1. Te Sant ne Parameshvar jyā virājmān chhe tyā ja e sarve dhām chhe ane e Sant bhelo māro nivās thayo chhe te māru ati badu bhāgya chhe.’ Evi rite samje to āthe pahor āshcharya sarkhu rahe ane āthe pahor ānandnā samudramā jhilto rahe.

(Gadhadā I-78: Deshkālādiknā Pradhānpanānu)

In fact, all of those abodes are present wherever God and these sādhus reside. Therefore, I am extremely fortunate in that I am able to stay in the presence of these sādhus.’ If he understands this, then he will experience awe all day and night and will sway in an ocean of bliss throughout the day.

(Gadhadā I-78: The Predominance of Place, Time, Etc.)

2. Koti tap karine, koti jap karine, koti vrat karine, koti dān karine ne koti yagna karine pan je Bhagwānne ne Sādhune pāmvā hatā te āj āpanne malyā chhe.

(Swāmini Vāt: 1/294)

That God and Sadhu we wanted to attain through endless austerities, chanting the name of God tens of millions of times, observances, donations and sacrifices, we have attained today.

(Swāmini Vāt: 1/294)

3. Aho ihaiva nah prāptāv-Akshara-Purushottamau ।
Tat-prāpti-gauravān-nityam satsang-ānandam āpnuyāt ॥

Aho! Āpanne Akshar ane Purushottam banne ahi ja malyā chhe. Temni prāptinā kefthi satsangnā ānandne sadāy mānvo.

(Satsang Dikshā: 128)

O! We have attained both Akshar and Purushottam here [in this life]. With the joy of having attained them, one should always relish the bliss of satsang.

(Satsang Dikshā: 128)

4. Kiyā jiva kiyā Jagdisha, jāno jujvi e jāta chhe re;
 Mara āpiye so so shisha, toye vana malyāni vāta chhe re... Kiyā kidi kari melāpa, bhelu thāvā bhāre bheda chhe re; Kiyā Purna Purushottama āpa, kiyā jiva jene bahu keda chhe re...

(Nishkulānand Kāvya: Chosath Padi - 27/1-2)

(What is the jiva in comparison to God (Jagdish)? Look at how different they are. Even if you offer 100 lives it is impossible for the two to meet (1). What if an ant (kidi) wishes to meet an elephant (kari)? It would be impossible, for the difference between the two is exponential. Similarly, how can the jiva meet Purna Purushottam? He is the supreme God, whereas the jiva is imprisoned by māyā (2).)

(Nishkulānand Kāvya: Chosath Padi - 27/1-2)

5. Prāptino vichār jevu koi vastumā tathya nathi. Māte prāptino vichār karyā ja karvo. Ante ek ja vichār. Te ja rahevānu chhe. Yogi Bāpāe kahyu chhe ke, “Prāpti moti thai chhe temā vighna na āvavā devu.” Etle ke prāptino ja vichār. Ā ek ja vichārthi sidhi ja mokshni prāpti thāy chhe.

(Mahant Swami Maharaj, 18 May 2020, Nenpur)

There is no [worthy] truth greater than reflecting on our attainment. Therefore, one must continually engage in prāptino vichār. In the end, only one thought [prevails]. Yogi Bapa has said, “Our attainment is so great; no obstacles should be allowed to disrupt it.” This means maintaining a singular focus on prāpti. With this singular thought, moksh can directly be achieved.

(Mahant Swami Maharaj, 18 May 2020, Nenpur)

6. Atishay je Motāpurush hoy teno je upar rājipo thāy tenā game tevā malin sanskār hoy to nāsh pāme ane Motāpurushno rājipo thayo hoy to rānk hoy te rājā thāy ane game tevā bhundā prārabdha hoy to rudā thāy ane game tevu tene māthe vighna āvnāru hoy te nāsh thai jāy.

(Gadhadā I-58: Deh, Kusang ne Purva Sanskārnu; Motāne Jāne Tevo Thāy)

If the extremely great Purush becomes pleased upon a person, then regardless of how unfavorable the person’s sanskārs may be, they are all destroyed. Moreover, if the great Purush is pleased, a beggar can become a king; regardless of how unfavorable a person’s prārabdha may be, it becomes favorable; and regardless of how disastrous a misfortune he is to face, it is avoided.

