1. Je tris lakshane yukta Sant hoy tene vishe guru-buddhi ne dev-buddhi rākhine man-karma-vachane eno sang kare, to e sangnā karnārāne vishe pan e tris lakshan āve chhe.

(Gadhadā I-78: Deshkālādiknā Pradhānpanānu)

A person who regards the Sant who possesses the 30 attributes as a guru and as a deva and associates with him by thought, word and deed acquires those 30 attributes.

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

2. Jenā Akshar guru hoy te Akshardhāmmā lai jāy ne Purushottamne melve.

(Swāmini Vāt: 6/264)

One whose guru is Akshar will take one to Akshardhām and will unite one with Purushottam.

(Swāmini Vāt: 6/264)

3. Guru bin gnān nahi, guru bin dhyān nahi.
Guru bin ātmavichār na lahat he.
Tem Sadguru vinā kāi nathi thātu.

(Swāmini Vāt: 6/53)

Without the guru, there is no true knowledge, no focus, and no realization of the self. Similarly, without a truly great Sadhu, nothing happens.

(Swāmini Vāt: 6/53)

4. Brahmā’kshare gurau pritir drudhaivā’sti hi sādhanam ।
Brahma-sthiteh pari-prāpteh sākshāt-kārasya cha Prabhoho ॥

Aksharbrahma-swarup gurune vishe dradh priti e ja brāhmi sthiti tathā Bhagwānnā sākshātkārne pāmvānu sādhan chhe.

(Satsang Dikshā: 135)

Intense affection for the Aksharbrahma guru is the only means to attaining the brāhmic state and realizing Bhagwān.

(Satsang Dikshā: 135)

5. Gurur-Brahmā gurur-Vishnu gurur-devo Maheshvarah |
Guruhu sākshāt Parabrahma, tasmai Shrigurave namah ||

Guru e ja Brahmā, guru e ja Vishnu, guru e ja Mahādev chhe. Sākshāt Parabrahmnā swarup evā gurune hu naman karu chhu.

(Skandapurān, Uttarakhand, Guru Gitā)

The guru is Brahma, the guru is Vishnu, and the guru is Mahadev. I bow to the guru, who is the embodiment of the supreme God, Parabrahma.

(Skandapurān, Uttarakhand, Guru Gitā)

6. Te Bhagwānno jene pratyaksh pramān dradh āshro hoy tene manmā evi bik na rākhvi je, ‘Hu rakhe marine bhut-pret thau ke rakhe Indralokne ja pāmu ke rakhe Brahmalokne ja pāmu!’ Evi āshankā manmā rākhvi nahi; kem je, je evo Bhagwānno bhakta hoy te to Bhagwānnā dhāmne ja pāme pan vachmā kyāy tene Bhagwān rahevā de nahi.

(Gadhadā III-7: Vajrani Khilinu)

One who has taken firm refuge in the manifest form of God should not harbor the following fear in one’s mind: ‘What if I become a ghost or an evil spirit, or attain the realm of Indra or the realm of Brahmā after I die?’ One should not harbor such doubts in one’s mind. After all, a devotee of God who possesses the understanding mentioned earlier definitely attains the abode of God; God does not leave him astray anywhere in between.

(Gadhadā III-7: An Iron Nail)

7. Bhagwān to potānā bhaktani rakshā karvāmā ja bethā chhe. Keni pethe? To jem pāpan ānkhni rakshā kare chhe ne hāth kanthni rakshā kare chhe ne māvtar chhokrāni rakshā kare chhe ne rājā prajāni rakshāmā chhe, tem ja Bhagwān āpani rakshāmā chhe.

(Swāmini Vāt: 1/22)

God is ever ready to protect his devotees. How? Just as eyelids protect the eyes, hands protect the neck, a mother protects her child and a king protects his subjects, God protects us.

(Swāmini Vāt: 1/22)

8. Tap karine bali jāy to pan jo Bhagwānno āshro na hoy to Bhagwān tedvā na āve ne hindolā-khātmā sui rahe ne dudh-sākar ne chokhā jame ne sevānā karnārā ne ralnārā bijā hoy to pan tene antsame vimānmā besārine Bhagwān tedi jāy, jo Bhagwānno dradh āshro hoy to. Māte mokshnu kāran āshro chhe.

(Swāmini Vāt: 1/172)

One may be burnt out by performing austerities, but if one does not have firm refuge in God then he will not come to take when one passes away. And even if one sleeps comfortably on a swing, and eats sweetened milk and rice while others serve him, still, if his refuge is firm, God will seat him in a divine chariot and take him. Therefore, the cause of moksha is refuge in God.

(Swāmini Vāt: 1/172)

9. Āshrayet Sahajānandam Harim Brahmā’ksharam tathā ।
Gunātitam gurum prityā mumukshuh svātma-muktaye ॥

Mumukshu potānā ātmāni mukti māte Sahajānand Shri Hari tathā Aksharbrahma-swarup Gunātit guruno pritie karine āshro kare.

