1. (Jem nadi tarvi hoy tyā to jene tartā āvadtu hoy te tari jāy ne jene tartā na āvadtu hoy te to ubho thai rahe; pan jyāre samudra tarvo hoy tyāre to te beyne vahānnu kām pade chhe. Tem tādh, tadko, bhukh, taras, mān, apamān, sukh, dukh te rupi je nadi tene to ātmanishthāvālo hoy te tari jāy; pan) mrutyu-samay to samudra jevo chhe, mrutyu-samay to samudra jevo chhe, māte tyā to ātmanishthāvālo hoy tathā vagar ātmanishthāvālo hoy e beyne Bhagwānni upāsanārupi vahānnu kām pade chhe. Māte antkāle to Bhagwānno dradh āshro hoy te ja kāmmā āve chhe pan ant same ātmanishthā kāi kāmmā āvti nathi. Te sāru Bhagwānni upāsanāne dradh karine rākhvi.

(Gadhadā I-61: Bali Rājānu)

(When faced with the task of crossing a river, one who knows how to swim can cross it, whereas one who is unable to swim will be left standing. However, when faced with the task of crossing an ocean, both require the aid of a ship. Similarly, a river - in the form of the dualities of cold and heat, hunger and thirst, honor and insult, happiness and misery - may be crossed by a person with ātmā-realization;) death, however, is like an ocean. In that case, both a person with ātmā-realization and a person without it require the help of a ship in the form of faith in God. Therefore, only the firm refuge of God is helpful at the time of death, whereas ātmā-realization alone is of no use whatsoever at the time of death. For this reason, one should firmly cultivate faith in God.

(Gadhadā I-61: King Bali)

2. Jem ākāshne jibhe karine so varsh sudhi chātie to pan kyārey khāto-khāro swād āve ja nahi, tem Bhagwānni murtini upāsanā vinā ātmā-Brahma dekhāy ja nahi.

(Gadhadā III-36: Kalyānnā Asādhāran Sādhannu)

Wishing to see the ātmā and Brahma without upāsanā is like attempting to lick the sky with one’s tongue; even if one tries for a hundred years, one will never be able to taste it as sour or salty. Similarly, the ātmā and Brahma simply cannot be seen without the upāsanā of the form of God.

(Gadhadā III-36: The Most Extraordinary Spiritual Endeavor for Liberation)

3. Upāsanā to tene kahie je, Bhagwānnā swarupne vishe sadā sākārpanāni dradh nishthā hoy ne pote je bhajanno karnāro te brahmarup thāy to pan te nishthā jāy ja nahi.

(Gadhadā I-40: Savikalp-Nirvikalp Samādhinu)

Upāsanā can be defined as having a firm conviction that God eternally possesses a form. Even if a person becomes brahmarup, that conviction would never disappear.

(Gadhadā I-40: Savikalp and Nirvikalp Samādhi)

4. Mandir chhe te sonānā thāy ke dehe sukāi jāy, e ādik game tetlā sādhan karo, pan hu jevo chhu tevo jāne tyāre rāji thāu chhu, em Mahārāje kahyu chhe.

(Swāmini Vāt: 4/97)

Whether mandirs are made of gold or the body is emaciated; in fact, whatever endeavors you do, only when you know me as I am do I become pleased.” That is what Mahārāj has said.

(Swāmini Vāt: 4/97)

5. Sarva kartā upāsanā samajvi e motu sādhan chhe ne sarvamā upāsanā mukhya balvān chhe. Te sarvopari ne sarva avatārnā avatāri ne sarva kārannā kāran Mahārājne samajvā...ne Mahārājne sarva avatārnā avatāri ne Akshardhāmnā pati samje to Akshardhāmne pāme.

(Swāmini Vāt: 2/2)

Above all, the most important means of moksha lies in understanding upāsanā. And, among all means upāsanā is the most powerful. One should understand Mahārāj to be supreme, the source of all incarnations, the cause of all causes... By understanding Mahārāj as the source of all avatārs and the Lord of Akshardhām, one attains Akshardhām.

(Swāmini Vāt: 2/2)

6. Bhagwānne vishe ja ek kartāpanu samajvu e ja kalyānnu param kāran chhe.

(Kāriyāni 10: Nādi Joyānu, Tapnu)

Understanding only God to be the all-doer is the supreme cause of liberation.

