1. Jem jem Bhagwān āpanne kasnimā rākhe tem tem vadhu rāji thavu joie je, ‘Bhagwān jem jem mane vadhu dukh deshe tem tem vadhu māre vash thashe ane palmātra mārāthi chhete nahi rahe,’ evu samjine jem jem Bhagwān ati kasani detā jāy tem tem ati rāji thavu, pan koi rite dukh dekhine athvā dehnā sukh sāru pāchho pag bharvo nahi.

(Gadhadā I-61: Bali Rājānu)

We should become more pleased as God puts us through more severe hardships, bearing in mind, ‘The more misery God inflicts upon me, the more bound he will become to me; thereby, he will not be away from me for even a moment.’ With such understanding, one should become increasingly pleased as God imposes more and more hardships; but one should never become disheartened in the face of misery or for the sake of bodily comforts.

(Gadhadā I-61: King Bali)

2. Evo je Bhagwānno dradh āshray te jene hoy, tene mahāpralay jevu dukh āvi pade to pan te dukh thaki rakshāno karnāro Bhagwān vinā bijāne na jāne ane je je potāne sukh joitu hoy te pan Bhagwān thaki ja ichchhe, pan Prabhu vinā bijāne sukhdāyak na jāne.

(Vadtāl 5: Bhagwānmā Māyā Na Samajvānu, Sarkhi Sevānu)

One who has such a firm refuge of God, even if he were to experience pain equivalent to that of final dissolution, he would not believe anyone else to be his guardian against such misery except God. Moreover, whatever happiness he wishes for, he seeks to attain only from God. That is, he does not consider anyone but God to be the source of happiness.

(Vadtāl 5: One Should Not Perceive Māyā in God; Performing Similar Service)

3. Jo mār mār karto koi āvto hoy to em samajvu je, ‘Mārā Swāminu ja karyu sarve thāy chhe, pan te vinā koinu halāvyu pānadu pan haltu nathi.’

(Swāmini Vāt: 1/88)

If someone comes charging at us with the intent of beating us, we should understand that everything happens according to my Swāmi’s wishes; however, without his will, no one can stir a leaf.

(Swāmini Vāt: 1/88)

4. Bhagavān kurute yaddhi hitārtham eva tat sadā ।
Prārabdham me tad ichchhaiva sa eva tārako mama ॥

Bhagwān je kare te sadāy sārā māte hoy. Temni ichchhā e ja māru prārabdha chhe. Teo ja mārā tārak chhe.

(Satsang Dikshā: 45)

Whatever Bhagwān does is always beneficial. His wish alone is my prārabdh. He alone is my liberator.

(Satsang Dikshā: 45)

5. Vali kahu eka vāratā, sarve kidhu āpanu thāya chhe;
Sukha dukha vali jaya parājaya, yatkinchita je kahevāya chhe.

(Bhaktachintāmani: 76/29)

(Furthermore, I reveal another truth: everything that happens happens according to my will—be it joy or sorrow, victory or defeat, or anything else spoken of.)

(Bhaktachintāmani: 76/29)

6. Jivnu je kalyān thāy ane jiv māyāne tarine brahmaswarup thāy tenu kāran to Purushottam evā je Vāsudev Bhagwān tenā pratyaksh swarupnu gnān, dhyān, kirtan ane kathādik e ja chhe; ne ene karine ja e jiv chhe te māyāne tare chhe ane ati motāine pāme chhe ane Bhagwānnu je Akshardhām tene pāme chhe.

(Gadhadā II-32: Thornā Zādnu, Nirvighna Bhaktinu)

The sole cause behind the jiva attaining liberation, transcending māyā and becoming brahmaswarup is its engagement in the gnān, meditation, devotional songs, spiritual discourses, etc., of the manifest form of Vāsudev Bhagwān, who is Purushottam. It is due to these that the jiva transgresses māyā, attains an extremely elevated state, and also attains God’s Akshardhām.

