Shri Gokulnathji's Hasya Prasangs: Prasang - 35

Bhagvad Leela at Present Time (Currently) is on Earth/Bhootal (Bhagvad-Leela Haal Bhootal par che):

Koi ek samaye Raghunathdaase Shri Mahaprabhujine puchyu ke Maharaj, Purushottam ahi Prakat che. To tya shu che ?

At one time, Raghunath das asked Shri Mahaprabhuji as follows… Maharaj, Purshottam is materialised here, then what is over there ?

Tyaare Shri Mahaprabhujiye kahyu ke E sarva samaaj ahi-j che.

To this Shri Mahaprabhuji replied that He is always here only.

Vivechan - Aa vachanamrut bahuj sukshma vichaarnu che. Nitya leelamaathi pushti-shrushti atyaare Bhootalupar prakat thai che; Enu Shri Mahaprabhujina kathan-nu haaard che. Jyaare divya-drushti thaay, tyaare aapan-ne haalni-j pushti-shrushti saakshaat leelatmak bhaase. Nirgun drashti ke premdrasti aa anubhav kari shake.

- This vachanmrut is of a very subtle thought. From Nitya Leela, the pushti creation, at this time, has arrived on Bhootal. This is the hint given in Shri Mahaprabhuji’s saying. When the vision becomes divine, then we can literally see/experience the play of today’s pushti-creation. A vision without any tinge of material contamination (Nirgun) and that vision which contains prem can experience this.

Shri Gokulnathji's Hasya Prasangs: Prasang - 34

Taking Unoffered is a Great Mistake/fault (Asamarpit Levu Maha Dosh Che):

Ekvaar Santdaase Shri Mahaprabhujine puchyu ke, je koi asarmapit le che, tene ketlo dosh laage ? One time Sant Daas asked Shri Mahaprabhuji, how much dosh is received by those who take unoffered(asamarpit)?

vadi je koi bhagvad-varta chukine beeji vaarta kare tene ketlu baadhak thaay, te kahiye. also, please tell what/how much obstacles are suffered/experienced by those who miss talking about divine subject matter and involve in other topics

Tyare Shri Mahaprabhujiye kahyu ke Shri Raghunathji maryada purshottam hata. Have ravan-na mastak chedya, tyaare loth padva maandi. Tyaare shabda thayo, ke maaru krut kon karshe. Tyaare Shri Raghunathjiye kahyu ke, te to me pratham prakat kidhu che. Je koi maanas asarmapit leshe, te taaru krut karshe. Te sadaa sutaki raheshe. Ane Bhagvad vaarta vina rahasya je koi beejo jash bolshe, te taari mekaan karshe. Eno arth E-ke taare (Raavan-ne) naame roshe.

At that time Shri Mahaprabhuji said that Shri Raghunathji was maryada Purshottam. Now when he chopped off Ravan's heads, blood started falling, at which time words sounded - who will perform the last rites for me. Then Shri Raghunathji said you have said "I/me" first. Anyone who takes unoffered will be performing your last rites. They will always remain in sutak (unclean state). And anyone who glorifies anything other than the 'secret' of Transcendental Stories (Bhagvad vaarta), will be mourning for you. This means that.. that person will be crying in the name of Raavan.

Vivechan - Je-O Ishwarne samarpan karya vagar kai pan le che. teone ahi Aasuri-nu krut karnaara janavya che.Anyone who accepts/takes without offering to Ishwar first, are described here to be the ones who perform the last rites of Aasuri jeevs.
Maate vaishnave asamarpit kai pan levu nahi. Therefore vaishnavs should never take anything that is not offered.

Je swaroop seva gher hoi to to thik, athwa jo hova chata badhi saamagri na dharaati hoi to chevte charanaamrut padhraavine pan levu joiye. charanaamrut pan na joi to tulasijinaa maalaajine pan sparsh karaavine prasaad levo. vadi Bhagvaan-na naam vade pan prabhu angikaar kare che; karan ke prabhunu naam pan swaroopatmak che, maate chevte prabhunu naam daine pan vastuno upyog karvo joiye aam samarpan-ni reetno ne samayno vichar karine te pramaane vartine pan asamarpitno tyaag karvo.