(Kāriyāni 10: Checking the Pulse; Austerities)

7. Bhagwānno je bhakta hoy tene to je je prakārnā dukh āve chhe te dukhnā denārā kāl, karma, māyā emāthi koi nathi; e to pande Bhagwān ja potānā bhaktani dhiraj jovāne arthe dukhne prere chhe ane pachhi jem koik purush padadāmā rahine jue, tem bhaktani dhirajne Bhagwān bhaktanā hrudaymā rahine joyā kare chhe. Pan kāl, karma, māyāno sho bhār chhe je, Bhagwānnā bhaktane pidi shake? E to Bhagwānni ja ichchhā chhe, em jānine Bhagwānno bhakta hoy tene magan rahevu.

(Gadhadā II-62: Ātmanishthā, Pativratāpanu ne Dāspanānu)

When a devotee of God experiences hardships of any kind, it should be known that the source of those miseries is not kāl, karma or māyā. In actual fact, it is God Himself who inspires hardships to befall upon his devotees in order to test their patience. Then, just as a man hides behind a curtain and watches, God hides in the heart of his devotee, and from there, he observes the devotee’s patience. Besides, who are kāl, karma and māyā that they could harm a devotee of God? So, realizing it to be God’s wish, a devotee of God should remain cheerful.

(Gadhadā II-62: Ātmā-Realization, Fidelity and Servitude)

8. Ek haribhakte prashna puchhyo je, “Shulie chadāvyo hoy to pan kem samje to sankalp na thāy je, Bhagwān mukāve to thik, evi shi samjan chhe?” Teno uttar karyo je, “E to Bhagwānne sarva-kartā jāne je, Bhagwān vinā bijā koinu karyu thātu nathi, em samje tene sankalp na thāy ne dhiraj rahe. Ne em na samje te to thodākmā akalāi jāy ne dhiraj rahe nahi.”

(Swāmini Vāt: 1/235)

A devotee asked, “If one is about to be executed, what understanding stops one from entertaining a wish that it would be good if God comes to the rescue?” The reply, “He believes God as the all-doer and that except God nobody is able to do anything. Then, no wish will arise and patience will remain. And if one does not have this understanding even small things will cause one to become upset and impatient.

(Swāmini Vāt: 1/235)

9. Bhagavān sarva-kartā’sti dayāluh sarva-rakshakaha ।
Sa eva nāshakah sarva-sankatānām sadā mama ॥

Bhagwān sarva-kartā chhe, dayālu chhe, sarvanu rakshan karnārā chhe ane e ja sadā mārā sarve sankatonā tālnārā chhe.

(Satsang Dikshā: 44)

Bhagwan is the all-doer, compassionate and the protector of all; at all times, he alone is the resolver of all my adversities.

(Satsang Dikshā: 44)

10. Koi pan prashna āve to sidhi ja vāt. Mahārāj kartā chhe - emni marjithi ja thāy chhe. Koi koinu bagādtuy nathi ke sudhārtuy nathi. Kartā Bhagwān chhe. Te je kāi kare karāve chhe, te āpnā sārā māte ja chhe. Bhagwānne ja kartā māno to shānti, shānti ne shānti. Darekmā rahine Bhagwān ja kartā chhe, em mānie to kāi klesh na thāy, samp rahe, aham na āve, mān-irshā māryā fare. E ade ja nahi.

(Pramukh Swāmi Mahārāj)

Whenever a question arises, the straightforward answer is this: Mahārāj is the doer—everything happens according to his will. No one harms or helps anyone; God alone is the doer. Whatever he does is for our ultimate good. When you accept God as the sole doer, you find peace, peace, and more peace. Believing that God resides in everyone and acts through them removes all conflicts; harmony prevails, ego dissolves, and pride or jealousy never touches you.

(Pramukh Swāmi Mahārāj)

11. ‘Ā pruthvi jeni rākhi sthir rahi chhe ne dolāvi dole chhe tathā ā tārāmandal jenu rākhyu adhar rahyu chhe tathā jenā varsāvyā megh varshe chhe tathā jeni āgnāe karine surya-chandra uday-astapanāne pāme chhe tathā chandramāni kalā vadhe-ghate chhe tathā pāl vināno samudra jeni maryādāmā rahe chhe tathā jalnā bindumāthi manushya utpanna thāy chhe ane tene hāth, pag, nāk, kān e ādik das indriyo thai āve chhe tathā ākāshne vishe adhar jal rākhi mukyu chhe ane temā gājvij thāy chhe, evā anant āshcharya chhe te sarve mane malyā evā je Bhagwān tenā karyā thāy chhe,’ em samje, pan pragat pramān je Bhagwān te vinā bijo koi e āshcharyano karnāro chhe em māne nahi. Ane ‘purve je je anant prakārnā āshcharya thai gayā chhe tathā hamanā je thāy chhe tathā āgal thashe te sarve mane malyā evā pratyaksh Bhagwān te vate ja thāy chhe’…

