1. Jene Parameshwarnā vachanni khatak rahe ane nānu-motu vachan lopi shake nahi evi ritno jeno swabhāv hoy, tene game tevo āpatkāl āve toy pan e dharma thaki pade j nahi; māte jene vachanmā dradhtā chhe teno j dharma dradh rahe ane teno j satsang pan dradh rahe.

(Gadhadā I-54: Bhāgwat Dharmanā Poshannu, Mokshanā Dvārnu)

A person whose nature is such that he is diligent in obeying the injunctions of God, and who would never disobey any injunction, however minor or major, will never regress from observing dharma, irrespective of the circumstances. Therefore, only his dharma remains firm who is resolute in obeying God’s injunctions, and only his satsang remains firm.

(Gadhadā I-54: Upholding Bhāgwat Dharma; The Gateway to Liberation)

2. Ane vali amāro dradh vishvās rākhsho ne kahie tem karsho to tamne mahākasht koik āvi padshe tethi athvā sāt dakāli jevu padshe te thaki rakshā karshu ane koi ugaryāno āro na hoy evu kasht āvi padshe toy pan rakshā karshu; jo amārā Satsangnā dharma bahu rite karine pālsho to ne satsang rākhsho to. Ane nahi rākho to mahādukh pāmsho. Temā amāre lenā-denā nathi.

(Jetalpur 5)

If you keep firm faith in Me and do as I say, then even if you were to suffer extreme hardships, or even if you were to face the calamities of seven consecutive famines, I will protect you from them. Even if you were made to suffer miseries from which there seems to be no way out, I will still protect you - but only if you meticulously observe the dharma of my Satsang, and only if you continue practicing satsang. However, if you do not, you will suffer terrible miseries, and I will have nothing to do with you.

(Jetalpur 5)

3. Vidyā-dhanādikam prāptum deshāntaram gate’pi cha ।
Satsangam ādarāt tatra kuryān-niyama-pālanam ॥

Vidyā, dhan ādini prāpti māte deshāntarmā jāy tyāre tyā pan ādarthi satsang karvo ane niyamonu pālan karvu.

(Satsang Dikshā: 205)

A person who migrates elsewhere for educational, economic or other gains should continue to reverently practice satsang and observe niyams.

(Satsang Dikshā: 205)

4. Dharma dharma sahu koi kahe, pan dharmamā bahu marma chhe ।
Pragat prabhunā vachan pāle, ethi moto koi dharma chhe ॥

(Nishkulānand Kāvya: Sārsiddhi – 28/9)

(Everyone speaks of dharma, but there is much depth in dharma. Following the words of the manifest Bhagwān, there is no greater dharma than this.)

(Nishkulānand Kāvya: Sārsiddhi – 28/9)

5. Dhan kartā dharam vadhe. Dhan bhale jāy pan dharam na jāy Shriji Mahārāj ne amārā guru Shāstri Mahārājno ā siddhānt hato. Te pramāne karvu.

(Yogi Gitā)

Dharma is greater than any amount of money. It doesn’t matter if money is lost, but dharma should not be sacrificed. This was the principle of Shriji Maharaj and our guru Shastriji Maharaj. We should live in this way.

(Yogi Gitā)

6. Bhakta Bhagwānni āgnāe karine jyā jyā jāy chhe tyā tyā Bhagwānni murti pan e bhakta bheli ja jāy chhe.

(Kāryāni 11: Premnā Lakshannu)

Wherever such a devotee goes by God’s command, the form of God also goes with him.

(Kāryāni 11: The Characteristic of Affection)

7-8. So vātani ek vāta chhe, nava karavo āgnālopa ॥
Rāji karavānu rahyu paru, pan karāviye nahi harine kop ॥ 5
Alpa sukh sāru āganyā, lope chhe Shri Haritani ॥
Parama sukh kema pāmashe, bhāi dhārajo tenā dhani ॥ 7

(Nishkulānand Kāvya: Vachan Vidhi – 4/5,7)

(Here’s the essence of everything: never disobey commands. Strive to please God, but above all, avoid incurring His displeasure (5). For a little temporary happiness, disobeying Shri Hari's command—How can one attain ultimate bliss, my brother? Think about it (7).)

