1. Je Bhagwānno bhakta hoy ne tene koik māri nākhto hoy athvā tene koik dukh deto hoy ne te Bhagwānnā bhakta ādo jaine jo mare ke ghāyal thāy, to shāstramā em kahyu chhe je, ‘Tenā brahmhatyādik je panch mahāpāp te sarve mati jāy chhe;’ evo Bhagwānnā bhaktano paksh rākhyāno pratāp chhe.

(Gadhadā II-60: Vikshep Tālyānu, Paksh Rākhyānu)

The shāstras state that if a devotee of God is being killed or harassed by someone, then he who stands in defense of that devotee of God - and in doing so dies or becomes wounded himself - is totally freed from the five grave sins, i.e., killing a Brāhmin, etc. Such is the glory of defending a devotee of God.

(Gadhadā II-60: Overcoming Difficulties; Being Loyāl)

2. Ek ruchivālā be ja hoie to hajāro ne lākho chhie ne te vinā to hajāro ne lākho hoie to pan eklā ja chhie em samajvu.

(Swāmini Vāt: 1/334)

Two people with the same inclination are equal to thousands and hundreds of thousands. Without this, know that even if we are thousands and hundreds of thousands, we are alone.

(Swāmini Vāt: 1/334)

3. Jher khāine pan samp rākhvo padshe.

(Pramukh Swāmi Mahārāj)

One must maintain samp, even if it feels as difficult as swallowing poison.

(Pramukh Swāmi Mahārāj)

4. Samp rākhe te buddhimān chhe. Nahi to budhdhumān.

(Mahant Swāmi Mahārāj, 16 December 2016, Silvassa)

One who maintains samp is wise; otherwise, they are unwise.

(Mahant Swāmi Mahārāj, 16 December 2016, Silvassa)

5. Satsangimā samp dise sadāya, to dekhine ishwar rāji thāy;
Kadāpi jo teh kusamp dekhe, to bhakta sārā prabhuji na lekhe.

(Shri Harililāmrut: 8/32/40)

(When samp (unity) is always visible among devotees, Bhagwān is pleased upon seeing it. But if kusamp is ever observed, such devotees are not regarded as true by Bhagwān.)

(Shri Harililāmrut: 8/32/40)

6. Shāstramā nav prakārni bhakti kahi chhe temā shravan bhaktine pratham gani chhe. Māte jo shravan bhakti jene hoy to premlakshanā paryant sarve bhaktinā ang ene prāpta thashe.

(Gadhadā III-24: Sol Sādhannu, Gnānānshnā Vairāgyanu)

Out of the nine types of bhakti mentioned in the shāstras, the bhakti of listening to spiritual discourses is considered to be the best. Therefore, one who possesses that form of bhakti will attain all of the various forms of bhakti up to and including profound, loving bhakti.

(Gadhadā III-24: Sixteen Spiritual Endeavors; Vairāgya Due To Gnān)

7. Ā vātumāthi to brahmarup thavāshe ne bāl, joban ne vruddha e tran prakārni striyu, ne kachro ne kanchan e sarve sarkhu thai jāshe ne kāi dithu nahi game evu thāshe. Tyāre kahesho je, vātu sāmbhalie chhie ne kem thātu nathi? Te to āj āmbo vāve ne kāle keri kem thāy? Pan e ja āmbo dash varasno thāy tyāre emāthi keriyu thāy chhe. Em thāvānu chhe.

(Swāmini Vāt: 1/33)

One can become brahmarup through these talks. Then there will be an equal attitude towards young and old women, dust and gold – and one will not even like to look at these. You may say, “We listen to these talks, yet why does this not happen to us?” But if you plant a mango sapling today, how can mangoes grow by tomorrow? But ten years later that mango tree will give mangoes. This is what happens.

(Swāmini Vāt: 1/33)

8. Koi kuve padvā jāto hoy tene ādā hajāro mānas fare to padvā de nahi, tem Satpurush ne satshāstranā bahu shabda sāmbhalyā hoy to vishaymārgthi rakshā kare.

