for obtaining women, wealth or even sovereignty.

None shall commit suicide even at a place of pilgrimage out of superstition or out of anger frustration caused by some unworthy behaviour, or by consuming poison or by strangulation or by drowning.

None shall ever eat meat, even if it be an offering in a sacrifice or shall ever drink liquor or wine even if it be offered to a deity.

When an untoward action is committed either by oneself or by others, none shall through anger or excitement cut or mutilate one's limbs or limbs of other persons by means of any kind of weapon.

None shall ever commit theft, even for the sake of performing an act of Dharma. Even articles such as firewood, flowers, etc. owned by others shall never be taken without their permission.

All my followers, males and females, shall never practice adultery and/or gambling and such other bad habits, nor shall eat or drink intoxicants like hemp, opium etc.

Accepting water or cooked food from the people of some category is forbidden by scriptures. My follower shall not accept it even if it happens to be an offering to Lord Krishna. But the same can be accepted if it is an offering to lord Jagannatha in Jagannathpuri.

No one should level false accusations against anyone, even for the sake of achieving some self–interest or shall utter indecent words/abuses to others.

None shall ever speak or hear ill of deities, places of pilgrimage, Brahmins, chaste women, Sadhus and the Vedas

None shall ever accept prasad of a deity to whom offering of meat and/or liquor–wine are offered and /or before whom goats and/or other living beings are sacrificed.

When (my followers) on their way, come across temples of Shiv, and other deities, they shall bow down to them and have their darshan respectfully.

None shall discard his duties which he has to perform as a member of a particular caste and none shall indulge in doing the duties assigned to a member of another caste, likewise no member of the order (of life) shall discard his duties which he must perform as a member of a particular order and none shall indulge in doing the duties assigned to the member of the other order. (Ashrama) And none shall follow (the religion propounded by the religious impostors) the religion which is not Vedic.

None shall listen to religious discourses or narrations or stories (even the divine stories) of God from a person whose speech may lead to a fall from the path of devotion to God or from one's religious duties.

None shall speak even truth which is likely to cause fatal misery to oneself or to others and shall avoid company of ungrateful persons or shall ever acccept illegal gratification from anybody.

No one shall ever associate with a thief, an addict, a hypocrite, a debauch, and a deceit.

None shall associate himself with those persons, who under pretext of preaching religion or devotion to God, seek wealth, women and worldly pleasures and commit sins.

None shall ever hear or believe in the Shastras which clearly refute (the name, glory, form and existence of) Lord Shri Krishna and his incarnations.

None shall ever drink water and/or milk (including all kinds of edible oils) unfiltered nor shall use water containing many insects for purposes of bath, etc.

None shall ever take medicines which are mixed with meat and/or liquor–wine or with both; or take medicines given by physician whose antecedents are not known.

None shall ever excrete, urinate, or spit at the places prohibited by the public or by the scriptures.

The Lord forbids entry through an 'Adhvara'. Shatanand explains: Advarereti Alpam Dhvaramdvaram - an Adhvara is a small (or secret) way. The Lord forbids the use of such undisclosed or secretive pathways to and from a house. Such pathways are not for public use and so by using such paths, one commits the crime of trespassing.

Men (Purushauha) shall never (Karya) listen to religious discourses of Shastras (Gnaan-Varta-Shruti) from the face (Mukhat) of women (Narya). Thus knowledge of Atma-Paramatma as well as the supreme knowledge outlined in Bhagwat Gita should never be listened to.

Loke Pratischtitaanaam Cha Vidushaam Shastradhariraam ||35||

Shatanand elaborates, saying that social actions or affairs should be thought about clearly using one's intellect. Such actions should be carried out only after discussing the subject with one that understands the truth - a Satpurusha. The poet Bharvi has said, 'No action should be undertaken without due consideration, as great misery and misfortune can befall such people. Those who always consider carefully their actions become wealthy in all aspects of life.' Thus such a person achieves happiness and prosperity even without applied effort. Bhartru Hari adds, 'Actions without thought are likely to cause suffering, just like forcing an arrow through your heart.'

Gurudevanrupekshaartham - A Guru is one who offers Shree Krishna Mantra (initiation). A Deva is one's Ishtadev (personal God) and a Nrupa is a King. Na Gamyam Riktaparibhiha - should never be visited empty handed without a gift.

One must not wear clothing that is revealing as it degrades a person. Wearing such clothes can bring lustful thoughts to an onlooker. It brings unnecessary and inappropriate attention to oneself and shame to oneself.

The famed duties as prescribed by the Sat-Shastras should never be rejected. Shree Krishna Bhakti, which is nine-fold (Navadha Bhakti) should be practised together with the adherence to Dharma.

Shatanand here clarifies that men should not touch women i.e. married women, as touching a widow is prohibited ordinarily. However this code of conduct should really be obeyed to a much wider context to prohibit the touch of any woman or even girl. Similarly a woman should not touch a man.

Shatanand explains: Krushnadikshamiti Guroha Gurupadsthadharmavamshyabrahmanta - Diksha or initiation should be given by the Brahmin Guru established from the family of Dharma (Dharma Vamsa). Krushna Diksha is - initiation via Mantra, marking the body, discipline and instruction - Krushnasya Diksha Mantrarchaniyamopadeshadilakshana - thus initiation into a Sampradai is much more than one realises.

Shatanand explains that Gopichandan is a special type of mud, which is famed in Dwarika. Legend has it that after the demise of Shree Krishna, his wives striken with grief, fell to the earth and became one with the earth. This area is known as 'Gopi Tarava' and this is where Gopichandan can be found. Alternatively any other purified mud or paste can be used which has been offered to God. This could be sandalwood paste etc.

The centre (Madhya) of the Tilak (Pundra) is stipulated here. Thus it should be neither too high nor too low. Pundradravyera - that which is used to mark the Tilak should be used to mark the Chandlo (Chandrakaha)

Dwijativadvariye Nijadhasmeshu Sansthitaiha ||44||

This Shloka is in reference to Asachudras and others. They too have the right to serve God but in their case they should not mark the vertical Tilak. They should wear only the Chandlo. All, regardless of their birth have a right to serve and worship the Lord. Even the worst of sinners are cleansed through the worship of God. Asachudras do not have the right of Poojan of Murtis, but do have the right of Darshan and Naamasankirtan and therefore need not wear the vertical Tilak.

