Delhi has numerous Hindu religious communities. After my 1990 conversation with Professor Raymond Williams, I become familiar with the modern Swaminarayan branch of Vaishnava Hinduism. While the headquarters is in Gujarat (western India), the Delhi Temple complex describes itself as “the largest Mandir in the world.” It might well be!

I reach the complex easily by the metro. Along with thousands of Indians and a decent number of Western visitors, I walk the short distance to the complex. Free admission to enter the Mandir; a hundred rupees to visit the exhibitions. Unfortunately, I notice the signs “No Cameras.” And, in 2013, I still did not own a cellphone! Along with my backpack, I deposit my camera with security. I admit that I’m suspicious: “Will my camera still be there when I finish?” (It was). I follow the crowds to the complex.

I have visited both Atlanta’s and London’s Swaminarayan Temples, I have some expectations. The Delhi Mandir dwarfs both of those temples. Some refer to the Delhi complex as “the Vatican of India.” Constructed in 2005, I think of the Vatican. The size of the property is over 100 acres. Like St. Peter’s Cathedral and its two arms, this complex has the central Mandir, which is flanked on either side by exhibition halls, a museum, a theater, a restaurant, and more. A large garden with water-features, and, interestingly, quotations from all sorts of authors. Hindu quotes I expected. Besides Swaminarayan notables, I read quotes from Emerson, C. Jung, George Washington, Abraham Lincoln, John D. Rockefeller, and ML King. I did not expect all of these figures to have quotes at this Hindu complex.

In the Mandir is a gigantic statue of Narayan. As one moves to the exhibition area, I and dozens of others learn about his life. Living from 1781-1830, the exhibits describe his astonishing Sanskrit masters at the age of eleven. After his parents die, he, as a young man, “circumambulated” India, walking for seven years to various religious sites. While in Gujarat in 1800, he meets both some disciples of Ramanand Swami and, shortly later, Ramanand Swami. Upon Ramanan Swami’s death, Narayan becomes the leader of this religious group. Because his own religious devotion centered around Krishna (an incarnation of Vishnu), some of his followers saw him as an incarnation of the supreme god, an incarnation of Krishna.

In my opinion, Narayan shows the influence of a more modern form of Hinduism. His social convictions certainly contrasted with many Hindus of the day. He criticized sati and untouchability; he stressed the importance of feeding the poor, sick, and elderly; he worked to expand education. However, before viewing him as a radical figure, we should note that women were still excluded from certain temple areas, and that devotees should not listen to women’s teachers. So much for gender equality. Similarly, while he helped the “untouchables”, these individuals could not be full members of the religious community.

To use a common expression, I have to confess that the temple complex is almost a “religious Disneyland.” However, knowing the dedication of the founder and their efforts to improve life for many, I temper that judgment.