1. Swāminārāyanah sākshād-Aksharādhipatir-Harihi I
Paramātmā Parabrahma Bhagwān Purushottamaha II

Aksharādhipati Swāminārāyan Bhagwān sākshāt Paramātmā Parabrahma Purushottam Hari chhe.

(Satsang Dikshā: 96)

Swāminārāyan Bhagwān, the sovereign of Akshar, is the manifest form of Paramatma Parabrahma Purushottam Hari.

(Satsang Dikshā: 96)

2. Sa ekah paramopāsya ishta-devo hi nah sadā I
Tasyaiva sarvadā bhaktih kartavyā’nanya-bhāvataha II

E ek ja āpnā sadā param upāsya ishtadev chhe. Temni ja ananya bhāve sadā bhakti karvi.

(Satsang Dikshā: 97)

He alone is forever our ishtadev worthy of supreme upāsanā. One should always offer singular devotion to him only.

(Satsang Dikshā: 97)

3. Sākshād Brahmā’ksharam Swāmi Gunātitah sanātanam I
Tasya paramparā’dyā’pi Brahmā’ksharasya rājate II

Gunātitānand Swāmi sākshāt sanātan Aksharbrahma chhe. E Aksharbrahmni paramparā āje pan virājmān chhe.

(Satsang Dikshā: 98)

Gunātitānand Swāmi is the manifest form of the eternal Aksharbrahma. This Aksharbrahma paramparā is manifest even today.

(Satsang Dikshā: 98)

4-5. Vandan karie Prabhu bhāva dhari,
Swāminārāyan Shri Sahajānandaji…
Āp Prabhu chho Dhāmanā Dhāmi,
Balavantā bahunāmi Hari... vandana 1
Jiva anantanā mokshane arathe,
Anādi Akshar sātha lai... vandana 2
Purushottam Nārāyan pote,
Pragatyā mānav deha dhari... vandana 3
Swāmi Gunātit anādi Akshar,
Purushottam Sahajānandaji... vandana 4
Yagnapurushamā akhand rahine, Gnānjivanmā akhand rahine,
Pramukh Swamimā akhand rahine, Mahant Swamimā akhand rahine,
Upāsanā shuddha pragat kari... vandana 5

(Kirtan Kadi)

(We fold our hands to Sahajānand Swāmi - Bhagwān Swāminārāyan - with utmost devotion… Prabhu! You are the one who resides in Akshardhām. You are powerful and go by many names (1). To liberate infinite jivas, you (manifest on earth) along with the eternal Aksharbrahma (2). You are Purushottam Nārāyan. You manifested on earth possessing a human form (3). Gunātitānand Swāmi is the eternal Aksharbrahma and Sahajānand Swāmi is Purushottam (4). You remained ever-present through Shāstriji Mahārāj, Yogiji Mahārāj, Pramukh Swāmi Mahārāj, and Mahant Swāmi Mahārāj. (Through these Gunātit Gurus) you spread the pure upāsanā (5).)

(Kirtan Kadi)

6. (Bhagwān chhe te ja ā dehnā pravartāvnārā chhe. Te game to dehne hāthie besāro ne game to bandikhānāmā nakhāvo ane game to ā dehmā koik moto rog prero, pan koi divas Bhagwān āgal evi prārthanā karvi nathi je, ‘He Mahārāj! Ā māru dukh chhe tene tālo.’ Shā māte je, āpane potānā dehne Bhagwānnā gamtāmā vartāvavo chhe; te jem e Bhagwānnu gamtu hoy tem ja āpanne game chhe, pan Bhagwānnā gamtā thaki potānu gamtu leshmātra pan nokhu rākhvu nathi. Ane…) āpane jyāre tan-man-dhan Bhagwānne arpan karyu tyāre have Bhagwānni ichchhā te ja āpanu prārabdha chhe, te vinā biju koi prārabdha nathi. Māte Bhagwānni ichchhāe karine game tevu sukh-dukh āve, temā koi rite aklāi javu nahi ne jem Bhagwān rāji tem ja āpane rāji rahevu.

