Light the Aarti
Every Gujarati word of Jay Sadguru Swami · Muktanand Swami, VS 1860
NNDYM Parsippany
Jay Sadguru Swami — The Aarti જય સદ્ગુરુ સ્વામી
1Lesson at a Glance
| Central Truth | You have sung this every week of your life. Today you find out what you have been saying. |
| Siddhant | The complete upasana of the Sampraday, compressed into six verses — who Maharaj is, what He does, and what happens to the one who takes His darshan. |
| Antah-shatru | Sanshay in its hardest form — the doubt of someone who has been in satsang longest and knows the most. |
| Bhakti Ang | Vandan and Archan — bowing and offering. Aarti is the Sampraday's central daily act of worship. |
| Walk Away With | "I have been reciting our entire theology since I was four years old and never knew it." |
| Memorize | The whole aarti — with meaning. This is the one lesson where full memorization is the goal. |
The most important lesson in the course Every student in your room already knows this text by heart. That is exactly the danger — the words have become sound. This lesson does something none of the others can do: it takes a thing they already do every week and makes it mean something. If a student walks out of only one of these ten classes changed, it should be this one.
2The Prasang — What Actually Happened
This aarti was composed in 1804 AD (Vikram Samvat 1860). To understand why it was composed, you have to follow a long and very human sequence of events.
Ramanand Swami's honesty
Ramanand Swami had a monastery at Loj in Gujarat, and his followers regarded him as an incarnation of Bhagwan Krishna. He knew he was not. But he allowed them to think it — because his purpose on this earth was to prepare the way for the Lord's arrival by creating a religious atmosphere, and to keep alive people's faith that a supreme Bhagwan existed at all.
The flash of light
When Nilkanth Varni arrived at Loj, He sent a letter from Loj to Ramanand Swami, who was then in Bhuj, requesting darshan. As Ramanand Swami opened the letter, a brilliant flash of light burst out of it and lit up the entire courtyard of Sundarji Suthar.
Ramanand Swami understood instantly. He told everyone present: "I am only a drum-beating messenger — a dug-dugi no vagadnar. The actual Supreme Lord has now come to the earth. Do not consider me the Lord any longer." He sent letters to all satsangis telling them to prepare to meet the true Lord.
Diksha, succession, and departure
Ramanand Swami later met Nilkanth Varni at Piplana, and on Prabodhini Ekadashi he initiated Him and gave Him two names: Narayan Muni and Sahajanand Swami. They stayed together for exactly one year, during which Sahajanand Swami did seva of Ramanand Swami as a disciple. At Jetpur, Ramanand Swami crowned Sahajanand Swami as his heir, handing over the Gadi, and all the disciples accepted the new leader. Then Ramanand Swami went to Akshardham.
Sahajanand Swami began making changes to the existing system. Muktanand Swami — who was senior to Sahajanand Swami both in age and in merit — accepted all of them. Note that. He was not a resister by nature.
The samadhi controversy
Then Maharaj began the samadhi prakaran. He allowed anyone to enter samadhi — a state in which a person could see the whole cosmos, the abodes of the avatars, and even His own Akshardham. Until then this state had been available only to elite yogis after a long period of severe austerity. Now ordinary villagers were entering it simply by seeing Maharaj, hearing His voice, or hearing the sound of His anklets.
Muktanand Swami, at that time in Bhuj, heard the news — and he was against it. He travelled to Meghpur, near Piplana, where Shree Hari was residing and taking devotees into deep meditation, and he told Shreeji Maharaj sternly to His face: "Not everyone can go into trance. You should not allow anybody and everybody to do it."
Maharaj explained that He was rightfully doing it, so that all devotees could come to know His true status. Then Maharaj moved on toward Kalvani.
The woods at Kalvani
Now Muktanand Swami was in genuine anguish. He had deep respect for Maharaj. He could not go against His wishes, because he had to honour the leadership he himself had accepted. But he could not make his heart agree either.
During the day he went into a nearby khakhra nu van — a grove of khakhra trees — to answer a call of nature. And there, alone, he broke. He missed Ramanand Swami terribly. He wanted his guru's guidance. He openly lamented his dilemma out loud.
And immediately he had a vision. Ramanand Swami appeared to him.
