1. Ketlāk siddha thāy chhe ne ketlāk sarvagna thāy chhe ne ketlāk devtā thāy chhe ityādik anant prakārni motyap pāme chhe tathā param padne pāme chhe e sarve Bhagwānni upāsanāne bale pāme chhe, pan upāsanā vinā koi vāt siddha thati nathi.

(Gadhadā I-56: Polā Pānānu)

Many people become realized yogis, many become omniscient, many become devas, and thus attain countless types of greatness, including the highest state of enlightenment. All this is achieved through the force of the upāsanā of God. Without upāsanā, though, nothing can be accomplished.

(Gadhadā I-56: Hollow Stones)

2. Evā sarvopari je Purushottam Bhagwān te ja dayāe karine jivonā kalyānne arthe ā pruthvine vishe prakat thayā thakā sarva jannā nayan-gochar varte chhe ne tamārā ishtadev chhe ne tamāri sevāne angikār kare chhe. Ane evā je e pratyaksh Purushottam Bhagwān tenā swarupmā ne Akshardhāmne vishe rahyā je Bhagwān tenā swarupmā kāi pan bhed nathi; e be ek ja chhe. Ane evā je ā pratyaksh Purushottam Bhagwān te Aksharādik sarvanā niyantā chhe, ishwarnā pan ishwar chhe ne sarva kārannā pan kāran chhe ne sarvopari varte chhe ne sarva avatārnā avatāri chhe ne tamāre sarvene ekāntikbhāve karine upāsanā karvā yogya chhe.

(Gadhadā III-38: Sānkhyādinu, Sadāy Sukhiyānu)

It is that same supreme Purushottam Bhagwān who manifests on this earth out of compassion - for the purpose of granting liberation to the jivas. He is presently visible before everyone; he is your Ishtadev; and he accepts your service. In fact, there is absolutely no difference between the manifest form of Purushottam Bhagwān visible before you and the form of God residing in Akshardhām; i.e., both are one. Moreover, this manifest form of Purushottam Bhagwān is the controller of all, including Akshar. He is the lord of all of the ishwars and the cause of all causes. He reigns supreme, and he is the cause of all of the avatārs. Moreover, he is worthy of being worshipped single-mindedly by all of you.

(Gadhadā III-38: The Sānkhya Shāstras and Others; Remaining Forever Happy)

3. …E Brahma je te Prakruti-Purush ādik sarvenā kāran chhe ne ādhār chhe ne sarvane vishe antaryāmi shaktie karine vyāpak chhe...Ane e Brahma thaki Parabrahma je Purushottam Nārāyan te nokhā chhe ne e Brahmnā pan kāran chhe ne ādhār chhe ne prerak chhe, em samjine potānā jivātmāne e brahma sangāthe ekatā karine Parabrahmani Swāmi-sevakbhāve upāsanā karvi. Evi rite samje tyāre brahmagnān chhe te pan param padne pāmyāno nirvighna mārg chhe.

(Gadhadā II-3: Rasikmārg ane Ātmagnānnu)

...Brahma is the cause of all - Prakruti-Purush, etc. It is their supporter and pervades all through its antaryāmi powers...Transcending that Brahma is Parabrahma, Purushottam Nārāyan, who is distinct from Brahma, and is the cause, the supporter and the inspirer of Brahma. With such understanding, one should develop oneness with one’s jivātmā and with that Brahma and worship Parabrahma while maintaining a master-servant relationship with him. With such understanding, ‘brahma-gnān’ also becomes an unobstructed path to attaining the highest state of enlightenment.

(Gadhadā II-3: The Path of Amorousness and the Knowledge of the Ātmā)

4. Bhagwānni upāsanānu bal hoy tene mahāpralay jevu dukh āvi pade to pan em samje je, ‘Deh to padi jāshe ne āpane Bhagwānnā dhāmmā jāshu,’ em samjine sukhiyo rahe.

(Swāmini Vāt: 1/56)

Even if one encounters intense misery, like the final destruction of the world, one who has firmly developed the upāsanā of God understands that the body will die one day and we (the ātmā) will go to God’s abode. With this understanding one remains happy.

(Swāmini Vāt: 1/56)

5. Gunātitoksharam Brahma Bhagawān Purushottamah |
Jano jānan-nidam satyam muchyate bhava-bandhanāt ||

Gunātitānand Swami Mul Aksharbrahma chhe. Bhagwān Purushottam Nārāyan Shriji Mahārāj chhe. Je jan ā satya siddhānt jāne-samje chhe te bhav-bandhanthi mukta thāy chhe.

