1. Ane Satsangmā jene vadhāro thayāno hoy tene shubh vāsanā vruddhi pāme chhe tyāre tene divase divase satsangimātrano haiyāmā gun j āve ane sarva haribhaktane motā samje ne potāne nyun samje ne āthe pahor tenā haiyāmā satsangno ānand vartyā kare, evā lakshan jyāre hoy tyāre jānie je, ‘shubh vāsanā vruddhi pāmi chhe.’ Ane te jem jem vadhu vadhu satsang kare tem tem vadhu vadhu samās thato jāy ane atishay motyapane pāmi jāy chhe.

(Gadhadā I-28: Ardhabalyā Kāshthnu, Vadhavā-ghatvānu)

When a person is likely to progress in Satsang, pure desires steadily flourish within him. Day by day, he sees only virtues in all of the satsangis. He views all devotees as superior to himself and considers himself to be insignificant. Moreover, he experiences the bliss of satsang in his heart 24 hours a day. Such characteristics indicate that pure desires have flourished. In fact, the more such a person practices satsang, the more he benefits; and eventually, he attains profound greatness.

(Gadhadā I-28: A Smouldering Log; Progressing and Regressing)

2. Jo Motāpurushnā gunnu grahan kare ane em jāne je, ‘Motāpurush je je swabhāv rākhe chhe te to jivnā kalyānne arthe chhe ane Motāpurush to nirdosh chhe, ane mane dosh janāno te to māri kumatie karine janāno chhe;’ em vichārine Satpurushno gun grahan kare ane potānā aprādhne kshamā karāve, to te purushni malintā mati jāy chhe.

(Sārangpur 18: Khārbhuminu)

If one imbibes the virtues of the great Purush and thinks: ‘Any swabhāv the great Purush exhibits is only for the sake of the jiva’s liberation. He is, in fact, flawless; but my perceiving flaws in him is, in fact, due to my own personal foolishness’ - and thinking thus, if he imbibes the virtues of the Satpurush and asks for forgiveness for his mistakes, then the deficiencies of that person will diminish.

(Sārangpur 18: Saline Land)

3. Ā satsangmā je viveki chhe te to divase divase potāne vishe avgunne dekhe chhe ane Bhagwān ane Bhagwānnā bhaktane vishe gunne dekhe chhe; ane Bhagwān ne Sādhu potānā hitne arthe kathan vachan kahe chhe tene potānā hitkāri māne chhe ane dukh nathi lagādto, te to divase divase Satsangne vishe motyapne pāme chhe. Ane je aviveki chhe te to jem jem satsang kare chhe ane Satsangni vāt sāmbhale chhe tem tem potāne vishe gun parthe chhe; ane Bhagwān ne Sant eno dosh dekhādine eni āgal vāt kare chhe, te vātne māne karine avali le chhe ane vātnā karnārāno avgun le chhe, te to divase divase ghatto jāy chhe ane Satsangmā pratishthāhin thai jāy chhe.

(Gadhadā I-6: Viveknu – Aviveknu)

In this Satsang fellowship, a person who is wise increasingly finds flaws within himself and perceives virtues in God and His devotees. Moreover, when God and His Sant utter harsh words of advice for his own benefit, he accepts them as beneficial and is not hurt by them. Such a person steadily attains greatness in Satsang. Conversely, as a person who lacks wisdom practices satsang and listens to discourses in Satsang, he continually perceives virtues within himself. Moreover, when God and His Sant highlight his flaws and advise him, he misinterprets such advice due to his arrogance. On the contrary, he perceives flaws in God and His Sant. Such a person steadily declines and loses his reputation in Satsang.

(Gadhadā I-6: One with Wisdom and One without Wisdom)

4. Bhagwānno bhakta hoy tene to sarve satsangino gun j levo ne potāno to avgun j levo. Evi rite samajto hoy ne thodi buddhi hoy to pan teno satsang divase divase vruddhi pāmto jāy; ane te vinā to jhājhi buddhi hoy to pan divas-divas pratye Satsangmāthi pāchho hathto jāy ane ante jātā nishchay vimukh thāy.