Taistuvipradibhiha Kapi Na Tyajya Sa Madashritauha ||46||

Those who think of God differently to this, where Narayan or Shiva are defamed in some way are insulting God. Shatanand says that such people should have their eyes removed. Such a person is blind to the truth and can never be enlightened to that truth.

Shree Hari informs us that in the event of extreme calamities (Apatkaar), one should never use excuses to work their way around the directives of the Shastras. Often Shastras will be a little lenient upon those ill, young etc., but these leniencies should never be used inappropriately. One should always be sensible when observing Vratas. Those who are able to keep Vratas such as Upavaas (fasting) etc. should observe such Vratas and should never make excuses to diverge from their duties.

Lord Swaminarayan now begins his teachings upon 'Nitya-Karma' - those duties observed daily - Pratyaham. They span the next six Shlokas. Shatanand explains that the period of 55 Gadis (one Gadi = 24 minutes) after sunrise is called Ushakala. Thereafter, 57 Gadis is Arunadeyakala and 58 Gadis after that is Praatahakala. The remaining time (for sunrise) is called Suryodeyakala. The time before sunrise is called Brahmuhurta. It is this Brahmuhurta Kala which is of significance and is precisely the time when we are to wake up and perform prayers to Shree Krishna.

One must perform Datana (brushing their teeth) sitting in one place. Smruti strictly forbids any other way of brushing: Na Tishtam Brajan Kuryan Na Svapan Dantdhavan - 'One should never brush their teeth while standing, walking or lying down.' One must also perform Datana whilst observing 'Moun Vrata' - vow of silence. Datana should be performed using water and the famed sticks of wood. Vishnu explains such famed piece of wood: 'A stick of wood which has thaws and milk-like juice should be used. It should be twelve finger widths in length and one finger in width. One end should be made into free bristles at a depth of half a finger.'

Apavishya Tataha Shudha Asane Suchibhutale - Thus a pure and cleansed 'Asana', which is placed in a clean environment, which does not come into contact with impure things, is to be used. The Asana is then sat on for purposes of perfoming Pooja.

All male devotees are to mark their foreheads in this way - the Urdvapundra Tilak with the round Chandlo in the centre. Lord Swaminarayan in the next few Shlokas clarifies the Tilak Chandlo Vidhi for all types of people.

A Chandlo is considered to be an ornament. Bhrighu Rishi says: Vidhava Dharyeneva Shukshmavastramalkrutim - 'Widowed women should never wear revealing clothing nor any ornaments'. Therefore, since a Chandlo is considered an ornament, widowed women should not wear the Chandlo. The Kum-Kum Chandlo is also famed as one of the signs of married women.

After Maansi Pooja one should perform Bahya Poojan of their Ishtadev - Shree Radha-Krishna's idols given to them by their Guru/Acharya. Poojan inclusive of Shastang Namakar is to be performed, where eight parts of the body are surrendered to the Lord:

Lord Swaminarayan distinguishes his two types of disciples - Vaishnav Satsangis and Vaishavottam Atmanivedis. The first are considered as ordinary devotees of Vishnu where as the second kind are much more advanced and dedicated in their devotion. The next six Shlokas discuss the duties of these great persons.

Note here that these Shlokas are not for only Atmanivedi Bhaktas - they apply to all of us. We may not be Atmanivedi Bhaktas yet, but we should live in such a way as to aspire to become Atmanivedi. This should be our goal and so these Shlokas should be noted equally.

They should after chanting Shree Krishna, read hymns (Prathna) or read from scriptures, such as the Puranas and Stotras of the excellencies of Shree Krishna. In this way, they should perform Stuti. They should then perform Dandvata Pranamas (prostrations) as they chant Prasidh Bhagavaniti! 'O Lord! Shower thy blessings upon me. May thee be content in my actions.'

The food offered to God should be either made by oneself or prepared by an acceptable person (according to caste etc.) such that one can partake in the Prashaad afterwards. I have previously explained the significance of Prashaad. Shatanand explains here that any other food that is taken will lead to sin and misery. Gautama in Padma Purana explains, 'Those who eat foods other than Prashaad offered to God and which is prepared in one's home are entrapped in the hells for seven lifetimes.' Thus, those who eat Prashaad receive a great wealth of benediction through their act. Indeed, it is written that by partaking in such Prashaad, one receives the Punya (fruits) of performing a hundred thousand million Yagnas.

Harati Svashritaanam Kalamayamabhayaniti Hariha - 'Hari is he who removes the fears of time, illusion and death from devotees.' Vishnu Dharmotar explains, 'Devotees of Shree Krishna do not fear time, illusion or death,' therefore, though they may seem to be with qualities (Gunamai), they are in actual fact without qualities (Gunatit).

All edible foods including water, milk, fruits, vedgetables etc. should always be offered to God first. This subject has already been discussed. Shatanand adds that even new clothes, jewellery and the like should also be offered to God before use. This Shloka concludes the duties of an Atmanivedi Bhakta.

Illness, war and old age are some of the calamities or adversities here mentioned. In such case, their idol of worship - Shaligram or Murti should be passed onto some other Vaishnav devotee. In such situation, they should continue their devotion through Maansi Pooja.

Krushnaswarupam Tatsevyam Vandyamevetaratu Yat ||

Bhagawanmandiram Sarvauha Saayam Gantavyamanvaham - All devotees should go to Mandir (temple of God) in the evening for Darshan. There he should: Namasankirtanam Karyam Tatrochau Radhikapateha - sing aloud and chant in praise of Radha's Lord - Shree Krishna. They should sing loudly with the mind affixiated upon the Lord for a duration of two Gadis (48 minutes).

Vaditrasahitam Karyam Krushnakirtanmutave ||64||

Sanskuta Devabhasha Prakruta Lokikbhasha - Shatanand explains that Sanskrit is the language of the Gods and Prakrit is the language of man. Prakrit should be understood as Gujarati, Hindi, English etc. Study of Shastras in these texts should be readily performed daily. Why? - Tasyauvo Dharma Adharmaswarupagnaanmulatvaditi Bhavaha - one understands Dharma and Adharma through the study of such Shastras.

This is for the benefit of both employer and employee. Those who possess the necessary skills, qualities and intellect to complete a specific task should be used for such purposes. Yagnavalkya explains, 'Those that understand Dharma should be used for tasks requiring such knowledge. A knowledgeable accountant should be sought for jobs pertaining to money matters. Scrupulous people should be utilised for scrupulous acts.'