(Nishkulānand Kāvya: Vachan Vidhi – 4/5,7)

9-10. Jema morapatni bindu āvatā, ratye liye chhe rase bhareladā ॥
Teno mayur thāy tadavata, thāya padatā bindunā dheladā ॥ 8
Tem āvtā vachana vā’lātanā, grahi liye nar garaju thai ॥
Te purana pāme prāpati, fari feravani rahe nai ॥ 9

(Nishkulānand Kāvya: Sārsiddhi – 29/8-9 (A Verse Pramukh Swami Maharaj Often Sung))

(Just as a peahen receives raindrops eagerly and with great joy, those drops results in the creation of a peacock (8). Similarly, when noble words are received with enthusiasm and embraced by a person, they achieve fulfillment, and no obstacles remain in their path of liberation (9).)

(Nishkulānand Kāvya: Sārsiddhi – 29/8-9 (A Verse Pramukh Swami Maharaj Often Sung))

11. Bhagwān ne Bhagwānnā bhaktane arthe pravrutti-mārgmā jodāvu enu nām j bhakti chhe.

(Vadtāl 17: Gnāni Jitendriya Chhe)

Adopting the path of pravrutti in order to serve God and His devotees is the very definition of bhakti.

(Vadtāl 17: An Enlightened Person Has Conquered His Indriyas)

12. Bhaktine vishe daivat ghanu chhe ane gnān-vairāgyamā daivat to chhe pan bhakti jetlu nathi ane bhakti to ati durlabh chhe.

(Gadhadā II-10: Nishchayrupi Garbhnā Jatannu)

Bhakti has a lot of power; and while gnān and vairāgya also have such power, it is not as much as that of bhakti. However, true bhakti is extremely rare.

(Gadhadā II-10: Safeguarding the Fetus in the Form of Faith in God)

13. Navdhā bhaktimāthi je bhakti karte thake potānu man Bhagwānmā chote ane Bhagwān vinā bijo ghāt kare nahi tyāre te haribhaktane em jānvu je, ‘Māru to e j ang chhe.’ Pachhi te jātni bhakti ene pradhān rākhvi, e siddhāntvārtā chhe.

(Gadhadā III-15: Pāto Gothyānu)

After recognizing which of the nine types of bhakti causes his mind to be fixed on God and prevents him from indulging in any thoughts other than those of God, that devotee should realize, ‘This is my particular inclination.’ Thereafter, he should keep that type of bhakti predominant. This method is a universal principle.

(Gadhadā III-15: Applying Bandages to Wounds)

14. Hari bhajatā sahu motapa pāme, janma marana dukha jāye re; Pārasa parasi loha kanchana thai, monghe mule vechāye re... Hari 1

(Kirtan Kadi: Muktānand Swāmi)

(By worshiping God, one attains an elevated status. He is freed from the cycle of births and deaths. By the touch of the pārasmani, metal turns into gold and can be sold at a high price. (Swami is metaphorically saying that by worshiping God, one is transformed into gold - meaning their value increases because they attain a higher status. Example of Nāradji given in next line.))

(Kirtan Kadi: Muktānand Swāmi)

15. Arva kharva aru dhan mile, uday asta me rāj;
Tulsi Hariki bhakti bin sabe narakko sāj.

(Sākhi – Tulsidasji)

(One may acquire millions and billions in wealth and vast kingdoms, but as Tulsidasji says, without bhakti (devotion) toward Bhagwān, all such achievements are merely pathways to hell and ultimate destruction.)

(Sākhi – Tulsidasji)

16. Satsangmā kusangno jog thāy ne brahmarup hoy to dehrup kari nākhe ne Satsangmā sārāno jog thāy to dehrup hoy tene brahmarup kare.

(Swāmini Vāt: 5/311)

If one associates with bad company in Satsang, then even if one is brahmarup, one becomes body-conscious. But if good company in Satsang is attained, then one who is body-conscious becomes brahmarup.

(Swāmini Vāt: 5/311)

17. Mumukshu jivne gnān pan thāy ne het pan thāy kharu, pan Satsangmā kusang chhe te enu bhundu kari nākhe chhe, māte te olakhvo.

(Swāmini Vāt: 5/345)

An aspirant may develop both spiritual knowledge and affection for the Satpurush. But bad company in satsang spoils it. Therefore, recognize it and stay away from it.

