1. Jem gāy vāchharu sāru pārso muke chhe, tem je shishya hoy te gurune man sope to antahkarannu agnān tāli nākhe, pan te vinā to tale nahi.

(Swāmini Vāt: 2/4)

Just as a cow releases milk for its calf, if a devotee surrenders his mind to his guru, he will free him from the inner faculties of ignorance. But without this it will not be removed.

(Swāmini Vāt: 2/4)

2. Gurum Brahmaswarupam tu vinā na sambhaved bhave I
Tattvato brahmavidyāyāh sākshātkāro hi jivane II

Ā sansārmā brahmaswarup guru vinā jivanmā brahmavidyāno tattve karine sākshātkār na thai shake.

(Satsang Dikshā: 22)

In this world, brahmavidyā cannot be fully realized in life without the Brahmaswarup guru.

(Satsang Dikshā: 22)

3. Naivā’pi tattvato bhaktih paramānanda-prāpanam I
Nā’pi trividha-tāpānām nāsho Brahma-gurum vinā II

Brahmaswarup guru vinā yathārth bhakti pan na thai shake, param ānandni prāpti na thāy ane trividh tāpno nāsh pan na thāy.

(Satsang Dikshā: 24)

Without the Brahmaswarup guru, perfect devotion also cannot be offered, ultimate bliss cannot be attained, and the three types of misery also cannot be eradicated.

(Satsang Dikshā: 24)

4. Gunātita-samārabdha-paramparā-pratishthitaha I
Prakatā’kshara-brahmaikah sampradāye’sti no guruhu II

Sampradāymā Gunātitānand Swāmithi ārambhāyel guru-paramparāmā āvel pragat Aksharbrahma e ek ja āpnā guru chhe.

(Satsang Dikshā: 99)

In the Sampraday’s tradition of gurus that began with Gunātitānand Swāmi, only the present form of Aksharbrahma is our guru.

(Satsang Dikshā: 99)

5. Sāchā guru malyā sivāy Bhagwānnu bhajan thatu nathi. Māte gnān shikhvā mokshabhāgi guru karvā.

(Yogi Vāni: 12/73)

Without meeting a true Guru, one cannot truly engage in devotion to God. Therefore, to learn wisdom, one must seek a Guru that can lead to moksha.

(Yogi Vāni)

6. Satpurushno āshro kare tyāre game tevo pāpi hoy to pan ati pavitra thai jāy chhe ne tene samādhi thai jāy chhe.

(Vartāl 14: Vimukh Jiv Dharmi Jāne Te Dharmi Nathi Ne Pāpi Jāne Te Pāpi Nathi))

By seeking the refuge of the Satpurush, regardless of how terrible a sinner a person may be, he becomes extremely pure and attains samādhi.

(Vartāl 14: Whom a Non-believer Considers a Sinner Is Not a Sinner, and Whom He Considers to be Sincere in His Dharma Is Not Really So)

7. Ālodya sarva-shāstrāni vichārya cha punaha punaha;
Idam-ekam sunishpannam dhyeyo Nārāyano Harihi.

E shlokmā Vyāsjie sarva shāstrano siddhānt kahyo chhe je, ‘Bhagwānno āshro karvo,’ tem ja ame tapās karyo je, ‘Sarvano siddhānt Sādhuno sang ja chhe.’

(Swāmini Vāt: 1/35)

After pondering over all the shāstras, I have distilled one thought from them: God is worthy of our devotion.” In this shlok, Vyasji has revealed the essence of all the shāstras: “Take refuge in God. Similarly, I have found that the essence of everything is close association with a Sadhu.

(Swāmini Vāt: 1/35)

8. Sva-dur-gunān apā-kartum sam-prāptum sad-gunāns-tathā I
Satsangā’shrayanam kāryam svasya parama-muktaye II

Satsangno āshro potānā durgunone tālvā, sadgunone prāpta karvā ane potānā param kalyān māte karvo.

(Satsang Dikshā: 126)

One should take the refuge of satsang to rid oneself of flaws, acquire virtues and attain ultimate moksha.