If swaroop seva is established in the house then ok, otherwise, if it is there and yet if it is not possible to offer all saamagri then at last one should even offer charnamrut and then take the saamagri.If charanamrut is not even there then one should touch the tulasi-maala to turn the saamagri into prasaad and then take it. Also, prabhu accepts through His name, therefore one can also give/take prabhu's name and take/utilise things. This way, one should consider the ways of samarpan and suitable time and behave accordingly and give up unoffered stuff.

Shri Gokulnathji's Hasya Prasangs: Prasang - 33

Difference Between the Jeevs of Before and Now (Prathamna ne Haalna jeevomaa Taartabhya/Taartamya):

At one time, Shri Devkinandanji asked Shreeji; Raaj Is there a difference between the jeevs of the past who have married (taken BrahmSambandh) and those of this day and age or are they the same ?

Koi Ek Samaye Shreejine Shridevkinandanjiye prashna puchyo; Ke Raaj; poorvena jeev varya che te, ane hamnaana varya che te, judaa che ke, maanhej che ?

Tyaare Shreejiye kahyun ke poorve angikaar karya, ne hamna keedha che, te baiu ekhtha-j rahe che.At that time Shreeji said that the ones from before were directly accepted (angikaar karya) whereas now they have been accepted by being spoken of/into (indirectly through Shri Mahaprabhuji ?), both these types of jeevs live together only.

Tyare Shri Devkinandjiye poochyu ke, tenu taartamya shee reete janay? Then Shri Devkinandji asked, how does one know/realise this /the difference ?

Tyaare Shreejiye kahyu ke purvena Bhagvadiya hashe, te vishay rahit hashe, ne sangathi dur raheshe. Tene Jashodanandan purna purshottam hradayamaahe rami rahe che.
Then Shreeji said that those of the past will be Bhagvadiya, they would be without being attached to material/worldly things, and will keep their distance from inappropriate association (sangthi dur raheshe). Jashoda nandan, who is Purna Purshottam is established/playing in their hearts constantly.

Tenama achal anand che, Tene vyaamoha leela dhristiye padti nathi, teni dasha svaabhaavik hoy che, temne koi shikhavtu nathi.
In them there is constant, undisturbed bliss, they do not see/consider the vyamoh leela, their condition is natural, no body teaches them.

Hamna naa varya che, Te sneh rahit hashe. Te vishay upar aashakt hashe, ne vaat-vaatma paraadheen banshe, ane Bhagvadiyo saathe virodh karshe. Temnaamaan parmaarth budhini haani hoy. Je koi seva karshe, ane vyaamohleela gaaine jeevshe, tene anand pushtibhaav nahi aave. Tathaa maryadani leelao gaaine maryaada bhakt saathe prasann thashe. Aa baiu prakarni leela shrusti ahinj che. Bhaav Aavye Janaay
The ones who have been 'married as of today/now (this day and age), they would be without sneh (affection). they would be attracted to material/worldly things, and on small small things they would become dependant on 'other' things, and they would contradict/conflict with the Bhagvadiyas. In them their param-aarth budhi is defected. All those who do seva and live by singing of vyaamoh leela, will not experience the bliss of pushti bhaav (feelings/sentiments), and they will sing of the maryada leelas and will become pleased along with the maryada devotees. Both these types of leela creations are here only. It is experienced when the Bhaav is manifested/comes (within oneself).