(Satsang Dikshā: 20)

For the moksha of one’s ātmā, a mumukshu should lovingly take refuge of Sahajānand Shri Hari and the Aksharbrahma Gunātit guru.

(Satsang Dikshā: 20)

10. Sarvadharmānparityajya māmekam sharanam vraj ।
Aham tvā sarvapāpebhyo mokshayishyāmi mā shuchah ॥

Tārā mannā mānelā badhā dharmone chhodine tu māre ekne sharane āv. Hu tane sarva pāpmāthi mukta karish ane tane moksh āpish. Tu shok na kar.

(Gitā: 18/66; Gadhadā II-9; Gadhadā II-17; Vadtāl 5)

Abandon all of the various types of dharma and surrender only unto me. I shall deliver you from all sins, so do not lament.

(Gitā: 18/66; Gadhadā II-9; Gadhadā II-17; Vadtāl 5)

11. Sarvanā Swāmi je Shri Purushottam Bhagwān te mane pratyaksh malyā chhe ane te mārā ātmāne vishe pan akhand virājmān chhe.

(Sarangpur 1: Man Jityānu)

I have attained Shri Purushottam Bhagwān, the Supreme Master of all, in person. That Paramatma eternally resides within my atma.

(Sarangpur 1: Conquering the Mind)

12. Jo dehābhimānrup dosh chhe to temā sarve dosh rahyā chhe ne teno tyāg kare to sarve doshno tyāg thai jāy chhe. Ane ‘Hu to dehthi nokho je ātmā te chhu’ evo je ātmanishthārup ek gun te āve to sarve gunmātra āve chhe.

(Loyā 6: Sang-shuddhinu)

All flaws reside in the flaw of identifying one’s self with the body. If that is abandoned, all flaws are abandoned. Furthermore, if the sole virtue of ātmā-realization, i.e., realizing oneself as the ātmā, distinct from the body, is developed, then all virtues will develop.

(Loyā 6: Purifying the Company One Keeps)

13. Āpane potānā swarupne Akshar mānvu. Te na manāy to pan sthul dehne potānu mānvu nahi, ne Mahārājno mat to traney dehne na mānvā ne Akshar mānvu. E to jem brāhmanne gher janma thayo te brāhman, tem āpanne Bhagwān malyā te Akshar mānvu.

(Swāmini Vāt: 1/256)

We should believe our true form to be Akshar. If that cannot be believed, even then we should not believe the physical body as our true form. And Mahārāj’s view was not to believe in the three bodies (as our own) and to believe ourselves as Akshar. This is like a person born to a Brahmin family is a Brahmin, similarly, as we have attained God, we should believe our self as Akshar.

(Swāmini Vāt: 1/256)

14. Deha-traya-tryavasthāto gnātvā bhedam guna-trayāt ।
Svātmano Brahmanaikatvam prati-dinam vibhāvayet ॥

Potānā ātmāne tran deh, tran avasthā tathā tran gunthi judo samji teni Aksharbrahma sāthe ektāni vibhāvnā pratidin karvi.

(Satsang Dikshā: 150)

Realizing one’s ātmā to be distinct from the three bodies, the three states, and the three qualities, one should every day believe oneself as being one with Aksharbrahma.

(Satsang Dikshā: 150)

15. Kharu gnān thayu kyāre kahevāy? To jem talvār ane myān nokhā khakhde, tem deh ane ātmā nokhā janāy tyāre gnān thayu kahevāy.

(Bhagatji Mahārāj Jivan Charitra: Page 445 (Gujarati); Page 558 (English))

When can true knowledge be said to have been imbibed? Just as a sword and its sheath rattle against each other, when the atma and the body are realized to be distinct in this way, knowledge is said to have been imbibed.

(Bhagatji Mahārāj Jivan Charitra: Page 445 (Gujarati); Page 558 (English))

16. Sānkhya-nishthāvālo je Bhagwānno bhakta te to manushyanā sukh tathā siddha, chāran, vidyādhar, gandharv, devtā e sarvenā je sukh tene samji rākhe tathā chaud lokni māheli kore je sukh chhe te sarvenu parimān kari rākhe je, ‘Ā sukh te ātlu ja chhe;’ ane e sukhni kedye je dukh rahyu chhe tenu pan parimān kari rākhe. Pachhi dukhe sahit evā je e sukh te thaki vairāgyane pāmine Parameshwarne vishe ja dradh priti rākhe. Evi rite Sānkhya-nishthāvālāne to samjannu bal hoy.

(Gadhadā II-24: Sānkhya ne Yog-nishthānu, Chokā-Pātlānu)

A devotee who is resolute in sānkhya understands the extent of human pleasures, as well as the extent of the pleasures of the realized yogis, chārans, vidyādhars, gandharvas, devas, etc. In addition, he appraises the pleasures of the 14 realms and believes, ‘These pleasures are only so much;’ moreover, he also appraises the miseries that subsequently follow those pleasures. As a result, he develops vairāgya towards those misery-filled pleasures and thereby maintains profound love only for God. So, such a person who is resolute in sānkhya possesses the strength of understanding.

