1. Bhagwānno je dradh āshro e ja ek sarva sādhanmā motu sādhan chhe, tene karine Bhagwān rāji thāy chhe. Ane te āshro ati dradh joie, jene vishe kāi pol rahe nahi.

(Gadhadā I-33: Mudhpanu, Priti ne Samjannu)

Accepting the firm refuge of God is the single, greatest endeavor amongst all spiritual endeavors for pleasing God. That refuge, though, must be extremely firm and without any flaws.

(Gadhadā I-33: Blind Faith, Love and Understanding)

2. Māyā tarvāno upāy e chhe je, jyāre sarva karma ane māyā teno nāsh karnārā ne māyāthi par je sākshātkār Shri Purushottam Bhagwān athvā te Bhagwānnā malel Sant temni jivne prāpti jyāre thāy chhe tyāre temnā āshraythi māyā ullanghāy chhe.

(Jetalpur 1)

The means to transcend māyā is as follows: When the jiva comes into contact with the manifest form of Shri Purushottam Bhagwān - who is beyond māyā and who is the destroyer of māyā and all karmas - or the Sant who has attained that God, then by accepting their refuge, the jiva can transcend māyā.

(Jetalpur 1)

3. Bhagwān ane Motā Sādhune āshre karine to vādal jevā dukh āvavānā hoy te pan tali jāy ne sādhan karine to kuti kutine mari jāy to pan na tale.

(Swāmini Vāt: 1/114)

By seeking refuge in God and his Sadhu, even intense miseries that are to befall on one are averted. However, even if one exhausts oneself through endeavors, they are still not averted.

(Swāmini Vāt: 1/114)

4. Bhagwānno āshro thayo chhe te jevi to koi vāt ja nathi, tene to sarve vāt thai rahi chhe. Kāi karvu bāki rahyu nathi.

(Swāmini Vāt: 1/139)

There is nothing better for an aspirant than to take firm refuge in God. For such a person, everything has been achieved and he has nothing more left to do.

(Swāmini Vāt: 1/139)

5. Dhanyo’smi purnakāmo’smi nishpāpo nirbhayah sukhi ।
Akshara-guru-yogena Swāminārāyanā’shrayāt ॥

Aksharbrahma gurunā yoge Swāminārāyan Bhagwānno āshro karavāthi hu dhanya chhu, purnakām chhu, nishpāp, nirbhay ane sukhi chhu.

(Satsang Dikshā: 19)

Having taken refuge in Swāminārāyan Bhagwān through the association of the Aksharbrahma guru, I am blessed, I am fulfilled, I am without sins, I am fearless and I am blissful.

(Satsang Dikshā: 19)

6. ‘Māru swarup to māyā thaki mukta ne par evu je brahma te chhe.’ Evi rite nirantar manan karato sato brahmano sanga kare to e brahmano gun e jivane vishe āve.

(Gadhadā II-31: Manan Dvārā Brahmano Sang Karyānu)

‘My self is Brahma, which is transcendental and free from māyā.’ If one associates with Brahma through continuous contemplation in this manner, the jiva acquires the virtues of that Brahma.

(Gadhadā II-31: Associating with Brahman through Contemplation)

7. Ātmanishthā to evi ritni joie je, ‘Hu chaitanya chhu ne deh jad chhe, ane hu shuddha chhu ne deh narakrup chhe, ane hu avināshi chhu ne deh nāshvant chhe, ane hu ānandrup chhu ne deh dukhrup chhe.’ Evi rite jyāre deh thaki potānā ātmāne sarva prakāre atishay vilakshan samje, tyāre dehne potānu rup mānine vishaymā priti kare ja nahi. Evi rite ātmagnāne karine vishayni nivrutti thāy chhe.

(Sārangpur 1: Man Jityānu)

Ātmā-realization should be of the following type: ‘I am chaitanya, while the body is jad; I am pure, whereas the body is the embodiment of narak; I am imperishable, while the body is perishable; I am the embodiment of bliss, whereas the body is the embodiment of misery.’ In this manner, when one realizes the ātmā to be totally distinct from the body in every way, one will never consider oneself to be the body, nor will one harbor affection for vishays. This is how the vishays are subdued through knowledge of the ātmā.