(Swāmini Vāt: 2/55)

If someone is going to throw himself into a well and thousands of people surround him, they will not allow him to fall in. Similarly, if one has listened to discourses from the Satpurush and shāstras, they protect one from the path of decline in the form of worldly pleasures.

(Swāmini Vāt: 2/55)

9. Satsanga-drudhatārtham hi sabhārtham antike sthitam I
Gantavyam prati-saptāham mandiram vā’pi mandalam II
Satsangni dradhtā māte dar athavādiye samip āvel mandirmā ke mandalmā sabhā bharvā javu.

(Satsang Dikshā: 95)

To strengthen one’s satsang, one should attend the weekly assemblies held at a nearby mandir or center.

(Satsang Dikshā: 95)

10. Satsangno krushna-kathā ja pāyo, jo te kadāpi nabalo janāyo;
Satsangrupi shubh to haveli, padi javāni ganavi vaheli...

(Shri Harililāmrut: 3/10/11)

(Kathā-vārtā serves as the very foundation of Satsang. Just as a grand structure will eventually tumble if its foundation is weak, so too will the ornate structure of Satsang collapse without the strength of katha.)

(Shri Harililāmrut: 3/10/11)

11. Amāre to Bhagwānno rājipo thayā sāru janmojanma Bhagwānnā bhaktani ja sevā karvi chhe, ane jem amāro nishchay chhe tem ja tamāre pan nishchay karvo…Ā vārtā je ame kari chhe te kevi chhe? To Ved, Shāstra, Purān ādik je je kalyānne arthe pruthvine vishe shabdamātra chhe, te sarvenu ame shravan karine tenu sār kādhine ā vārtā kari chhe. Te param rahasya chhe ne sārnu pan sār chhe. Ane purve je je mokshne pāmi gayā chhe ne have je je pāmshe ne hamanā je je mokshne mārge chālyā chhe, te sarvene ā vārtā chhe te jivan- dorirup chhe.

(Gadhadā II-28: Jivan-dorinu, Dayālu Prakrutinu)

In order to please God, I desire only to serve devotees of God in this life and all subsequent lives. Furthermore, just as this is my resolution, all of you should also make the same resolution…What is this discourse which I have delivered before you like? Well, I have delivered it having heard and having extracted the essence from the Vedas, the Shāstras, the Purāns and all other words on this earth pertaining to liberation. This is the most profound and fundamental principle; it is the essence of all essences. For all those who have previously attained liberation, for all those who will attain it in the future and for all those who are presently treading the path of liberation, this discourse is like a lifeline.

(Gadhadā II-28: Mahārāj’s Compassionate Nature; A ‘Lifeline)

12. Jene Parameshwar bhajvā hoy tene Bhagwānni athvā Bhagwānnā bhaktani sevā-chākri male tyāre potānu motu bhāgya mānine sevā karvi. Te pan Bhagwānni prasannatāne arthe ne potānā kalyānne arthe bhaktie karine ja karvi, pan koik vakhāne te sāru na karvi.

(Gadhadā II-41: Mānrupi Hādakānu)

When a person who wishes to worship God receives an opportunity to serve God and his devotees, he should serve them considering it to be his extremely great fortune. Moreover, he should do so only with bhakti for the sake of pleasing God and for his own liberation - not for the sake of receiving praise from others.

(Gadhadā II-41: A Bone in the Form of Egotism)

13. Chho lakshane yukta je Sādhu hoy tenā hrudaymā sākshāt Bhagwān virājmān chhe em jānvu… Ane evā Sādhuni sevā kare to Bhagwānni sevā karyā tulya fal thāy chhe.

(Gadhada III-35: Prakruti Marodyānu, Bhaktanā Drohthi Bhagwānnā Drohnu)

It should be known that God Himself resides in the heart of a Sant who ossesses these six qualities… And if one serves such a Sant, one earns merits equivalent to having served God.

