1. Bhagwānnā bhaktano paksh dradh karine rākhyo joie. Ane te paksh rākhtā thakā ābru vadho athvā ghato, athvā mān thāo ke apamān thāo, athvā deh jivo ke maro, pan koi rite Bhagwān ne Bhagwānnā bhaktano paksh mukvo nahi ne emno abhāv āvavā devo nahi… Evi rite je haribhakta varte tene ati balvān evā je kām, krodhādik shatru te pan parābhav kari shaktā nathi.

(Gadhadā III-7: Vajrani Khilinu)

One should also remain absolutely loyal to the Bhakta of God. But in no way should one abandon one’s loyalty to God and his Bhakta, even if while keeping that loyalty one’s reputation increases or decreases, or one is honored or insulted, or one lives or dies. In addition, one should not allow an aversion to develop towards them… For a devotee who behaves in this manner, even extremely powerful enemies such as lust, anger, etc., are unable to defeat him.

(Gadhadā III-7: An Iron Nail)

2. Ā tame sarve sādhu, pālā, brahmachāri ām ne ām samp rākhsho to game tevo tamāre antarshatruno vadhāro hashe to pan parābhav nahi kari shake ne ām nahi raho to alp jevo dosh hashe te pan Satsangmāthi bahār kādhi nākhshe.

(Swāmini Vāt: 3/58)

If you all – sadhus, pārshads and brahmachāris – maintain unity like this, then no matter what type of internal enemies you face, they will not be able to defeat you. And if you do not stay united like this, then even the smallest of defects will drive you out of Satsang.

(Swāmini Vāt: 3/58)

3. Aikyam mithah suhrud-bhāvo maitri kārunyam eva cha ।
Sahana-shilatā snehah sarva-janeshu vardhatām ॥

Sarva manushyomā paraspar ektā, suhradbhāv, maitri, karunā, sahan-shiltā tathā sneh vruddhi pāme.

(Satsang Dikshā: 306)

May mutual unity, suhradbhāv, friendship, compassion, tolerance and love flourish among all people.

(Satsang Dikshā: 306)

4. Eka eveshta-devo nah eka eva gurus-tathā ।
Ekash-chaivā’pi siddhānta evam nah ekatā sadā ॥

Āpanā ishtadev ek ja chhe, guru ek ja chhe ane siddhānt pan ek ja chhe em āpani sadā ektā chhe.

(Satsang Dikshā: 100)

Our ishtadev is the same, our guru is the same and our siddhānt is also the same – thus, we are always united.

(Satsang Dikshā: 100)

5. Satsangni vruddhi tran vānāthi thāy. Samp, suhradbhāv ne ektā. Shriji Mahārāj sāthe 500 paramhansa hatā. Temne samp hato. Koinu koi ghasātu bolto hoy to kān na dharie, kān dharie to dabal kahevā āve. Pan tene kahi devu ke ‘tu bolish nahi’ to fari na āve.

(Yogi Gitā)

The growth of Satsang lies in three things: samp, suhradbhāv and ekta - unity, fraternity and solidarity. There were 500 paramhansas with Shriji Mahārāj and they were united. Never lend an ear to anyone who talks ill of others. If you do, he will come to talk again. So, tell him, “Don’t say another word.” Then he will not come again.

(Yogi Gitā)

6. Vishvās rākhine pritie sahit je Bhagwān Purushottam Nārāyanni vāt sāmbhalvi ethi biju manne sthir thavānu ne nirvishayi thavānu koi motu sādhan nathi.

(Kāriyāni 12: Kāran Sharir Tālyānu, Āmbalinā Kachukānu)

One should listen to the discourses of Purushottam Nārāyan with faith and love. There is no better method to stabilize the mind and to free it of the desires for vishays.

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

7. Bhagwānni kathā-vārtā sāmbhalyāmā jene jetli priti tene tetlo jagatno abhāv thāy tathā kām, krodh, lobhādik doshno nāsh thāy. Ane jo kathā-vārtāmā jene ālas hoy teni korni em atkal karvi je, ‘Emā motā gun nahi āve.’

(Gadhadā III-24: Sol Sādhannu, Gnānānshnā Vairāgyanu)

One develops an aversion for the world in proportion to the attachment one has for listening to the talks and discourses related to God; moreover, vicious natures such as lust, anger, avarice, etc., are also destroyed to that extent. Conversely, if someone is lazy in listening to those talks and discourses, then one should infer that he will not imbibe noble virtues.