Shatanand explains additionally that although servants are specifically mentioned here, in actual fact the Shloka is aimed at all that are under your care or shelter. Those it is your duty to support should be cared for to the best of one's ability. These are explained in Kashi Khanda:

Those that are of great qualities and of a nature beyond comparison, who are learned and from a reputable family and who are renowned for their penance and Yoga, should always be respected, duly addressed and given seat without thought.

Six specific types of people are here mentioned, who are worthy of respect and honour: (1) Guru - one who offers Mantra Diksha as well as a teacher who imparts knowledge, father etc; (2) Bhupal or King; (3) Varshishta - one who is elderly (Vrudha); (4) Tyagi - one who has renounced the material world, indeed everything in order to serve God - such as Sadhus who have chosen to serve the Lord instead of a Grihastrashrami - who have chosen to serve a wife!!; (5) Vidhvaan - those who are scholars - knowledgeable in the Vedas, Puranas and other Shastras; and (6) Tapasvinaam - those who perform great austerities and Vratas such as Kruchra, Chandrayana etc. in order to please the Lord. Thus these six are to be respected always, warmly welcomed and given seat.

Gurudevanrupantike - Guru, God and King are here mentioned but one should include the Vrudh, Tyagi, Vidhvaan and Tapasvi as previously mentioned.

One should never argue or fall out with their Acharya/Guru. They should not contest their Acharya using harsh words. They should never be insulted or slandered in any way.

Shatanand explains - Adarata Vaditradisahitmityarthaha - one should immediately go and welcome the Acharya with the sound of musical instruments. This is in accordance with the teachings of Parashar.

One shall always stay faithful to Dharma, as Dharma is the deliverer of all required wealth and happiness. There is nothing unachievable if one is faithful to Dharma. Therefore one should never act unrighteously, contrary to Dharmic law even if such act will derive great benefits and prosperity. One should always stay true to Dharma. Even in unfavourable times, one should never renounce their Dharma.

In the past, those who have performed great penance, who are learned in Yoga, who are famed for their divine nature, who are considered the best amongst mankind, but who have used somewhat unethical deeds, should not be imitated. Only the ethical deeds should be adopted.

Guhyavarta Tu Kasyapi Prakashya Naiva Kutrachit. Yagnavalkya explains, 'One should not reveal any information that should be kept quiet or not worthy of being disclosed. Such information should not be spoken or revealed in public.'

Shreeji Maharaj now explains the various Vratas or religious disciplines to be practised. For three Shlokas, he explains the various duties to be practised during Chaturmaas:

Mahapuja Mantrajapaha Stotrapathaha Pradakshinaha ||77||

Mahapuja Mantrajapaha Stotrapathaha Pradakshinaha ||77||

Just as Chaturmaas Vrata is considered great, Ekadashi Vrata is also famed:

Upavaasstaya Nashyenmaithuneneva Yanruram ||80||

Shreevithaleshaha Krutvan Yam Vratotsavnirnyam ||81||

Vithalnath has explained that if the tenth day Dasham) is one with a duration of a 54 Gadis and 59 Paras (1 Gadi = 24 mins, 1 Para = 24 seconds) hence 24 hours and 42 minutes then the Dasham is said to be without Vegh. If however the Dasham is 55 Gadis hence 22 hours then the Dasham is said to be with Vegh. For those Dashams with Vegh, the eleventh day should not be taken for Ekadashi Vrata Upvaas. The twelvth day should be taken instead. If the half-month contains two Ekadashis or two Dvadashis (twelfth days) then the second of the two days should be taken for performing Upavaas Vrata in such situation.

Shatanand says that Dwarika is the best amongst holy places. By going to such holy places - Tirthas, one swims across the ocean of life (Sansar Samudra). The Tirtha is a Punya Kshetra a place of fruits or benediction. One should go to such places, perform Mahapooja of the Lord, be charitable towards Sadhus and Brahmins and celebrate such places. Shatanand explains that a Tirtha is a form of Bhakti or devotion and for such reason it is thus glorified.

Etaha Pujyatya Manya Devtaha Pancha Mamakauha ||84||

Japyam Cha Hanumamantro Japyo Na Kshudradaivataha ||85|

Shatanand has not explained the reason for an eclipse, as documented in the Puranas but I feel it necessary to include. During the legendary churning of the Milky Ocean to obtain Amrit (Excelsior), God took the form of Mohini to get back the Amrit that was taken by the Asuras. Fooling the Asuras, she returned with the Amrit and began to offer the Amrit to all the Devas, as they sat in a line.

After performing Japa, once the eclipse is over, one should bathe with all their clothes on their body. Grihastas (householders) shall donate gold and other such things. Hemadri says:

All people of the four castes are to observe Sutak. Sutak for births is different to Sutak of deaths. The length of the Sutak varies depending on how close you are to the person and who has been born or died.

Brahmanaiha Shauryadhairyadidunopetaischa Bahujaiha ||89||

The third caste Vaishyas, should practice farming (Krushi) in accordance with Parashar's laws. They should also practice money lending (Kushid) with the collection of interest in accordance with Vyavaharadyaya. Vanaparva of Mahabharat explains, 'Those who have to live off cooked vegetables every five or six days but who are still not in debt and who do not go overseas for livelihood are happy.'

Swasvagruhyanusarerna Kartavyam Cha Dwijanmabhiha ||

Kvapi Syattarhi Tatprayaschitam Karyam Svashaktiha ||92||

In the next three Shlokas, the orthodox Shastras of our Sampradai are explained, as they are accepted by Lord Swaminarayan to contain the essence of our Hindu Sanatan Dharma. Shastras are many in numbers, each of which propounds Dharma and Gnaan. Lord Swaminarayan, because of this, has chosen eight of these which are his favourite (Ista). Indeed it is these Shastras which will bring about the greatest devotion to God.

Shreevasudevmahatmyaham Skandavaishnavkhandagam ||

From the many Dharma Shastras (treatise on duty), Lord Swaminarayan has chosen the Smruti of Yagnavalkya (son of Brahmarshi Yagnavalka or Devraata) as the eighth and final Shastra - Yagnavalkya Smruti.