(Gadhada III-35: Forcefully Altering One’s Innate Nature; God Is Maligned When His Bhakta Is Maligned)

14. Motā Sādhu hoy teni ā dehe karine sevā karvi ne chakchur kari de to rāji thai jāy. Te chakchur kare te pan ‘Marti marti kān halāve’ em nahi.

(Swāmini Vāt: 6/241)

Serve the great Sadhu with this body. And if it is worn away by this, he will be happy. But do not serve halfheartedly, as described in ‘Marti marti kān halāve.’

(Swāmini Vāt: 6/241)

15. Atishay sevā shu? Motāpurushne nirdosh jānvā te. Āpanu dhāryu Satpurush chhodāve temā teo nirdosh na samjāy, āpnā dhāryā bhegā bhali jāy to nirdosh samjāy!

(Yogi Gitā)

What is the highest sevā? It is to know that the Satpurush as flawless. When he makes us give up our wishes, then we do not understand the Satpurush to be flawless. But if he agrees with our wishes, then we understand him to be flawless!

(Yogi Gitā)

16. Swabhāv upar je shatrupanu rākhvu e ja sarva vichārmā shreshth vichār chhe.

(Gadhadā II-15: Swabhāvne Vishe Shatrupanu Rākhyānu)

Keeping enmity towards one’s swabhāvs is the greatest thought of all.

(Gadhadā II-15: Keeping Enmity towards One’s Swabhāvs)

17. Jyāre potāmā je swabhāv vartato hoy ne te upar abhāv āve je, ‘Hu Bhagwānno bhakta chhu, te māre āvo bhundo swabhāv joie nahi.’ Evi rite doshrup jānine je je swabhāvne tajvāne ichchhe to Bhagwānnā pratāpe karine te te swabhāvni nivrutti thai jāy chhe.

(Sārangpur 18: Khārbhuminu)

When a swabhāv is prevalent in oneself, one should bear an aversion towards it. One should think, ‘I am a devotee of God and such a vicious swabhāv does not befit me.’ In this way, by the grace of God, one’s swabhāvs can be eradicated if one regards them as flaws and strives to discard them.

(Sārangpur 18: Saline Land)

18. Jem vāniyo hoy te jetlo vepār kare tenu nāmu māndi rākhe chhe; teni pethe je divas thaki satsang thayo chhe te divasthi jene nāmu māndi rākhyu hoy teno swabhāv tale chhe. (Ane te em vichāre je, ‘Jyāre māre satsang nahoto tyāre māre ātlo malin swabhāv hato ane satsang karyā pachhi ātlo swabhāv uttam thayo chhe.’ Ane varsho-varsh potāno vadhāro thato hoy athvā kāi fer raheto hoy te sarvene tapāsyā kare; pan murkh vāniyo jem nāmu mānde nahi teni pethe na kare. Evi rite je satsang karine potāni jo tapās karto rahe, to tenā je je swabhāv hoy te sarve nāsh pāmi jāy chhe.)

(Sārangpur 18: Khārbhuminu)

Just as a merchant keeps an account of all his transactions, if one keeps an account of one’s swabhāvs from the very day one entered the Satsang fellowship, then they can be eradicated. (That is, one should think, ‘When I was not in Satsang, I had these vicious swabhāvs. But ever since I have entered Satsang, they have diminished.’ Thereafter, every year one should check to see if one has progressed or if there is still some deficiency remaining. However, a fool does not keep an account like the merchant does. Thus, any swabhāv which one may have can be eradicated if one continuously examines oneself while doing satsang.)

(Sārangpur 18: Saline Land)

19. Krodhi, irshyāvālo, kapati ane māni e chār prakārnā je manushya te jo haribhakta hoy to pan te sāthe amāre bane nahi.

(Gadhadā I-76: Krodhi, Irshyāvālo, Kapti ne Māninu)

There are four types of people I do not get along with, even if they happen to be devotees of God: an angry person, a jealous person, a deceitful person, and an egotistical person.