(Swāmini Vāt: 5/345)

18-20. Kusangi sange sujano pidāya, te sangno dosh sadā ganāya;
Lohi pine mānkad nāshi jāya, te sangthi mār palang khāya. 18
Sāro chhatā svalpa kusang thāya, te rup tenu badalāi jāya;
Jo dudhamā svalpa pade j chhāsha, mithāsh jaine pragate khatāsha. 19
Kupātrane sanga supātra jāya, kupātramā to ganatā ganāya;
Jo andhamā dekhak ek hoya, te andhatoli j ganāya toya. 20

(Shri Harililāmrut: 3/15/18-20)

(Just as a carpenter ant bites, drinks blood, and escapes, leaving the victim slamming their bed in frustration, bad company always brings suffering to virtuous people. Such is the inevitable harm caused by associating with the wicked (18). Even a small amount of bad influence can alter the nature of something good. For instance, if even a small amount of buttermilk mixes into milk, its natural sweetness disappears, and sourness takes over (19). Similarly, if a virtuous person associates with the unworthy, they too are perceived as unworthy. Even if there is one sighted individual among the blind, they are still regarded as part of the blind group (20).)

(Shri Harililāmrut: 3/15/18-20)

21. (Jyāre manomay chakrani dhārā je indriyo te buthiyo thai jāy tyāre game tevo shreshth vishay hoy temā pan indriyoni vrutti chonte nahi ane thothāni pethe indriyoni vruttio pāchhi hathe; evu vartāy tyāre jānie je, manomay chakrani dhārā kunthit thai gai. Evu) Santnā samāgamrupi Naimishāranya Kshetra jyā dekhāy tyā kalyānne ichchhavu ane tyā ati dradh man karine rahevu.

(Sārangpur 7: Naimishāranya Kshetranu)

(When the jagged edges of the manomay chakra; i.e., the indriyas, are worn away, then no matter how alluring the vishays may be, the indriyas’ vruttis would not be drawn towards them. Instead, they would rebound like the blunt arrow-shaft. When one is able to behave in this manner, the jagged edges of the manomay chakra can be said to have been worn away. So,) one should seek liberation wherever one sees such a Naimishāranya Kshetra in the form of the association of the Sant, and one should remain there with an absolutely resolute mind.

(Sārangpur 7: Naimishāranya Kshetranu)

22. Jem sonāno doro karyo hoy te chhaye rutumā sarkho rahe pan unālāne tāpe karine dhilo thāy nahi, tem jeno dradh satsang hoy tene game tevā dukh āvi pade tathā game tetlu Satsangmā apmān thāy pan tenu koi rite Satsangmāthi man pāchhu hathe nahi.

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

A thread of gold remains the same in all six seasons;1 it does not become limp even during the heat of summer. Similarly, when one’s satsang is firm, regardless of the amount of misery that may befall one and however many times one is insulted in Satsang, one’s mind never turns away from Satsang.

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

23. Samāgam karvāni riti kahi je, “Pratham to ekāntik sāthe jiv jodvo, pachhi e Sādhu to Bhagwānmā rahetā hoy te Bhagwānnā gun sādhumā āve etle te sādhunā gun te samāgam karnārāmā āve, pan jiv sāri pethe jode nahi to tenā gun āve nahi; ane e vāt āj karo ke game to hajār janme karo pan ante em karyā vinā chhutko nathi.”

(Swāmini Vāt: 2/41)

Swami described the method of engaging in close association, “First, attach the jiva to the enlightened Sadhu. Then, since he is engrossed in God and the virtues of God are (present) in him, the virtues of the Sadhu are imbibed by one who keeps his company. But if the jiva is not sincerely attached (to him) then the virtues are not gained. So, whether this talk is practiced today or after a thousand births, in the end, without doing this there is no alternative.”

(Swāmini Vāt: 2/41)

24. Sukhmā to sau satsang kare, pan vipatti āve tyāre kasotimā pār utre tenā par ame rāji thaie chhie.

(Purushottam Bolyā Prite: 1/5)

In happy times, all practices satsang. But, I am pleased by those whose overcome the difficulties that they encounter.

(Purushottam Bolyā Prite: 1/5)

25. Ek divas pan jene satsang karyo te chorāshimā jato nathi. Haribhakta nām padyu tene Jampurinu dukh rahetu nathi. Bhagwān ane Bhagwānnā Santno jene vishvās hoy, tene Bhagwān kashta padvā detā nathi. Jevi samjan tevo moksh thāy chhe.

(Purushottam Bolyā Prite: 1/23)

One who practices satsang for even one day does not enter the cycle of births and deaths. One who is called a devotee no longer faces the miseries of Yampuri. God does not let difficulties trouble those who have faith in God and his God-realized Sadhu. One attains moksha according to one’s understanding.

(Purushottam Bolyā Prite: 1/23)