(Satsang Dikshā: 126)

9. Māro muki āsharo, je vishaya-sukhane vānchhashe;
Te sukha nahi pāme swapane, sāmu padyā dukhamā pachashe.

(Bhaktachintāmani: 84/46)

(If you leave my refuge and desire happiness from worldly pleasures; you will not attain that happiness even in your dreams and will end up trapped in misery.)

(Bhaktachintāmani: 84/46)

10. Māte seve tu sāchā Santane re,
tārā talshe trividhanā tāpa... Antkāle sagu nahi koinu re…4
Ati motāpurushane āshare re,
bale purva janamanā pāpa... Antkāle sagu nahi koinu re…5

(Kirtan Kadi: Devānand Swāmi)

(Develop firm love with God. We all die leaving behind our wealth and property. No one is related to anyone at the time of death. Therefore, serve a true Sant; then, your sins will be destroyed (4). Seek the refuge of a great Sant; in his company, the sins of your past births can be burnt (5))

(Kirtan Kadi: Devānand Swāmi)

11. Ā dehmā rahenāro je jiv chhe te rupne jue chhe ane kurupne jue chhe tathā bāl, yauvan ane vruddhapanāne jue chhe, evā anant padārthne jue chhe, pan jonāro pote potāne joto nathi ane keval bāhyadrashtie karine padārthne joyā kare chhe… e ja sarva agnānimā atishay agnāni chhe ane e ja ghelāmā atishay ghelo chhe ane e ja murkhmā atishay murkh chhe ane e ja sarva nichmā atishay nich chhe.

(Gadhadā I-20: Agnāninu, Potānā Swarupne Jovānu)

The jiva, which resides within the body, observes both the attractive and the unattractive. It witnesses childhood, youth and old age, as well as a countless number of other things. However, the observer fails to observe its own self. The jiva looks at objects externally; but it does not look at its own self… For this reason, it is the most ignorant of the ignorant, the most senseless of the senseless, the most foolish of fools and the vilest of the vile.

(Gadhadā I-20: An Ignorant Person; Seeing One’s Own Self)

12. Jyā sudhi dehne potānu rup māne chhe tyā sudhi eni sarve samjan vruthā chhe ane jyā sudhi varnanu ke āshramnu mān laine fare chhe tyā sudhi ene vishe sādhupanu āvtu nathi. Māte deh ne dehnā sambandhine vishe aham- mamatvano tyāg karine ne potānā ātmāne brahmarup mānine ne sarva vāsnāno tyāg karine swadharmamā rahyo thako je Bhagwānne bhaje chhe te sādhu kahevāy chhe.

(Gadhadā I-44: Balbaltā Dāmnu, Daglānu)

As long as a person believes the body to be his true self, his entire understanding is totally useless; and as long as he continues to harbor vanity of his caste or āshram, he will never imbibe the virtues of a sādhu. Thus, after discarding the feelings of I-ness and my-ness for the body and its relations, believing one’s ātmā to be brahmarup, and after forsaking all worldly desires, if a person worships God while observing swadharma, he should be known as a sādhu.

(Gadhadā I-44: A Red-hot Branding Iron; A Dagli)

13. Ātmāno em nishchay karvo je, pragat Bhagwān jene malyā hoy evā je Sant tene vishe ātmabuddhi rākhvi ne tene ja potānu swarup mānvu.

(Jetalpur-1)

One should develop a conviction within one’s ātmā that one should be profoundly attached to the Sant who has attained the incarnate form of God, and one should believe only that Sant to be one’s own self.

(Jetalpur-1)

14. Kathā kare, kirtan kare, vātu kare, pan ‘Ā deh hu nahi,’ em māne nahi. Māte āthe pahor bhajan karvu je, ‘Hu deh nathi ne dehmā rahyo evo je hu ātmā chhu, Brahma chhu, Akshar chhu ne māre vishe Paramātmā Parabrahma Purushottam pragat pramān akhand rahyā chhe. Te kevā chhe? To sarva avatārnā avatāri chhe, sarva kārannā kāran chhe ne sarva thaki par chhe; te pragat ā mane malyā te chhe.’ Ā vātmā sānkhya ne yog bey āvi rahyā.

