1. Santno samāgam malyo chhe te to mane param chintāmani ane kalpavruksh malyo chhe; ane dhan, dolat, dikrā, dikri e to sarve swapna tulya chhe ane sācho lābh te Santno samāgam malyo e ja chhe.

(Gadhadā I-14: ‘Ante Yā Matihi Sā Gatih’nu)

The profound association of the Sant that I have attained is like a magnificent chintāmani and a kalpavruksh. My wealth, property, sons and daughters are all merely like a dream, whereas the profound association of the Sant that I have attained is the only true benefit of life.

(Gadhadā I-14: “Ante Yā Matihi Sā Gatihi”)

2. Jyāre āvo Sant-samāgam prāpta thayo tyāre deh mukine jene pāmvā hatā te to deh chhatā ja malyā chhe; māte jene param pad kahie, moksh kahie tene chhate dehe ja pāmyo chhe.

(Gadhadā III-2: Sarve Arth Siddha Thayānu, Pragat Gururup Harinu)

When he attains the company of such a Sant, he has, while still alive, attained he who was to be attained after death. That is to say, he has attained that which is called the highest state of enlightenment, or liberation, while being alive.

(Gadhadā III-2: The Attainment of All Purushārths; Incarnate God in the Form of the Guru)

3. Bhagwāne kahyu chhe je, “Jevo hu satsange karine vash thāu chhu evo tap, yagna, yog, vrat, dānādik sādhane karine pan vash nathi thāto.” Te satsang shu je, ‘Motā Ekāntikne hāth jodvā ne te kahe tem karvu e ja chhe.’

(Swāmini Vāt: 1/17)

God has said, “I am not as pleased by austerities, sacrifices, yoga, observance of vows, donations and other endeavors as I am by satsang.” What is that satsang? “To fold one’s hands before the great God-realized Sadhu and to do as he says.”

(Swāmini Vāt: 1/17)

4-5. Satyasya svātmanah sangah satyasya Paramātmanah ।
Satyasya cha guroh sangah sach-chhāstrānām tathaiva cha ॥
Vignātavyam idam satyam satsangasya hi lakshanam ।
Kurvan-nevam vidham divyam satsangam syāt sukhi janaha ॥

Satya evā ātmāno sang karvo, satya evā Paramātmāno sang karvo, satya evā guruno sang karvo ane sach-chhāstrano sang karvo e satsangnu sāchu lakshan jānavu. Āvo divya satsang karnār manushya sukhi thāy chhe.

(Satsang Dikshā: 8-9)

One should know that the true meaning of satsang is to associate with the ātmā, which is true; to associate with Paramatma, who is true; to associate with the guru, who is true; and to associate with true Shāstras. One who practices this divine satsang becomes blissful.

(Satsang Dikshā: 8-9)

6. …Santmā jene gun grahan karyāno swabhāv hoy teno ja Satsangmā dradh pāyo thāy chhe, ane jene Santmā gun lidhāno swabhāv na hoy te Satsangmā rahyo chhe to pan eno dradh pāyo nathi.

(Loyā 5: Indriyo-Antahkaran Jityānu)

…Only if a person has the disposition of imbibing the virtues of a sādhu does his foundation in Satsang become solid. If a person does not have such a disposition, then even though he remains in Satsang, his foundation is not firm.

(Loyā 5: Controlling the Indriyas and the Antahkaran)

7. Jyāre koi haribhaktano dosh najarmā āve tyāre em samajvu je, ‘Āno swabhāv to Satsangmā na ghate evo chhe toy pan ene jo Satsang malyo chhe ane e jo jevo-tevo chhe toy pan Satsangmā padyo chhe, to eno purvajanmano athvā ā janmano sanskār bhāre chhe to āvo Satsang malyo chhe,’ em samjine teno pan atishay gun levo.

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

When a fault is noticed in a devotee, one should think, ‘His swabhāv is such that it is not suitable in the Satsang fellowship; nevertheless, he has attained satsang. Regardless of what he is like, he has still remained in the Satsang fellowship. Surely, then, his sanskārs from past lives or from this very life must be extremely favorable for him to have attained this satsang.’ With this understanding, one should highly appreciate even such a person’s virtues.

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

8. Bhagwānno bhakta hoy tene to sarve satsangino gun ja levo ne potāno to avgun ja levo. Evi rite samajto hoy ne thodi buddhi hoy to pan teno satsang divase divase vruddhi pāmto jāy.

(Gadhadā II-26: Bhaktimā Antrāy 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.

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

9. Bhagwānnā bhaktanā gun kahevā; temāthi jiv brahmarup thai jāy, ne emā dākhdo kāi pan na male.

(Swāmini Vāt: 4/136)

Describe (talk about) the virtues of the devotees of God. By this, the jiva becomes brahmarup. And, in this, there is no effort.