Ramanand Swami reminded him of the flash of light at Bhuj, and of what he had said that day — that he was only a messenger with a drum. And then he said the words that ended it: "Listen, Muktanand, listen! This Sahajanand is the true God. I was just a small dug-dugi player. Now the Lord Himself has arrived." He told him that no other avatar had ever appeared like Him before and never would again; that Sahajanand Swami was the Lord of all the avatars; and that He was entirely capable of conducting the samadhi prakaran.
And Ramanand Swami disappeared.
The aarti
A small taunt is enough to wake an excited soul. Muktanand Swami went into deep thought and realised that Maharaj was the Supreme Lord Himself. His doubts were gone — his guru had said the final word.
He went immediately to the temple where Shreeji Maharaj was residing. He fell at His feet and asked forgiveness for his earlier doubts and his harsh words. He seated Shreeji Maharaj on the throne. And then, on the spot, he performed an aarti — with words expressing his complete submission to Maharaj as the Almighty.
That aarti became the aarti sung in every Swaminarayan mandir in the world.
3The Aarti
Sahajanand dayaalu (×2), balavant bahunaami ॥ Prabhu (1)
Charane sheesh dharyaa-thi (×2), dukh naakhya todi ॥ Prabhu (2)
Paamar patit uddhaarya (×2), aganit nar-naari ॥ Prabhu (3)
Adsath tirath charane (×2), koti Gaya Kaashi ॥ Prabhu (4)
Kaal karma-thi chhuti (×2), kutumb sahit tarashe ॥ Prabhu (5)
Muktanand kahe mukti (×2), sugam kari siddhi ॥ Prabhu (6)
4Word-by-Word Gujarati Dictionary
| Gujarati | Pronounce | Literal meaning | Devotional / spiritual sense |
|---|---|---|---|
| VERSE 1 — WHO HE IS | |||
| જય | jay | victory; hail; glory to | Not a request — a declaration. You are not asking Him to win. You are announcing that He already has. Every aarti in Sanatana Dharma begins this way. |
| સદ્ગુરુ | sadguru | the true guru (sat true + guru remover of darkness) | Gu = darkness, ru = remover. And note the astonishing thing: Muktanand Swami, who had just been corrected by his own guru Ramanand Swami, opens by calling Sahajanand Swami the true guru. The first word out of his mouth after the vision is his surrender. |
| સ્વામી | swami | master, owner, lord | One who has rightful ownership. To call Him Swami is to admit you belong to Him. |
| દયાળુ | dayaalu | full of daya — compassion, mercy | The first attribute named. Not power, not majesty, not knowledge. Mercy comes first in our aarti because mercy is why He came. |
| બળવંત | balavant | possessing bal — strength; the mighty | Mercy and power in the same line. A merciful being with no power cannot save you; a powerful being with no mercy will not. Our aarti puts them side by side deliberately. |
| બહુનામી | bahunaami | the one of many names (bahu many + naam) | A quietly enormous statement, and one to teach carefully in America. The One being worshipped here is the same One worshipped under countless other names throughout Sanatana Dharma. Our upasana is exclusive in refuge, not narrow in vision. |
| VERSE 2 — WHAT I DO | |||
| ચરણ | charan | feet | The devotee's chosen place. Lesson 2 already taught Hari charane rahejo — stay at Hari's feet. |
| સરોજ | saroj | lotus (literally "born in a lake") | The lotus grows in mud and is untouched by it. Bhagwan is in the world and unstained by it. Calling His feet lotus feet is a compressed statement of that entire idea. |
| વંદું | vandu | I bow, I salute, I offer reverence | Vandan is one of the nine forms of bhakti — devotion performed with the body. |
| કરજોડી | kar-jodi | with hands joined (kar hand + jodi joined) | Two hands joined into one gesture: the outer self and the inner self brought into agreement. This is why we do not offer aarti one-handed. |
| શીશ | sheesh | head | The head is the seat of ego, intellect, and the sense of being right. It is the hardest part of a person to put down, which is precisely why it is what you place at His feet. |
| ધર્યાથી | dharyaa-thi | from having placed / held | Cause and effect. The sorrow leaves because of the placing. Not before. |
| નાખ્યાં તોડી | naakhya todi | snapped and thrown away (todi = broken, naakhya = flung) | Violent, physical language. He does not soothe your sorrows. He breaks them and throws them. Ask the class to say it with the right energy. |
| VERSE 3 — WHOM HE CAME FOR | |||
| નારાયણ | Narayan | the resting-place of all beings; the Supreme | Of the eternal pair Nar-Narayan, who perform austerity at Badrikashram for the good of all jivas. |
| નરભ્રાતા | nar-bhraata | brother of Nar (bhraata = brother) | Nar and Narayan are two forms of one reality. Our shastras hold that Maharaj is Narayan Himself, descended. The book's arth warns explicitly: many mistake them for two separate beings, yet He is one. |
| દ્વિજકુળ | dwij-kul | "twice-born family" — a Brahmin lineage | Maharaj was born to Dharmadev and Bhaktimata at Chhapaiya. Dwij, twice-born, refers to the second birth given by sacred initiation — a reminder that our tradition already held that a real life begins at a spiritual birth, not a physical one. |