(Gadhadā II-32: A Cactus Plant; Unhindered Bhakti)

7. Ātlu ja samajvānu chhe je dehne mukine jene malvu hatu, jene pāmvu hatu ne bijā bhakta pan dehne mukine jene pāmyā chhe tene āpane chhati dehe ja pāmyā chhie. Tenā te ja Bhagwān ne tenā te Sādhu chhe; pan āpanne je prāpti, mahimā, sukh ne lābh thayo chhe tene āpane olkhatā nathi.

(Swāmini Vāt: 4/29)

Only this has to be understood, that the one whom we wanted to meet after leaving this body, the one whom we wanted to attain and the one whom other devotees, after leaving their bodies, have attained, that same God we have attained while alive. It is that same God and that same Sadhu. But this attainment, glory, bliss and advantage we have gained is not recognized by us.

(Swāmini Vāt: 4/29)

8. Ā Sādhu manushya jevā janāy chhe, pan manushya jevā nathi ne āj to pragat Bhagwān chhe, pragat Sādhu chhe, pragat dharma chhe; ne ā samāmā jene nahi olkhāy tene pachhvādethi māthu kutvu padshe.

(Swāmini Vāt: 4/49)

This Sadhu appears to be like a human but is not. And today, God is manifest, the Sadhu is manifest and dharma is manifest. And those who do not understand this at this time will bitterly regret afterwards.

(Swāmini Vāt: 4/49)

9-10. Māte prakata joiye Bhagawanta re, evu sarve granthanu siddhanta re;
Jema prakata ravi hoya jyāre re, jāya tama brahmāndanu tyāre re.
Jema prakata jalane pāmi re, jāya pyāsini pyāsa te vāmi re;
Jema prakata annane jame re, antar jatharā jhāla virame re.
Tema prakata male Bhagawān re, tyāre jananu kalyāna nidāna re;
Māte prakata charitra sāmbhalavu re, hoya prakata tyā āvi malavu re.

(Bhaktachintāmani: 164/11-13)

(Therefore, the quintessence of all the Shāstras is that the manifest form of God is necessary. Because, when the sun shines, darkness vanishes (11). Thirst is quenched only by drinking water. Devouring hunger is satiated only by taking food (12). Similarly, when God is manifest, liberation is assured. Therefore, listen to the incidents of his life and work; and seek the shelter of his manifest form (13).)

(Bhaktachintāmani: 164/11-13)

11. Je sattārup rahi nahi shake tene to kām, krodh, lobh, moh, mad, matsarādik je shatru te pidyā vinā rahe ja nahi. Māte je ātmasattārup thaine bhakti nahi kartā hoy tenu rup to ā Satsangmā ughādu thayā vinā rahe ja nahi.

(Gadhadā III-21: Sonānā Dorānu, Dharmamā Bhakti Sarkhi Gauravtānu)

The inner enemies of lust, anger, avarice, infatuation, matsar, arrogance, etc., will certainly distress one who is unable to behave as the ātmā. Therefore, if one offers bhakti without attaining ātmā-realization, one’s true nature is sure to be exposed in this Satsang fellowship.

(Gadhadā III-21: A Golden Thread; Dharma Possesses the Same Eminence as Bhakti)

12. Dehe karine kriyā karto hoy ne potānu rup judu samjine bhajan karto hoy to bahu samās thāy, pan kriyārup thaine temā bhali jāy to thik nahi.

(Swāmini Vāt: 1/13)

One who does things with his body and offers devotion to God with the understanding that his true form is different from the body (i.e. ātmā) progresses a lot. But if he becomes one with his actions, that is not proper.

(Swāmini Vāt: 1/13)

13. Ā badhi vātu sāmbhaline ātlu ja samajvānu chhe je, ‘Hu to ātmā chhu, Akshar chhu, sukhānand chhu ne deh, indriyo, antahkaran, kutumb e sarve mārā nahi ne hu eno nahi. Hu to Bhagwānno chhu ne Bhagwān mārā chhe.’ Ātlu ja anek prakārni vātu sāmbhaline samajvānu chhe.