(Sārangpur 1: Conquering the Mind)

8. Āpano janma be vāt sādhvā sāru thayo chhe, temā ek Aksharrup thāvu, emā deh antrāyrup chhe; ne biju Bhagwānmā jodāvu, temā sang anek prakārnā antrāyrup chhe. E be khot tālvi.

(Swāmini Vāt: 4/99)

We are born to accomplish two things. One, to become aksharrup – in this, the body is a hindrance; and two, to join with God – in this, company (of worldly people) is a hindrance in many ways. These two faults must be removed.

(Swāmini Vāt: 4/99)

9. Nijā’tmānam brahmarupam deha-traya-vilakshanam ।
Vibhāvyopāsanam kāryam sadaiva Parabrahmanaha ॥
Tran dehthi vilakshan evā potānā ātmāne vishe brahmarupni vibhāvnā kari sadaiv Parabrahmni upāsanā karvi.

(Satsang Dikshā: 116)

Identify one’s ātmā, which is distinct from the three bodies, as brahmarup and always offer upāsanā to Parabrahma.

(Satsang Dikshā: 116)

10. Eka vāta kahu māno teha, āpane ātamā nahi deha; Māno chaitanyarupa tamāru, dukharupa deha teha nyāru.

(Bhaktachintāmani: 71/37)

(Let me tell you one thing: Believe that we are the soul and not the body. Believe the self to be chaitanya and separate from the body, as this body is the cause of suffering.)

(Bhaktachintāmani: 71/37)

11. Ame sānkhyādik shāstranā vichāre karine em nishchay karyo chhe je, māyānā kāryamāthi utpanna thayā je ākārmātra te sarve mithyā chhe. Kem je, e sarve ākār kāle karine nāsh pāme chhe.

(Gadhadā III-38: Sānkhyādinu, Sadāy Sukhiyānu)

Having pondered over the Sānkhya shāstras as well as other shāstras, I have formed the conviction that all forms that are the result of the entities evolved from māyā are false. Why? Because all those forms will be destroyed by kāl.

(Gadhadā III-38: The Sānkhya Shāstras and Others; Remaining Forever Happy)

12. Ek Bhagwānni murti vinā jetlā māyik ākār chhe te sarve atishay dukhdāyak chhe ne nāshvant chhe em jāne ane potāne deh, indriyo ne antahkaran te thaki nokho ātmārupe jāne. Pachhi ene evu koi padārth nathi je, moh pamādvāne arthe samarth thāy; kem je, e to sarve māyik ākārne tuchchha kari jāne chhe.

(Vadtāl 20: Janakni Samjannu)

Except God’s form, all worldly forms are full of terrible miseries, and that they are all perishable. Also, he realizes himself to be the ātmā, distinct from his body, his indriyas and his antahkaran. After this, there is no object that would be strong enough to seduce him. This is because he sees all worldly forms as worthless.

(Vadtāl 20: King Janak’s Understanding)

13. Sānkhya-vichār karvā shikhvo. Ne sānkhya vinā lobh, kām, swād, sneh ne mān e pānch dosh tathā adhyātma, adhibhut, ne adhidaiv e tran tāp e sarvenu dukh mate nahi. Ne sānkhya vinā ardho satsang kahevāy. Māte sukhiyā rahevāne arthe sānkhya-vichār shikhvo.

(Swāmini Vāt: 1/2)

Without learning the teachings of Sānkhya, faults such as greed, lust, taste, attachment and ego, and the three miseries – due to adhyātma, adhibhut and adhidaiv – cannot be removed. Without Sānkhya, satsang is said to be only half complete. Thus, to remain happy learn the principles of Sānkhya.

(Swāmini Vāt: 1/2)

14. … Sānkhyavichār karvā mānde to āvde ne dhire dhire siddha thāy. Temā sānkhya shu je, ā lok, bhog, sarve khotu chhe; ne ātmā chhe te satya chhe ne ākāsh sarkho nirlep chhe; ne deh, indriyu, antahkaran asangi chhe.