| તનુ ધારી | tanu dhaari | having taken on a body (tanu = body, dhaari = wearing) | Wearing a body — not becoming one. Maharaj puts on a human form the way you put on a coat. This is how our shastras protect the doctrine that He never stops being Purushottam. |
| પામર | paamar | wretched, miserable, utterly lowly | — |
| પતિત | patit | fallen; one who has fallen from dharma | Note who is named in our central aarti: not the pure, not the learned, not the wealthy. The wretched and the fallen. This line is our Sampraday's answer to anyone who thinks Maharaj came for a particular kind of person. |
| ઉધાર્યા | uddhaarya | lifted up, raised, redeemed | Past tense — a completed fact, not a promise. |
| અગણિત | aganit | uncountable (a- not + ganit counted) | — |
| નરનારી | nar-naari | men and women | Both are named, explicitly, in the aarti that every mandir sings daily. In 1804. Point this out to the class — especially to the girls in the room. It is not an afterthought; it is in the text. |
| VERSE 4 — WHAT HE DOES | |||
| નિત્ય | nitya | daily; eternal; constant | Doubled — nitya nitya — "day after day after day." |
| નૌતમ | nautam | ever-new, freshly new | Same idea as naval in Lesson 1. Bhagwan's activity never becomes a rerun. This is the theological answer to boredom in bhakti. |
| લીલા | leela | divine play, sport, effortless act | Bhagwan does not work; He plays. Nothing He does costs Him effort or is done from need. Everything is done out of daya — verse 1 again. |
| અવિનાશી | avinaashi | indestructible (a- not + vinaash destruction) | — |
| અડસઠ તીરથ | adsath tirath | the sixty-eight holy places of pilgrimage | The traditional count of India's great tirths. The claim is enormous: all of them are in His feet. Our shastras record that Maharaj's own devotees would say they had no need to travel, because the tirth had come to them. |
| કોટિ | koti | ten million; a crore | — |
| ગયા / કાશી | Gaya / Kaashi | two of the holiest cities in Sanatana Dharma | Gaya, where rites for ancestors are performed; Kashi (Varanasi), the city of liberation. He names the two most expensive, most difficult pilgrimages available — and says ten million of each are standing in front of you at aarti. |
| VERSE 5 — WHAT HAPPENS TO YOU | |||
| પુરુષોત્તમ | Purushottam | the highest Person (purush + uttam highest) | The precise doctrinal term for Bhagwan Swaminarayan's status in our Sampraday. Not "a" god. The highest, above all avatars, above akshar, above all. |
| પ્રગટનું | pragat-nu | of the manifest one | There it is again — the word from Lesson 1, sitting inside the aarti they have sung since childhood. Point at it. The very first thing this course taught them has been in their mouth their whole life. |
| કાળ | kaal | time; also death | In our shastras, kaal is one of the binding powers over the jiva. To be released from kaal is to be released from being consumed by time. |
| કર્મ | karma | action, and the consequences of action | Karma is real and it does accumulate — our Sampraday does not soften this. What this verse claims is that darshan of the pragat Purushottam cuts the binding. Not that karma was never real. |
| છૂટી | chhuti | released, freed, let go | — |
| કુટુંબ સહિત | kutumb sahit | together with one's family / lineage | The most startling promise in the aarti. Your darshan does not benefit you alone — it reaches your family and, in the traditional understanding, generations of your ancestors and descendants. Bhakti in our tradition is never a private transaction. |
| તરશે | tarashe | will cross over, will swim across | Back to the ocean image from Lesson 4. Verse 5 of that kirtan called Maharaj the bhav-setu, the bridge. Here is the crossing. |
| VERSE 6 — THE SIGNATURE VERSE | |||
| અવસર | avasar | occasion, opportunity, the right moment | "On this occasion" — this age, this descent, this once. A word with urgency in it. |
| કરુણાનિધિ | karuna-nidhi | treasury / ocean of compassion (karuna + nidhi, treasure-store) | The aarti opened with dayaalu and closes with karuna-nidhi. The whole thing is bracketed by mercy. Nothing else in the aarti is named twice. |
| મુક્તિ | mukti | liberation, release | — |
| સુગમ | sugam | easy, accessible, easily walkable (su good + gam going) | The single most important word in the aarti. This is what Muktanand Swami finally understood in the woods at Kalvani. He had objected that samadhi should be reserved for the elite. His guru corrected him. And so he ends the aarti by declaring the opposite of his own former position: Maharaj has made mukti easy. The last verse is the sound of a man publicly changing his mind. |
| સિદ્ધિ | siddhi | attainment, accomplishment, perfection | The thing yogis spend lifetimes chasing — and Maharaj hands it out at darshan. |
5Arth — Verse by Verse
Verse 1
O Lord, I salute You, for 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 You have been referred to by innumerable names in the attempt to express Your powers.