(Gadhadā I-27: Bhagwān Akhand Nivās Kari Rahe Tevi Samjannu)

‘The earth remains stable and trembles; the stars remain steady in the sky; the rains fall; the sun rises and sets; the moon appears and disappears, waxes and wanes; the vast oceans remain constrained within their boundaries; a drop of liquid develops into a human possessing hands, feet, a nose, ears and the rest of the ten indriyas; the clouds, through which lightning strikes, float unsupported in the sky - these and a countless variety of other wonders are due only to the form of God that I have attained.’ With this understanding, he has the conviction that no one except the incarnate form of God is the cause of these wonders. He realizes, ‘The countless wonders which have occurred in the past, those which are currently taking place, and those which will occur in the future are all only due to the manifest form of God that I have attained.’

(Gadhadā I-27: The Understanding by which God Eternally Resides within One)

12. Pragat Bhagwān vinā karod niyam pāle pan kalyān na thāy ane pragat Bhagwān ne ā pragat Sādhuni āgnāthi ek niyam rākhe to kalyān thāy.

(Swāmini Vāt: 4/36)

One may observe ten million commands, but without resort to manifest God one will not attain moksha. And by observing even just one command by the order of this manifest God and manifest Sadhu, moksha is attained.

(Swāmini Vāt: 4/36)

13. Bhagwān to tris varas Satsangmā rahyā ne have Sādhu rupe das-vis pedhi raheshe.

(Swāmini Vāt: 1/270)

Mahārāj stayed in Satsang for 30 years and now he’ll stay in the form of a Sadhu for ten to twenty generations.

(Swāmini Vāt: 1/270)

14. Mahārāj ane Swāmi Satpurushrūpe sadā pragat chhe. Shāstriji Mahārājnu vachan chhe ke “Satpurush kyārey pruthvi parthi jatā ja nathi.”

(Mahant Swāmi Mahārāj, 19 May 2020, Nenpur)

Mahārāj and Swāmi are eternally manifest in the form of the Satpurush. Shāstriji Mahārāj has said, “The Satpurush never departs from this earth.”

(Mahant Swāmi Mahārāj, 19 May 2020, Nenpur)

15. Pragatane bhaji bhaji pāra pāmyā ghanā, Gidh gunikā kapivrunda koti;
Vrajatani nāra vyabhichāra bhāve tari, Pragata upāsanā sauthi moti.

(Kirtan Kadi: Muktānand Swāmi)

(By worshipping the manifest form of God, many including the vulture, immoral women, and monkeys (all were beings that associated with the manifest form of Bhagwān mentioned in the Sanātan shāstras) were liberated. In spite of their amorous sentiments, the women of Vraj (gopis) were liberated due to their sincere worship of the manifest form of God.)

(Kirtan Kadi: Muktānand Swāmi)

16. Aksharnā be swarup chhe - ek to nirākār ekras chaitanya chhe tene Chidākāsh kahie, Brahmamahol kahie; ane e Akshar bije rupe karine Purushottam Nārāyanni sevāmā rahe chhe.

(Gadhadā I-21: Ekāntik Dharmavālānu, Aksharnā Be Swarupnu)

Akshar has two forms. One, which is formless and pure chaitanya, is known as Chidākāsh or Brahmamahol. In its other form, that Akshar remains in the service of Purushottam Nārāyan.

(Gadhadā I-21: One Possessing Ekāntik Dharma; The Two Forms of Akshar)

17. Purushottam bhelā Akshar murtimān āvyā chhe pan olkhātā nathi. Ne ā sabhāmā kahie to manāy nahi. Māte modhe kahevāni rit nathi ne tenā bhaktanā kahevāthi nishchay thāy chhe.

(Swāmini Vāt: 5/32)

With Purushottam, Akshar himself has come, but he has not been recognized. And in this assembly, if I declare who this (Akshar) is, it will not be believed. Therefore, to say openly is not the proper method. And when his (Akshar’s) devotees state that he is Akshar then one is convinced.

(Swāmini Vāt: 5/32)

18-19. Māru Dhāma chhe re, Akshara Amruta jenu nām;
Sarve sāmrathi re, shakti gune kari abhirām..
Ati tejomaya re, ravi shashi kotika vārane jāy;
Shitala shānta chhe re, tejani upamā nava devāy..

(Kirtan Kadi: Premānand Swāmi (Ordānā Pado))

(My abode is known as Akshar – the center of divine bliss and full of beauty. It is supreme, and full of power and prosperity (3). Shining with divine light, it is served by countless suns and moons; infinitely soothing light reigns supreme there which is uncomparable (4).)