(Swāmini Vāt: 1/279)

...If one slowly practises Sānkhya, it can be attained. So what is Sānkhya? That this world and objects of pleasure are all false (perishable); and the ātmā is real and unaffected like the sky, and is not influenced by the body, senses and inner faculties.

(Swāmini Vāt: 1/279)

15. Pratyaham anusandheyā jagato nāsha-shilatā ।
Svātmano nityatā chintyā sach-chid-ānanda-rupatā ॥

Dar-roj jagatnā nāshvant-panānu anusandhān karvu ane potānā ātmāni nityatā tathā sachchidānand-panānu chintvan karvu.

(Satsang Dikshā: 151)

Daily, one should reflect on the impermanent nature of the world and on one’s ātmā as eternal and sachchidānand.

(Satsang Dikshā: 151)

16. Je Bhagwānnu tathā Bhagwānnā bhaktanu māhātmya na jānto hoy ne te satsangi chhe to pan tene ardho vimukh jānvo ane Bhagwānno ne Bhagwānnā bhaktano je mahimā samje tene ja puro satsangi jānvo.

(Kāriyāni 9: Pādākhārnu)

One who does not realize the glory of God and God’s devotees should be known as being half-fallen, even if he is a satsangi. Moreover, only one who understands the glory of God and the devotees of God should be known to be a perfect satsangi.

(Kāriyāni 9: Obstinacy like a Buffalo)

17. Te māhātmya te shu? To je, Bhagwānni bike karine Indra varshe chhe; Surya, Agni, Chandramā prakāsh kare chhe; Pruthvi sarvane dhāri rahi chhe; Samudra maryādā nathi loptā; Oshadhio rutune pāmine fale chhe; ane je Bhagwān jagatni utpatti, sthiti, pralayne kare chhe; ane jeni shakti kāl chhe, māyā chhe, Purush chhe, Akshar chhe. Evi rite je Bhagwānni motyapne samajto hoy tene jagatmā evu shu padārth chhe te bandhan kare?

(Loyā 17: Stuti-Nindānu)

Now, what is this greatness of God? Well, it is by the fear of God that Indra rains; that the sun, the moon and flames of fire emit light; that the earth supports one and all; that the oceans do not exceed their boundaries; and that the herbs bear fruit in their appropriate seasons. Moreover, it is God who is the creator, sustainer and destroyer of the world, and whose powers include kāl, māyā, Purush and Akshar. What object in the world, then, can attract someone who has understood the glory of God in this manner?

(Loyā 17: Reverence and Condemnation)

18. Bhagwān ne Sādhunā mahimāni vātu nirantar karvi ne sāmbhalvi. Ne Mahārāj to potānu Akshardhām ne pārshad ne potānu samagra aishwarya te laine āhi padhāryā chhe. Te evā ne evā ja chhe. Ne deh mukine jene pāmvā chhe, te āj deh chhatā malyā chhe, kāi bāki nathi.

(Swāmini Vāt: 1/1)

One should continuously engage in delivering and listening to talks on the glory of God and his Sadhu. Mahārāj has come here (to earth) with his Akshardhām, pārshads and all his powers. He is exactly the same (today). He whom we wish to attain after death, we have attained during this life; there is nothing more left to attain.

(Swāmini Vāt: 1/1)

19. So karod rupiyā hoy ne ek dokdo khovāi jāy to te ganatimā nahi. Tem Bhagwānno mahimā samjāy tene koi vātni ganati na rahe.

(Swāmini Vāt: 4/117)

If one has one billion rupees and one paisa is lost, it is of no consequence. Similarly, if the glory of God is truly understood, then nothing is of any consequence.

(Swāmini Vāt: 4/117)

20. Evam prāpter mahimnash-cha pratyaham pari-chintanam ।
Prabhoh prasannatāyāsh-cha kāryam sthirena chetasā ॥

Ā rite Paramātmāni divya prāptinu, mahimānu tathā temni prasannatānu chintan dar-roj sthir chitte karvu.

(Satsang Dikshā: 149)

In this way, with a composed mind, one should reflect daily on one’s divine attainment of Paramatma, his greatness and [attaining] his pleasure.