Vivechan - Purvanaa ne haalna Bhagvadiyamaa Taartamya bataave che, Te samajvaajevu che. aa prasang uparthi Bhagvadiya potaani sthithi samji shake che. Svaabhavik prem ane krutrim premmaa taartamya che. Maahaatmya jaanine seva karvi. Ane prabhuna sukhne maate seva karvi -e bema motu taartamya che. Prabhuna sukh maate seva karvi e tadan nirgun seva che. Svaarth maate ke koi pan prakarni kaamna raakhine seva karvi e sakaam seva hoi pushtimaargi nathi. Svaabhavik seva te-j pushti seva che.
- Here the difference is given between those of the past and those of the present day, it is worth understanding, from this prasang a Bhagvadiya can understand their own situation. There is a distinction between natural love and artifical love. There is a big difference between, knowing the importance and doing the seva, and doing the seva for the happiness of Prabhu. Doing the seva for Prabhu's happiness is totally nirgun seva. Performing seva for personal/selfish reasons or with any inert desire is sakaam seva, not pushtimargi seva. Only naturally done seva is pushti seva.

Shri Gokulnathji's Hasya Prasangs: Prasang - 32

Any Work Unrelated to Prabhu is an Obstacle (Prabhuna Nimit Vagarnu Karya Baadhak Che):

Shri Mahaprabhuji had arrived in Gujarat (Shri Mahaprabhuji Gujarat padhaarya hataa); at that time a Samdaas from VadGaam asked a question.. if a bhagvadiya remains engrossed in vyahvaar (samsaar/relations/socialising,etc), and due to this, unlimited apraadhs fall upon him/her, then would these apraadhs create obstacles (in the spiritual path/progress) or not ? The Shri Mahaprabhuji said that the topclass (uttam) Bhavadiya is that who does vyahvaar and does it all for the enjoyment of God (Bhagvad Bhog ne maate kare che), therefore nothing creates any obstacles. He gave an insight into this comment (tenu dhrastant kahyu ke), that the way in which Ghee is used in large amounts in Mahaprasaad, but never touches the tongue. Those who do vyahvaar without having Shri Prabhu as a nimit, inbetween/relation, to them vyahvaar creats obstacles., the way in which a plate (patra) becomes sticky when ghee falls on it. Deele laage to te chiknu thay (becomes sticky); in that way, anyone who does any work without having Prabhu as the cause/nimit, that becomes (cause for) obstacles

Vivechan - Truly, the household life/relations of Pushti-Bhagvadiyas is filled with devotion; therefore it is not the cause of obstacles; but instead it is aidful/helpful. If one does vyahvaar without having Prabhu as in-between then that becomes obstacle. For a bhakt, all vyahvaar takes on the form of sacrifice. for a devotee, even all work done is in the spirit of performing sacrifice (bhaktnu to darek karya pan yagnya-may che), not an obstacle.

Shri Gokulnathji's Hasya Prasangs: Prasang - 31

One Should Keep due Dligence/be clever Even When Giving/Keeping Names (Naam paadvaama pan Chaturai Raakhvi):

When Shreeji announced His own marriage through his Shri-Mukh at Shreeji Dwaar, many vaishnavs were extremely pleased/experienced bliss. Therefore, the vaishnavs offered many gifts of their choice (man-Bhaavti Bheto kari). At this time when Sundardas Gandhi's wife, Naagaa Bhabhi arrived to offer Bhet (gift), Adhikari said... Maharaj, Naagaa Bhabhi is offering Bhet. At that time Shreeji made a taunt/comment, that... Naaga Bhabhi, are you not wearing any clothes? (tame vastra pheraya nathi?), then she said, it is not that Raaj, am wearing clothes, but someone has kept my name like this...

Vivechan - In youth, Shreeji had a very joyous nature (vinodi hataa). Motapan-na haasi prasang to laherni avadhi che, from this it is understood that one should keep such a name that does not get critised/insulted, and one is reminded of Prabhu or things related to Prabhu (Prabhu sambandh yaad aave). Vaishnavs should only give/keep names that are related to Prabhu, as such that when the name is given/called Prabhu is remembered.