(Gadhadā III-13: Desh-kāle Ekāntik Dharma Rahyānu)

(It is that very God who is the sole controller of this body. If he wishes, he may oblige the body with an honorable ride on an elephant; or if he wishes, he may have it thrown in prison; or if he so wishes, he may even place some serious illness in the body. Despite this, one should never pray before God in the following manner: ‘Mahārāj! Please relieve me of my misery.’ Why? Because we want this body to behave in accordance with the wishes of God; after all, God’s wish is our wish. We do not want our preferences to differ from the preferences of God even in the slightest way. Moreover,) since we have offered our body, mind and wealth to God, then now, only the will of God is our prārabdha; besides that, there is no other prārabdha for us. Therefore, regardless of whatever pain or pleasure we may encounter by the wish of God, we should not become disturbed in any way; we should be pleased with whatever pleases God.

(Gadhadā III-13: Maintaining Ekāntik Dharma amidst Adverse Circumstances)

7. Bhagwānnā swarupno yathārth nishchay thāy to e kalyānkāri gun Bhagwānnā chhe te Santmā āve chhe. Te nishchay kevo hoy? To je, Bhagwānne kāl jevā na jāne, karma jevā na jāne, swabhāv jevā na jāne, māyā jevā na jāne, Purush jevā na jāne, ane sarva thaki Bhagwānne judā jāne ane e sarvanā niyantā jāne ne sarvanā kartā jāne.

(Gadhadā I-62: Satya-Shauchādik Gun Ā vyānu)

If a sādhu develops the perfect conviction of God, then he will acquire those redemptive virtues of God. What is that conviction? Well, he realizes that God is not like kāl, not like karma, not like swabhāv, not like māyā, and not like Purush. He realizes God to be distinct from everything, their controller and cause...

(Gadhadā I-62: Acquiring the Virtues of Satya, Shauch, Etc.)

8. Harek vātmā, bolvāmā, kriyāmā sujhii āve, te Mahārājni prernā em samajvu.

(Swāmini Vāt: 4/125)

In every talk, speech and activity, whatever clear insight (perception) arises, consider it to be the inspiration of Mahārāj.

(Swāmini Vāt: 4/125)

9. Dehmā rogādik dukh āvi pade te to tenā mokalnārā tāle tyāre tale pan bijā koithi tale nahi. Jem rājāno moklelo mosal āve te to teni chiththi āve tyāre uthe pan gāmnā mānasthi uthe nahi, em samajvu.

(Swāmini Vāt: 1/45)

The body is subject to illness and other miseries. They are overcome when God cures them. No one else can do so. Just as one responds to a soldier carrying the king’s orders, but not to an ordinary man of the village.

(Swāmini Vāt: 1/45)

10. Jiva Ishwara tano re, māyā kāla purusha pradhān;
Sahune vasha karu re, sahuno preraka hu Bhagwān...
Aganita vishwani re, utpatti pālana pralaya thāy;
Māri maraji vinā re, koithi taranu nava todāy...

(Kirtan Kadi: Premānand Swāmi (Ordānā Pado))

(Jivas, ishwars, māyā, kāl, Purush and Pradhān...I control them all. I am the God who inspires all. I am responsible for the creation, sustenance, and destruction of countless brahmānds. Without my will, no one can break off even a blade of grass.)

(Kirtan Kadi: Premānand Swāmi (Ordānā Pado))

11. Ā jivne jyāre Bharatkhandne vishe manushya deh āve chhe tyāre Bhagwānnā avatār kā Bhagwānnā Sādhu e jarur pruthvi upar vichartā hoy; teni jo e jivne olkhān thāy to e jiv Bhagwānno bhakta thāy chhe.

(Vartāl 19: Bhakta Thāvānu, Aviveknu)

Whenever a jiva attains a human body in Bharat-khand, God’s avatārs or God’s sādhus will certainly also be present on earth at that time. If that jiva can recognize them, then he becomes a devotee of God.