(Swāmini Vāt: 5/177)

After listening to all these talks, only this needs to be understood, ‘I am ātmā, I am Akshar, I am ever blissful and the body, senses, inner faculties and family are not mine and I am not theirs. I am God’s and God is mine.’

(Swāmini Vāt: 5/177)

14. Kona kul ne kona kutumbi, kona māta ne tāt;
Kona bhāi ne kona bhagini, Brahma hamāri jāt...

(Kirtan Kadi: Nishkulānand Swāmi)

(Who are one’s family and relatives? Who are one’s mother and father? Who are one’s brother and sister? Our true self is Brahma—the eternal ātma, free from all relationships tied to this temporary body. (Swāmi emphasizes the eternal nature of the ātmā, beyond worldly connections.))

(Kirtan Kadi: Nishkulānand Swāmi)

15. So takā tame ātmā chho. Anādi kālthi tame ātmā chho, ane anant kāl sudhi tame ātmā rahevānā chho. Ātmāni sthiti badlāvāni nathi.

(Mahant Swami Maharaj)

You are 100% the ātmā. You have been the ātmā since time immemorial and will remain the ātmā for eternity. The state of the ātmā does not change.

(Mahant Swami Maharaj)

16. (Jem Bhagwānni mānsi pujā kare tem ja je uttam haribhakta hoy teni pan Bhagwānni prasādie karine Bhagwān bheli mānsi pujā kare; ane jem Bhagwānne arthe thāl kare tem ja uttam je Bhagwānnā bhakta tene arthe pan thāl karine tene jamāde; ane jem Bhagwānne arthe pāch rupiyānu kharach kare tem ja te motā Santne arthe pan kharach kare. Evi rite) Bhagwān ne uttam lakshanvālā je Sant teni ati preme karine sarkhi sevā je kare to te kanishth bhakta hoy ne te be janme tathā chār janme tathā das janme ke so janme karine uttam bhakta jevo thanāro hoy, te āne ā janme karine uttam bhakta thāy chhe. Evu Bhagwān ne te Bhagwānnā bhakta teni sarkhi sevā karyānu fal chhe.

(Vadtāl 5: Bhagwānmā Māyā Na Samajvānu, Sarkhi Sevānu)

(Just as one performs the mānsi pujā of God, if one also performs the mānsi pujā of the ideal Bhakta along with God, by offering him the prasād of God; and just as one prepares a thāl for God, similarly, if one also prepares a thāl for God’s ideal Bhakta and serves it to him; and just as one donates five rupees to God, similarly, if one also donates money to the great Sant – then) by performing with extreme affection such similar service of God and the Sant who possesses the highest qualities, even if he is a devotee of the lowest type and was destined to become a devotee of the highest type after two lives, or after four lives, or after ten lives, or after 100 lives, he will become a devotee of the highest caliber in this very life. Such are the fruits of the similar service of God and God’s Bhakta.

(Vadtāl 5: One Should Not Perceive Māyā in God; Performing Similar Service)

17. Je vijalinā agni jevā tathā samudranā agni jevā Motāpurush chhe, temni sevā jo potpotānā dharmamā rahine man-karma-vachane kare to te jivnā hrudaymā māhātmya sahit bhakti āve chhe. Te vijalinā agni jevā to sādhan-dashāvālā Bhagwānnā Ekāntik Sādhu chhe ane vadvānal agni jevā to siddha-dashāvālā Bhagwānnā Param Ekāntik Sādhu chhe em jānvu.

(Vadtāl 3: Chār Prakārnā Motāpurushnu)

If a person serves one who is like lightning or the vadvānal fire - by thought, word and deed, while staying within the tenets of one’s dharma - then bhakti coupled with the knowledge of God’s greatness develops in that person. Also, one should realize that the person who is like lightning is known as God’s ekāntik sādhu - who is in the process of God-realization. The person who is like the vadvānal fire is known as God’s Param-Ekāntik Sant - who is perfectly God-realized.