(Gadhadā II-26: Bhaktimā Antarāy Kartā Ātmagnānādikne Pāchhā Pādvānu)

A devotee of God should see only virtues in all satsangis and should find only flaws in himself. If a person has such an understanding, then even if he is not very intelligent, his satsang still becomes stronger day by day. Without it, though, even if he is very intelligent, he will fall back from the Satsang fellowship and in the end will certainly become a non-believer.

(Gadhadā II-26: Suppressing Ātmā-realization and Other Virtues if They Obstruct Bhakti)

5. Satsanginā gun grahan kariye to hrudaymā prakāsh thāy (light light rahyā kare) pan jo avgun laie to switch off andhāru andhāru.

(Mahant Swami Maharaj, 12/24/2018, Brahmavidyāno Pāth 9)

By embracing the virtues of a satsangi, the heart remains bright and full of light. But if we focus on their flaws, it’s like turning off the switch—darkness takes over.

(Mahant Swami Maharaj, 12/24/2018, Brahmavidyāno Pāth 9)

6. Panch mahāpāp thaki pan Bhagwān ne Bhagwānnā bhaktano avgun levo e motu pāp chhe.

(Gadhadā II-46: Marandorinu, Ekāntik Dharmamāthi Padyānu)

To perceive flaws in God and His Bhakta is a graver sin than committing the five grave sins.

(Gadhadā II-46: The ‘Death-line’; Falling from Ekāntik Dharma)

7. Jo Santni motāi jāni hoy to te Sant game tevo tiraskār kare to pan dhokho thāy nahi ane jetlo le etlo potāno avgun le pan Santno avgun to koi rite le j nahi.

(Loyā 17: Stuti-Nindānu)

If a person has realized the greatness of the Sant, then regardless of how much the Sant scorns him, he would never become upset with the Sant. In fact, if he does find a fault in anyone, he would find it in himself, but in no way would he perceive a flaw in the Sant.

(Loyā 17: Reverence and Condemnation)

8. Ā sādhune vishe jene jetlo gun tetli sadvāsanā, ne avgun tetli asadvāsanā chhe, em samajvu.

(Swāmini Vāt: 5/289)

The extent to which one sees virtues in this Sadhu is the extent of one’s good nature, and the extent of faults seen is the extent of one’s bad nature. Understand in this way.

(Swāmini Vāt: 5/289)

9. Devno avgun āve chhe? Das vār khāde (shauch) javu pade toy na āve. Deh jevā sādhune jānvā. Avgun koino jovāno – zer pivāno rasto na levo.

(Yogi Gitā)

Do you ever see the faults of your own body? Even if you have to empty your bowels ten times, you see no fault. Similarly, perceive the Satpurush as one’s body. Never see anothers’ faults – do not take this poisonous path.

(Yogi Gitā)

10. Parane kahevā pravina chhupuro, potānu to tu na pekhe re;
Sāmāne shikha devāmā chhu shuro, nija doshane nava dekhe re.

(Nishkulānand Kāvya: Chosath Padi – 49/2)

(You are an expert in giving advice to others, but you never look at yourself. You are forthright giving advice to others, but you fail to see your own flaws.)

(Nishkulānand Kāvya: Chosath Padi – 49/2)

11. Manushyapane karine Bhagwān varte to j jivne sānukul pade, nahi to na pade. Te sāru e Bhagwān manushyapane varte chhe tyāre je āvi rite nathi samajto tene manushyabhāv dekhine avalu pade chhe. Ane jo e Bhagwān divyabhāve j varte to man-vānine agochar hoy te jivnā jānyāmā āve nahi.

(Panchālā 4: Manushyabhāvmā Divyabhāvnu)

Only when God behaves like a human does a person find it suitable; otherwise he would not. Yet, when God behaves as a human, one who does not have such understanding would find it difficult to accept His human-like nature. Moreover, if He were to behave with only divinity, one would be unable to comprehend that which is beyond the reach of the mind and speech.

