1. Jene potānu kalyān ichchhavu tene koi prakārnu mān rākhvu nahi je, ‘Hu uchcha kulmā janma pāmyo chhu ke hu dhanādhya chhu ke hu rupvān chhu ke hu pandit chhu.’ Evu koi prakārnu manmā mān rākhvu nahi ane garib satsangi hoy tenā pan dāsānudās thai rahevu.

(Gadhadā III-12: Karāmatnu)

One who desires one’s own liberation should not harbor any form of vanity - such as, ‘I have been born in an upper-class family,’ or ‘I am wealthy,’ or ‘I am handsome,’ or ‘I am a scholar.’ One should not keep any of these types of beliefs. In fact, even with a meek satsangi, one should behave as a servant of servants.

(Gadhadā III-12: A Magical Technique)

2. Dās thaine sevā kare tenāthi vighna badhā darine dur bhāge chhe. Dāsānudās thaine je bhaktani sevā kare te sevāthi jevā Bhagwān prasanna thāy chhe tevā bijā koi sādhanthi prasanna thatā nathi.

(Purushottam Bolyā Prite: 13/4)

Obstacles become fearful and stay clear of those who serve as a servant. The blessings of God earned by becoming a servant of a servant and serving devotees are not earned by any other sādhan (endeavors).

(Purushottam Bolyā Prite: 13/4)

3-4. Sāmbhala beni Hari rijhyāni ritadi,
Mohanavarane māna sangāthe vera jo;
Sādhana sarave māna bagāde pala vishe,
Jema bhaliyu paysākaramā ahi-jher jo... sāmbhal 1
Dāsi thai raheje tu Dinadayālani,
Nichi tela male to māne bhāgya jo;
Bhav-Brahmādikane nishche malati nathi,
Purushottama pāse bethāni jāgya jo... sāmbhal 2

(Kirtan Kadi: Muktānand Swāmi)

(Dear sister, listen to me for the means to please God. God has an enmity toward ego. All of your spiritual endeavors are spoiled by ego instantly, just as milk (made sweet by adding sākar) is ruined if poison of a snake drops into it (1). Remain as the servant of God. If you attain a low position, consider it your great fortune. Bhav (Shiva), Brahmā, and others certainly cannot find a place to sit near God (2).)

(Kirtan Kadi: Muktānand Swāmi)

5. Hu talye Hari dhukadā te talāya dāse re,
Muktānanda (kahe) mahāsantane Prabhu pragata pāse re..
Anubhavine antare rahe Rām vāse re…

(Kirtan Kadi: Muktānand Swāmi)

(When one dissolves the consciousness of the self (hu), then God will become close to him (dhukdā). The consciousness of the self can be eradicated by becoming a servant of God. Muktānand Swāmi says that God is manifest in a true Satpurush… Bhagwān resides in the heart of an anubhavi (Gnāni Bhakta).)

(Kirtan: Muktanand Swami)

6. Amare to Bhagwānni kathā, kirtan ke vāto ke Bhagwānnu dhyān emāthi koi kāle manni trupti thati ja nathi. Ne tamāre pan sarvene evi rite karvu.

(Gadhadā II-49: Bhagwān ane Māyik Ākārmā Ghano Fer Chhe, Tenu; Kathā-Kirtanādikmā Trupti Na Thāvānu)

My mind never becomes satiated with spiritual discourses, devotional songs, talks related to God or meditation of God. All of you should also do the same.

(Gadhadā II-49: A Great Difference Exists between God’s Form and Māyik Forms; Not Becoming Content with Spiritual Discourses, Devotional Songs, etc.)

7. Firangi nitya kavāyat karāve chhe tethi tenā mānas bahu khabaddār thāy chhe, tem je kathā-vārtā, prashna-uttar karvā-sāmbhalvāno abhyās rākhe teno jiv vruddhine pāme ne temā bal āve, pan te vinā bal na āve ne je ālasu thaine besi rahe tene shu samās thāy?

(Swāmini Vāt: 2/48)

The Portuguese hold daily military training so their people become very alert. Similarly, an individual who studiously engages in spiritual discourses, and listening to, posing and answering questions progresses fast and gains spiritual strength. But without this no strength is gained. And what satisfaction can one who sits around lazily gain?

(Swāmini Vāt: 2/48)

8. Sukāi jāo, anna muki diyo, vanmā jāo ke ghar muki diyo te kartā pan ā Sādhuni vātu sāmbhalvi te adhik chhe, ane ā to Purushottamnā vachan chhe ne Gunātit vātu chhe ne ā vātumāthi to Akshardhām dekhāy chhe.

(Swāmini Vāt: 1/131)

To listen to this Sadhu’s spiritual talks is better than totally emaciating one’s body, shunning food, living in the jungle and renouncing home. These are the words of Purushottam (supreme God) and the talks of Gunātit. By these talks we reach Akshardhām.

(Swāmini Vāt: 1/131)

9. Navadhā bhakti ādik sādhane karine jiv shuddha to thāy chhe, pan vāte karine jevo shuddha thāy evo thato nathi. Māte shabda jevu to koi balvān nathi.

