1. Potāne sākshāt malyu je Bhagwānnu swarup tene sadā divya sākārmurti ne sarva avatārnu kāran avatāri evu jānvu. Ane jo em na jāne ne nirākār jāne ne bijā avatār jevā jāne to eno droh karyo kahevāy.

(Gadhadā II-9: Swarupnishthanu, Avatār Jevā Jāne To Droh Thayānu)

One should realize the manifest God that one has attained to forever possess a divine form and to be the ‘avatāri’, the cause of all of the avatārs. If, however, one does not realize this, and instead realizes God to be formless or like the other avatārs, then that is regarded as committing blasphemy against God.

(Gadhada II-9: Conviction of God; Realizing God to be like Other Avatārs Is Blasphemy)

2. Shāstre kahyā je nishkām, nirlobh, nirmān, nihswād, nihsneh ityādik Santnā lakshan tene sāmbhaline evā lakshan jyā dekhāy evā je Sant tene ne Bhagwānne sākshāt sambandh hoy; māte evā Santnā vachane karine Bhagwānno nishchay karvo ne tenā vachanmā dradh vishvās karvo tene nishchay kahie.

(Gadhadā III-27: Koi Jātni Āti Na Pādyānu)

The attributes of the Sant - being free of lust, avarice, egotism, taste, attachment, etc. - are also described in the shāstras. The Sant who possesses these attributes has a direct relationship with God. Therefore, one should develop the conviction of God based on his words. In fact, to have firm faith in the words of the Sant is itself the conviction of God.

(Gadhadā III-27: Not Keeping Any Obstinacy)

3. Je Bhagwānnā bhaktane Bhagwānno nishchay māhātmye sahit hoy… te kāl ne karma e bey maline tenu bhundu kari shaktā nathi. Ane jene Bhagwān ne Bhagwānnā Santne vishe jo nishthāmā kāik fer hoy to tenu Bhagwān rudu karvāne ichchhe toy pan rudu thatu nathi.

(Gadhadā I-72: Māhātmye Sahit Nishchaynu)

If a devotee of God has faith in God coupled with the knowledge of his greatness… both kāl and karma combined are incapable of harming him due to the extreme force of his bhakti. On the other hand, a person lacking faith in God and his Sant does not benefit in any way, even if God wishes to do good for that person.

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

4. Bhagwānnā tathā Ekāntiknā nishchaynā lakshan e chhe je, gharmā so karod man dānā hoy tathā rupiyā hoy to kāl padye marvāni bik na rahe tathā be hajār bakhtariyā bhelā hoy to lutāvāni bik na rahe; em nishchayvālāne kāl, karma ne māyā teni bik na rahe; purankām māne ne Bhagwān vinā koini apekshā na rahe.

(Swāmini Vāt: 5/2)

The characteristics of those with firm faith in God and the God-realized Sadhu are: Just as, one with a thousand million kilos of grains and rupees has no fear of death even in the worst drought, and just as a person with two thousand armed soldiers has no fear of being robbed, one is free from the fear of adverse kāl, karma and māyā. One believes oneself to be fulfilled and has no expectations from anyone.

(Swāmini Vāt: 5/2)

5. Satsangni motap to nishchay vade chhe, pan sādhane karine nathi.

(Swāmini Vāt: 1/192)

Greatness in Satsang is due to absolute faith in God, but not due to mere endeavors.

(Swāmini Vāt: 1/192)

6. (Jene paripūrna nishchay hoy te to em samje je,) ‘Mane to Bhagwān malyā te divasthi ja māru kalyān thai chukyu chhe. Ane je māru darshan karshe ke māri vārtā sāmbhalshe te jiv pan sarva pāp thaki mukāine param padne pāmshe.’

(Vartāl 12: Mahimā Sahit Nishchaynu)

(One who does have absolute faith believes,) ‘I have attained liberation ever since the day I attained God; in fact, whoever has my darshan or listens to my talks will also be freed from all of his sins and will attain the highest state of enlightenment.’