(Panchālā 4: Perceiving Divinity in the Human Traits of God)

12. Jem manushyane vishe hārvu, jitvu, bhay, shok, kām, krodh, lobh, moh, mad, matsar, āshā, trushnā, irshyā ityādik māyik swabhāv hoy, tevā j swabhāv Bhagwān pan potāmā dekhāde chhe; te sarve jivnā kalyānne arthe chhe. Pachhi je bhakta hoy te to e charitrane gāine param padne pāme chhe ane je vimukh hoy te dosh parthe chhe.

(Gadhadā I-72: Māhātmye Sahit Nishchaynu)

Just as humans possess māyik swabhāvs such as lust, anger, avarice, infatuation, matsar, jealousy, defeat, victory, fear, grief, arrogance, desires, cravings, etc., God also exhibits the same swabhāvs Himself, but they are all for the liberation of the jivas. So, a true devotee extols the divine actions of God and attains the highest state of enlightenment, whereas a non-believer perceives faults in them.

(Gadhadā I-72: Faith Coupled with the Knowledge of God’s Glory)

13. Potāmā game tevā bhundā swabhāv hoy ne jo Bhagwānne atishay nirdosh samje to pote pan atishay nirdosh thai jāy chhe.

(Gadhadā I-24: Gnānni Sthitinu, Māhātmyarupi Khatāinu)

If a person realizes God to be absolutely flawless, then regardless of his own swabhāvs, he himself becomes absolutely flawless as well.

(Gadhadā I-24: The Elevated Spiritual State of Gnān; ‘Sourness’ in the Form of the Understanding of God’s Greatness)

14. Rudā gun āvyānu kāran e chhe je, Motā Purushne vishe je nirdoshbuddhi rākhe chhe te pote sarva dosh thaki rahit thāy chhe ane je Motā Purushne vishe dosh parathe chhe te doshnā parathnārāni buddhi bhrasht thai jāy chhe ane kāmādik je shatru te sarve tenā haiyāmā āvine nivās kare chhe.

(Gadhadā I-73: Kām Jityānu, Nirvāsanik Thayānu)

The means of acquiring such virtuous qualities is as follows: Whoever believes the great Purush to be absolutely free of flaws becomes totally flawless himself. If, however, a person perceives flaws in the great Purush, that person’s intellect becomes polluted, and enemies - i.e., lust, anger, etc. - all come to dwell within his heart.

(Gadhadā I-73: Conquering Lust; Becoming Free of Worldly Desires)

15. Divyabhāv ne manushyabhāv ek thai jāy tyāre Bhagwān bhajvānu sukh āve.

(Swāmini Vāt: 5/100)

When the divine and human characteristics of God and his Sadhu are considered as equally divine, then true bliss in worshipping God is attained.

(Swāmini Vāt: 5/100)

16. Jene dāsbhāve karine bhaktinu ang chhe tene pan potānā je ishtadev chhe tenu j darshan game ane teni j vārtā sāmbhalvi game ne potānā ishtadevno j swabhāv game ane teni j pāse rahevu game.

(Gadhadā II-62: Ātmanishthā, Pativratāpanu ne Dāspanānu)

A person who has an inclination of offering bhakti with servitude would like the darshan only of his Ishtadev; he would like to hear talks only about Him; he would like His Ishtadev’s nature; and he would also prefer to stay only with Him.

(Gadhadā II-62: Ātmā-Realization, Fidelity and Servitude)

17. Bhagwānno mahimā to yathārth samje, ne potānā dehthi vyatirikta je potāno ātmā tene brahmarup samje, ane dharmamā dradh rahyo hoy, ane Bhagwānni achal bhakti karto hoy, ane āvi ritno pote hoy to pan satsangmā koik kāi na samajto hoy ne Bhagwānno nishchay to hoy tene moto jāne ne teni āgal potāne ati tuchchha jāne, ane vārtā karyāmā potānā mukhe karine potāni samjanno kef koini āgal lagār pan janāve nahi, evo je hoy te amne bahu game.

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

(Shriji Mahārāj describing the type of person he likes.) Such a person thoroughly understands the greatness of God. He understands his ātmā - which is vyatirek from the body - to be brahmarup. He firmly observes dharma and also staunchly engages in the bhakti of God. Despite having such virtues, if there is some devotee in the Satsang fellowship who does not understand anything yet has faith in God, then the former would consider the latter to be great and himself to be insignificant in comparison to that devotee. When speaking, such a person never reveals even the slightest pride of his wisdom. I am extremely pleased with a person who behaves in this manner.

