1. Jene karine potāne bandhan thāy ane potāne ekāntik dharmamā khot āve evā je padārth tathā kusang tene olakhi rākhe ane tethi chhete ja rahe ane tenā bandhanmā āve nahi. Ane savalo vichār hoy tene grahan kare ane avalo vichār hoy teno tyāg kare. Evi rite je vartato hoy tyāre jānie je, tene vivek chhe.

(Gadhadā I-16: Viveknu)

A person identifies those objects and evil company that may cause bondage or raiseobjects and evil company that may cause bondage or raise deficiencies in his ekāntik dharma and shuns them; but he does not become bound by them. Also, he imbibes positive thoughts and avoids negative thoughts. One who behaves in this manner should be known to possess wisdom.

(Gadhadā I-16: Wisdom)

2. Te Satsangmā kusang te shu chhe? To je vātnā karnārā himmat vināni vāt kare chhe te Satsangmā kusang chhe… Māte have āj dinthi āpnā Satsangmā koi pan evi himmat-rahit vāt karsho nahi, sadā himmat sahit ja vāt karjo… Ane evi himmat vināni vāt je divas thai jāy to te divas upvās karvo.

(Gadhadā I-17: Satsangmā Kusangnu, Moli Vāt Na Karyānu)

What is this negative influence in Satsang? Well, those who preach in Satsang speak discouragingly. That is the negative influence in Satsang… Therefore, from this day onwards, no one in our Satsang fellowship should utter such discouraging words. Instead, always speak courageously… In fact, on days when one speaks such discouraging words, one should observe a fast.

(Gadhadā I-17: Negative Influence in Satsang; Not Uttering Discouraging Words)

3. Anant mukta thai gayā ne anant thashe, temā upādhimā rahine nirlep rahe evo koi thayo nathi ne thashe pan nahi ane hamanā pan koie nathi ane koti kalpe sudhi sādhan karine pan evo thavāne koi samarth nathi. Māte ame kahyu chhe te pramāne rahesho to rudu thashe.

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

Countless have become muktas and countless more will become so. Amongst them, none have been able to indulge in pleasures of the senses and yet remain uninfluenced by them; none will be able to do so in the future; nor is there anyone like that presently. Even one who has endeavored for countless millions of years is incapable of remaining uninfluenced amidst temptations. Therefore, if you behave as I have described, you will benefit.

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

4. Sangno bhed em chhe je, so janme ekāntik thavāno hoy te āj thāy ane ā janme ekāntik thavāno hoy tene pan so janma dharavā pade; e be bhed chhe. Tyā drashtānt didhu je, lākadu ne pāno ekbijāne tāre ne budāde.

(Swāmini Vāt: 4/124)

The difference due to association with the Satpurush is that one who would have become enlightened after a hundred births becomes enlightened in this birth; and (if one does not associate) one destined to become enlightened in this birth may have to take a hundred births. These are the two differences. Then Swāmi gave an example: wood and metal cause each other to float and sink.

(Swāmini Vāt: 4/124)

5. Harau gurau cha pratyakshe manushya-bhāv-darshanaha ।
Shithilo niyame yash-cha na tasya sangam ācharet ॥

Je manushya pratyaksh Bhagwānmā ane gurumā manushyabhāv joto hoy ane niyam pālvāmā shithil hoy teno sang na karvo.

(Satsang Dikshā: 225)

One should avoid the company of those who are lax in observing niyams or see human traits in the manifest form of Bhagwān or the guru.

(Satsang Dikshā: 225)

6. Ati sāche bhāve karine satsang kare to tene koi jātno dosh haiyāmā rahe nahi ane deh chhatā ja brahmarup thai jāy.

(Sārangpur 9: Yugnā Dharma Pravartyānu, Sthānnu)

If one practices satsang with absolute sincerity, then no fault will remain in one’s heart, and one will become brahmarup in this very lifetime.

(Sārangpur 9: The Prevalence of the Dharma of the Yugs; ‘Sthān’)

7. Tris lakshane yuktaevā je Sant teno je sang te man-karma-vachane rākhe, to jetlā kalyānne arthe sādhan chhe tetlā sarve tenā sangmā āvi jāy chhe.