(Shloka)

Gunātitānand Swāmi is the Mul Aksharbrahma. Bhagwān Purushottam Nārāyan is Shriji Mahārāj. People who know and understand this truth are freed from bondage of māyā.

(Shloka)

6. Jetlā kalyānne arthe Vyāsjie granth karyā chhe te sarve surat rākhine ame sāmbhalyā. Te sarve shāstramā e ja siddhānt chhe ane jivnā kalyānne arthe pan etli ja vāt chhe je, ā sarva jagat chhe tenā kartā-hartā ek Bhagwān chhe.

(Gadhadā II-21: Muddānu)

I, Myself, have attentively listened to all of the shāstras which Vyāsji has written regarding the attainment of liberation. The main principle prevalent in all those shāstras and the only principle for the liberation of the jiva is simply this: The sole creator, sustainer and destroyer of this entire cosmos is God.

(Gadhadā II-21: The Main Principle)

7. Sarve brahmāndni utpatti, sthiti ne pralay teno kartā pan hu ja chhu... Ane vali hu kevo chhu? To mārā pagne anguthe karine pruthvine dagāvu to asankhya brahmāndni pruthvi dagvā lāge ne māre teje karine surya, chandramā, tārā ādik sarva tejāymān chhe.

(Amdāvād 7)

I am the creator, sustainer and destroyer of all of the brahmānds... What am I like? Well, if I were to shake the earth with the toe of my foot, the worlds of countless brahmānds would begin to shake. It is also by my light that the sun, the moon, the stars, etc., are radiant.

(Amdāvād 7)

8. Bhagwānnu karyu sarve chhe. Māte suku pānadu jem vāyune ādhāre fare tem e Bhagwānne ādhin rahine ānandmā e Parameshwarnu bhajan karvu ane koi jātno manmā udveg āvavā devo nahi.

(Gadhadā I-74: Samjan Āpatkāle Kalāy Chhe)

Everything happens by the will of God. So, just as a dry leaf is blown in the air according to the direction of the wind, we should also remain dependent on him and joyfully worship God, not allowing any frustration to enter our minds.

(Gadhadā I-74: Understanding Is Measured in Times of Hardship)

9. Antarmā tādhu rahyā kare ne dhagi na jāy tenā be upāy chhe: ek to Bhagwānnu bhajan karvu ne biju Bhagwānne sarva-kartā samajvā ne temā sukh āve to sukh bhogvi levu ne dukh āve to dukh bhogvi levu. Te kahyu chhe je, Dāsnā dushman Hari ke’di hoy nahi, jem karshe tem sukh ja thāshe.

(Swāmini Vāt: 1/148)

There are two means by which inner peace remains and no agitation arises: one is to worship God and the other is to understand God as the all-doer. Then, if we get happiness we should enjoy it and if we encounter misery we should tolerate it. It is said, God is not an enemy of the devotee, whatever he does will bring happiness.

(Swāmini Vāt: 1/148)

10. Bhutam yach-cha bhavad yach-cha yad-evā’gre bhavishyati ।
Sarvam tan me hitāyaiva Swāminārāyanechchhayā ॥

Je thai gayu chhe, thai rahyu chhe ane je kāi āgal thashe te badhu ja Swāminārāyan Bhagwānni ichchhāthi mārā hit māte ja chhe em mānvu.

(Satsang Dikshā: 152)

One should understand that all which has happened, which is happening, and which will happen is solely due to Swāminārāyan Bhagwān’s will and only for my benefit.

(Satsang Dikshā: 152)

11. Jevu paroksh Bhagwānnā Rām-Krushnādik avatārnu māhātmya jāne chhe tathā Nārad, Sankādik, Shukji, Jad-Bharat, Hanumān, Uddhav ityādik je paroksh sādhu tenu jevu māhātmya jāne chhe tevu ja pratyaksh evā je Bhagwān tathā te Bhagwānnā bhakta sādhu tenu māhātmya samje tene kalyānnā mārgmā kāiye samajvu bāki rahyu nahi. Te ā vārtā ek vār kahye samjo athvā lākh vār kahye samjo, āj samjo athvā lākh varsh kede samjo pan e vāt samjye ja chhutko chhe.

(Gadhadā II-21: Muddānu)

If a person realizes the glory (mahimā) of manifest God and his Bhakta-Sant in exactly the same way as he realizes the glory of past avatārs of God such as Rām, Krishna, etc., as well as the glory of past sādhus such as Nārad, the Sanakādik, Shukji, Jadbharat, Hanumān, Uddhav, etc. - then nothing remains to be understood on the path of liberation. Whether this principle is understood after being told once, or after being told a thousand times; whether it is understood today or after a thousand years, there is no option but to understand it.