(Gadhadā II-24: Resoluteness in Sānkhya and in Yoga; Choko-Pātlo)

17. Sansārmā sukh jevu janāy chhe pan temā to dukh chhe. Jem sherdinā sānthāmā iyal pade te sukh māne chhe, pan chichodāmā bhukā nisarshe. Ne kāgdāne shrāddhnā sol divasnu sukh ne pachhi bandhukni goliyu khāvāni chhe tem.

(Swāmini Vāt: 2/47)

Worldly life appears to be pleasurable, but it is full of misery – just as a worm which falls among sugarcane sticks believes itself to be happy, but it will be crushed by the juice-extracting machine. And a crow is happy for the sixteen days of shrāddh, but then has to face gunshots.

(Swāmini Vāt: 2/47)

18. Jetlu kāi māyāmay sukh sukh chhe te sarve dukh vinānu hoy nahi, e vāt pan ek jāni rākhvi.

(Swāmini Vāt: 1/25)

Whatever happiness exists in māyā is not without misery. This, too, should be kept in mind.

(Swāmini Vāt: 1/25)

19. Gharmā rahevu te mahemānni pethe rahevu.

(Swāmini Vāt: 4/62)

Live in the home like a guest.

(Swāmini Vāt: 4/62)

20. Deho’yam sādhanam mukter na bhoga-mātra-sādhanam ।
Durlabho nashvarash-chā’yam vāram-vāram na labhyate ॥

Ā deh muktinu sādhan chhe, keval bhognu sādhan nathi. Durlabh ane nāshvant evo ā deh vāramvār malto nathi.

(Satsang Dikshā: 2)

This body is a means for moksha, not merely a means for indulgence [in sense pleasures]. Rare and perishable, this body is not repeatedly attained.

(Satsang Dikshā: 2)

21. Jene Bhagwānnu ne Santnu māhātmya samjānu chhe teno pāyo Satsangmā achal chhe ane jene māhātmya nathi samjānu teno vishvās nahi.

(Loyā 17: Stuti-Nindānu)

He who has realized the greatness of God and the Sant has a firm foundation in Satsang. Conversely, one cannot be certain about a person who has not realized such greatness.

(Loyā 17: Reverence and Condemnation)

22. Jo ek māhātmya atishay dradh hoy, to shraddhā tathā vishvās tathā priti e tran dublā hoy to pan mahābalvān thāy chhe; ane māhātmya vināni bhakti jo jhājhi janāti hoy to pan ante nāsh thai jāy chhe. Jem das-bār varshni kanyā hoy ne tene kshayrog thāy, pachhi te kanyā yuvān thayā mor ja mari jāy pan yuvān thāy nahi; tem jene māhātmya vināni bhakti hoy te pan paripakva thati thati nāsh thai jāy chhe.

(Sārangpur 5: Anvay-Vyatireknu)

If only the knowledge of God’s greatness is extremely powerful and the other three - shraddhā, faith and affection - are weak, then they will also become extremely powerful. On the other hand, although one may appear to have intense bhakti, if it is not coupled with the knowledge of God’s greatness, it will ultimately be destroyed. For example, a ten- or twelve-year-old girl who has contracted tuberculosis will certainly die before she matures into a young woman. Similarly, one whose bhakti lacks the knowledge of God’s greatness will find that his bhakti will be destroyed before it matures.

(Sārangpur 5: Anvay-Vyatirek)

23. Mahimā vinā satsang samjāy nahi, mahimā hoy te Satsangmā divase divase vadhe chhe. Mahimā vinānā sādhan vruthā chhe. Mahimā vinānā sādhan Meru samān hoy topan mahimāe yukta anu jetlā sādhan barābar thāy nahi.

(Purushottam Bolyā Prite: 30/32)

Without mahimā (glory), satsang is not understood. One who has mahimā progresses daily within Satsang. Endeavors, without the understanding of mahimā are worthless. Endeavors performed without understanding mahimā may be plentiful, like Meru, but they do not compare to a single endeavor done with mahimā.

(Purushottam Bolyā Prite: 30/32)

24-25. Pachhi prabhuji boliyā, tame sāmbhalo harijana sahu;
Ati rahasya ekāntyani, eka vālyapani vāt kahu. 27
Ā sabhāmā āpana sahunā, tejomaya tana chhe;
Chhatā chhute chhe tejani, jānu prakatiyā koti indu chhe. 28
Vali kahu ek vāratā, sarve kidhu āpanu thāya chhe;
Sukha dukha vali jaya parājaya, yatkinchita je kahevāya chhe. 29

(Bhaktachintāmani: 76/27-29)

(Then Shriji Mahārāj spoke, “Listen, all devotees, I wish to share a profound secret in solitude” (27). “In this assembly, the bodies of all present radiate a luminous brilliance, emitting splendor that shines as if millions of moons have risen” (28). “Furthermore, I reveal this eternal truth: all that happens in this world unfolds by my will. Be it joy or sorrow, victory or defeat—everything transpires as I ordain” (29).)

(Bhaktachintāmani: 76/27-29)