(Vartāl 12: Faith Coupled with the Knowledge of God’s Glory)

7. ‘Hu dhanya chhu ne hu krutārth thayo chhu… Ane mane to pragat Purushottame karunā karine potānu swarup olkhāvyu chhe ne kām-krodhādi sarva vikārthi rahit karyo chhe ane Nārad-Sankādik jevā Sant tenā samāgammā rākhyo chhe, māte māru motu bhāgya chhe.’ Evo vichār nathi karto ne āthopahor atishay ānandmā nathi vartato e moti khot chhe.

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

‘I am extremely fortunate and completely fulfilled… As for me, the incarnate form of Purushottam has compassionately revealed his own form to me. He has also freed me from lust, anger and all of the other vicious natures. He has also placed me in the company of sādhus similar to Nārad and the Sanakādik. Indeed, I am very fortunate.’ Failing to think in this manner and failing to remain extremely elated throughout the day is a major deficiency.

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

8. Karod rupiyā kharachtā pan āvā Sādhu male nahi ne karod rupiyā detā pan ā vātu male nahi ne karod rupiyā āptā pan manushya-deh male nahi; ne āpane pan karod janma dharyā chhe, pan koi vakhat āvo jog malyo nathi. Nikar shu karvā deh dharvo pade?

(Swāmini Vāt: 1/19)

Even by spending tens of millions of rupees, such a sadhu is unattainable. Even by giving tens of millions of rupees, such spiritual talks are unattainable. Even by giving tens of millions of rupees, this human body cannot be attained. And we, too, have taken tens of millions of births. But never have we had such company of the God-realized Sadhu. Otherwise, why would we have to take birth?

(Swāmini Vāt: 1/19)

9. Bhāgya jāgyā re āja jānavā, koti thayā kalyāna;
Udhāro na rahyo ehano, pāmyā Prabhu pragata pramāna...
Kon jāne ā kema thayu, āvyu anachintavyu sukha;
Dhālo alaukika dhali gayo, malyā Hari mukhomukha...

(Nishkulānand Kāvya: Sārsiddhi - 12/1,10)

(Believe that our great fortune has awakened today. We have been redeemed countless times. Our kalyān (moksha) is not a ‘debt’ that will be repaid after we die; we have attained the manifest form of God so we are liberated while alive (1). Who knows how this happened? I have attained bliss that I never imagined. We have met God face-to-face (10).)

(Nishkulānand Kāvya: Sārsiddhi - 12/1,10)

10. Bal bhari vātu mukhe karvi, moli vāt ke’di na uchcharvi;
Mukhomukh thai olkhāna, koi vātni na rahi tān;
Ā brahmāndmā āpnā tulya, bhāgyashāli māno e ja bhulya.

(Yogivāni: 4/9)

(Speak with strength and conviction; let no weak words escape your lips. We have attained Shriji Mahārāj himself—there is nothing more to attain. In this vast universe, none are as fortunate as us, and to think otherwise would be a grave error.)

(Yogivāni: 4/9)

11. Je Bhagwānnu māhātmya jānto hoy te to em vichāre je, ‘Bhagwānni āgnāne vishe Brahmādik samagra dev rahyā chhe, te Bhagwānni āgnā mārāthi kem lopāy?’ Em jānine Bhagwānnā niyammā nirantar rahe.

(Vadtāl 3: Chār Prakārnā Motāpurushnu)

He who realizes God’s greatness thinks, ‘If Brahmā and all the other devas follow God’s commands, then how can I not follow his injunctions?’ Bearing this in mind, he always abides by the niyams prescribed by God.

(Vadtāl 3: Four Types of Eminent Spiritual People)

12. Bhagwānni murtino āshray hoy ne Bhagwānnā charitrane gāto-sāmbhalto hoy ne Bhagwānnu nām-smaran karto hoy ne jo temā dharma na hoy to te māthe pāno laine samudrane tarvāne ichchhe evo jānvo.