(Vartāl 19: Becoming a Devotee of God; Indiscretion)

12. Kāshirāme puchhyu je, “Jene Mahārājnā darshan thayā hoy tene to sāmbhare, pan jene Mahārājnā darshan na thayā hoy tene shu sāmbhare?” Tyāre Swāmi bolyā je, “Āpane kyā paroksh chhe? Āpane to pratyaksh chhe; te darshan de chhe, vātu kare chhe, evi rite bahu sukh āpe chhe; pan jyā sudhi agnān chhe tyā sudhi samjāy nahi, e siddhānt vāt chhe.”

(Swāmini Vāt: 3/70)

Kashiram (a devotee) asked, “One who has had Mahārāj’s darshan can recall, but what does one who has never had Mahārāj’s darshan recall?” Then Swāmi answered, “For us, Mahārāj has not gone away. He is present. He gives us darshan, talks and gives much happiness in this way (through this Sadhu). But while there is ignorance (that he has gone), it is not understood. That is a fact.”

(Swāmini Vāt: 3/70)

13. Bhakti saras sahu kahe, pan bhakti bhaktimā bheda;
Bhakti prabhu pragatni, em vade chhe chāre veda.

(Nishkulānand Kāvya: Bhaktinidhi - 1/3)

(All praise devotion, but there are distinctions within devotion; the Vedas proclaim that the highest form of devotion is that which is rendered to the manifest form of God.)

(Nishkulānand Kāvya: Bhaktinidhi - 1/3)

14. Prakat vāto prakata vratamān re, prakat bhakta prakata Bhagwāna re;
Nathi udhārāni eke vāta re, je je joie te te sākshāta re.

(Bhaktachintāmani: 164/6)

(Manifest are the words, manifest is the present; manifest is the devotion, manifest is God. These are not empty words as whatever is sought can be experienced directly through the manifest form of God.)

(Bhaktachintāmani: 164/6)

15. Jevā Mahārāj Akshardhāmmā birāje chhe, tevāne tevā ja ahi birāje chhe tem samajvu te shuddhabhāv.

(Yogiji Mahārāj)

Shuddhabhāv is understanding that the form of Mahārāj presiding in Akshardhām is the same as the form manifest here before me.

(Yogiji Mahārāj)

16. Chidākāshas-tathā deshas-tad-deshasthashcha sevakaha I
Gurur-brahma-swarupashcha chatastro brahmano vidhāha II

Aksharbrahmnā chār swarupo chhe: chidākāsh, Akshardhām, Akshardhāmmā Purushottamnā sevak, brahmaswarup guru.

(Swāminārāyan-Siddhānt-Sudhā Shloka: 88)

Aksharbrahma can be described as serving in four forms: (1) Aksharbrahma as Chidākāsh, (2) Aksharbrahma as the abode (Dhām), (3) personal form of Aksharbrahma serving the divine abode (Dhām) and (4) manifest on earth as the Brahmaswarup Satpurush form of Aksharbrahma.

(Swāminārāyan-Siddhānt-Sudhā Shloka: 88)

17. Paropāsana-siddhyartham brahma-bhāvāptaye tathā I
Nirvighna-bhakti-sampattyai brahma-gnānam-apekshitam II

Purushottamni upāsanāni siddhi māte, brāhmisthiti pāmva māte tathā bhaktimā koi prakārnu vighna na āve te māte Aksharbrahmanu gnān āvashyak chhe.

(Swāminārāyan-Siddhānt-Sudhā Shloka: 62)

To attain the realization of Purushottam, achieve the state of Brahmi, and ensure no obstacles arise in devotion, the knowledge of Aksharbrahma is essential.

(Swāminārāyan-Siddhānt-Sudhā Shloka: 62)

18. Brahmavidāpnoti param I Satyam gnānam-anantam Brahma I
Brahmne, kahetā Aksharne jāne, arthāt brahmarup thāy tene ja Paramātmā male chhe. Aksharbrahma satya chhe, gnānswarup chhe ane anant chhe.

(Taittiriya Upanishad: Ānandavalli 1)

One who knows Aksharbrahma [becomes brahmarup] attains Parabrahma. Aksharbrahma is true, the form of knowledge, and endless.

(Taittiriya Upanishad: Ānandavalli 1)

19. Aksharāt sambhavateeha vishvam I
Ā Aksharbrahmamāthi samagra vishwani utpatti thāy chhe.

(Mundak Upanishad: 1/1/7)

The [infinite] universes are the sole creation of Aksharbrahma.