Verse 2
With folded hands I bow down to Your lotus feet. By surrendering myself to You and bowing at Your feet, You have cut down all my misery and liberated me from all my worldly sins.
Verse 3
O Lord, You have taken the twin form of Nar and Narayan, born of Dharma and Murti in a Brahmin family. Many mistake You to be two separate beings, yet You are one. Through this form You have liberated the souls of an infinite number of poor, downtrodden and wretched people — men and women alike, and from every community.
Verse 4
You have always been performing new divine activities, for the benefit and the remembrance of Your followers. You are the indestructible one. All sixty-eight revered pilgrimage places, and countless others such as Gaya and Kashi, reside in Your lotus feet. Those who do not understand this go travelling to those places — yet all of them are found in Your feet, and the pilgrimage of all of them is completed at once when one does Your darshan.
Verse 5
You are the greatest of all avatars ever, and You are ever-present. Anyone who comes to have a holy vision of You will have their seventy-one generations liberated from the clutches of Your destructible maya, from kaal, from death, and from karma — the rule of reward for deeds.
Verse 6
Several avatars have come earlier and given joy to their followers. But this time, You, the most merciful, have shown the utmost mercy. Muktanand Swami says that You have made salvation achievable very easily, and by Your teachings have shown how to achieve it.
6The Siddhant — What We Actually Believe
1. This aarti is the upasana of the Sampraday.
Lay the six verses out and you have a complete theology:
- Verse 1 — Who He is: merciful, mighty, of many names.
- Verse 2 — What I do: bow, place my head, surrender.
- Verse 3 — Whom He came for: the wretched, the fallen, men and women without count.
- Verse 4 — What He does: ever-new leela; all tirths in His feet.
- Verse 5 — What happens to me: released from kaal and karma, crossing over with my family.
- Verse 6 — What it cost me: nothing. He made it easy.
Nothing important is missing. A person who understands these six verses understands what we believe.
2. Aarti is an offering, not a performance.
The word aarti comes from aarati — the removal of that which is painful. Physically it is the offering of light: we circle a flame before the murti because light is what lets you see, and we are returning sight to the one who gave it. The Sampraday holds five daily aartis — Mangala, Shangar, Rajbhog, Sandhya and Shayan — because Maharaj is treated in the mandir as a living presence with a day: woken, dressed, fed, greeted at dusk, and put to rest. That is what pragat looks like in practice.
3. Karma is real, and darshan cuts it.
Do not water down verse 5. Our Sampraday teaches that karma genuinely accumulates and genuinely binds — this is not a tradition in which actions are consequence-free. What the verse claims is that the pragat Purushottam has the authority to cut the binding, which no accumulated merit can do by itself. This is why Maharaj insisted on both: keep the niyams and take refuge. Neither substitutes for the other.
4. Mukti is sugam — and that was the whole fight.
The most important doctrinal point in this lesson is also the most personal. Muktanand Swami's objection was, at bottom, that liberation should be hard — reserved for those who had earned it through austerity. Maharaj's position was that He had come precisely to make it available to those who could not earn it. Muktanand Swami lost that argument, and then wrote the losing side out of his own heart in the final line of the aarti we sing every day.