(Vadtāl 3: Four Types of Eminent Spiritual People)

18. Sant hu ne hu te vali Sant re, em Shrimukhe kahe Bhagavant re.
Sant mānajo māri murati re, emā fera nathi eka rati re...

(Nishkulānand Kāvya: Purushottam Prakāsh – 41/9)

(I am the Sant and the Sant is me. This is what Mahārāj has declared himself. Believe the Sant to be my murti. There is no difference at all...)

(Nishkulānand Kāvya: Purushottam Prakāsh – 41/9)

19-20. Santa krupāe sukh upaje, Santa krupāthi sare kāma;
Santa krupāthi pāmie, Puran Purushottama dhāma.
Santa krupāthi sadamati jāge, Santa krupāthi sadguna;
Santa krupā vinā sadhutā, kahone pāmyā kuna. 3

(Bhaktachintāmani: 2/2-3)

(Through the krupā (grace) of a Sant, bliss arises, and all endeavors are accomplished. Through the krupā of a Sant, one attains the divine abode of Purushottam (2). The krupā of a Sant awakens righteous wisdom and nurtures noble virtues. Without the krupā of a Sant, true saintliness cannot be attained—this is certain (3).)

(Bhaktachintāmani: 2/2-3)

21. Jevo sāndh hoy tevu vāchharu āve ane jevo ghodo hoy evu vachheru āve, tem ja jevā guru male evu shishyamā daivat āve.

(Swāmini Vāt: 2/10)

The breed of a calf that is born is determined by the bull itself, and the breed of a foal that is born is determined by the horse. Similarly, the spiritual luster of the shishya is determined by his guru.

(Swāmini Vāt: 2/10)

22. Brahma-guna-samāvāptyai Parabrahmā’nubhutaye ।
Brahma-guroh prasangānām kartavyam mananam sadā ॥

Aksharbrahma gurunā guno ātmasāt karvā māte tathā Parabrahmni anubhuti māte Aksharbrahma gurunā prasangonu sadāy manan karvu.

(Satsang Dikshā: 136)

To imbibe the virtues of the Aksharbrahma guru and to experience Parabrahma, one should always reflect on the incidents of the Aksharbrahma guru.

(Satsang Dikshā: 136)

23. Yasya deve parābhaktir-yathā deve tathā gurau ।
Tasyaite kathitā hyarthāhā prakāshante mahātmanah ॥

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

(Shvetāshvatara Upanishad: 6/23)

If the jiva has the same conviction in the manifest guru as it does in the previous divine God, the jiva will attain all the spiritual rewards described.

(Shvetāshvatara Upanishad: 6/23)

24. Tad vignānārtham sa guru mevābhigacheta Samit-pānihi shrotriyam brahma nishtham ॥

Brahmavidyāno sākshātkār pāmvā mumukshue guru pāse javu ja pade. Te guru shrotriya kahetā sarva shāstronā rahasyono sākshātkār dharāvtā hoy, Brahma kahetā sākshāt Aksharbrahma hoy ane nishtham kahetā Parabrahmmā nitya sthiti, nishthā dharāvtā hoy.

(Mundak Upanishad: 1/2/12)

To attain the realization of Brahmavidya, a mumukshu (seeker) must approach a guru who is: Shrotriya (one who has realized and lives the essence of all shāstras), Brahma (directly established as Aksharbrahma), and Nishtham (eternally steadfast in their conviction and devotion to Parabrahma).

(Mundak Upanishad: 1/2/12)

25. Jivnu hit kare te sāchā guru chhe. Evā gurunā āshraye shishya kyārey dukh pāmtā nathi. Ā lok-parloknu hit batāve te sāchā guru chhe.

(Purushottam Bolyā Prite: 19/5)

A true guru is one who does whatever benefits the jivas. In the refuge of such a guru, devotees never experience misery. A true guru is one who demonstrates the good in this world and in the next.

(Purushottam Bolyā Prite: 19/5)