(Swāmini Vāt: 4/136)

10. Tat-paro’nya-guna-grāhe vimukho dur-gunoktitaha ।
Suhrud-bhāvi cha satsange kuryāt tat-sangamādarāt ॥

Satsangmā je manushya anyanā guno grahan karvāmā tatpar hoy, durgunoni vāt na karto hoy, suhradbhāvvālo hoy teno sang ādar thaki karvo.

(Satsang Dikshā: 233)

One should respectfully associate with those in Satsang who eagerly imbibe the virtues of others, never speak about others’ flaws and keep suhradbhāv.

(Satsang Dikshā: 233)

11. Amāri āgal je koi Bhagwānnā bhaktanu ghasātu bole te to amne ditho ja game nahi. Ane je Bhagwānnā bhaktano avgun leto hoy tenā hāthnu to anna-jal pan bhāve nahi. Ane dehno sambandhi hoy pan jo Bhagwānnā bhaktano avgun le to te sāthe pan atishay kuhet thai jāy.

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

I do not like even the sight of one who speaks ill of a devotee of God before me. In fact, I do not enjoy food or water offered by a person who perceives flaws in a devotee of God. If he does do so, then even if he happens to be my relative, I still develop an intense dislike for him.

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

12. Bhagwān tathā Bhagwānnā bhakta teno jene avgun āvyo hoy ne te satsangi kahevāto hoy to pan tene hadkāyā shwān jevo jānvo. Jem hadkāyā shwānni lāl jene ade tene pan hadakvā hāle; tem jene Bhagwān ne Bhagwānnā bhaktano avgun āvyo hoy te sāthe je het rākhe athvā teni vāt sāmbhale, to te hetno karnāro ne vātno sāmbhalnāro pan vimukh sarkho thāy.

(Gadhadā III-12: Karāmatnu)

Even though he may be called a satsangi, a person who has perceived faults in God or his Bhakta should be known to be like a rabid dog. Just as one who is touched by the saliva of a rabid dog also becomes rabid, similarly, if one listens to the talks of or keeps affection for one who has perceived faults in God or his Bhakta, then both the person who keeps the affection as well as the listener become like a non-believer.

(Gadhadā III-12: A Magical Technique)

13. Nitye lākh rupiyā lāve ne Satsangnu ghasātu bolto hoy to te mane na game; ne suto suto khāy pan Bhagwānnā bhaktanu sāru bolto hoy to teni chākri hu karāvu, evo māro swabhāv chhe.

(Swāmini Vāt: 1/237)

If a person brings 100,000 rupees daily, but talks ill of Satsang, I do not like it. And, even if a person only sleeps and eats, yet talks positively about the devotees of God, then I will arrange for his service. That is my nature.

(Swāmini Vāt: 1/237)

14. Anyā’vaguna-doshādi-vārtām kadā’pi nochcharet ।
Tathā krute tvashāntih syād apritish-cha Harer guroho ॥

Kyārey koinā avgun ke doshni vāt na karvi. Em karvāthi ashānti thāy ane Bhagwān tathā guruno kurājipo thāy.

(Satsang Dikshā: 165)

One should never speak of another’s drawbacks or flaws. Doing so causes unrest and results in the displeasure of Bhagwān and the guru.

(Satsang Dikshā: 165)

15. Satsangmā abhāv-avgunrup khatāsh na āve to Satsangnu sukh kesar keri jevu galyu āve. Māte santo ne haribhaktomā divyabhāv rākhvo, nirdoshbuddhi rākhvi. Jo tem rahe to karvānu-jānvānu kāi bāki rahetu nathi.

(Yogi Gitā)

In Satsang, if one is untouched by the sour taste of fault-finding, then the bliss of Satsang tastes as sweet as a Kesar mango. So, see all devotees and sadhus as divine, have nirdoshbuddhi towards all. If this is done, then there is nothing more left to know and do.

(Yogi Gitā)

16. Māte je Bhagwān divya charitra kare te to bhakta ne abhakta beyne divya janāy, pan jyāre Bhagwān manushyanā jevā prākrut charitra kare to pan tene vishe jene divyapanu ja janāya pan koi rite Bhagwānnā te charitramā abhāv āve nahi, evi jeni buddhi hoy tene Parameshwarni bhakti kahevāy; ane evi bhakti kare te ja bhakta kahevāy.

(Gadhadā II-10: Nishchayrupi Garbhnā Jatannu)

So, whenever God performs divine actions, they appear divine to both a devotee and to one who is not a devotee. However, when God performs human-like actions, a true devotee still perceives divinity in them, but by no means does he perceive flaws in such actions of God. Having such understanding is known as having bhakti towards God.

