1. Jem koi purushne pratham to kāchā chanā chāve evu dāntmā bal hoy ne te jo kāchi keri sāri pethe khāy to tethi bhāt pan chavāy nahi; tem game tevo kāmādikne vishe āsakta hoy pan āvi ritni vātne āstik thaine shraddhāe sahit sāmbhale to te purush vishaynā sukh bhogavvāne samarth rahe nahi.

(Kāriyāni 12: Kāran Sharir Tālyānu, Āmbalinā Kachukānu)

If a man with teeth strong enough to chew raw chanā were to eat a great many sour mangoes, then he would not be able to chew even boiled rice. In the same way, if a person who is strongly overpowered by lust, anger, etc., were to listen to these discourses with faith and persistence, then that person would no longer be capable of indulging in the panchvishays.

(Kāriyāni 12: Destroying the Kāran Body; A Tamarind Seed)

2. Bhagwānni kathā to kevi chhe je, chokiyāt āvine kahe je, “Jāgo! Jāgo!” Pachhi jāge tethi chorno bhay tali jāy, tem kathā to evi chhe.

(Swāmini Vāt: 1/332)

What are the spiritual discourses of God like? A guard comes and says, “Wake up! Wake up!” We wake up and the fear of thieves is removed. Similarly, spiritual discourses are a security force like this.

(Swāmini Vāt: 1/332)

3. Ardho-ardha kathā-vārtāno jog rākhshe tenu ja sāru raheshe ane ā to motā kārkhānā thayā te kāi khūte em to chhe nahi.

(Swāmini Vāt: 2/51)

Only those who budget at least half their time to listen to spiritual discourses will remain spiritually well. These are big projects (of building mandirs, etc.), so there is no likelihood that this work will come to an end.

(Swāmini Vāt: 2/51)

4. Sevayā kathayā smrutyā dhyānena pathanādibhihi ।
Sufalam samayam kuryād Bhagavat-kirtanādibhihi ॥

Sevā, kathā, smaran, dhyān, pathan-ādi tathā bhagwat-kirtan vagerethi samayne sufal karvo.

(Satsang Dikshā: 125)

One should fruitfully use time by performing sevā, listening to discourses, smruti, meditating, studying, singing kirtans of Bhagwan and engaging in other such activities.

(Satsang Dikshā: 125)

5. Sut dārā aru lakshmi, pāpiko bhi hoy;
Santsamāgam Harikathā, Tulsi durlabh doy....

(Sākhi – Tulsidasji)

(Tulsidāsji says that children, spouse, and wealth can be attained even by sinners; however, the company of the Sant and the opportunity to listen to kathā-vārtā are rare to come by.)

(Sākhi – Tulsidasji)

6. Bhagwān malyā pachhi karvānu e chhe je, jānpanārūp darvāje rahevu tathā sang olakhavo tathā hath, mān ne irshyā na rākhvi.

(Swāmini Vāt: 5/1)

Having attained God, one must now maintain constant awareness, recognize the Sadhu and not harbour obstinacy, ego or jealousy.

(Swāmini Vāt: 5/1)

7. Sevā, bhakti, dhyān vagere Bhagwān sambandhi je je kām karo te antardrushti; Bhagwānne padtā mukine jo kām karo to te bāhyadrushti.

(Yogi Vāni: 5/24)

Sevā, bhakti, dhyān, etc. centered on God are acts of antardrashti (to introspect), while actions without God in focus are bāhyadrashti (to look outwards).

(Yogi Vāni)

8-10. Shodhi āvyo tu satsangmā re, bhajvāne Bhagwān;
Āvyo taiye tārā angmā re, no’tā motap mān... 1
Sahu santne shish nāmto re, thaine dāsānudās;
Gun Govindjinā gāvto re, jagthi thai udās... 2
Eh gayu tāri gānthnu re, biju pethu pāp;
Lai lidhu lakshan lānthnu re, avlu karyu āp... 3

(Nishkulānand Kāvya: Chosath Padi – 21/1-3)

(Reflect on why you entered Satsang—to worship Bhagwān. At that time, you had no desire for fame or honor (1). You humbly bowed to all the sādhus and behaved as a servant of servants. You sang Bhagwān's praises with devotion, remaining detached from worldly concerns (2). However, now you have abandoned that spirituality and allowed sinful tendencies to take root. By adopting the flaws of the wicked, you have strayed from the right path (3).)

(Nishkulānand Kāvya: Chosath Padi – 21/1-3)

11. Jyāre shabdādik koi vishaymā chitta lobhāyu, tyāre game tevo buddhivān hoy pan teni buddhinu kāi thekānu rahe nahi ane pashu jevo thai jāy chhe. Māte mohne uday thayānu kāran te vishaymā āsakti te j chhe.

(Gadhadā II-1: Moh Uday Thayānu)

When the chitt is attracted to vishays such as sounds, touch, etc., no matter how intelligent one may be, one’s buddhi becomes unstable and one becomes like an animal. Thus, infatuation is generated due to attachment to the vishays.

(Gadhadā II-1: The Cause of Infatuation)

12. Bhagwānnā dhāmnu je sukh chhe teni āgal māyik panchvishaynu sukh chhe te to narak jevu chhe. Ane je naraknā kidā chhe te to narakne vishe param sukh māne chhe, pan je manushya hoy te to te narakne param dukhdāyi jāne chhe. Tem jene Bhagwānni olkhān thai te to Bhagwānno pārshad thayo ne tene Bhagwānnā pārshad matine vishtānā kidāni pethe māyik panchvishaynā sukhne ichchhavu nahi.