(Swāmini Vāt: 1/15)

The jiva is certainly purified through the nine forms of devotion and other endeavors, but not to the extent it is purified by the talks of God’s holy Sadhu. There is nothing as powerful as the words of the Satpurush.

(Swāmini Vāt: 1/15)

10. Kathāvārtānu vyasan rākhvu, kathāvārtānā vyasan hoya to karyā vinā rahevāy ja nahi. Motā vātu kartā hoy ne pote hājar na hoy to hrudaymā badatarā thavi joie. Jyāre kathā sāmbhadie tyāre shānti thāy. Māte shabda jhilvā shikhvu. Eke shabda vruthā jāvā devo nahi. Navin navin vāto yād rākhvi. To ja shrut kahevāy. Māte kharā shrut thāvu.

(Yogi Gita)

Have an addiction for spiritual discourses. If one is so addicted, one will not be able to live without them. If someone senior is talking and you are not present, your heart should burn with a feeling of loss. Listening to spiritual discourses gives tranquility. So, learn how to grasp the discourses. Do not allow even one word to go in vain. Remember new and fresh sermons. Only then can you be called a listener. So become a true listener.

(Yogi Gita)

11. Vairāgyahin hoy te to koi motā Sant hoy teni atishay sevā kare ane Parameshwarni āgnāmā jem kahe tem mandyo rahe. Pachhi Parameshwar tene krupādrashtie karine jue je, ‘Ā bichāro vairāgyarahit chhe, tene kām-krodhādik bahu pide chhe, māte enā e sarve vikār talo;’ to tatkāl tali jāy.

(Gadhadā II-7: Daridrinu)

If a person lacking vairāgya intensely serves a great Sant and obediently perseveres in his observance of the injunctions of God, then God will look upon him with an eye of compassion and feel, ‘This poor fellow lacks vairāgya, and lust, anger, etc., are harassing him very much. So now, may all those vicious natures be eradicated.’ As a result, they will be eradicated immediately.

(Gadhadā II-7: A Poor Man)

12. Ane Bhagwānnā bhaktani mane, vachane, dehe karine je sevā bani āve ne tene karine jevu ā jivnu rudu thāy chhe ne e jivne sukh thāy chhe tevu bije koi sādhane karine nathi thatu.

(Gadhadā II-40: Ek Dandvat Pranām Adhik Karyānu)

There is no spiritual endeavor that benefits a person and gives as much happiness as that of serving a devotee of God by thought, word and deed.

(Gadhadā II-40: Offering One Extra Prostration)

13. Jo Motā Purushni sevāmā khabaddār thaine rahe to enā pāp baline bhashma thai jāy.

(Gadhada I-55: Bhajan, Smaran ne Vartamānnā Dradhāvnu)

If a person serves the great Purush diligently, his sins will be burnt and reduced to ashes.

(Gadhada I-55: Resoluteness in Worship, Remembrance and Observance of Religious Vows)

14. Bhagwānnā bhaktoni sevā-paricharyāmā ja Bhagwānni murti chhe, te karie etle ānand āve. Bhagwānnu sukh bhaktoni sevāmā ja rahelu chhe, dehābhimān poshvāmā nahi.

(Yogi Gitā)

God’s murti lies in the sevā of his devotees. Joy is experienced by doing this. God’s bliss lies in the sevā of his devotees, not in nourishing one’s ego.

(Yogi Gitā)

15. Āpane kyā netā chhie? Āpane to sevak chhie. Āpani motap te vāsan utakvāmā - em nichā prakārni sevā karvāmā chhe.

(Yogi Gitā)

I am not a leader! I am a servant. My importance lies as a dishwasher - in doing menial sevā.

(Yogi Gitā)

16. Jive je purva-janmane vishe karma karyā chhe te karma paripakva avasthāne pāmine jiv bhelā ekras thai gayā chhe. Jem lodhāne vishe agnipravesh thai jāy, tem paripakvapanāne pāmine jiv sāthe mali rahyā evā je karma tene ja swabhāv kahie ane tene ja vāsnā tathā prakruti kahie.

(Gadhadā III-20: Swabhāv, Prakruti Ke Vāsnānu)

The karmas that the jiva has performed during past lives have fully ripened and have become assimilated with the jiva. Just as fire ‘enters’ iron, similarly, those karmas have ripened and have become one with the jiva. It is those karmas that are known as ‘swabhāv’, or ‘vāsnā’, or ‘prakruti’.

(Gadhadā III-20: ‘Swabhāv’, ‘Prakruti’ and ‘Vāsanā’)

17. E swabhāv mukāvyā sāru je Satpurush updesh kartā hoy tenā vachanne vishe atishay vishvās hoy ane updeshnā karnārāni upar sāmbhalnārāne atishay priti hoy ane updeshno karnāro hoy te game tetlā dukhvine kathan vachan kahe to pan tene hitkāri ja mānto jāy, to swābhāvik je prakruti chhe te pan nāsh thai jāy; pan e vinā bijo koi upāy nathi.