(Gadhadā I-58: The Body, Bad Company and Past Sanskārs; One Becomes like One Perceives the Great)

7. Bhagwān ne Bhagwānnā Santne kurāji kare ne tene jo swargmā gayā jevu karma karyu hoy to pan teno nāsh thai jāy ne narakmā padvu pade; ane Bhagwān ne Bhagwānnā Sant rāji thāy evu karma karyu hoy ne tene jo narakmā javānu prārabdha hoy to pan te bhundā karmano nāsh thai jāy ne param padne pāme.

(Gadhadā II-45: Ekāvan Bhutnu Tolu Kādhavānu)

If one were to displease God and His Sant, then despite the fact that one had performed such karmas that would have led one to swarg, all those karmas would be destroyed and one would instead be consigned to narak. Conversely, if one were to perform a karma by which God and his Sant are pleased, then even if one were destined to fall into narak, all of one’s impure karmas would be destroyed and one would instead attain the highest state of enlightenment.

(Gadhadā II-45: Expelling the Horde of the Fifty-One Bhuts)

8. Motāno rājipo hoy tenā antarmā sukh vartyā kare ne dehmā to sukh-dukh āve, teno to nirdhār nahi, bāki tene din-din pratye shraddhā vruddhi pāmti jāy, ne dahāde dahāde vadhto jāy, em varte tyāre em jānvu je, ‘Motā rāji chhe.’

(Swāmini Vāt: 2/176)

If one has the blessings of the great Sadhu, inner happiness prevails. The body may experience both happiness and misery, there is no certainty about that. However, one whose faith increases daily and who progresses daily should understand that the great (Sadhu) is pleased.

(Swāmini Vāt: 2/176)

9. Sevā-bhakti-kathā-dhyāna-tapo-yātrādi sādhanam ।
Mānato dambhato naiva kāryam naivershyayā tathā ॥
Spardhayā dveshato naiva na laukika-falechchhayā ।
Shraddhayā shuddha-bhāvena kāryam prasannatā-dhiyā ॥

Sevā, bhakti, kathā, dhyān, tap tathā yātrā ityādi sādhan karie te māne karine, dambhe karine, irshāe karine, spardhāe karine, dveshe karine ke pachhi laukik falni ichchhāthi na ja karvu. Parantu shraddhāe sahit, shuddha-bhāvthi ane Bhagwānne rāji karvāni bhāvnāthi karvu.

(Satsang Dikshā: 129-130)

One should never perform sevā, devotion, discourses, meditation, austerities, pilgrimages and other endeavors out of vanity, pretense, jealousy, competition, enmity or for the attainment of worldly fruits. However, they should be performed with faith, pure intentions and the wish to please Bhagwān.

(Satsang Dikshā: 129-130)

10. Santa sevyā tene sarve sevyā, sevyā Shri Hari Bhagwan;
Rushi muni sevyā devatā, jene Sant karyā rāji mana.
Japa tapa tirtha vrata vali, tene karyā yoga yagana;
Sarve kāraja sāriyu, jene Santa karyā prasanna.

(Bhaktachintāmani: 2/4-5)

(By serving and pleasing the Sadhu, all [rishis, sages, devas and God] are served (4). Chanting, penance, pilgrimages, vows, yoga, and sacrifices; all endeavors become fruitful for the one who pleases the Sadhu (5).)

(Bhaktachintāmani: 2/4-5)

11. Vairāgyanu bal hoy athvā na hoy to pan jo indriyone vash karine Parameshwarnā niyammā rākhe to jem tivra vairāgye karine vishay jitāy chhe te thaki pan te niyamvālāne visheshe vishay jitāy chhe. Māte Parameshwarnā bāndhel je niyam chhe tene ja ati dradh karine rākhvā.

(Gadhadā II-16: Swarupnishthā ne Dharmanishthānu)

Regardless of whether a person possesses intense vairāgya or not, if he conquers his indriyas and keeps them within the niyams prescribed by God, he can conquer the desires for the vishays more thoroughly than one does so with intense vairāgya. Thus, one should firmly abide by the niyams prescribed by God.

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

12. Parameshwarnā vachanne mukine jyāre ādo-avlo dole chhe tyāre kleshne pāme chhe ane jo vachanne vishe rahe to jevo Bhagwānno ānand chhe tevā ānandmā rahe chhe.