(Swāmini Vāt: 1/341)

An aspirant engages in discourses, sings bhajans and talks about God, but does not believe, “I am not this body.” Therefore, 24 hours-a-day remember, “I am not the body, but I am the ātmā, who lives in the body. I am Brahma, Akshar and within me Paramatma Parameshwar Purushottam himself is eternally present.” What is he like? He is the cause of all avatārs, the cause of all causes and is above all. And his manifest form is the one I have attained. In this statement, both Sānkhya and Yoga are incorporated.

(Swāmini Vāt: 1/341)

15. Tatah pujā’dhikārāya bhaktah satsangam āshritaha I
Kuryād ātma-vichāram cha pratāpam chintayan harehe II

Tyār bād satsangne āshrit bhakte pujānā adhikār māte Bhagwānnā pratāpnu chintavan karatā karatā ātma-vichār karavo.

(Satsang Dikshā: 56)

Thereafter, to gain the privilege to perform puja, a devotee who has taken the refuge of satsang should meditate on their ātmā while contemplating upon the glory of Bhagwān.

(Satsang Dikshā: 56)

16. ‘Bhagwānnu je Akshardhām ne te dhāmne vishe rahi evi je Bhagwānni murti ne te dhāmne vishe rahyā evā je Bhagwānnā bhakta te vinā je je lok chhe ne te lokne vishe rahyā evā je dev chhe ne te devnā je vaibhav chhe te sarve nāshvant chhe.’ Em jānine ek Bhagwānne vishe ja dradh priti rākhe chhe. Māte evā bhaktane to koi jātno vikshep āvto nathi.

(Gadhadā II-24: Sānkhya ne Yog-nishthānu, Chokā-Pātalānu)

‘With the exception of God’s Akshardhām, the form of God in that Akshardhām and his devotees in that Akshardhām, everything else - all of the realms, the devas, and the opulence of the devas - is perishable.’ Realizing this, he maintains profound love only for God. Such a devotee never experiences any sort of hindrances whatsoever.

(Gadhadā II-24: Resoluteness in Sānkhya and in Yoga; Choko-Pātlo)

17. Ā te kāi vātu chhe! Ā to Akshardhāmni vātu chhe, pan sānkhya vinā kasar rahi jāy chhe, ne sānkhyavālāne to ā lok sarve nark jevu lāge chhe, pan kyāi māl manāy nahi. Ne ā kārkhānu to sarve dhudnu chhe, māte temā māl mānvo nahi.

(Swāmini Vāt: 1/127)

Are these merely talks? They are the talks of Akshardhām. But without the knowledge of Sānkhya drawbacks remain. And to followers of the Sānkhya school of philosophy this world appears hellish. They do not believe it to have any value. In fact, to them all these workshops are of dust, therefore, do not believe them to be of any worth.

(Swāmini Vāt: 1/127)

18. Dharmashālā hati te pādine fari kari, te have prathamni dekhāti nathi. Em prakrutinu kārya sarve nāsh kari nākhvu, tenu nām sānkhya kahevāy.

(Swāmini Vāt: 1/108)

The resthouse for pilgrims was knocked down and has been rebuilt, so now the original cannot be seen. Similarly, to demolish all the works of Prakruti (i.e. to believe that no worldly, physical object is permanent, including one’s own body) is called Sānkhya.

(Swāmini Vāt: 1/108)

19. Āpane to chhello janma thai rahyo chhe. Te chhello janma te shu je, prakrutinā kāryamā mane karine māl na mānvo e ja chhello janma chhe.

(Swāmini Vāt: 1/174)

This is our last birth. What understanding makes this the last birth? To believe that the work of Prakruti has no worth, that is the last birth.