(Gadhadā I-76: An Angry Person, a Jealous Person, a Deceitful Person and an Egotistical Person)

20. Ek bijāni khatpat na karvi. Te kokni vāt bijāne karvi ne bijāni vāt kokne karvi. Te swabhāv sādhutānā mārgmā khāmi rākhe. Māte jene moksh joyto hoy temne te swabhāv mukvo.

(Yogi Gitā)

Do not engage in gossip about others, that is, talking about (faults of) someone to others and about others (faults) to someone else. Such a habit leaves a deficiency on the path of saintliness. Therefore, one who desires moksha should give up such a nature.

(Yogi Gitā)

21. Bhagwān sambandhi je panchvishay tene seve to buddhimā prakāsh thāy chhe ane jagat sambandhi panchvishayne seve to buddhimā andhkār thai jāy chhe.

(Loyā 6: Sang-shuddhinu)

By indulging in God-related vishays, the mind is enlightened; and by indulging in worldly vishays, ignorance prevails in the mind.

(Loyā 6: Purifying the Company One Keeps)

22. (Bhagwān sambandhi sukhne kon pāme chhe? To te kahie chhie je, jem māchhlu hoy tene jal chhe te jivanrup chhe. Te jalno yog jyā sudhi hoy tyā sudhi te jalmā māchhlu chāle, hāle, kridā kare ne jalno viyog thāy tyāre teni chanchaltā tali jāy ne mari jāy. Tem) jene panchvishaye karine jivanpanu jyā sudhi manāyu chhe ne tene karine sukh mānyu chhe ne teno viyog thāy tyāre muvā jevo thai jāy chhe, evo je hoy te Bhagwānnā sukhne kyārey pan pāme nahi. Ane panchvishaye karine jene jivanpanu tali gayu chhe te ja Bhagwānnā sukhne anubhave chhe ne bhogve chhe ne evāne ja Bhagwānnā sukhni prāpti thāy chhe.

(Gadhadā III-28: Bhagwānnā Mārgmāthi Padyānu)

(I shall now tell you who attains the bliss related to God. First, consider the following analogy: Water is the very life of a fish. As long as it remains in water, it is able to move, swim and perform all its activities; but the moment it leaves the water, it loses its liveliness and dies. Similarly,) if a person believes the panchvishays to be his lifeline and believes them to be a source of happiness, then when he is separated from them, he becomes almost like a dead person. Such a person can never attain the bliss of God. In fact, only a person who does not believe the panchvishays to be his lifeline experiences God’s bliss; only he is able to indulge in it; and only he attains it.

(Gadhadā III-28: Falling from the Path of God)

23. Māyik vishaymā bhinna-bhinnapane sukh rahyu chhe ane te sukh to tuchchha chhe ne nāshvant ne ante apār dukhnu kāran chhe. Ane Bhagwānmā to sarva vishaynu sukh ek kāle prāpta thāy chhe ne te sukh mahā-alaukik chhe ne akhand, avināshi chhe.

(Gadhadā III-27: Koi Jātni Āti Na Pādyānu)

The pleasures of worldly vishays are found separately. Moreover, those pleasures are futile, perishable and ultimately the cause of extreme misery. But in God, one enjoys the bliss of all of the vishays simultaneously. That bliss is extremely divine; it is eternal and imperishable.

(Gadhadā III-27: Not Keeping Any Obstinacy)

24. Jo vishaymā sukh hoy to teni āpanne Mahārāj bandhi shā sāru kare? Māte emā to sukh ja nathi ne emā sukh manāy chhe e agnān chhe…

(Swāmini Vāt: 2/163)

If there is happiness in material pleasures, then why has Mahārāj forbidden them for us? Therefore, there is no happiness in them. Believing them to be a source of happiness is ignorance…

(Swāmini Vāt: 2/163)

25. “Bhagwānnu sukh nathi āvtu tenu shu kāran chhe?” Tyāre bolyā je, “Ene vishay adhdhar rākhi muke chhe.”

(Swāmini Vāt: 4/121)

“What is the reason that the bliss of God is not experienced?” Then Swāmi said, “Because material pleasures keep one on tenterhooks.”

(Swāmini Vāt: 4/121)