(Mundak Upanishad: 1/1/7)

20. Khās māro vishvās hoy ne sāchobolo prāmānik purush hou em māntā ho to...kharā antahkaranthi Swāmi anādi Akshar chhe e vātni nishthā karsho. Ne Shriji Mahārāj Purna Purushottam Bhagwān chhe te vāt khachit mānjo.

(Likhitan Shāstri Yagnapurushdās Part-2: Page 373)

If you truly trust me and believe that I am an honest and sincere person… then with a pure heart, firmly accept that Swāmi is the eternal Akshar. Also, have unwavering faith that Shriji Mahārāj is the ultimate Purushottam Bhagwān.

(Likhitan Shāstri Yagnapurushdās Part-2: Page 373)

21. Satpurushne vishe dradh priti e ja ātmadarshannu sādhan chhe ane Satpurushno mahimā jānyānu pan e ja sādhan chhe ane Parameshwarnu sākshāt darshan thavānu pan e ja sādhan chhe.

(Vartāl 11: Jivnā Nāshnu, Satpurushmā Het E Ja Ātmadarshannu Sādhan, Tenu)

Intense love for the Satpurush is the only means to realizing one’s ātmā; it is the only means to realizing the glory of the Satpurush; and it is also the only means to having the direct realization of God.

(Vartāl 11: The Destruction of the Jiva; Love for the Satpurush Is the Only Means to Realizing the Ātmā)

22. Indriyo, antahkaran ādik je māyānā gun teni je kriyā tene pote dābine varte pan eni kriyāe karine pote dabāy nahi; ne Bhagwān sambandhi kriyāne ja kare; ne panch vartamānmā dradh rahetā hoy; ne potāne brahmarup māne ne Purushottam Bhagwānni upāsanā kare. Evā je Sant tene manushya jevā na jānvā ne dev jevā pan na jānvā; kem je, evi kriyā dev-manushyane vishe hoy nahi. Ane evā Sant manushya chhe to pan Bhagwānni pethe sevā karvā yogya chhe.

(Gadhadā III-26: Man-Indriyone Dābine Varte Tevā Santnu)

Such a Sant suppresses the actions of māyā’s gunas - the indriyas, the antahkaran, etc.; but he himself does not get suppressed by their actions. In addition to this, he only performs activities related to God; he is staunch in his observance of the five religious vows; and believing himself to be brahmarup, he worships Purushottam Bhagwān. Such a Sant should not be thought of as a human being, nor should he be thought of as a deva, because such behavior is not possible for either humans or devas. Indeed, even though that Sant appears to be human, he is still worthy of being worshipped on par with God.

(Gadhadā III-26: The Sant Who Suppresses His Mind and Indriyas)

23. Koti tap karine, koti jap karine, koti vrat karine, koti dān karine ne koti yagna karine pan je Bhagwānne ne Sādhune pāmvā hatā te āj āpanne malyā chhe.

(Swāmini Vāt: 1/294)

That God and Sadhu we wanted to attain through endless austerities, chanting the name of God tens of millions of times, observances, donations and sacrifices, we have attained today.

(Swāmini Vāt: 1/294)

24. Koti kalpe Bhagwānnu dhām na male, te āvā Sādhune hāth jode etlāmā male chhe.

(Swāmini Vāt: 1/121)

God’s abode cannot be obtained even after tens of millions of years but is attained by merely folding one’s hands to such a God-realized Sadhu.

(Swāmini Vāt: 1/121)

25. Sādhavo hrudayam mahyam sādhunām hrudayam tvaham I
Madanyat te na jānanti nāham tebhyo manāgapi II

Sādhu māru hruday chhe ane hu Sādhunu hruday chhu. Teo mārā vinā biju kai jāntā nathi ane hu pan teo sivāi biju kai jānto nathi.

(Shrimad Bhāgvat: 9/4/68)

The pure devotee is always within the core of my heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but me, and I do not know anyone else but them.

(Shrimad Bhāgvat: 9/4/68)