(Gadhadā II-35: Jārni Khānnu)

Though a person has the refuge of the form of God; though he narrates and listens to God’s divine incidents and though he chants the name of God, if he does not observe dharma, he should be known to be as foolish as one who tries to cross the ocean carrying a stone slab upon his head.

(Gadhadā II-35: The Underground Store of Grains)

13. Bhagwānnā bhakta thayā chhe ne panchvartmān pāle chhe te to Prakruti-Purushthi par jaine bethā chhe.

(Swāmini Vāt: 5/113)

Those who have become devotees of God and observe the five basic codes of conduct are already seated above Prakruti-Purush (i.e. in Akshardhām).

(Swāmini Vāt: 5/113)

14. Gāmne gadh hoy tem āpane panchavartamānrupi gadh chhe ne temā thānāne thekāne niyam chhe, ne jem thānu gadhne sāchve tem niyam vartmānne sāchve chhe māte jetlā niyam modā pade etlā fānkā padyā jānvā.

(Swāmini Vāt: 5/99)

A village has a fort, similarly, we have a fort in the form of the five basic codes of conduct; also the codes represent security guards. So, just as guards protect the fort, codes facilitate observance. Therefore, however many lapses there are in observing codes, that many holes (in the wall of observance) exist.

(Swāmini Vāt: 5/99)

15. Mānsam matsyam tathā’ndāni bhakshayeyur na karhichit ।
Palāndum lashunam hingu na cha satsangino janāhā ॥

Satsangi janoe kyārey māns, māchhali, indā tathā dungali, lasan, hing na khāvā.

(Satsang Dikshā: 29)

Satsangis should never eat meat, fish, eggs, onions, garlic or hing.

(Satsang Dikshā: 29)

16. Jene Bhagwānne vishe priti hoy te Bhagwānni āgnā koi kāle lope nahi. Jem Bhagwānnu gamtu hoy tem ja rahe e pritinu lakshan chhe.

(Kāriyāni 11: Premnā Lakshannu)

A person who has affection for God would never disobey God’s command. He would only act according to God’s wishes. That is the characteristic of affection.

(Kāriyāni 11: The Characteristic of Affection)

17. Koti janme kasar talvāni hoy te āj tali jāy ne brahmarup kari muke, jo kharekharā Sādhu male ne te kahe tem kare to.

(Swāmini Vāt: 1/119)

If a true God-realized Sadhu is attained and one does as he says then the failings that would have taken tens of millions of births to overcome are overcome today and one becomes brahmarup.

(Swāmini Vāt: 1/119)

18. Sant kahe tem karvu te shreshth chhe ne mandhāryu karvu te kanishth chhe, ne mangamtu karto hoy ne te tyāg rākhto hoy ne ākhā mandirnu kām eklo karto hoy ne game etlā mānasne satsang karāvto hoy, to pan te nyun chhe ne tene koik divas vighna chhe. Ane je tran tānā khāto hoy ne ālsu hoy ne unghto hoy evi ritnā doshe yukta hoy, pan jo te potānu mangamtu mukine Sant kahe tem kare to te adhik chhe.

(Swāmini Vāt: 2/57)

To do as the Sadhu says is best. To do as per one’s own wish is worst. And one who does as per his own wish, even though he observes austerities, does the work of the whole mandir and introduces many people to Satsang, is still inferior and some day will face an obstacle. While one who eats thrice daily, is lazy, is mostly sleeping and has other such faults, but acts as per the commands of the Sadhu, is superior.

(Swāmini Vāt: 2/57)

19. Āganyā vinā je āvavu, temā rāji nahi ame rati;
Vachana pramāne je varate, te uparye prasanna ati...
Māte sahu sujāna chho, vali sāmbhali chhe bahu vāratā;
Chhotā motā vachana amārā, tene rakhe visāratā...

(Bhaktachintāmani: 86/3,8)

(Coming without permission does not please us in the slightest. Those who act according to our āgnā receive immense blessings (3). You are all wise and have heard many teachings. Do not forget even the smallest of our āgnā (8).)