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

17. Bhagwān manushya jevi murti dhārine jevā jevā charitra kare chhe te sarve gān karvā yogya chhe, pan em na samajvu je, ‘Bhagwān thaine em shu kartā hashe?’ Ane Bhagwānnā charitra to sarve kalyānkāri ja samajvā e ja bhaktano dharma chhe. Ane evu samje te ja Bhagwānno puro bhakta kahevāy chhe.

(Gadhadā I-72: Māhātmye Sahit Nishchaynu)

All actions God performs after assuming a human form are worthy of being extolled. One should not doubt, ‘Despite being God, why does he do this?’ In fact, to realize all of God’s actions and incidents as redemptive is the very dharma of a devotee, and only one who understands this can be called a perfect devotee of God.

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

18. Bhagwān Akshardhāmmā chhe tevā ne tevā ja āvyā chhe, temā bāl, joban ne vruddhapanu evā manushyabhāv nathi ne tirodhān nathi, ne manushyabhāv dekhāy chhe te natni māyāni pethe chhe.

(Swāmini Vāt: 5/66)

God has come here (on earth) with the same form that he has in Akshardhām, where he resides permanently. He does not pass through the human stages of childhood, youth and old age. He does not disappear forever. And the human traits that are seen in him are like the magic of a magician.

(Swāmini Vāt: 5/66)

19. Prasangah parayā prityā Brahmā’kshara-guroh sadā ।
Kartavyo divya-bhāvena pratyakshasya mumukshubhihi ॥

Mumukshuoe pratyaksh Aksharbrahma guruno prasang sadā param priti ane divyabhāvthi karvo.

(Satsang Dikshā: 134)

Mumukshus should always associate with the manifest Aksharbrahma guru with supreme love and divyabhāv.

(Satsang Dikshā: 134)

20. Jevā Mahārāj Akshardhāmmā sākār birājmān chhe tevā ne tevā ja mane pragat malyā chhe, temā manushyabhāv – dehbhāv nathi – tevi samjan te nirdoshbuddhi, pachhi teni āgnā pāde te bhakti.

(Yogi Gitā)

Nirdoshbuddhi is understanding that the form of Mahārāj presiding in Akshardhām is the same as the form manifest here before me, and there is no human trait or flaw in him. Thus, obey him with this understanding.

(Yogi Gitā)

21. Pāko haribhakta thayāno to e ja upāy chhe je, Parameshwarnā dāsno gulām thaine rahe ane em jāne je, ‘e sarva bhakta motā chhe ne hu to sarvathi nyun chhu,’ em jānine haribhaktano dāsānudās thai rahe. Ane evi rite je varte tenā sarva vikār nāsh pāme ane tene divase divase gnān, vairāgya, bhakti ādik je shubh gun te vruddhi pāmtā jāy chhe.

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

The only means of becoming such a staunch devotee is by behaving as a servant of the servants of God and by realizing, ‘All of these devotees are great; I am inferior compared to them all.’ Realizing this, he behaves as a servant of a servant of the devotees of God. All of the evil natures of a person who behaves in this manner are destroyed, and day by day, noble virtues such as gnān, vairāgya, bhakti, etc., continue to flourish within him.

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

22. Jāti, varna, āshram ne gun tenu je mān teno tyāg karine samagra sādhu-satsangi tenā dāsnā dās thaine rahe chhe tene ja Shri Harinu dhyān thāy chhe.

(Swāmini Vāt: 7/30)

One who forsakes the vanity of one’s status, caste, āshram, and virtues; and one who behaves as a servant of all the sadhus and satsangis can meditate upon Shri Hari.

(Swāmini Vāt: 7/30)

23. Dāsanā dāsa thaine, vali je rahe Satasangmā;
Bhakti teni bhali mānisha, rāchisha tenā rangmā.

(Bhaktachintāmani: 68/10)

(One who becomes a servant of servants and remains devoted in Satsang, I will cherish their devotion and rejoice in their love.)

(Bhaktachintāmani: 68/10)

24. Atishay motap pāmyo etle shu? Dāsno dās rahe te.

(Yogi Gitā)

What is the highest level of greatness? To live as the servant of a servant (dāsno dās).

(Yogi Gitā)

25. Nāne se ho nānā rahie, jaisi nāni dub;
Ghās-fis sab ud gayā, dub khub ki khub.

(Vāvājhodu āve, pavan āve, pur āve etle motā motā jād padi jāy parantu ghās nami jāy, lākho ‘liter’ pāni uparthi jatu rahe toy pāchhu bethu thai jāy.)

(Sākhi)

(When storms, winds, or floods come, even the largest trees may fall. However, the grass bends and yields but always springs back, standing resilient even after millions of liters of water flow over it.)

(Sākhi)