(Satsang Dikshā: 149)

21. E je ekras tej chhe tene ātmā kahie tathā Brahma kahie ne Akshardhām kahie; ane e prakāshne vishe je Bhagwānni murti chhe tene ātmānu tattva kahie tathā Parabrahma kahie tathā Purushottam kahie…Ane ‘Je tejne vishe murti chhe te ja ā pratyaksh Mahārāj chhe,’ em jānjo.

(Gadhadā II-13: Tejnu)

That uniform divine light is referred to as the ātmā, or Brahma or Akshardhām. The form of God within that light is called the essence of the ātmā, Parabrahma or Purushottam… And realize that ‘the form amidst the divine light is this Mahārāj visible before you.’

(Gadhadā II-13: Divine Light)

22. Ashtāvarne yukta evā je koti koti brahmānd te je Aksharne vishe anuni pethe janāy chhe, evu je Purushottam Nārāyannu dhāmrup Akshar te rupe pote rahyo thako Purushottamni upāsanā kare, tene uttam nirvikalp nishchayvālo kahie.

(Loyā 12: Chha Prakārnā Nishchaynu, Savikalp-Nirvikalp Nishchaynu)

One possessing the highest level of ‘nirvikalp faith’ realizes that countless millions of brahmānds, each encircled by the eight barriers appear like mere atoms before Akshar. Such is the glory of Akshar, the abode of Purushottam Nārāyan. One who worships Purushottam realizing oneself to be aksharrup can be said to possess the highest level of ‘nirvikalp faith’.

(Loyā 12: The Six Levels of Faith; Savikalp and Nirvikalp Faith)

23. (Nishchayni vātnā sandarbhamā) Ā vātne nitye navi ne navi rākhjo, pan gāfalpane karine visāri desho mā. Āj chhe tevi ja kāl navi rākhjyo ane tevi ja dehno ant thāy tyā sudhi pan din-din pratye navi ne navi rākhjyo. Ane je je Bhagwānni vāt karo te te vātne vishe ā vātnu bij lāvjyo, em amāri āgnā chhe. Ane ā vārtā to evi jivandār chhe je, deh rahe tyā sudhi pan nitya pratye karvi ane deh mukine bhāgwati tanue karine pan ā ja vārtā karvi chhe.

(Gadhadā II-13: Tejnu)

(In reference to the importance of nishchay) Keep this principle constantly new and fresh in your minds; never forget it out of complacency. Remember it tomorrow just as it is today. Keep it vivid in your minds and remember it daily until the end of your lives. Whenever you talk about God, be sure to implant the seeds of this principle. This is my command. Moreover, this principle is so vital that you should remember it daily for the rest of your lives; in fact, even after you leave this body and attain a divine form, you should recall it.

(Gadhadā II-13: Divine Light)

24. Pratyaksh evā je Bhagwān tenu āvi rite māhātmya jāne to nishchay dage nahi. Te māhātmya kahie chhie je, ā Satsangne vishe je Bhagwān virāje chhe te ja Bhagwānmāthi sarve avatār thayā chhe ne pote to avatāri chhe ne e ja sarvenā antaryāmi chhe. Ne e ja Akshardhāmne vishe tejomay chhe ne sadā sākārrup chhe ne anant aishwaryayukta chhe. Ne e ja anant brahmāndnā rājādhirāj chhe ne Aksharbrahmnā pan kāran chhe.

(Amdāvād 6)

If one knows the greatness of the manifest form of God, then one’s conviction never falters. I shall now explain that glory. All of the avatārs of God manifest from the very God that is present in this Satsang fellowship. That is to say, he is the cause of all of the avatārs and is the antaryāmi of all. It is he who, in Akshardhām, is radiant, full of countless powers and eternally has a form. He is also the Lord of all of the lords of the countless brahmānds; he is even the cause of Aksharbrahma.

(Amdāvād 6)

25. Swarupnishthā chhe ne mahimā chhe e to varne thekāne chhe, ne bijā sādhan to jānne thekāne chhe.

(Swāmini Vāt: 1/298)

Resolute faith in the manifest form of God and knowledge of God’s greatness is like the bridegroom, that is, it is the main thing. All other spiritual endeavors for moksha are like the bridegroom’s entourage.

(Swāmini Vāt: 1/298)