(Bhaktachintāmani: 86/3,8)

20. Āpane āgnā upar tān rākhvu. Pragatni ek āgnā biji karod āgnā kartā vadhāre chhe.

(Yogi Gitā)

Remain intent on obeying commands. For just one command given by the manifest form of God is worth more than a million others.

(Yogi Gitā)

21. Shravanam kirtanam Vishnoho smaranam pād-sevanam |
Archanam vandanam dāsyam sakhyam ātmanivedanam ||

Gungān sāmbhalvā, shlok-kirtano gāvā, smruti karvi, charanni sevā arthāt nichi tel karvi, archanā-pujā karvi, ashtāng athvā panchāng pranām karvā, dāsbhāve Bhagwānni āgnā pādvi, mitrabhāve nishkapatpane vartvu, sarvasva samarpan karvu; ā nav prakārni bhakti chhe.

(Bhāgwat: 7/5/23; Gadhadā I-40: Savikalp-Nirvikalp Samādhinu)

The nine ways of offering bhakti to God: (1) shravan - listening to spiritual discourses or devotional songs related to God; (2) kirtan - singing or talking about God; (3) smaran - remembering God; (4) pāda-sevan - serving God’s holy feet; (5) archan - anointing God with sandalwood paste, etc.; (6) vandan - bowing before God; (7) dāsya - behaving as a servant of God; (8) sakhya - behaving as a friend of God; (9) ātmanivedan - unconditionally offering oneself and all of one’s belongings to God with absolute submission.

(Bhāgwat: 7/5/23; Gadhadā I-40: Savikalp and Nirvikalp Samādhi)

22. Māhātmye sahit Bhagwānni bhakti e ja vāsnā tālyānu mahāmotu achal sādhan chhe.

(Sārangpur 5: Anvay-Vyatireknu)

Bhakti of God coupled with the knowledge of his greatness is the greatest and most steadfast means to eradicate one’s worldly desires.

(Sārangpur 5: Anvay-Vyatirek)

23. Jenā haiyāmā Bhagwānni bhakti hoy tene evi vrutti rahe je, ‘Bhagwān tathā Sant te mane je je vachan kaheshe tem ja māre karvu chhe;’ em tenā haiyāmā himmat rahe. Ane, ‘Ātlu vachan mārāthi manāshe ane ātlu nahi manāy,’ evu vachan to bhulye pan na kahe.

(Gadhadā I-15: Dhyān Karvāmā Kāyar Na Thavānu)

A person whose heart is filled with bhakti towards God feels, ‘I want to act only according to God’s and his Sant’s commands.’ Such is the spirit within his heart. Moreover, he never - even by mistake - utters, ‘I will only be able to follow certain commands but not others.’

(Gadhadā I-15: Not Becoming Discouraged in Meditation)

24. Divyabhāv-manushyabhāv kalyānkāri samjāy te bhakti kahevāy. Ne āpnā sharirnā teje karine Bhagwānnā darshan thāy to pan tenu āpel chhe em samajvu e bhakti kahevāy. Ne evā bhaktane kāi vighna nathi.

(Swāmini Vāt: 5/220)

Devotion is understanding the human traits and divine traits of God and his Sadhu as the means for ultimate moksha. Also, even if the darshan of God is possible only by the light from our body, then to still understand that the light is given by him is called devotion. And such a devotee has no obstacles.

(Swāmini Vāt: 5/220)

25. Nāshāya sarva-doshānām brahma-sthiter avāptaye ।
Kartum Bhagavato bhaktim asya dehasya lambhanam ॥

Sarva doshone tālvā, brahma-sthitine pāmvā ane Bhagwānni bhakti karvā ā deh malyo chhe.

(Satsang Dikshā: 4)

This body has been received to eradicate all flaws, attain the brāhmic state and offer devotion to Bhagwān.

(Satsang Dikshā: 4)