7Bringing It Home — This Kirtan in an American Life
Start with the confession.
Open the class by asking, with total permission: how many of you can sing every word of the aarti and could not tell me what a single line means? Let hands go up. Say: good — that is normal, and today we fix it. This one question converts a room of passive attendees into a room that wants the next forty minutes.
Autopilot is the actual enemy here.
American kids have a specific version of this problem: the aarti is in a language they do not speak, learned by imitation, at an age before memory. It became a sound before it ever became a sentence. That is nobody's fault. But it means the most-repeated act of their religious life carries almost no meaning for them. Fixing this is the highest-leverage thing this entire course does.
"He made it easy" — for the kid who feels like a bad Hindu.
There is at least one student in every room who thinks they do not qualify: they do not know Gujarati well, they have missed sabhas, they broke a niyam, they eat things they shouldn't, they doubt more than they believe. Give them verse 6 directly. The man who wrote it had publicly argued with Bhagwan and been wrong. And the last thing he says is: He made it easy. Not "He made it easy for the deserving." Easy.
"Kutumb sahit" and the second generation.
This line will land unexpectedly hard. Many of our students carry a quiet worry about family members who have drifted — a cousin who stopped coming, a parent who works Sundays, a sibling who says it's all nonsense. Verse 5 says the crossing is kutumb sahit — with the family. Their darshan is not only for them. For a teenager who feels like the only one still showing up, this is genuinely consoling, and it is in the text they already sing.
The pilgrimage you don't have to take.
Verse 4 is enormously practical for a family in New Jersey. India is far, expensive, and once a decade if you are lucky. The aarti says the sixty-eight tirths and ten million Kashis are in His feet — meaning the murti twenty minutes away in Parsippany is not a consolation prize for people who could not get to Gujarat. Say that plainly. Many students quietly assume the real religion is happening somewhere else, to someone else's grandparents.
Argue with God, then apologise. Both are allowed.
This is the emotional core for teenagers and it should be stated outright. Muktanand Swami told Bhagwan to His face that He was doing it wrong. He was senior, respected, and completely sincere — and completely mistaken. He was not thrown out. He was not punished. He was allowed to go and be miserable until he understood. Then he came back and said sorry, and Maharaj put him on the throne of every mandir in the world by making his apology our daily prayer. Tell your students: doubting is not disqualifying in this Sampraday. Refusing to look is.
8Deepening Bhakti — Practice for the Week
- One verse, understood, per day. Six verses, six days. Each day, before aarti, silently recall what that day's verse means. On day six you will have sung the whole aarti with meaning for the first time in your life.
- Say the meaning out loud once. Once this week, after aarti, say the English of one verse to yourself. It will feel strange. It is supposed to.
- Sing it once alone. Aarti is normally a crowd. Once this week, sing it by yourself in front of Maharaj at home. No one to hide behind. This is where autopilot dies.
- Do the sheesh deliberately. When you next do dandvat, remember what verse 2 says: charane sheesh dharyaa-thi. The head goes down because it is the part that thinks it is right. Do it once with that thought in mind.
- Full memorization with meaning. By the end of the week, be able to recite all six verses and say what each is about in one sentence. This is the one memorization assignment in the whole course, and it is the one worth having.
9Discussion Questions
- Muktanand Swami argued with Maharaj to His face, in public, and was wrong. Was he a bad devotee? Look for: no — he was an honest one. Note that he did not go behind Maharaj's back, and note that Maharaj did not silence him. Both matter.
- His objection was that samadhi should be reserved for people who had earned it. Is that a reasonable objection? Is there anything right about it? Look for: yes, it is reasonable — it protects seriousness. This is a real tension in every religion. Maharaj's answer was mercy, not standards; but do not pretend the objection was stupid.
- Ramanand Swami called himself "a small drum player" when he knew people worshipped him as an avatar. What kind of person gives away that status? Look for: that the whole Sampraday rests on an act of enormous honesty by someone who had every incentive to stay quiet.
- Verse 3 says Maharaj came for the paamar and the patit — the wretched and the fallen — and names men and women. Why do you think that line is in the daily aarti rather than somewhere less prominent? Look for: that it is placed where it cannot be missed or forgotten. It is sung five times a day in every mandir in the world.