Shri Gokulnathji's Hasya Prasangs: Prasang - 30

There is no Acceptance of a Thing, the Acceptance is Only of Love (Vastuno Angikaar Nathi, Premnoj Che):

Once Shreeji said that we had gone to Saharaanpur. There was a Cheepa (by the name of) Venidas. Someone had said to him that the blue colour (Neel-Rang) is of no use here (in seva). He brought me a Roll/Package of the cloth (Ek Chitno Paraklo), then he said that Raaj, I have heard that blue coloured cloth/dress is not used (Rangeen neel rangno vastra kaam na aave)? At that time I said that the colour is not at fault (Tyare me kahyo ke..).Then he said there is one more 'Roll' also, with your permission i will bring it. Then, I said, why do you have to do unnecessary running? Then he said... Raaj, I am suitable for running. Hearing this sentiment was very pleasing.

Vivechan - Venidas Cheepa was a MahanuBhaavi Bhagvadiya. Blue colour garments(vastra) are not used, however, because he was Maha-Bhaavik, Shreeji accepted them. Pushtimaarg is Bhaav-Pradhan Marg/path. Now, when offering to go for the second roll, when Shreeji said that you have to do unnecessary running, then Venidas said that I am suitable for running.. This means that I am sevak therefore, I am suitable for doing any kind of your seva.Therefore Shreeji was pleased. In Pushtimarg, importance is given to Love (premnu praddhanya che), not to any ordinary thing, this is clear (Vastunu nahi, e spashta che)

Shri Gokulnathji's Hasya Prasangs: Prasang - 29

Prabhu Gives Divine Experiences Only if there is Grace (Krupa Hoya Toj Prabhu Anubhav Janave):

Once Shri Gusainji, Aap had an experience (Ekvaar Shri Gusainji-ne Aapne anubhav thayo). Once, suddenly Shri Gusainji went to Shri Gokulesh’s place (Ekvaar achanak Shri Gusainji Shri Gokulesh-ne tya padharya), and after having gone there, he had the Revaal Horse prepared (ane jaine Revaal Ghodo taiyaar karavyo), and both of them reached Shri Thakor-Dwar (ane beau janaa Shri Thakor-dwar padharya). They gave aagya to Bhandaari to give chaamarwadi, and gave agya to Khavaas to take it together (with them).

They arrived at Thakor-dwar in anavasar. Father and son took some rest, their eyes met for a moment (pita-putre vishraam karyo, jara netra malyaa)... At that time Shri Nathi said to Shri Gusainji that.. “I am hungry”. (Tyare Shrinathjiye Shri Gusainji-ne kahyu, ke hoon to bhookhyo chu). Shri Gusainji got up instantly and immediately asked the Khavaas whether he had brought anything with him or not… to this the Khavaas handed over the chaamarwadi. Shri Gusainji was pleased and said to go up quickly and prepare the paak and bring it. (Tyare Shri Gusainji-ye tarataj uthi-ne khavaas-ne poochyu ke kashu saathe laavya cho ke nahi? Tyare chaamarwaadi khavaase haathma aapi. Shri Gusainjie prasann thaine kahyu, ke upar jai-ne jaldi paak siddh kari lavo.)

Pratham Vadi Bhunjine Chaamarwadi Kari. Having done Uthapan, they offered the Bhog, and came and sat in the Tibari. They asked the Bheetariya, pracharak and everything.. what was it today that Shri Nathji did not eat ? At that time Bhau Bheetariya said that all the procedures are followed as per the norm., there is nothing new. But, when going with the Thaal, Krishnadas Adhikari’s Daasi had glanced at it. At that time Aap himself gave agya, to make siddh all the samagri from morning till evening’s sen bhog. After sen-bhog, first the bhog containers/dabra and Bhaatvaadi Shreeji brought down. When coming down, Shri Gusainji observed and asked that, why take so much prasaad ? Shriji said that it is small quantity (thodo che). After that, both father and son had bhojan. This everyone partook in with happiness/laughter, saying that if there was more we would take further more.