(Gadhadā III-24: Sixteen Spiritual Endeavors; Vairāgya Due To Gnān)

8. Ā sarve kām mukine āvine navrā besine vātu sāmbhalie chhie, te em samajvu je, karod kām karie chhie. Te shu je, Jampuri, chorāsi, garbhavās e sarvane māthe litā tānie chhie pan navrā bethā chhie em na samajvu.

(Swāmini Vāt: 1/50)

When we set aside all work and become free to listen to these spiritual discourses understand that we are doing tens of millions of tasks. What are they? Through these tasks one’s destiny for hell and rebirth is obliterated. But do not think we are sitting idly.

(Swāmini Vāt: 1/50)

9-10. Upadeshāsh-charitrāni Swāminārāyana-Prabhoho ।
Gunātita-gurunām cha satsanginām hi jivanam ॥
Atas-tach-chhravanam kuryād mananam nidi-dhyāsanam ।
Mahimnā shraddhayā bhaktyā pratyaham shānta-chetasā ॥

Swāminārāyan Bhagwān tathā Gunātit guruonā updesho ane charitro satsangionu jivan chhe. Tethi satsangie tenu shānt chitte shravan, manan tathā nididhyāsan mahimāe sahit, shraddhā-purvak tathā bhaktithi roj karvu.

(Satsang Dikshā: 237-238)

The teachings and actions of Swāminārāyan Bhagwān and the Gunātit Gurus are the very life of satsangis. Therefore, satsangis should, with a calm mind, listen to, contemplate on and repeatedly recall them daily with mahimā, faith and devotion.

(Satsang Dikshā: 237-238)

11. Jivne Bhagwānne rāji karyāno upāy to man-karma-vachane Bhagwānnā bhaktani sevā karvi e ja chhe.

(Gadhadā II-28: Jivan-dorinu, Dayālu Prakrutinu)

The only method for a person to please God is to serve devotees of God by thought, word and deed.

(Gadhadā II-28: Mahārāj’s Compassionate Nature; A ‘Lifeline’)

12. Jevu Ukā Khācharne Santni sevā karyānu vyasan padyu chhe tevi rite Bhagwān tathā Bhagwānnā Sant teni sevā karyānu jene vyasan pade ne te vinā ek kshanmātra pan rahevāy nahi, to enā antahkaranni je malin vāsnā te sarve nāsh pāmi jāy chhe.

(Gadhadā II-25: Vāsnik Tyāgi ane Nirvāsnik Gruhinu)

Just as Ukā Khāchar has become addicted to serving the sādhus, in the same way, if one becomes addicted to serving God and his Sant to the extent that one would not be able to stay for even a moment without serving them, then all of the impure desires in one’s antahkaran will be destroyed.

(Gadhadā II-25: A Renunciant Who Harbours Worldly Desires and a Householder Who Has No Worldly Desires)

13. Bhagwānnā Santni sevā to bahu motā punyavālāne male chhe pan thodā punyavālāne malti nathi.

(Gadhadā II-59: Param Kalyānnu)

Only those who have accumulated a great number of merits from performing good deeds receive the opportunity to serve God’s Sant, but those who have a few merits do not.

(Gadhadā II-59: Ultimate Liberation)

14. Bhagwān ne Bhagwānnā bhaktani sevā e bemā ja māl chhe.

(Swāmini Vāt: 5/344)

There is worth only in the service of God and his devotees.

(Swāmini Vāt: 5/344)

15. Sevā Haresh-cha bhaktānām kartavyā shuddha-bhāvataha ।
Mahad-bhāgyam mamāstiti matvā sva-moksha-hetunā ॥

Bhagwān ane bhaktoni sevā shuddhabhāve, mārā motā bhāgya chhe em mānine potānā moksh māte karvi.

(Satsang Dikshā: 122)

One should serve Bhagwan and his devotees with pure intentions, believing it to be one’s great fortune and with the goal of attaining one’s moksha.

(Satsang Dikshā: 122)

16. Potāni bhaktine nirvighna rākhine je Parameshwarnā charnārvindne pāmvāne ichchhe tene jānpanārup je Bhagwānnā dhāmno darvājo tene vishe sāvdhān thaine rahevu ane Bhagwān vinā bijā padārth tyā pesvā devā nahi.

(Gadhada III-9: Jānpanārup Darvājānu)

One who wishes to keep one’s bhakti free from obstacles and to attain the holy feet of God, should remain constantly vigilant at the gateway of the abode of God in the form of awareness, and should not allow any objects except God to enter therein.