(Gadhadā I-34: Bhagwāne Kal Chadhāvyānu)

When one ignores the injunctions of God and begins to stray away from them, one suffers. On the other hand, if one acts according to those injunctions, one will experience the true bliss of God.

(Gadhadā I-34: Setting the World in Motion)

13. Ek vār Mahārāje ubhā thaine kahyu hatu je, “Koi niyam bhang karsho mā, ne jene karvo hoy te Satsangmā rahesho mā, ne ā je suraj sarkhi godadiyu temā bhalā thaine dāgh lāgvā desho mā.”

(Swāmini Vāt: 6/156)

Once, Mahārāj stood up and said, “Nobody should break the rules and those who want to, do not remain in the Satsang. Be good and do not stain this clean, pure and spotless blanket of character.”

(Swāmini Vāt: 6/156)

14. Jivanam unnatim yāti dharma-niyama-pālanāt ।
Anyashchā’pi sadāchāra-pālane prerito bhavet ॥

Dharma-niyam pālvāthi jivan unnat thāy chhe ane anyane pan sadāchār pālvāni prernā male chhe.

(Satsang Dikshā: 274)

Observing dharma and niyams elevates the quality of one’s life and also inspires others to live righteously.

(Satsang Dikshā: 274)

15. Ashlilam yatra drushyam syād dharma-sanskāra-nāshakam ।
Nātaka-chala-chitrādi tan-na pashyet kadāchana ॥

Dharma ane sanskārono nāsh kare evā ashlil drashyo jemā āvtā hoy tevā nātako ke chal-chitro vagere kyārey na jovā.

(Satsang Dikshā: 185)

One should never view dramas, films or other media that contain obscene scenes which destroy one’s dharma and sanskārs.

(Satsang Dikshā: 185)

16. Satpurushni āgnā pramāne je rahe chhe, te ja rudā desh-kālādikne vishe rahyo chhe ane je Satpurushni āgnāthi bahār padyo te ja tene bhundā desh-kālādikno yog thayo chhe. Māte Satpurushni āgnāne vishe varte chhe te ja ātmasattārupe varte chhe.

(Gadhadā II-51: Ātmasattārup Rahe Tenā Lakshannu)

One who follows the commands of the Satpurush can be said to be under the influence of favorable circumstances. To deviate from those commands is the very definition of adverse circumstances. Therefore, only one who follows the commands of the Satpurush is behaving as the ātmā.

(Gadhadā II-51: The Characteristics of One Who Behaves as the Ātmā)

17. Je Bhagwānnā bhakta hoy tene jetlu dukh thāy chhe te tuchchha padārthne arthe Bhagwānni āgnā lopve karine thāy chhe ne jetlu sukh thāy chhe te Bhagwānni āgnā pālve karine thāy chhe.

(Gadhadā I-34: Bhagwāne Kal Chadhāvyānu)

For a devotee of God, whatever misery he suffers is due to negligence in observing God’s injunctions for the sake of worthless objects; and whatever happiness he does experience is a result of following the injunctions of God.

(Gadhadā I-34: Setting the World in Motion)

18. Āgnāmā rahe ne chhete chhe to pan amārā dholiyāni pāse chhe ne āgnā nathi pālto te pāse chhe to pan chheto chhe... Tyā drashtānt didhu je, patang udādvāthi chheto gayo chhe pan dori hāthmā chhe to samipmā ja chhe. Tem āgnārupi dori hāthmā chhe to Mahārājni pāse ja chhe.

(Swāmini Vāt: 5/151)

One who follows the commands and lives far away is still near my seat. While, one who does not follow the commands may be near but is still far away… Then, Swāmi gave an example, “The kite may appear to go far away, but as long as the string is in the hand of the flier it is nearby. Similarly, if the string in the form of the commands (of God and his holy Sadhu) is in the hand (i.e. they are observed), then one is near Mahārāj.”