Vivechan – If prabhu’s krupa is there then prabhu offers experience. He himself was hungry, this He made it known to Shri Gusainji. Shri Gusainji also understood and had all the samagri from morning till evening prepared. In this prasadi, some alokik taste was experienced. If Thakorji offers this type of experience then one should know that Lord has bestowed his grace (Bhagvat Krupa thai). At times one enjoys a lot of taste when taking/having prasad, then one should understand that today Prabhu has thoroughly enjoyed the samagri with a lot of fun.

Shri Gokulnathji's Hasya Prasangs: Prasang - 28

Big (those with high-level thoughts) People Act/Behave According to the Requirements for Prabhu’s Sukh (Mota Prabhuna Sukhna Vichare Vatte Che):

On one Janamashtami day, one Narayandas Brahman was there, he asked Shreeji as follows…Maharaj, Janamashtami is said ‘Nirahaar’ ? at that time Shreeji said “yes”. Then he (Narayandas) said, Raj accept the Beeda… then App said ‘No’ . Then the other fellow said, that at times I have seen (him taking bida), then Shreeji said, maybe you have seen, but we have not. The reasoning behind the other fellow’s asking and saying was that during utsav Shreeji takes Bidi and the response behind Shreeji’s bhaav was that he took the bidi having the utsav as a medium/excuse but for the sake of singing (kirtan), but not using/keeping the vrat as an excuse… that person has asked in relation to the vrat. Therefore, in Bhagvat-karya, we do anything that is useful in Bhagvat…

Vivechan – Shreeji takes bidi, during Utsav, in order to get good Raag in kirtan and so that Prabhu becomes prasan. That Brahman said what he did without understanding this. From this there is to understand that what the Mota (enlightened) do, that is saarthak. IN that the jeev-buddhi would not understand, even then we should keep high-level of dhristi/thought/vision and think (of it) Bhagvad-Iccha. The big-ones work with Prabhu’s happiness in mind.

Shri Gokulnathji's Hasya Prasangs: Prasang - 27

A Bhakt Only Thinks of Prabhu’s Happiness/Comfort (Bhakt Prabhunu-ja Sukh Vichare-Che):

Once when the talk started on Nirpeksh Bhakti, Aap said that… Narayandas Bhramachari was sitting with Shri Thakorji during last moments; at that time Shri Thakorji made him experience something divine…. And told him to ask for something. At that time Narayandas said… what should I ask for ? Now I am asking such that Aap come to Shri Gusaiji’s place (…have to evu maangu ke aap Shri Gusaiji-ni ghare padhaaro); There get (us) to do your seva. In his mind, the thought-process of Narayandas was this….that in someone else’s house what happiness would Shri Thakorji get…? At this time, he asked for only this much, there was no desire to ask for anything else.

Vivechan – Bhakts (devotees) only think of the comfort/happiness of Prabhu… When Thakorji requested him to ask for something, even at that time he asked for something that would provide happiness and comfort for Thakorji only. From this one understands that a pushti-bhakt always thinks of Prabhu’s happiness and comfort. Only those thoughts of Prabhu’s happiness come to the devotee day and night.

Shri Gokulnathji's Hasya Prasangs: Prasang - 26

One should not stay in a place where saamagri is being prepared without actually having the need to stay there (Kaam-vagar Saamagri Thay Tya Ubha Rahevu Nahi):

One day He said that.. Shri Bal Krushnaji’s Svabhaav is extremely delicate (taddan Su-kumar (Sukomal)), hence in the morning He becomes hungry; therefore Bhog is offered during the GopiVallabha time. Shri Bal Krushnaji accepts that prasad. Once, after achvan, Raj-Bhog arrived, at that time Maahe came inside. At that time Shri Gusainji said… why are you standing here unnecessarily…? What is the reason for standing here without anything to do? Your vision would fall on Shri Thakorji’s things, so (please) go outside…. This is how the maryada is, therefore without any reason why stand here? The dhristi (eyes/vision) would fall on Shri Thakorji’s saamagri (in this case maryada is law/discipline).