(Gadhadā II-21: The Main Principle)

12. Jevi paroksh devne vishe jivne pratiti chhe tevi jo pratyaksh gururup Harine vishe āve, to jetlā arth prāpta thavānā kahyā chhe tetlā sarve arth tene prāpta thāy chhe.

(Gadhadā III-2: Sarve Arth Siddha Thayānu, Pragat Gururūp Harinu)

If a person develops conviction in the guru - who is the manifest form of God - in the same way that he has conviction in the non-manifest devas, then, as a result, he attains all of the arthas which are described as attainable.

(Gadhadā III-2: The Attainment of All Purushārths; Incarnate God in the Form of the Guru)

13. Satpurushne sambandhe karine jivne sanskār thāy chhe, te ek janme ke be janme pan Bhagwānnā dhāmne pamāde evo pragatno pratāp chhe. (Teni vikti je, enu darshan thāy, eno gun le, eno paksh le, e āgal hāth jode ne vali “Sādhu bahu sārā chhe” em bole ne ene ann-jal āpe ityādik sambandh thāy; vali, je jhād tale bese, vali, je jhādnu fal jame, vali, je dhornu dudh-dahi jame, ityādik anant prakāre jivne sambandh thāy to te sarve Bhagwānnā dhāmne pāme. Evo pragatno sambandh balvān chhe...)

(Swāmini Vāt: 1/299)

The company of the Satpurush leaves impressions on the jiva. So, after a birth or two, the jiva attains the abode of God – that is the power of the manifest Satpurush. (The details of his company: one has his darshan, imbibes his virtues, sides with him, folds one’s hands before him, says that this Sadhu is very good, serves him with food and water and associates with him in many such ways. Additionally, the tree he sits under, the tree from which he eats fruits, the cattle whose milk or yogurt he drinks and eats, etc. – due to such variety of associations the jiva has with him, it attains the abode of God. That is how powerful the association with the manifest form is.)

(Swāmini Vāt: 1/299)

14. Male prabhu pragata pramāna re, kā to tenā malele kalyāna re ।
Teha vinā to koti upāye re, ātyantika kalyāna na thāye re ॥

(Nishkulānand Kāvya: Kalyān Nirnay - 2/18)

Male prabhu pragata pramāna re, kā to tenā malele kalyāna re ।
Teha vinā to koti upāye re, ātyantika kalyāna na thāye re ॥

(Ultimate liberation can only be achieved either through the manifest God or through a God-realized Sadhu. Barring that, endless efforts do not lead to ultimate liberation.)

(Nishkulānand Kāvya: Kalyān Nirnay - 2/18)

15. Brahmā’kshara-guru-dwārā Bhagwān prakatah sadā ।
Sahitah sakalaishwaryaih paramā’nandam arpayan ॥

Aksharbrahma-swarup guru dwārā Bhagwān potānā sakal aishwaryo sahit, paramānand arpatā thakā sadāy pragat rahe chhe.

(Satsang Dikshā: 107)

Through the Aksharbrahma guru, Bhagwan always remains present with all of his divinity and bestows utmost bliss.

(Satsang Dikshā: 107)

16. Sarvenu kāran Aksharbrahma chhe. Ane te Akshar to Purushottam Bhagwānnu dhām chhe. Ane e Aksharni sankoch ne vikās avasthā thati nathi, sadāy ekrupe rahe chhe. Ane te Akshar murtimān chhe pan ati motā chhe, māte koini najare Aksharnu rup āvtu nathi.

(Gadhadā I-63: Nishchaynu, Tattve Karine Bhagwān Jānyānu)

The cause of all of these is Aksharbrahma, which is the abode of Purushottam Bhagwān. That Akshar does not have any states of contraction or expansion; it forever remains in the same state. That Akshar also possesses a form, but because it is so vast, its form cannot be visualized.

(Gadhadā I-63: Faith; Realising God Perfectly)

17. Bhagwān jivnā kalyānne arthe jyāre murti dhāran kare chhe tyāre potānu je Akshardhām ane chaitanyamurti evā je pārshad ane potānā je sarve aishwarya te sahit ja padhāre chhe.

(Gadhadā I-71: Bhagwānnu Swarup Akshardhām Sahit Virāje Chhe)

When God incarnates for the purpose of granting liberation to the jivas, he is always accompanied by his Akshardhām, his attendants - who are formed of chaitanya - and all of his divine powers.