All my devotees, of the four castes, who desire salvation, should listen to these Sat-Shastras. Members of the upper three castes, Dwijas, should study and teach the Shastras. They should preach the contents through 'Katha'.

Grahya Mitaksharopeta Yagnavalkyasya Tu Smrutiha ||97||

Shatanand depicts the Shrimad Bhagwat as a tree, of which the trunk (clearly most important) is the fifth and tenth Skandas. Indeed the Bhagwat is here compared as the Kalpavruksha - the legendary tree that is said to fulfil all the desires of those who chose to shelter beneath it.

Yagnavalkya Dharma Shastra contains all of the characteristics of Dharma Smrutis, namely Achara - behaviour, Vyavahar - business affairs, Prayaschit - code of expiation, Kala - time and Karma - code of action and it's results.

The works of Ramanujacharya (Laxmanacharya) - Shribhashya or Mahabhashya upon the Vyaas Sutras (Shariika Sutra) and Geetabhashya are accepted here by Lord Swaminarayan as his Vedantic philosophy. They are considered as his Adhyatmika Shastra as they glorify the greatness of Gods 'Sakar' (with form) nature. For this reason they should be studied and heard.

Texts propounding the divinity of Shree Krishna - as above the three qualities, of divine form/body and texts that are based upon Bhakti (devotion) are dear to Lord Swaminarayan. Those texts speaking greatly of Dharma (duty), Bhakti (devotion with affection) and Vairagya (renunciation) are desired by the Lord.

Shatanand explains that Bhakti is the very cause of Mukti (salvation) and is a part of Gnaan (knowledge). Also Dharma is the support of Bhakti and therefore Bhakti should always be practised with the aid of Dharma. In Shrimad Bhagwat, it is often explained that Bhakti and Dharma are always together and thus inseparable.

The next few Shlokas are very important as they define the various entities and categories which make up a Vedantic Philosophy, and therefore in these Shlokas Lord Swaminarayan defines his Vedantic belief to a certain degree.

Vairagyam Gneyamapritiha Shreekrushnetaravastushu - Vairagya is explained in the first half of this Shloka. Vairagya is non-attachment or displeasure in things other than Lord Shree Krishna. Vairagya is renouncing all material things that give pleasure and finding pleasure in devotion to God.

Gnaanashaktya Sthito Jivo Gneyoachedhyadilakshanam ||105||

Jivasya Chahamamamataheturmayaavagamyataam ||106||

Gneyaha Svatantra Irshoasau Sarvakarmafalapradaha ||107||

Upasya Ishtadevo Naha Sarvavirbhavakaranam ||108||

Shri Krishna's various forms are described over the next four Shlokas. Krishna by the side of Radha, daughter of Vrishbhanu, shall be known as Radha Krishna.

When Shree Krishna is with the 'middle' Pandava - Arjuna, who is the incarnation of Lord Nara, they should be known as NaraNarayana. Bhaarat explains: Arjune Tu Naraveshaha Krushno Narayana Swayam - 'Arjuna is the incarnation of Nara and Krishna is Narayana.' Similarly the Bhagwat explains, 'The two of you are the Rishis Nara and Narayana.'

When the devotee is beside Shree Krishna, they shall be known as Radha-Krishna and other such names. At other times, the devotees may be within God, within his heart etc. At such times they are one with God and so Shree Krishna should be termed as alone in such case, even though God is never alone: 'Krishna is never alone without Radha and Radha without Krishna. They are always together in My heart, drowned in immense love.'

Ataschasya Swarupeshu Bhedo Gneyo Na Sarvatha - Quite simply, no discrimination should be made between any forms of God here mentioned, as all are forms of Shree Krishna and are the one and the same.

Nihashreyasaakaaram Kigachittatoanyaneti Dashyataam ||113||

Here, two great fruits, devotion to Shree Krishna and the cause of Bhakti - Satsang, are explained to be the cause of the various desirable qualities in man such as knowledge etc. Indeed Bhakti and Satsang should be accepted as the benefits or fruits of those with righteous qualities. They are their own benefits.

Shree Krishna is himself God Supreme. His Avatars or incarnations are Rama etc. Meditation upon such incarnations or forms (either as picture form or statue) should be performed. However Bhaktas with supreme knowledge, who claim they are Brahmroopa (form of God), should never be meditated upon.

One's soul (Nijatma) is seperate from the three bodies known as Sthool, Shukshma and Karana. These three bodies are associated with the soul therefore God, who is the enlightenment of the soul is also different from the soul. The soul is Brahmroopam - of God and not itself God.

Shravya Shrimadbhagwatdashamaskanda Adarat - implies listening to the tenth Skanda with great respect and faith (Adarat). Listening without such reverence will not derive the desired fruits. God explains, 'That which is offered devoid of faith in sacrifice, in charity or penance, is considered as Asad. Such acts will derive no fruits in this world or in others.'

Punyasthana or holy place is such place that it is the cause of Punya or benediction. Thus God's temples and places of pilgrimage are such places. Narad has said: 'A suitable place which is pure, where God's divine Murti is present or where sacred rivers such as the Ganges flow, these places are Punyasthanas.'

This Shloka is for the benefit and best interest of mankind. Saving oneself from harm and calamity is the best and greatest duty so the Lord has stipulated that one must act in such stuations to save themselves.

Acharo Vyavahaarascha Nishkrutam Chavadharyataam ||120||

Vishishtadvaita is accepted as the Lord's philosophy. From the various philosophies - Advaita, Kevaladvaita, Shuddhadvaita, Vishishtadvaita etc. the Lord accepts Ramanuja's philosophy of Vishishtadvaita (special theory of non-dualism) as accurate.

This concludes the Samanya or ordinary duties applicable to all. From this point on are explained the Vishesha or additional duties applicable to specific groups. Thus all devotees, male and female should observe the Saadhaarana (common) Dharmas such as Ahimsa, Daya etc.

The Lord first and foremost gives the special duties applicable to his Acharyas (spiritual heads of the sect) who have been given the seat of Gurus of the Swaminarayana-Uddhavi Sampradai. Lord Swaminarayan towards the end of his life decided that somebody should be selected, to be initiated as Guru to continue the work that he had begun. Discussing it with leading saints and devotees, it was decided that somebody from his own family (Dharma Kula) should be selected. Thus it was decided that two Acharya Gadis (seats) should be established governing the Northern and Southern regions of India.