Vivechan – This prasang is worth thinking about/contemplating in depth. Shri Gusaiji gave the agya for people to go out because they would see and their eyes/vision would fall on Shri Thakorji’s saamagri. Therefore, vaishnavs should prepare the saamagri for Shri Thakorji in a secluded/quiet way/place, so that anyone would not ‘see’ and their dhristi would not fall on this preparation. If such jeev’s dhristi falls on the preparation then Shri Thakorji would not accept it (Shri Thakorji na aaroge). This prasang must have been said by Shri Gusaiji to give very special advice to jeevs. Dirty/polluted dhristi would give rise to pollution in the saamagri; this is itself called ‘having given the evil eye’ (Aanej najar laagi kahe che). This talk may seem to someone as a joke; but the effect of dhristi (vision) carries heavy weight (dhristi-ni asar bhaari che).

Shri Gokulnathji's Hasya Prasangs: Prasang - 25

Only a devotee who is entitled can drink/digest the divine/transcendental Nectar (Adhikarij Bhagvad Ras Pi Shake Che):

Once He said Himself, that one time, in Kailas, Parvatiji asked Mahadevji that... You do Bhajan regularly/constantly, so tell me..At this both arrived on earth and sat in a tranquil place in a forest and this talk about Bhajan was told... there was a parrot there (suvo/popat).. he flew off, so Mahadevji said that the parrot took away the Ras. Therefore, He became Khasi-ana and ran away. This Suvo (Shuk/Parrot), went to Indralok and was kept there. This is Shukdevji.

Vivechan - The listener of Bhagvad Varta maybe important, but the taker of the Ras can be anyone. Here, Mahadevji is telling Parvatiji the story, and the Ras of that talk was taken away by the parrot who was sitting there. Meaning, that only the one who is entitled is able to digest the talk (Bhagvad varta - the subject matter). The drinker of the Ras of the fruit is the parrot (Suvo), in this way Shukdevji is also the drinker of the nectar which is the cream-of-the-cream of all the Vedas (Shrimad Bhagvatam)

Shri Gokulnathji's Hasya Prasangs: Prasang - 24

A Divine Soul can recognise a related soul as soon as his/her glance falls on them (Daivi-jeev Dhristi Padta Aatmana Sambandhi-ne Odhkhi Shake Che):

One day (He) said that a one Raghav was a Tapo Godiyo, and used to live in Tibari Kund. One day when Aap arrived there, he did darshan and came to Aap's shelter.

Vivechan - From this prasang, only so much needs to be contemplated, that the jeev that is leelatmak, simply after doing the darshan, becomes aasakat into Prabhu and accepts shelter immediately. The relationships or the knowledge of the past becomes instantly realized and the jeev falls into the shelter. This is a very appropriate suggestion. This nivedan/suggestion is called Atma-nivedan (that which is of high-level/purity and has come from the heart)

Shri Gokulnathji's Hasya Prasangs: Prasang - 23

Anything that has touched the feet/legs is not accepted by Prabhu (Page adeli cheej Prabhu-ne na Khape):

One time, on a day of eclipse, the container (kalash) was filled with water and lef on the sill (manchi). At this point, the container fell and the water (accidently) came under Vitthalraiji's feet, who was at that time also filling the bucket/container.

For this, (he) had all the water in these containers was thrown away, because having touched his feet, it cannot be used for Thakorji (Padsesh thayu maate Prabhu ne naa khape).

Vivechan - Gaduvo bharta jal dhalyu (while filling the container, the water spilled /fell), and that water came under the feet, therefore the water that remained in the container also was considered as having come under the feet (not just the water that came under the feet), In seva one should always be very careful and aware of all such minute details. One should do the seva in such a way that people don't see/find out things, but one should not give up seva in fear of committing mistakes (apraadh). One who does seva, their mistakes fall (are reduced/dissolved). But what of those who don't do seva ? Prabhu does not keep a count of such mistakes (apradhs). But one should be extremely careful (in performing seva)

Shri Gokulnathji's Hasya Prasangs: Prasang - 22

Everything of Vraj is associated with the Transcendental Divine Play (Vraj-ni Badhi chijo leelatmak che):

One day when the appropriate subject arose, He said that even the crows this place (Vraj) are granted/have good liberation (ahina kaagdao-ni pan sadgati che), that kind of liberation/endiing which is not available even to Brahma, etc. at any other place.