(Gadhadā I-71: God Manifests with His Akshardhām)

18. Biju adhik kāi samajvānu nathi ne etlu ja samajvānu chhe je, Mahārājne Purushottam jānvā ne ā Sādhune Akshar jānvā.

(Swāmini Vāt: 3/38)

There is nothing more to understand and this is all that needs to be understood: know Mahārāj as Purushottam (supreme God) and this Sadhu as Akshar.

(Swāmini Vāt: 3/38)

19. Nottamo nirvikalpash-cha nishchayah Paramātmanaha ।
Na svātma-brahma-bhāvo’pi Brahmā’ksharam gurum vinā ॥

Aksharbrahma guru vinā Paramātmāno uttam nirvikalp nishchay na thai shake tathā potānā ātmāne vishe brahmabhāv pan prāpta na thai shake.

(Satsang Dikshā: 23)

Without the Aksharbrahma guru, supreme, unwavering conviction (nishchay) in Paramatma cannot be attained and one’s ātmā also cannot acquire brahmabhāv.

(Satsang Dikshā: 23)

20. Yadromavivare linā andānām kotyah pruthak ।
Tadaksharam gunātitam gunātitam namāmyaham ||

Jenā romnā ek ek chhidramā karodo brahmānd judā judā rahelā chhe. Sattva, raj, tam – e tran gunthi rahit, Akshar Shri Gunātitānand Swāmine hu pranām karu chhu.

(Shri Harililākalpataru: Stotra – 4)

I bow continuously to Mul Aksharmurti Shri Gunātitānand Swāmi, in whose every pore countless universes exist and who is beyond the three qualities of sattva, rajas, and tamas.

(Shri Harililākalpataru: Stotra – 4)

21. Swadharma, gnān, vairāgya ane māhātmyagnān tene sahit je Bhagwānni bhakti tene yukta evā je Bhagwānnā Ekāntik Sādhu tenā prasang thaki Bhāgwat Dharmanu poshan thāy chhe ane vali jivne mokshnu je dwār te pan evā Sādhunā prasang thaki ughādu thāy chhe.

(Gadhadā I-54: Bhāgwat Dharmanā Poshannu, Mokshanā Dvārnu)

Bhāgwat dharma is upheld by maintaining profound love towards the Ekāntik Sant of God, who possesses the attributes of swadharma, gnān, vairāgya, and bhakti coupled with knowledge of God’s glory. Maintaining profound love towards such a Sant also opens the gateway to liberation.

(Gadhadā I-54: Upholding Bhāgwat Dharma; The Gateway to Liberation)

22. Sādhu thaki koi biji moti padvi nathi. Jem rājā hoy ne teni rāni hoy, te jetlāmā rājānu rājya chhe tetlāmā rāninu rājya pan kahevāy ane jevo rājāno hukam chāle tevo ja rānino pan hukam chāle; tem Bhagwānno jevo pratāp chhe tevo ja e sādhuno pan pratāp chhe.

(Gadhadā II-22: Be Senānu, Narnārāyan Padharāvyānu)

There is no greater status than that of a sādhu. For example, in a kingdom, the queen’s authority is equal to that of the king. In the same way, that sādhu possesses as much majesty as God.

(Gadhadā II-22: Two Armies; The Installation of Nar-Nārāyan)

23. Āvā Sādhune manmā sambhārie to mannā pāp bali jāy ne vātu sāmbhalie to kānnā pāp bali jāy ne darshan karie to ānkhnā pāp bali jāy, em mahimā jānvo.

(Swāmini Vāt: 1/30)

Remembering this Sadhu in the mind destroys the sins of the mind; listening to his talks destroys the sins of the ears; and engaging in his darshan destroys the sins of the eyes. Understand his glory in this way.

(Swāmini Vāt: 1/30)

24-25. Kāmadughā kalpataru pārasa chintāmani chāra;
Sant samāna eke nahi, me manamā karyo vichāra.
Alpa sukha emā rahyu, mali tali jāya chhe eha;
Sant sevye sukha upaje, rahe akhanda atal eha.

(Bhaktachintāmani: 2/7-8)

Kāmadughā kalpataru pārasa chintāmani chāra;
Sant samāna eke nahi, me manamā karyo vichāra.
Alpa sukha emā rahyu, mali tali jāya chhe eha;
Sant sevye sukha upaje, rahe akhanda atal eha.

(After due thought, even the kāmadughā, kalpataru, pāras and chintāmani pale into insignificance before the Sadhu (7). Temporary happiness fades away quickly; but serving the Sadhu brings lasting joy that stays unshaken forever.)

(Bhaktachintāmani: 2/7-8)