(Swāmini Vāt: 5/151)

19-20. Āgnām Bhagavato nityam Brahma-gurosh-cha pālayet ।
Gnātvā tad-anuvruttim cha tām evā’nusared dradham ॥
Tad-āgnām pālayet sadya ālasyādi vihāya cha ।
Sānandotsāha-māhātmyam tat-prasāda-dhiyā sadā ॥

Bhagwān ane brahmaswarup guruni āgnānu sadāy pālan karvu. Temni anuvrutti jānine tene dradhpane anusarvu. Temni āgnā ālas vagere mukine pālvi, tarat pālvi; sadā ānand, utsāh ane mahimā sāthe temne rāji karvānā bhāvthi pālvi.

(Satsang Dikshā: 143-144)

One should always obey the commands of Bhagwān and the Brahmaswarup guru. One should realize their inner wishes and firmly abide by them. Their instructions should be followed without laziness, immediately, and always with joy, enthusiasm, mahimā and an eagerness to please them.

(Satsang Dikshā: 143-144)

21. Ā jiv chhe te jevi sobat kare chhe tevu enu antahkaran thāy chhe…māte satsang ane kusangne yoge karine jevu antahkaran thāy chhe tene jo vichārine jue to jānyāmā āve chhe ane gabargandne to kāi khabar padti nathi.

(Gadhadā I-18: Vishay-khandannu, Havelinu)

Another factor that determines the nature of a person’s antahkaran is the type of company he keeps…therefore, if one thoughtfully examines the influence of good company and evil company on the antahkaran, their effects can be realized. A fool, however, cannot realize this.

(Gadhadā I-18: Denouncing the Vishays; A Haveli)

22. Antarmā je kusangi rahyā chhe ne bahār rahyā chhe te be ek chhe, ane vali antarmā Sant rahyā chhe ne bahār rahyā chhe te be ek chhe. Pan je antarmā kusangi chhe tenu bahārnā kusangine poshane karine bal vadhe chhe ane antarmā je Sant chhe tenu pan bahārnā je Sant chhe tene poshane karine bal vadhe chhe. Māte bahārnā kusangino sang na kare ne bahārnā je Sant chhe teno ja sang rākhe to kusanginu bal ghati jāy ne Santnu bal vadhe em chhe.

(Gadhadā I-70: Kākābhāinu, Chorne Kānto Vāgyānu)

The kusangis residing within and those residing externally are both one. Also, the Sant residing within and the one residing externally are both one. Now, the force of the internal kusangis increases with the nurturing of the external kusangis. In the same way, the force of the Sant within increases with the nurturing of the Sant residing externally. Therefore, by avoiding the company of external kusangis and by keeping the company of only the Sant residing externally, the force of the kusangis decreases and the force of the Sant increases.

(Gadhadā I-70: Kākābhāi’s Question; A Thief Injured by a Thorn)

23. Sarva sādhan kartā sang balvān chhe. Kem je, sang thaki ja sarva vāt thāy chhe, pan sang vinā koi kām thātu nathi. Māte sarvamā pratham sang mukhya chhe. Ne mokshno mārg pan sang thaki samjāy ne vyavhārmārg pan sang thaki āvde chhe. Māte sangni barobar koi sādhan nathi.

(Swāmini Vāt: 2/1)

Of all endeavors for moksha, close association with the great Sadhu is the most powerful. It is through such company that all things happen and without such company nothing happens. Thus, in everything, company is the main thing. It is through such company that we progress both on the path of moksha and worldly activity. So, nothing equals good company.

(Swāmini Vāt: 2/1)

24. Sango’tra balavānl-loke yathā-sangam hi jivanam ।
Satām sangam atah kuryāt kusangam sarvathā tyajet ॥

Ā lokmā sang balvān chhe. Jevo sang hoy tevu jivan bane. Āthi sārā manushyono sang karvo. Kusangno sarvathā tyāg karvo.

(Satsang Dikshā: 216)

In this world, the company one keeps has great influence. The type of association molds one’s life accordingly. Therefore, one should always keep the company of virtuous people and totally shun bad company.

(Satsang Dikshā: 216)

25. Satsange’pi kusango yo gneyah so’pi mumukshubhihi ।
Tat-sangash-cha na kartavyo haribhaktaih kadāchana ॥

Mumukshu haribhaktoe Satsangmā rahel kusangne pan jānvo ane kyārey teno sang na karvo.

(Satsang Dikshā: 224)

Mumukshu devotees should also recognize kusang within Satsang and should never associate with it.

(Satsang Dikshā: 224)