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

18. Satsangmā barobariyāpanu samajvu nahi ne barobariyā thāvu nahi ne barobariyā samajvā e ja khot chhe.

(Swāmini Vāt: 2/54)

In Satsang, do not develop an understanding that all (satsangis) are equal and do not try to be equal. Since to understand others as equal is a great drawback.

(Swāmini Vāt: 2/54)

19. Saral vartave chhe sāru re manvā, saral vartave chhe sāru,
Māni etlu vachan māru re...
Man karma vachane mānne meli, kādha abhimān bā’ru,
Hāth jodi hāji hāji kartā, kedi na bagde te tāru re... 1

(Nishkulānand Kāvya: Bhaktinidhi – 5/1)

(O mind, listen carefully and embrace simplicity and flexibility in your nature. Align your thoughts, actions, and words in perfect harmony, and let go of any trace of ego or pride. Approach life with humility, folding your hands in sincerity. In doing so, your journey will remain steady, and your progress will always be secure.)

(Nishkulānand Kāvya: Bhaktinidhi – 5/1)

20. Tvad-dās-dās-dāsānām dāsānām dāsa-kinkarah ।
Evam vilasatām nityam dāsatva-vaibhavo mayi ॥

Tamārā dāsonā dāsonā dāsonā dāsonā dās hoy temno hu kinkar (dās) chhu. – Ā pramāne dāsatvano vaibhav mārāmā sadāy visalto rahe.

(Swāminārāyan Mahāpujā)

I am the servant of the servants of the servants of the servants of Your servants. – May the glory of such servitude always shine within me.

(Swāminārāyan Mahāpujā)

21. Ek bhakta bijā bhakta pratye jetlo suhrud thayo tetlo te amāro prān thayo.

(Purushottam Bolyā Prite: 7/19)

The extent to which one devotee has suhradpanu (kinship) towards another, is the extent to which they are my life force.

(Purushottam Bolyā Prite: 7/19)

22. Samp e Bhagwānnu daivat chhe… Samp nathi tyā kali kutumb sahit vase chhe… Samp, suhradbhāv ane dayā-marjādā hoy tyā Bhagwān vase chhe.

(Purushottam Bolyā Prite: 8/36)

Samp (unity) is the power of God… Where there is no samp, Kali and his family reside… God resides where there is samp, suhradbhāv (kinship/friendship), dayā (compassion) and marjādā (respect).

(Purushottam Bolyā Prite: 8/36)

23. Jyā samp chhe tyā sukh chhe vishesh, kusampmā to dukh chhe ashesh;
Jo sarva ichchho sukh samp sevo, sukh-pradātā nathi samp jevo.

(Shri Harililāmrut: 7/42/49)

(Where there is samp (unity), there is abundant happiness; where there is kusamp (disunity), there is endless sorrow. If you truly desire happiness, strive to nurture samp, for nothing grants happiness like the presence of samp.)

(Shri Harililāmrut: 7/42/49)

24. Sangathanbhāv rākhvo. Ekbijāno gundosh na jovā. Mandukh na rākhvu. Bāndhchhod kari levi. Man nokhu rākhsho to ame kāi kahi shaktā nathi. Amāre paisāni jarur nathi, sampni jarur chhe.

(Yogi Gitā)

Be united. Do not look at each other’s faults. Do not harbor mental miseries. Be compromising. If your minds are disunited, I am unable to say anything. I do not need money, only unity.

(Yogi Gitā)

25. Svayamne satsang thavā māte sampni khub jarur chhe. Temā ek vāt samajvāni chhe. Ke āpane samp māte shu kari shakie te mahatvanu chhe. Sāme pāse bilkul āshā na rākhie, hoy to thik chhe pan āpane j samp rākhvānu chhe.

(Mahant Swami Maharaj)

For one to progress in satsang, there is a great need for samp. There is one important thing to understand: it is important to focus on what we can do to maintain samp. Do not expect anything from others; if it happens, it's fine, but we must take responsibility for maintaining our samp.

(Mahant Swami Maharaj)