(Kirtan Kadi: Premānand Swāmi (Ordānā Pado))

20. Keshavjivandāsjie Swāmine kahyu ke, “Prāgji vagere tamne ‘Mul Akshar’ kahe chhe te mane samjātu nathi ne hu vishvāsi chhu te jem hoy tem kaho.” Tyāre Swāmi kahe, “Hu Akshar chhu em tu jān ne bijo Akshar hashe to māre ne tene panchāt chhe. Tu māro vishvās rākh.” Em be-tran vakhat kahyu.

(Swāmini Vāt: 5/370)

Keshavjivandāsji asked Swami, “Pragji and others describe you as Aksharbrahma, but I do not understand this. And I am trustworthy, so tell me as it is.” Then Swāmi said, “You believe me as Akshar, and if someone else is Akshar, it is for me and him to resolve. But, you keep trust in me.” He said this several times.

(Swāmini Vāt: 5/370)

21. Ane e samarth to kevo je, enā netramā Bhagwān jonārā chhe te māte brahmāndmā jetlā jiv-prāni chhe tenā netrane prakāsh karvāne samarth thāy chhe, ane enā pagmā chālnārā Bhagwān chhe te māte brahmāndmā sarva jivnā pagne vishe chālvāni shaktine poshan karvāne e samarth thāy chhe; em e Santni sarve indriyomā Bhagwān rahyā chhe, te māte e Sant to brahmāndmā sarve jivonā indriyone prakāsh karvāne samarth thāy chhe. Māte e Sant to sarva jagatnā ādhārrup chhe.

(Gadhadā I-27: Bhagwān Akhand Nivās Kari Rahe Tevi Samjannu)

The powers of such a person are such that since it is God who sees through his eyes, he empowers the eyes of all of the beings in the brahmānd; and since it is God who walks through his legs, he is also capable of endowing the strength to walk to the legs of all of the beings in the brahmānd. Thus, since it is God who resides in all of the indriyas of such a Sant, that Sant is able to empower the indriyas of all beings in the brahmānd. Therefore, such a Sant is the sustainer of the world.

(Gadhadā I-27: The Understanding by which God Eternally Resides within One)

22. Evi nishthāvālo je Sant chhe tenā pagni rajne to ame pan māthe chadhāvie chhie, ane tene dukhavtā thakā manmā bie chhie, ane enā darshanne pan ichchhie chhie…je evā yathārth Bhagwānnā bhakta chhe tenu darshan to Bhagwānnā darshan tulya chhe, ane enā darshane karine anant patit jivno uddhār thāy chhe evā e motā chhe.

(Gadhadā I-37: Desh-vāsnānu, Agiyār Padvinu)

A Sant with such a conviction is so highly respected by me that even I place the dust of his feet on my head. In my mind, I am afraid of harming him, and I also long to have his darshan…In fact, the darshan of such a true Bhakta of God is equivalent to the darshan of God Himself. He is so great that his darshan alone can redeem countless wretched jivas.

(Gadhadā I-37: Attachment to One’s Native Place; Eleven Honors)

23. Āvā Sādhunā darshan karye Bhagwānnā darshannu fal thāy chhe, ne teni sevā karye Bhagwānni sevā karyānu fal thāy chhe; ne āpane tevā sāthe het thayu chhe, māte āpnā punyano pār na kahevāy.

(Swāmini Vāt: 2/21)

The darshan of this Sadhu gives fruits equivalent to the darshan of God. By serving him, one gets the fruits of serving God. As we have affection for such a Sadhu there is no limit to our merits.

(Swāmini Vāt: 2/21)

24. Ame to koti kalp thayā joie chhie, pan pachās koti jojan pruthvimā āvā Sādhu nathi.

(Swāmini Vāt: 1/291)

I have been observing for tens of millions of years, but there is no Sadhu like this one on the whole of this huge earth.

(Swāmini Vāt: 1/291)

25. Dhanya dhanya e Santa sujānane, Jenu ulati palatyu āp...
Santa te swayam Hari…
Āpa tali malyā Bhagwānamā, jenā āpamā Harino vyāpa...
Santa te swayam Hari…

(Kirtan Kadi: Nishkulānand Swāmi)

(Blessed is the wise Sant, who himself is transformed. The Sant is Bhagwān Himself (1). He (the Sant), who has effaced the self, is entirely pervaded by Bhagwān’s presence. The Sant is Bhagwān Himself (2).)

(Kirtan Kadi: Nishkulānand Swāmi)