(Gadhada III-9: The Gateway in the Form of Awareness)

17. Bhagwānni murtine antarmā dhārine te sāmu joi rahevu tenu nām antardrashti chhe. Ane te murti vinā bije jyā jyā vrutti rahe te sarve bāhyadrashti chhe.

(Gadhada I-49: Antardrashtinu)

To look at God’s form that one has beheld within one’s heart is known as ‘antardrashti’. However, wherever one’s vrutti strays apart from God’s form is all ‘bāhyadrashti’.

(Gadhada I-49: ‘Antardrashti’)

18. Nirantar sarva kriyāmā pāchhu vāline jovu je, māre Bhagwān bhajvā chhe ne hu shu karu chhu? Em joyā karvu.

(Swāmini Vāt: 2/35)

Always introspect during every task and ask yourself, “I want to worship God, and what am I doing?” Keep thinking like this.

(Swāmini Vāt: 2/35)

19. Jevo bijāne samjāvavāno āgrah chhe, evo potāne samajvāno hoy; ane jevo bijānā dosh jovāno āgrah chhe, tevo potānā dosh tālvāno hoy to kāi kasar rahe ja nahi.

(Swāmini Vāt: 2/61)

If one has the same insistence on oneself to understand as one has for explaining to others; and if one has the same insistence on overcoming one’s own faults as one has for observing the faults of others, then no deficiency will remain.

(Swāmini Vāt: 2/61)

20. Antar-drushtish-cha kartavyā pratyaham sthira-chetasā ।
Kim kartum āgato’smiha kim kurve’ham iheti cha ॥

Pratidin sthir chitte antardrashti karvi ke hu ā lokmā shu karvā āvyo chhu? Ane shu kari rahyo chhu?

(Satsang Dikshā: 145)

With a composed mind, one should introspect every day: “What have I come to accomplish in this world and what am I doing?”

(Satsang Dikshā: 145)

21. Panchvishayne samajyā vinā je bhogavshe ane sār-asārno vibhāg nahi kare ane te Nārad-Sankādik jevo hashe teni pan buddhi bhrashta thai jashe, to je dehābhimāni hoy ane teni buddhi bhrashta thāy temā shu kahevu?

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

If one indulges in the panchvishays thoughtlessly, without distinguishing good from bad, then even if one is as great as Nārad and the Sanakādik, one’s mind will surely become polluted. What is so surprising, then, about the mind of one who believes oneself to be the body becoming polluted?

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

22. (Panchvishay chhe te to purve dev-manushyādikne vishe anant dehe karine āpane jive bhogavyā chhe to pan haji lagan e vishayni trupti thai nathi; to have Bhagwānnā bhakta thaine varsh ke be varsh ke pānch varsh vishay bhogvine purna thavāshe nahi.) Jem pātāl sudhi pruthvi fāti hoy tene pānie karine bharvā māndie te kyārey bharāy nahi, tem indriyo chhe tene kyārey vishay thaki trupti thai nathi ne thashe pan nahi.

(Gadhadā II-47: Pātāl Sudhi Pruthvi Fātyānu)

(Our jivas have previously indulged in the panchvishays through countless bodies, as devas, humans, etc. Nevertheless, we have not been content with those vishays. Therefore, now that we are devotees of God, indulging in the vishays for a further year, or two years, or maybe even five years will still not fulfill us.) It is as if the earth has been split down to Pātāl, and we begin to fill it with water - obviously, it can never be filled. Similarly, the indriyas have never become satisfied by the vishays and they never will be.

(Gadhadā II-47: A Split in the Pruthvi Down to Pātāl)

23. Vishayne mārge āndhalā thāvu, baherā thāvu, lulā thāvu em thāvu, pan āsakta na thāvu.

(Swāmini Vāt: 2/115)

On the path of sense pleasures, become blind, deaf and lame, but do not become attached to them.

(Swāmini Vāt: 2/115)

24. Vishayno sambandh thayā morya to bakrāni pethe bivu ne sambandh thai jāy to tyā sinh thāvu.

(Swāmini Vāt: 2/113)

Before contact is made with material pleasures, be fearful like a goat (i.e. run away from them), but if contact is made, become like a lion (i.e. chase them away).

(Swāmini Vāt: 2/113)

25. Sahu haribhaktane re, rahevu hoye māre pās;
To tame melajo re, mithyā panchavishayani āsh…

(Kirtan: Premanand Swami (Ordānā pad))

(All haribhakto who wish to stay with me or by my side, please forsake the false expectations of enjoying panchvishays (pleasures of the five senses).)

(Kirtan: Premanand Swami (Ordānā pad))