(Vadtāl 4: Fuvārānu)

All of the spiritual endeavors for attaining liberation are incorporated in keeping the company - by thought, word and deed - of a Sant who possesses the 30 attributes of a sādhu.

(Vadtāl 4: A Fountain)

8. Motā Santno samāgam karvāno mahimā kahyo je, “Rotlā khāvā male chhe pan kadāch te na male to rāndhelu anna māgi khāine pan ā Sādhuno samāgam karie, nikar kāchā dānā khāine pan samāgam karie, nikar upvās karine pan samāgam karie, athvā limbdo khāine, nahi to vāyu bharkhine pan ā samāgam karyā jevo chhe. Ane jene koik kāmno karnāro hoy ke jene rotlā khāvā maltā hoy, te jo ā samāgam nahi kare to tene to bahu khot jāshe.” Em ghanik vārtā kari.

(Swāmini Vāt: 2/44)

The glory of associating with a great Sadhu was described, “We get food to eat, but if that is not available, we should beg for cooked food to eat and still keep the company of the Sadhu. If necessary, we should eat only raw grains, observe fasts, or eat only neem leaves and keep his company. In fact, this company of the Satpurush is worth keeping even while subsisting only on air. And for an aspirant who has someone to do the work and who gets food to eat, if he does not keep such company then he will suffer a great loss.”

(Swāmini Vāt: 2/44)

9-10. Sant samāgam kije, ho nishdin...
Mān taji santanke mukhse, prem sudhāras pije... ho
Antar kapat metke apnā, le unku man dije... ho
Bhavdukh tale bale sab dushkrit, sabvidhi kāraj sije... ho
Brahmānand kahe santki sobat, janma sufal kari lije... ho

(Kirtan Kadi: Brahmānand Swāmi (Godi))

(Do Sant samāgam daily. Forsake ego and drink the nectar that makes one immortal (Here, sudhāras refers to amrut, the nectar-like drink that makes one immortal. By drinking amrut, metaphorically, Brahmānand Swāmi is saying to listen to the words of the Sant from his mouth, which will make you eternally happy.) (1). Discard any deceit from your heart and surrender your mind to him (2). The terrible misery of births and deaths (bhava-dukh) will be eradicated and your terrible karmas (dushkrit) will be burnt. All your aspirations will also be fulfilled by Sant samāgam (3). Brahmānand Swāmi says to seek the company of such a Sant and make the purpose of your birth a success (4).)

(Kirtan Kadi: Brahmānand Swāmi (Godi))

11. Je Bhagwānnā bhaktane sat-asatno vivek hoy te to je je avgun potāmā hoy tene jāne ane vichārine teno tyāg kari de. Ane Santmā athvā koi satsangimā kāik avgun potāne bhāsto hoy to tene tyāg kari de ane tenā je gun tenu ja grahan kare. Ane Parameshwarne vishe to tene koi avgun bhāse ja nahi.

(Gadhadā I-16: Viveknu)

A wise devotee of God who can discern between sat and asat identifies the flaws within himself and thoughtfully eradicates them. He also rejects any apparent flaws he perceives in the Sant or a satsangi and imbibes only their virtues. Moreover, he never perceives any faults whatsoever in God.

(Gadhadā I-16: Wisdom)

12. Motāpurushno jem jem gun grahan karto jāy tem tem eni bhakti vruddhi pāmti jāy. Ane atishay je Motā hoy tene jo atishay nishkāmi jāne to pote kutrā jevo kāmi hoy te nishkāmi thāy ane jo Motāpurushne vishe kāmipanāno dosh parthe to game tevo nishkāmi hoy toy pan atishay kāmi thāy. Ane motāne vishe krodhi-lobhipanu parthe to pote krodhi-lobhi thāy. Ane jo Motāpurushne atishay nishkāmi, nirlobhi, nihswādi, nirmāni, nihsnehi samje to pote pan e sarva vikārthi rahit thai jāy ane pāko haribhakta thāy.