The Acharyas should not touch any woman except those who are closely related to them. Similarly they should not talk with such women. He should avoid all situations or places where such a confrontation is unavoidable. Vishnudharmotara explains, 'Gurus, even though they are considered great, can face destruction swiftly in the company of women, by not controlling their senses and through selfishness of wealth.'

Acharyas should not get involved in other people's social and business affairs such as selling, buying, giving, property etc. Thus they should not act as surety or advisor in such matters. This is because unnecessary suffering can be caused as a result of such advice. Similarly in times of hardship, the Acharyas should subsist on alms but never incur debt through borrowing money from the wealthy. This again is due to the fact that such borrowing can result in great pain and suffering.

They shall never sell land, paddy, barley, sheep, goats, horses, calves, cows or buffalo. Rajadharma of Mahabharata explains, 'To sell a goat is to sell Agni (fire). To sell a sheep is to sell Varuna (water) and Surya (sun). To sell food is to sell Prithvi (Earth or land).' In this way by selling such things we sell away the presiding deities of the things mentioned.

The fourth day of Shuklapaksha (bright half) of Bhadarva should be used to worship Vignaraja Shree Ganapati (the dispeller of obstacles). A clay idol of Ganapati should be made on that day for worship and offerings of vermilion powder and sweet balls (Ladu) should be made. Ganapati is the incarnation of Shree Krishna and so his worship is worthy.

Gurutve Sthapitbhyaam Cha Tabhyaam Dikshya Mumukshavaha ||128||

The Acharyas should ensure that his disciples stay true to their Dharma and to observe Swadharma according to their individual rights (Adhikaara). If an Acharya is unable to do this then the sins of the disciple befall upon him. Shankha Smruti explains, 'If a King does not teach and uphold Dharma (in his kingdom) then the sins of his subjects fall upon the king. Similarly a Guru receives the sins of his disciples and a husband, the sins of his wife.' Therefore a Guru is held accountable and responsible for the actions of his disciples, just as a father is held accountable for the actions of his young children.

The Acharyas should serve and worship the Murtis of God installed in the big Sikhar-Bandha temples as well as the smaller temples and Havelis, by Lord Swaminarayan himself. He mentions Laxminarayan here simply because he wrote the Shikshapatri in Vadtal and so the idols of Laxminarayan, who preside in Vadtal temple are remembered.

If any poor or needy person comes into any of the God's temples, then they should be given food and water and welcomed with respect. They should be given help, fruits, raw foods or cooked foods according to their ability.

They shall build schools, colleges and other such educational institutions, with living quarters for students. They should appoint Brahmins learned in poetry, grammar and the Sat-Shastras to impart this knowledge to them. These Brahmins should be looked after, giving them a place to dwell etc. In this way true Vedantic knowledge should be imparted to the students as such act results in great Punya (benediction).

The wives of the Acharyas Ayodhyaprasada and Raghuvira - Virja and Sunanda (and similarly the wives of following Acharyas) should offer initiation and preach to women only, and not to men. They should do so with the permission of their husbands. They should preach the duties of married women (Suvasini) and widowed women (Vidhva).

This is the final Shloka aimed at the Acharyas and their wives. The wives should stay aloof of men who are not closely related to them (Pasa Sambandhi). They should not even show their faces to males who are not closely related to them. Shatanand explains that this directive is to protect her Dharma. Manusmruti explains, 'A women, even though a Pativrata (devoted to her husband) or endowed with righteous qualities can degrade in the company of men.'

Grihasta (householder) duties are additionally given now. Householder men should not touch Vidhvas (widowed women) who are not closely related to them - i.e. who are not Pasa Sambandhi, such that the death of whom does not result in observing Sutak (period of untouchibility).

Anapadi Na Taiha Stheyam Karyam Danam Na Yoshitaha ||136||

One should not associate (by talking or sitting) with a woman who has links with a King or ruler of some sort, either through business affairs or social affairs. Mahabharat's Virat Parva explains, 'Sensible people never keep friendship with a woman who has contact with a King. Those women who have access to a King's quarters, those who are an enemy of his and who do not support the King should never be associated with.' Raj Dharma explains, 'One should not associate with a Queen, a woman who has personal relations with a King or a female servant of a King.' The reason being that unnecessary complication can arise through such association.

All should treat an Atithi (guest, stranger or anyone who comes to you for help or support) with due respect. The word Atithi simply means one who comes at an unspecified or unfixed time. Thus anyone who comes to you abruptly or comes for food or water should be welcomed. Here Shatanand explains that Atithi corresponds to a 'Bhikshuka'.

Rogartasya Manushasya Yathashakti Cha Mamkauha ||139||

One should act and take up work suitable to their Varna (caste) and Ashram (class). Thus householders in particular should work for a living finding a suitable job dependent upon their skills, strengths, weaknesses etc. Those that do not act this way face ridicule, disrespect and suffering as a result.

Shatanand explains that they should store sufficient wealth and food according to the household's yearly requirements. Food here is understood as grains and the like and wealth (Dhan) is understood as money. Similarly sufficient fodder should be stored for animals under your care.

Any animal, be it cattle (cows, bulls, buffalo, horse), parrot, dog etc should not be kept should you not have the means to look after them with fodder, water, or any other food stuff required by such animals. In similar fashion one should have adequate facilities for keeping such animals - i.e. stables etc. Facilities should be such that the animals are comfortable and at peace.

All transfer of farming land, land, house and wealth such as gold should always be done in a proper manner with proper solicited documentation - witnessed by other people. In all such business matters, an appropriate document should be written and signed before property etc is transferred to others. Yagnavalkya explains a suitable witness to be used for such actions, 'One who performs penance, is charitable, from a reputed family, honest, obeys Dharma, unbiased, who has children and is reasonably wealthy - such a person should be used as a witness. Those who obey the Shruti-Smruti, and live in accordance with their Jata and Varna (caste laws) should be accepted as a witness.'

In weddings, at the time of Kanyadaan, similar documentation should be written as outlined in the previous Shloka. Never should a verbal agreement be accepted. Shatanand explains that those who do not act in this manner face difficulty and often dispute between families.

Anyatha Tu Mahad Dukham Bhavedityavadharyataam ||145||

They should daily maintain an income-expenditure analysis of their business and social affairs. The daily accounts should be written (prepared) in their own handwriting to avoid deceit or fraud at the hands of others. Rajadharma explains, 'Those who do not keep daily accounts, or who maintain illegible accounts can be accused of wrong doing in financial matters by the deceitful. Such people can swindle money from you and thus cause your downfall.'