(Swāmini Vāt: 1/174)

20. Jyā lagi jaga vistaryo mrugatrushnā pāni re, Temā moha na pāme mahāmuni swapanu pramāni re...
Anubhavi ānandamā Brahmarasanā bhogi re…

(Kirtan Kadi: Muktānand Swāmi)

(As far as the world extends, it is like the mirage of water; the great sages do not fall into attachment, knowing it to be as unreal as a dream. In this way, a wise devotee remains ever blissful.)

(Kirtan Kadi: Muktānand Swāmi)

21. Atishay kāmnu mul ukhādyāno to upāy e chhe je, Bhagwānno mahimā sāri pethe samajvo.

(Loyā 1: Krodhnu, Sampurna Satsang Thayānu)

The method for totally uprooting even the most vicious form of lust is to fully understand the greatness of God.

(Loyā 1: Anger; Developing Complete Satsang)

22. Bhagwānni murtinu māhātmya jānyā vinā bijā koti sādhan kare to pan Bhagwānni murtinu akhand chintvan thatu nathi ane je Bhagwānnā swarupno mahimā jāne chhe tene ja Bhagwānnu akhand chintvan thāy chhe.

(Gadhadā II-4: Māhātmya ne Shraddhāthi Akhand Chintvan Thāy, Fātel Langoti ne Tumbadinu)

Without realizing God’s greatness in this way, even if a person endeavors in a million other ways, he will still not be able to constantly contemplate upon the form of God. Conversely, only one who realizes the greatness of God is able to constantly contemplate upon him.

(Gadhadā II-4: Constant Contemplation Is Achieved through Realizing the Greatness of God and Shraddhā: A Torn Waistcloth and a Gourd)

23. ‘...Karod vahāne karine ek manvār bharāy evi so karod manvāryu bharvi chhe, etlā jivnu kalyān karvu chhe. Te etlā jivnu kalyān kem thāy? Pachhi ame vichār karyo je, amāru darshan kare tenu kalyān. Vali, em vichār karyo je, amāru darshan te ketlāk jivne thashe? Māte amārā sādhunā darshan kare tenu pan kalyān. Pachhi vali temā pan vichār thayo je, sādhunu darshan pan ketlāk jivne thāshe? Māte amārā satsanginu darshan kare tenu pan kalyān; ne satsangine jamāde ne enu jame, ne satsangine pāni pāy ne enu pāni pie, e sarvenu kalyān karvu chhe.’

(Swāmini Vāt: 1/72)

“...One huge ship is filled by ten million boats. We want to fill 1000 million such huge ships. To that many jivas we want to grant moksha. And how can that many jivas attain moksha? Then I thought that those who have my darshan will get moksha. Again I thought, how many jivas will get my darshan? So those who have the darshan of my sadhus will also get moksha. Again I thought, how many jivas will have darshan of my sadhus? Therefore, those who have the darshan of my satsangis will also get moksha. Also, those who feed satsangis, those who eat from them, those who serve them water and those who drink their water, to all, I want to grant moksha.”

(Swāmini Vāt: 1/72)

24. Mahimā samajvā jevu biju koi motu sādhan pan nathi ne mahimā vinā bijā game etlā sādhan kare, to pan jiv balne pāme nahi. Ne evo mahimā samajvānu kāran to evā Bhagwadino prasang chhe, pan te vinā evo mahimā samjāto nathi.

(Swāmini Vāt: 1/1)

There is no greater endeavor than to understand the glory of God. Without understanding the glory, even countless other endeavors will not enable the jiva to attain spiritual strength. The means to understanding this glory is profound association with such a holy Sadhu, and without it the true glory of God cannot be understood.

(Swāmini Vāt: 1/1)

25. Ā to bahu moto lābh thayo chhe pan unghmā jāy chhe, te shu je, vishaymā sushupti nirantar varte chhe. Ne ā darshan to panchmahāpāpne bāli muke evu chhe pan mahimā janāto nathi.

(Swāmini Vāt: 1/94)

For us this is a great opportunity, but we let it pass in sleep. How? We are deeply engrossed in the enjoyment of material pleasures, but by the mere darshan of the Sadhu the five grave sins are burnt away. However, we do not know his glory.

(Swāmini Vāt: 1/94)