- Be honest: what have you been thinking about during aarti for the last ten years? Look for: laughter first, then honesty. Do not shame anyone. The point is that autopilot is universal and fixable.
- Verse 5 promises you cross over with your family. Does that seem fair? Should someone else's darshan count for you? Look for: genuine debate. Then the reframe: this is a tradition in which no one is saved alone. Ask whether they would rather it were fair or rather it included the people they love.
- The last word of the aarti is sugam — easy. Why would a religion boast that it is easy? Doesn't that make it cheap? Look for: the distinction between easy to access and easy to live. Maharaj made the door wide and the house demanding. Both the Shikshapatri and this aarti are His.
10Answering the Doubt
"I've been singing this since I was three and I've never felt anything. Does that mean I don't really believe?"
This is the most common private doubt in a second-generation mandir and it will almost never be said aloud. Answer it before anyone has to ask.
First — separate feeling from faith. Nowhere in our shastras is a devotee measured by how much emotion they experience during aarti. Maharaj's tests in the Vachanamrut are about conduct, about who you keep company with, about whether you can bear insult, about whether your niyams hold when nobody is looking. Feeling is a gift, given unevenly and often late. It is not the entrance requirement.
Second — notice that this aarti was written by someone who felt the wrong thing. Muktanand Swami's feelings, at the moment just before he wrote it, were frustration, confusion and grief. He wanted his old guru back. He thought Maharaj was making a mistake. He was not glowing. He was arguing. Then a correction came and the words came out. If your feelings are complicated, you are in the exact position of the author.
Third — the honest reason you feel nothing is usually simpler than a crisis of faith. You have been singing sounds. Verse 2 says your sorrows have been broken and thrown away — have you ever, once, thought about that while singing it? Meaning almost always has to come before feeling. That is the entire reason this lesson exists.
Fourth — give them the actual test. Say: "Do the practice this week. Six verses, six days, with meaning. Then tell me at the end whether nothing happened." Some will report nothing, and that is fine — say so in advance, so nobody feels they failed. But most will not.
11Memorize
— written by the man who had argued that it should be hard.
12Teacher Notes
Pronunciation
- Saroj — "suh-ROJ," not "SAH-roj."
- Nar-bhraata — "nur-BHRAA-taa," aspirated bhr.
- Dwijkul — "DWIJ-kool."
- Adsath — "UD-suth" (sixty-eight).
- Karuna-nidhi — "kuh-ROO-naa NIH-dhee."
- Sugam — "SOO-gum."
Running the lesson
- Do not sing it at the start. This is the one lesson where you should hold the singing back. Teach the meaning first, then sing it at the very end — and watch the room. The difference is visible.
- Write the six-verse structure on the board (who He is / what I do / whom He came for / what He does / what happens to me / what it cost). Students remember the shape long after they forget the words.
- Tell the prasang in full. It is long, and it is the best story in the book. The vision in the khakhra woods is the emotional peak — slow down there.
- Land on sugam. Everything in this lesson is built to arrive at that one word. Do not let the clock steal it.
Common mistakes to avoid
- Treating the aarti as a ritual to be performed correctly rather than a text to be understood. Correct performance without meaning is exactly the problem this lesson exists to solve.
- Presenting Muktanand Swami's doubt as a minor stumble. It was a serious, public, sustained disagreement with Bhagwan. Its seriousness is what makes the aarti's ending powerful.
- Skipping bahunaami. In an American classroom, that one word does enormous work in explaining how our exclusive upasana coexists with genuine respect for the whole of Sanatana Dharma.
If you have extra time
- Teach the five daily aartis by name (Mangala, Shangar, Rajbhog, Sandhya, Shayan) and what each one is for. Most students have no idea the murti has a day.
- Ask each student to pick the one verse that speaks to them most and say why in one sentence. Their choices are revealing and will tell you a great deal about who is in your room.
Keep it on your phone — how to add the lamp to your home screen
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iPhone and iPad
- Open this page in Safari
- Tap the Share buttonat the bottom of the screen
- Scroll down and tap Add to Home Screen
- Tap Add, top right
Android
- Open this page in Chrome
- Tap the three dots at the top right
- Tap Add to Home screen (or Install app)
- Tap Add or Install
The lamp appears with your apps, and opens straight to the aarti — no link to find, no browser to open. Nothing is installed and nothing is downloaded; it is just a shortcut.