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

The more one continues to imbibe the virtues of the great Purush, the more one’s bhakti begins to flourish. In fact, if one realizes the truly great Purush to be absolutely lust-free, then, even if one is as lustful as a dog, one will also become lust-free. Conversely, if one perceives the fault of lust in the great Purush, then no matter how lust-free one may be, one becomes full of intense lust. In the same manner, if one views the great Purush to be full of anger or avarice, then one becomes full of anger and avarice. Therefore, if one understands the great Purush to be absolutely free of lust, avarice, taste, egotism and attachment, one will also become free of all of those evil natures and become a staunch devotee.

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

13. Āvā Sādhuno gun le te bijnā chandrani pethe vruddhi pāme ne avgun le te ghati jāy ne jad thai jāy.

(Swāmini Vāt: 6/121)

One who sees virtues in this Sadhu progresses like the waxing moon of the second day of the bright half of the month. And if one sees faults, one declines and becomes lifeless like the waning moon.

(Swāmini Vāt: 6/121)

14. Satsangi-mātramā gun dekhāy ene Bhagwān ane Santni krupā thai jānvi.

(Purushottam Bolyā Prite: 3/35)

One who sees virtues in all satsangis is known to have attained the grace of God and the Sadhu.

(Purushottam Bolyā Prite: 3/35)

15. Bijāmā navvānu avgun hoy to te mukine ek gun hoy to te tame joyā karo, to tamārāmā gun āvshe.

(Pramukh Swāmi Mahārāj)

If someone has ninety-nine flaws, set them aside and focus on their one virtue. Doing this will cultivate virtues within you.

(Pramukh Swāmi Mahārāj)

16. Je satsangi Satsangmāthi pāchho padvāno hoy tene asadvāsnāni vruddhi thāy chhe ne tene pratham to divase divase satsangimātrano avgun āve chhe ne potānā haiyāmā em jāne je, ‘Sarve satsangi to ansamju chhe ne hu samju chhu’ em sarvathi adhik potāne jāne ane rātri-divas potānā haiyāmā munjhāyā kare ane divasmā koi thekāne sukhe karine bese nahi ane rātrimā sue to nidrā pan āve nahi ane krodh to kyārey mate ja nahi ane ardha-balelā kāshthni pethe dhundhvāyā kare, evu jene varte tyāre tene em jānie je, ‘e Satsangmāthi padvāno thayo chhe.’

(Gadhadā I-28: Ardhabalyā Kāshthnu, Vadhavā-ghatvānu)

When a satsangi is likely to regress in the Satsang fellowship, vicious desires steadily flourish within him. At first, he begins to perceive flaws in all of the satsangis day by day. In his heart, he feels, ‘All of these satsangis lack understanding; only I have true understanding.’ In this way, he considers himself to be superior to all. Such a person remains constantly uneasy, day and night. He cannot sit peacefully anywhere during the day; nor can he sleep at night. Moreover, his anger never subsides. In fact, he constantly smolders like a half-burnt log. A person who behaves in this manner should be known to be on the verge of falling out of Satsang.

(Gadhadā I-28: A Smouldering Log; Progressing and Regressing)

17. Bhagwānno bhakta hoy tene to sauthi vishesh potāmā ja avgun bhāse. Ane je bijāmā avgun jue ane potāmā gun parthe te to satsangi chhe to pan ardho vimukh chhe.

(Gadhadā II-26: Bhaktimā Antrāy Kartā Ātmagnānādikne Pāchhā Pādvānu)

A devotee of God should perceive flaws primarily in himself. Conversely, a person who perceives flaws in others and only virtues in himself may be known as a satsangi, but he should be known to be half-fallen.

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

18. …Jene Bhagwān ne Bhagwānnā bhaktano avgun āvyo hoy tenā hrudaymāthi kyārey āsuri mati tale nahi… Bhagwān ne Bhagwānnā bhaktanā avgun levāvālāne koi shāstramā e pāp chhutyāno upāy kahyo nathi.

(Gadhadā III-12: Karāmatnu)

…The demonic attitude of one who has perceived faults in God or his Bhakta is never eradicated from the perceiver’s heart… [and] as for perceiving faults in God or his Bhakta, no shāstra describes methods to be released from such a sin.