Arpyo Dashanshaha Krushnaya Vinshonashastivaha Durbalauha ||147||

In conclusion to various Vratas (disciplines) such as Ekadashi, one hundred thousand Pradikshana (circum-abulation), Dandvata (prostration), Mantra Japa or Purascharan (silent reading), one should perform Udhyapan. In Udhyapan one may donate cows, gold etc. They may feed Brahmins or perform Mahapooja of their Ishtadeva.

Bilvapatradibhiha Pritya Shrimahadevapoojanam ||149||

One should never incur debt with their Acharya or temple. In general terms, one should not take out a loan and thus incur debt. Angira explains, 'Never should one take out a loan unless circumstance such as death prevails. One should avoid the wealth of a Guru or Deva just like they would avoid poison.'

When going to visit Shree Krishna (at a temple), Guru-Acharya or a devotee of God with saintly qualities, one should never eat food given by others as such food destroys ones Punya. Here the word 'Paraan' is used to indicate food from others except that which has been begged (Bhiksha). Smruti explains, 'By eating the food from another person or source during the performance of a penance, Yagna, pilgrimage etc, the fruits of such labour are given away to that person.'

Before agreeing on employment, the employer should sit with the employee and outline exactly how much he will be paid for such job (a job description outlining his duties should be provided). Employers should stick to the wages agreed and pay the exact amount on time. Those that do not act in this way face misery and their mind, intellect, etc, all face destruction.

One should leave the place that they reside within, if some natural disaster strikes, poverty or unfavourable times (Duskalasya) strike or if one is harassed (Upadrava) in such place due to a wicked ruler. Similarly they should leave such place if one looses their honour or reputation (Laaja), wealth (Dhana) or even their life (Prana). This is the best advice, to save oneself from such tyranny by leaving such place.

Even if the place they reside is where they and their ancestors have resided, they should leave such place. Manusmruti explains, 'One should never reside in a place where their is mass abandonment of Dharma, which is plagued, where there is harassment and which is full of unrighteous people.'

Additional duties for the wealthy householders are given here over the final two Shlokas of Grihasta Dharma. Adhya (wealthy) householders should perform Ahimsa Yagnas (non-violent sacrifices). The Vaishanavas, whose main deity is Lord Vishnu should perform Vishnuyaga (sacrificial offerings to propitiate Shree Vishnu). Maharshis have explained, 'The only path to bliss for wealthy householder's is to perform Yagnas using the wealth bestowed upon them by God.'

They shall hold great festivals with the festivity of song, music, dance, rites of Abhisheka of deities (bathing of Gods Murtis) and offerings of Mahanaivedya. Festival days such as Ekadashi, Janmashtmi etc. should be celebrated through Pooja of Shree Krishna and feeding devotees of God. Deserving Brahmins should be given Daan (donation). Similarly Sadhus (ascetics) should be given various kinds of alms such as clothing.

Kings should look after their subjects as if they were his own children. They should establish Dharma upon the Earth, within their own Kingdom and instil Sadachar (righteous conduct) according to Varnashram Dharma. They should guide those who are on the path of unrighteousness. Those Kings who do not act in such a way acquire sin. Bhagwat explains this, 'Those Kings who do not maintain Dharma within his subjects and who receives tax from his subjects, receives the sins of his subjects. Such Kings degrade themselves and loose any righteous qualities that they may possess.'

Rajyango (Rajya Na Anga) - there are seven such limbs that deal with successful administration of the state. They refer to persons or things necessary for successful administration of state. Mahabharat explains these: (1) Swami - ruler or King, (2) Amatya - ministers or heads of departments, (3) Suhrud - friend or advisor, (4) Kosh - treasurer, (5) Rashtra - President, (6) Durga - castle or fortress and (7) Sainya - army. Thus the King should have these things to ensure successful administration.

Andho Rogi Daridro Va Shardho Vachyam Na Durvachaha ||159||

Shatanand explains that married women should not repeatedly look at other men, speak with them or stay/remain with them. Shree Shankar in Anushasan Parva explains, 'Young women who are Pativrata or of righteous qualities degenerate through association with other young men. Similarly a man also faces destruction through the association of women.' For this reason, one should refrain from contact with a person of the opposite sex. One should refer also to Brahmvaivrata Purana and others for Pativrata Dharma.

The underlying message here is to dress respectfully and with decency such that one covers their body. Yagnavalkya explains, 'Wives who respect and serve their husbands with good conduct (Sadachari) and who has control over her senses is famed in this world and after death is promoted to greatness.'

Yagnavalkya Rishi explains, 'To play, decorate the body, to go to festivals, to laugh or to go to other peoples houses should all be renounced by a Suvasini (married women).' Other duties of a married woman (as extracted from Shrimad Satsangi Jeevan) are as follows: They should not slander anybody and waste time in idle gossip. They should adorn the red mark - Chandlo made from Kumkum as it represents the sign of her marriage as well as showing her enthusiasm, strength, grace and order. They should introduce their young (from the age of three) into Dharma and religion - instilling the necessary Sanskaras into them. They should have a loving and kind nature towards all. They should themselves progress through education and never fall into useless arguments but resolve their differences.

Ten Shlokas of additional duties of a Vidhva Stree (widowed women) are given. This first Shloka explains their primary duty - that is to simply worship Lord Shree Krishna in the manner they would their husband. 'They should worship God Vishnu as they would their husbands', explains Skanda Purana and others. (Note - it is assumed that they served and worshipped their husbands with the utmost faith and respect!!).

After the death of their husband, such widows should observe the Vrata of Brahmcharya (strict celibacy). For this reason, the Lord has commanded here that widowed women should never touch or converse with other men who are not closely related to them. The Lord has advised in this way to protect their Brahmcharya as the Vrata of Brahmcharya is destroyed through touching, speaking or even looking at other men.

A widow may touch a child or animal, as both cases are innocent. Similarly she may speak with and elderly gentleman (forty years or over) if required. This is because the fact that the question of lustful tendencies that can arise through touch as explained by Shastras does not necessarily hold for a young child or elderly person explains Shatanand. 'Lustful tendencies arise mostly during youthful age (Yuva-Avastha)', explains Skanda Purana. Thus, those aged between fifteen and forty are most susceptible to lust.