(Vadtāl 19: Bhakta Thāvānu, Aviveknu)

Compared to the bliss of the abode of God, the pleasures of worldly vishays are like excreta. Only worms that live in excreta feel that there is profound bliss in excreta - a human would realize excreta to be nothing but utter misery. Thus, one who has recognized God becomes an attendant of God. Thereafter, he should not cease to be an attendant of God by desiring to enjoy the pleasures of worldly vishays like worms in excreta.

(Vadtāl 19: Becoming a Devotee of God; Indiscretion)

13. Antarmā bhajan karvā shikhvu, tene karine vishaynā rāg ochhā thāy chhe.

(Swāmini Vāt: 2/30)

Learn to worship God from within. By doing this the desires for material pleasures will be reduced.

(Swāmini Vāt: 2/30)

14. Padchhāyāne pugāy nahi tem vishayno pār āve tem nathi. Māte gnān thāy tyāre sukh thāy chhe.

(Swāmini Vāt: 5/190)

A shadow cannot be caught, similarly, material desires and endeavours also cannot be fulfilled. It is not likely that one will reach their limit, therefore, happiness is experienced when spiritual wisdom is attained.

(Swāmini Vāt: 5/190)

15. Chittaki vrutti eka hai, bhāve tahā lagāo;
Chāhe to Hari ki bhakti karo chāhe to vishay kamāo.

(Sākhi)

(The mind has a single focus and can be directed as you choose. You can either dedicate it to worshiping Bhagwān and engaging in bhakti, or you can immerse it in worldly pleasures and material pursuits. The choice is yours.)

(Sākhi)

16. Jivne bal pāmvāne arthe Bhagwān ne Bhagwānnā bhaktani sevā barobar bijo koi upāy nathi.

(Gadhadā II-63: Bal Pāmvānu)

For making the jiva stronger, there is no method comparable to that of serving God and His Bhakta.

(Gadhadā II-63: Gaining Strength)

17. Gunātitno mahimā samajvo ane tenā sambandhvālāne thebe mārvā, emne? Nā. Gunātitnā sambandhvālāni sevāthi Mahārāj rāji thāy chhe.

(Yogi Gitā)

Are we to understand the glory of the Gunatit Satpurush and spurn those who are associated with him? No! Maharaj is pleased upon those who serve the devotees of the Gunatit Satpurush.

(Yogi Gitā)

18. Shuddhabhāve sevā karvi. Shuddhabhāv etle shu? Jevā Akshardhāmmā Mahārāj birāje chhe tevā ne tevā j ahi birāje chhe, tem samajvu te shuddhabhāv.

(Yogi Gitā)

Perform seva with pure feelings. What are pure feelings? To believe that the same Maharaj in Akshardham is present here.

(Yogi Gitā)

19. Je swarupnishthā rākhe tene dharmanishthā sahaje j rahe ane ekli dharmanishthā rākhe to swarupnishthā moli padi jāy chhe. Te kāranpanā māte buddhivān hoy tene swarupnishthā j dradh karine rākhvi, to te bheli dharmanishthā pan dradhpane raheshe.

(Gadhadā II-16: Swarupnishthā ne Dharmanishthānu)

If one maintains faith in dharma alone, then faith in God will decline. It is for this reason that one who is intelligent should certainly maintain resolute faith in God, since thereby faith in dharma will also remain firm.

(Gadhadā II-16: Faith in God and Faith in Dharma)

20. Bhagwānnā swarupni nishthā thai tene sādhan sarve thai rahyā, bāki kāi karvu rahyu nathi.

(Swāmini Vāt: 1/123)

One who has resolute faith in God (that he will grant liberation) has completed all endeavours. He has nothing more left to do.

(Swāmini Vāt: 1/123)

21. Jem so so shunya sārā kare, pan ek na kare jo āgale;
Te sarvālo shāno melashe, Te to kare chhe kālap kāgale…7
Tem ek harine parhare, biji kare chaturāi kota;
Te to māthāfar chāle mārge, jem jem chāle tema khota…8

(Nishkulānand Kāvya: Sārsiddhi – 1/7-8)

(Adding hundreds of zeros has no value unless there is a number one in front; the sum remains nothing but meaningless scribbles on paper (7). Similarly, one who forsakes God, regardless of their accomplishments, treads a misguided path where every step incurs nothing but loss (8).)

(Nishkulānand Kāvya: Sārsiddhi – 1/7-8)

22. Guru malyā pachhi shishyane garbhavās vagere dukhno trās matyo nathi to te guru j nathi.

(Swāmini Vāt: 5/44)

After a guru is attained, if the miseries of rebirth, etc. are not removed, then he is not a true guru.

(Swāmini Vāt: 5/44)

23. Sadguru sharane re ho jaie,
Jaine āpne sukhiyā thaie...1
Guru ne govind ek ho jānie,
Ādhin thaine Hariras manie...3

(Kirtan Kadi)

(Let us surrender ourselves and seek the refuge of the Satpurush, and by doing so, find true happiness (1). Understand that God and Guru are one, and immerse ourselves in their divine bliss by humbly following their āgnā (command) (2).)

(Kirtan Kadi)

24. Uttishthata jāgrat prāpya varān-nibodhata ।
He manushyo! Utho, jāgo, mahāpurushone madine Brahmavidyāno sākshātkār kari lo.

(Kath Upanishad: 1/3/14)

O humans! Arise, awake, and seek the supreme truth of Brahmavidyā from the enlightened ones (Satpurush).

(Kath Upanishad: 1/3/14)

25. Guru Govind donu khade, kisko lāgu pāy;
Balihāri gurudevki, jine Govind diyo batāy.

(Sākhi – Kabirji)

(When both the Guru and Govind (Bhagwān) stand before me, whom should I bow to first? I am forever indebted to the Guru, for it is through the Guru that I have come to know Bhagwān.)

(Sākhi – Kabirji)