(Gadhadā II-37: Svābhāvik Prakruti Tālyānu, Gnāni Pan Prakruti Sarkhu Ācharan Kare, Tenu)

When the Satpurush gives guidance on how to eradicate such swabhāvs, if a person has total faith in those words; if he has deep affection for the Satpurush giving the guidance; and no matter how painfully strong the Satpurush’s words seem, if he accepts those words to be for his own benefit - then his innate natures will be eradicated. Except for this, there is no other method.

(Gadhadā II-37: Eradicating One’s Innate Natures; Even a Person Possessing Gnān Behaves According to His Nature)

18. Deh padi gayo etle shu thayu? Pan jiv kyā mare chhe? E to sādhu thāvu ne sādhutā shikhvi ne swabhāv mukvā e karvānu chhe, pan mari gayā etle thai rahyu ne karvu bāki na rahyu, em na samajvu.

(Swāmini Vāt: 2/141)

So what if the body dies? Does the jiva die with it? One has to become a sadhu, acquire saintly qualities and overcome base instincts. But do not think that death is the end of it all and there is nothing left to be done.

(Swāmini Vāt: 2/141)

19. Jene swabhāv mukyo hoy ne mukto hoy ne mukvāno ādar hoy, te sarve upar Motāni drashti rahyā kare.

(Swāmini Vāt: 2/176)

The great Sadhu is pleased with those who have already overcome their base instincts, e.g. ego, lust, greed, envy, etc., are in the process of overcoming them and those who have resolved to overcome them. The great Sadhu’s blessings remain on all of them.

(Swāmini Vāt: 2/176)

20. Mānershyā-kāma-krodhādi-doshā’vego bhavet tadā ।
Aksharam-aham ityādi shānta-manā vichintayet ॥1

Mān, irshyā, kām, krodh ityādi doshono āveg āve tyāre ‘Hu Akshar chhu, Purushottamno dās chhu’ em shānt mane chintvan karvu.

(Satsang Dikshā: 154)

When one experiences impulses of egotism, jealousy, lust, anger, and other base instincts, one should calmly reflect: ‘I am Akshar; I am a servant of Purushottam.’

(Satsang Dikshā: 154)

21. Jene panchvishaymā priti hoy tene jyāre kusangno yog thāy tyāre kāi thekānu rahe nahi. Māte je Bhagwānno bhakta hoy tene to Bhagwānne rāji karyā sāru panchvishayno atishay tyāg karyo joie, pan Bhagwānne vishe je priti temā vighna kare evu koi padārth vahālu rākhvu nahi.

(Gadhadā II-56: Kasumbal Vastranu)

When a person who has affection for the panchvishays encounters evil company, one can never be certain about him. Thus, to please God, a devotee should totally discard the panchvishays. He should also abandon any affection for objects which may hinder his love for God.

(Gadhadā II-56: A Lightly Dyed Cloth)

22. Bhagwānnā bhaktane Bhagwānnā bhajanne vishe je koi vikshep thai āve chhe tenu kāran to panch indriyonā vishay ja chhe pan antahkaran nathi.

(Gadhadā I-18: Vishay-khandannu, Havelinu)

The sole cause of any disturbance experienced by a devotee of God during worship is the vishays of the five indriyas, not the antahkaran.

(Gadhadā I-18: Denouncing the Vishays; A Haveli)

23. Bhagwānno to yathārth nishchay hoy to pan jo panchvishayno atyant abhāv na thai gayo hoy ne teni āsakti hoy ne te vishaynu Muktānand Swāmi jevā khandan kare to tenu māthu shastre karine mukāvi de evo droh kare.

(Loyā 17: Stuti-Nindānu)

If someone has firm faith in God but lacks an extreme aversion towards the vishays and is still attracted to them, then even if a person like Muktānand Swāmi were to denounce those objects, he would go as far as to cut off the person’s head with a sword in order to harm that person.

(Loyā 17: Reverence and Condemnation)

24. Ek dravyādikno lobh tathā strine vishe bethā-uthyāni vāsnā tathā rasne vishe jihvāni āsakti tathā dehābhimān tathā kusangimā het rahi jāy tathā sambandhimā het hoy, e chho vānā jene hoy tene koi divas jivte ne marine pan sukh to kyārey thāy ja nahi; māte jene sukh ichchhavu hoy tene evā swabhāv hoy to tālvā.

(Gadhadā III-38: Sānkhyādinu, Sadāy Sukhiyānu)

Greed for wealth and other things, desires to associate with women, attachment of the tongue to various tastes, the belief that one is the body, affection for kusangis and attachment to one’s relatives - one who possesses these six characteristics will never become happy, either in this life or even after death. Therefore, one who desires to be happy should eradicate such swabhāvs.

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

25. Jo vishay āj mukie to mukāy em chhe ne mahine be mahine varase so varase ne so janme pan je di mukie te di mukāy em chhe, ne mukyā vinā antye chhutko nathi.

(Swāmini Vāt: 6/224)

If we desire to give up material pleasures today, they can be given up. Even after a month, two months, a year, a hundred years or a hundred births, they can be given up. So, in the end, without giving them up, there is no release.

(Swāmini Vāt: 6/224)