The first part of this Shloka is an extension of previous Shlokas in that it is there for the protection of their Brahmcharya. The second part of the Shloka explains: Vratopavasauha Kartavyo Muhurdeha Dharmastatha - They should constantly control their body through observance of frequent fasts and Vratas. Therefore they should observe Ekadashi Upavas as well as other Vratas such as Dharana Parana. Similarly they should perform such Vrata-Upavas as Prayaschit if they were to accidentally touch some other man. They should thus constantly perform these rituals in order to maintain control over their body.

Shatanand clearly stipulates that it is not one's Dharma to put themselves into difficulty like this. They should donate their wealth only if they have surplus wealth with sufficient savings. Thus to act contrary to this is breaking one's duty which is sinful.

She should eat only once a day (except for days of Upavaas when she should observe a full day fast). She should never sleep on a raised platform, but should sleep on the floor. She should also never look at animals in the act of coition, as it will immediately cause turmoil in the mind, weakening it and thus destroying their Brahmcharya Vrata. Shaubhari Rishi saw two fishes in such act and immediately faced degradation.

Thus a widowed woman should always dress in accordance with that which is conducive to her status etc. Shatanand has not gone into any greater depth here (as it is self-explanatory).

Touching somebody who practices abortion is prohibited due to the adulterous nature of that person which is sinful. Also association with such a person is inappropriate as the bad qualities of such a person can be passed on to a widow leading to her destruction and ill repute.

Jaimini Smruti explains the fact that in youthful age, there is no other stronger destructive force than that of lust. For this reason even a mother and son should not remain in a secluded place together.

Playful games during Holi of throwing coloured powder should be avoided by widows. Similarly they should never wear richly clothing or ornaments. She should not wear Kumkum, Kajara etc., which are appropriate for a married woman. Alternatively, rich clothing - either silken or golden nor bangles made from Sankha should not be worn by a widow as they too are appropriate for a Suvasini Stree. All such acts are stipulated in order to uphold her duty of renunciation and deep devotion for God.

Two Shlokas conclude the additional duties for women, which apply to all women - married, widowed, and Acharya Patnis. Firstly they should never bathe naked (Nagna Snaan). To do so is disrespect for Lord Varuna (God of rivers/water). Krishna said to the Gopis, when they bathed naked in the waters of Jamuna: 'You, who observe Vratas, have entered the water without clothing, and thus have insulted and shown disrespect for the God (Varuna) therein'. In similar manner, men should also not bathe without clothing, explains Shatanand.

Such a 'Rajsvala Nari' should not touch another person of their 'Jata' for three days. They may however touch animals. Similarly, clothing and utensils made from clay/pottery should also not be touched for three days and nights. On the fourth day, after bathing (including washing her hair), she may touch the household utensils etc.

Taiha Sprushya Na Striyo Bhashya Na Na Vikshyascha Ta Dhiya ||

They should not talk about females, commenting on their good and bad qualities etc. Narad has said, 'Tyagis who observe Brahmcharya Vrata should never talk about women, as sense organs which are not kept under control (enjoying sensual pleasures) degrade even an ascetic.' In this way they should not listen to such talks also.

'They should not even look at a painting of a woman with fondness or cupidity', says Narad in Pancharatra. Shrimad Bhagwat explains, 'Tyagis should not touch a picture or statue of a woman.' This again is to uphold their Brahmcharya Vrata and to prevent lustful desires from forming in their mind.

They may however paint pictures of Goddesses. They should not touch clothing worn by women. (This is clothing which is not washed, wet, dried or new). They should not look at animals or birds etc. in the act of coition.

Shatanand explains that there is no difference in looking at a woman and a man in the disguise of a woman as the same emotions can arise. Similarly they should not touch such men.

Linga Purana explains, 'The non-existence of lustful or sexual tendencies in the mind, speech and action is Brahmcharya Vrata, observed by ascetics and Brahmcharis alike.' Such observance of the Vrata of Brahmcharya is the greatest tool for attaining God and the heavens - Brahmcharyasyeva Brahmpraptihetubhutsakalsadhaneshu Mukhyatmatvaditi Bhavaha.

If for some reason a female makes advances towards a Brahmchari then he may use words such as "Go away from here - stay away from me!" in order to prevent the woman from coming any closer. If such words fail then he may show contempt towards her by using harsh words or anger towards her. In this way he should prevent any direct confrontation and send her on her way.

The Lord commands that a Brahmchari may do whatever is necessary (at the risk of breaking their duty of Brahmcharya) in order to save the life of oneself or others. In times of emergency such as a house on fire, somebody drowning, someone being attacked or any other such situation where one's own or another's life is in danger, a Brahmchari must save his own life or the life of a woman by touching or talking to her. Thus the law of Ahimsa is above Brahmcharya.

A Brahmchari should not massage his body with oil. Similarly he should not arm himself as this gives a wrongful impression of a violent nature to others. Manu and Yagnavalkya have under some circumstances given permission to Brahmins to arm themselves - such as in adverse times (Apatkara): 'A Dwija should arm himself when there is downfall of Dharma.' The use of 'Cha' suggests that Brahmcharis should also renounce the use of betel leaf and the like. Prachetas Muni explains, 'Sanyassins, Brahmcharis and Vidhvas (widows) should refrain from eating betel leaf, massaging their body with oils and eating from metallic objects/plates.'

In order to uphold their Brahmcharya Vrata, they should act in this manner. Mitakshara explains further, the types of houses they should go to for alms, 'They should go to those houses for alms other than where false accusations are likely to be given, where they are mischievous or cunning, where they are deceitful or fraudulent and where undesirable actions prevail. They should go to those houses where Dharma is upheld.'

Brahmcharis should study the Vedas - Rig Veda and others. They should also learn the six extensions of the Vedas (the Vedangas), Sankya Yoga, Uttar Mimamsa and other such Shastras. These Shastras are Sanatan (eternal). They are Hinduism's orthodox scriptures, which are indisputable and therefore are worthy of study.

Palardulasunadyam Cha Tena Bhaksham Na Sarvatha || 186 ||

Akrutva Vaishvadevam Cha Kartavyam Naivabhojanam ||187||

Nine Shlokas span the additional duties of Sadhus. A Sadhu is one who renounces all worldly affairs and has attachment to God alone. Thus Sadhus are commanded to uphold Brahmcharya Vrata and live their lives as absolute celibates.