(Gadhadā III-12: A Magical Technique)

19. Sevā to potāni shraddhā pramāne thāy te karvi, pan asevā to na ja karvi. Te asevā te shu je, avgun levo.

(Swāmini Vāt: 2/132)

Serve according to one’s own faith, but never do disservice. What is that disservice? To perceive faults in others.

(Swāmini Vāt: 2/132)

20. Suhrud-bhāvena bhaktānām shubha-guna-ganān smaret ।
Na grāhyo’vagunas-teshām drohah kāryo na sarvathā ॥

Suhrudaybhāv rākhi bhaktonā shubh gunone sambhārvā. Temno avgun na levo ane koi rite droh na karvo.

(Satsang Dikshā: 168)

With suhradaybhāv, recollect the virtues of devotees. One should never view their flaws or offend them in any way.

(Satsang Dikshā: 168)

21. Jevi Shwetdvipmā sabhā chhe ne jevi Golok, Vaikunthlokne vishe sabhā chhe ne jevi Badrikāshramne vishe sabhā chhe, tethi pan hu ā satsangini sabhāne adhik jānu chhu ane sarve haribhaktane atishay prakāshe yukta dekhu chhu. Emā jo lagār pan mithyā kahetā hoie to ā santsabhānā sam chhe. (Te sam shā sāru khāvā pade chhe je, sarvane evu alaukikpanu samjātu nathi ane dekhvāmā pan āvtu nathi, te sāru sam khāvā pade chhe.)

I consider this assembly of satsangis to be far greater than the assemblies in Shwetdwip, Golok, Vaikunth and Badrikāshram; and I see all of these devotees as being extremely luminous. Indeed, I swear by this assembly of sādhus that there is not even the slightest untruth in this matter. (Why do I have to swear in this manner? Because not everyone understands such divinity, nor can they see it; that is why I have to swear.)

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

22. Divyarup evā Bhagwān manushyanā dehnu dhāran kare chhe tyāre manushyanā jevā swabhāve yukta vartatā hoy; pan je buddhivān hoy tene em janāy kharu je, ‘Emā kām chhe te bijā manushyanā jevo nathi tathā krodh, lobh, swād, mān ityādik manushyanā swabhāv te e Bhagwānmā chhe pan bijā mānas jevā to nathi.’ Emā kāik divyabhāv chhe te buddhivānnā jānyāmā āve chhe; tene karine Bhagwānpanāno nishchay kare chhe.

(Panchālā 4: Manushyabhāvmā Divyabhāvnu)

When that God - who possesses a divine form - assumes a human body, he behaves with swabhāvs similar to humans. However, one who is intelligent realizes, ‘He possesses lust, but it is not like that of other humans. In fact, anger, avarice, cravings for taste, egotism and other human swabhāvs are also present in God, but they certainly are not like those possessed by other humans.’ An intelligent person realizes that there is something divine about that God, and with this understanding, he develops the conviction of him being God.

(Panchālā 4: Perceiving Divinity in the Human Traits of God)

23. Satsangishu suhrud-bhāvo divya-bhāvas-tathaiva cha ।
Aksharabrahma-bhāvash-cha vidhātavyo mumukshunā ॥

Mumukshue satsangione vishe suhradbhāv, divyabhāv tathā brahmabhāv rākhvā.

(Satsang Dikshā: 140)

Mumukshus should keep suhradbhāv, divyabhāv and brahmabhāv toward satsangis.

(Satsang Dikshā: 140)

24. Bhagwānne bhajtā sarve harijano divya chhe. Ā marmani vāt je koi samje, dhāre ne vichāre chhe te magna thai jāy chhe ne jag jiti jāy chhe. Ātho pahar ānand eno talto nathi.'

(Purushottam Bolyā Prite: 7/10)

All devotees who worship God are divine. Whoever understands this essential principle, thinks about it and practices it becomes joyous and wins over the world. Day or night, his experience of bliss does not cease.

(Purushottam Bolyā Prite: 7/10)

25. Motā purush ā lokmā āve tyāre sāmānya manushya jevā charitra kare, lokomā bhadi jāy; pan tene nirdosh ja samajvā.

(Yogi Gita)

When the Satpurush comes to this world, he behaves like an ordinary person. He mixes with the people; but understand him to be nirdosh.

(Yogi Gita)