They should overcome all senses (or sense objects) - Indriyas - that is the five Gnaan Indriyas (ears, eyes, skin, tongue and nose), five Karma Indriyas (arms, legs, mouth, male/female genital organs) and the mind. Thus these eleven Indriyas should be controlled.

Sadhus should not act as 'safe house' for others. This is because such a subject matter is the cause of distress, difference and argument, explains Shatanand. This is very true as we can see in practice that many fall-outs are often caused due to financial differences.

Sadhus should never wander alone. They should always be in the company of other Sadhus. When travelling from one town to another, they should always go in a pair or a group. Similarly when going to somebody's house, they should never go alone. Krutyachintamani adds generally, 'After sunset, one should not wander alone. They should not wander with unrighteous people nor enter a village through some secret pathway.' These commandments can be interpreted to be in the context of our safety also. However it is also the case that one can achieve salvation more easily through the company of other saints or righteous people and therefore Shastras speak of 'Ekanta' (residing alone) to be interpreted as living amongst those that are righteous.

'Expensive clothing or garments with golden threads and colourful designs are for Kingly folk and other wealthy people and therefore are termed Rajoguni', explains Dharmopradeep. Therefore due to their Rajoguni nature and the fact that it does not befit a Tyagi to wear such clothes, ascetics are forbidden from wear such clothing. They should wear neutral basic clothing that serves the purpose of covering up the body

Niti Shastras explain the circumstances when one may attend a function even without invitation: 'They should go to a Yagna even if they have not been invited.' Thus one may attend religious functions, Yagnas, Katha etc. even without an invitation.

This is to protect their Brahmcharya Vrata.

Shatanand adds that it is unsuitable for a Tyagi to prepare food - it should really be begged. However they may prepare such food for offering to God. God has said, 'Those (Tyagis) who prepare food for themselves prepare sin for themselves - and thus are consumed by sin.'

The example set by Rajarshi Bharat, the son of Rishabdeva is cited here. In his third birth upon this Earth, his behaviour as an illiterate Brahmin is glorified. In similar manner, Paramhansa Sadhus too should live their lives as he did. Shatanand explains the meaning of Paramhansa: 'Param is understood to be those with extensive wealth. Alternatively, 'Par is an enemy of Dharma, thus Param is one who annihilates such an enemy. Such a Hansa (soul or spirit) is a Paramhansa.'

They should strictly refrain from taking Paan - Tambul (betel leaves), Afirna (opium), Tamaku (tobacco) as well as other drugs or intoxicating substances (Majam Vigere Madak Vastu). Such things are addictive, injurious to health and deteriorate the mind. You eat it - it eats you! This subject matter is already discussed in Samanya Dharma and so further detail has been omitted here.

Matsya Purana says. 'Those who observe a Vrata should not eat during Sanskaras (rites during a lifetime) and Pretashraadh (obsequial rites).' Therefore a renounced person and widow, who observe the Vrata of Brahmcharya should not dine at such ceremonies even if they have been invited to do so. Sanskaras here should be understood as any of the rites such as birth, death, marriage etc.

Bhishma in Mahabharat explains, 'The sinless, who observe Brahmcharya should not sleep during the day due to the sins that can arise from dream-state.' These sins or undesirable qualities of dream state are explained: 'In dream state, one faces defeat at the hands of Rajo Guna and Tamo Guna and having attained a different body he acts undesirably.'

Smrutis explain, 'By sleeping upon a bed, one breaks the vow of Brahmcharya.' Therefore as the Vrata of Brahmcharya is foremost for a Sadhu and Brahmchari, they should not indulge in such luxury.

Thus they should never get angry or speak abusively towards such people as to do so would be in direct contradiction to the Sadhus Dharma: Kshamashila Hi Saadhavaha - 'Forgiveness is a Sadhus quality'. To forgive in such circumstances is by no means easy. Lord Shankar explains, 'O Devi! The pain inflicted by the weapons of an enemy are minute compared to the afflictions caused through harsh words directed at oneself.'

They should not act as messenger - either literally or verbally to pass on a message for somebody (Duta Karma). Nor shall they backbite by revealing secretive information about a person to others (Paishun). Neither should they act as spy for others (Char Karma). Through such acts, one destroys their truthfulness or guileless (Niskapatparnu) as well as their contentment (Nihaspruhaparnu). Also, the act of Paishun instils cruelty and insensitivity in a person (Nirdeyaparnu).

Lord Swaminarayan explains that the Shikshapatri, which is a collection of ordinary and specific duties, is a comprehensive and short study. For a more fuller and complete study, one should refer to the various other Shastras such as the eight Sat-Shastras earlier mentioned. Similarly, there are also other Shastras of the Swaminarayan Sampradai, written and compiled by the Nanda Sants of the time that can also be referred to. Thus only when one collectively studies the scriptures such as Shrimad Bhagwat, Mahabharat, Upanishads, Vedas, Puranas, Vachanamrut, Satsangi Jivan, Bhakta Chintamani, the Kavyas etc. can we begin to fully understand the true meanings of the Shikshapatri. Study of this Shikshapatri Artha Dipika should also be included. The Shikshapatri is a jewel amongst the Shastras. It is one of, if not the only comprehensive study upon Hindu Dharma containing the important duties of men and women of different classes and castes. It is small, portable and easy to understand. This is why it is of credit to its author, Lord Swaminarayan to have created such a work for the benefit of mankind. Although all should strive to know more and thus study other Shastras, study of the Shikshapatri alone will inevitably derive the desired fruits as explained by Lord Swaminarayan next.

Patriyam Likhita Narambhistafaladayini ||204||

Yatatmabhirvartitvyam Na Tu Svairam Kadachana ||205||

Te Dharmadichaturvargasidhvim Prapsyanti Nischitam ||206||

Bahirbhuta Iti Gneyam Stripunsaiha Sampradayikaiha ||207||

Kartavyoanaksharagnaistu Shravanam Karyamadarat ||208||

Madrupamiti Madvarni Manyeyam Paramadarat ||209||

Asurya Sampadaadhyaya Punse Deya Na Karahichit ||210||

Vasantadyodine Shikshapatriyam Likhita Shubhu ||211||

Data Sukhanaam Manasepsitanaam Tanotu Krushno Akhilmangalam Naha ||212||