Vivechan - Everything in Vraj is transcendental. According to their capability/eligibility they get an appropriate birth in Vraj-Bhoomi (jevi jeni yogyata tevi yoni tene Vraj-bhoomi-ma male). However, they are all related to God (pan te sarve Bhagvad sambandhi che). Therefore their ending/type of liberation is topmost (mate te sarvani gati uttam che). The crow is known as maker of bad noise (kagdo e Adham vaani nu prani che), even then as per its relationship goes with Vraj, its liberation is of high level (chata pan Vraj na sabandh-thi teni Uddham gati che). So, what to speak of those who are born in higher wombs and take shelter of Vraj (To uttam yoni-wala jo vraj-no ashray kare to kahevu shu ?).

Shri Gokulnathji's Hasya Prasangs: Prasang - 21

Prabhu is only obtained out of Prabhu's Krupa and not because of Jeev's Saadhan (Prabhuni Krupae Prabhu Male – Jeev-na Saadhane Nahi):

One time Pancholi said (asked) as follows… Raj, daily, I consume Dodh-Pa-Sher Ghee, and if I desire (if I make the effort) – (Fed bandhine hindoo to baar gaau kaapi naakhu), then I can travel across twelve villages (like cross country trek); However, Raj, when Aap (you) visit Shriji-Dvaar, (aap jyare Shriji Dvaar padhaaro tyare), at that time, it is not possible for me to go along with you, and staying here without Raj, there is no happiness also (I am unable to find happiness). Even when flapping here and there desperately, it is not possible to come (rahya rahya tarfadiya kariye chiye to pan avatu nathi). At that time Aap said…
that, those who we go to see, if they desire then they will see us.. if Shreeji himself decides that this person should come and see me, then we are able to visit, we cannot go with our own strength.
(ke jene nirakhva jaiye, tena manma ave to darshan ape, shriji pote dhare ke E mane avine dekhe to avaya, potana bale na avaya.)

Vivechan - We cannot do prabhu's darshan with our own strength. Only if prabhu bestows his grace then we can do darshan. If prabhu thinks (about a jeev) then that jeev's work is done (life becomes fulfilled). There is no meaning in the jeev's making an effort (saaddhan) and Prabhu's darshan. Therefore, remaining ananyashray, keeping faith, being nisaadhan (without relying on unnecessary/material effort) and being humble will make one eligible to receive Bhagvat krupa (Grace). He only marries those on whom He bestows His krupa and gives/grants literal benediction/boon of anand/bliss.
(apna bal thi prabhuna darshan thata nathi, prabhu krupa kare toj darshan de, Prabhu vichare to jeevnu kaam thay. jeevna saaddhan-nu prabhuna darshan ma kaayaj gaju nathi, maate ananyaashray rahi vishvash rakhi nihsadhan ane deen baniye to bhagvat-krupa thay. Prabhu jena-upar krupa kare tenej pote vare che, ne saakshaat anand-nu daan kare che.)

Shri Gokulnathji's Hasya Prasangs: Prasang - 20

Think every second, what is Prabhu doing (Kshane Kshane Vicharvu ke Prabhu Shu kare che?):

One time Shri Gusaiji was seated (Shri Gusainji birajya hata), all of us kids were also sitting nearby, at that time Shri Gusaiji dada looked at us and said (asked), what is Shri Thakorji doing at this time ? No one answered, therefore I said to dadaji, you please say something (kaik to kaho). Then Aap said, what shall we say? (Shu kahiye?). No one said anything, then again, Shri Gusainji said…those who are involved indepth with this would know…. those who are not involved what would they know of such things?

Vivechan – Those who are in prabhu (prabhuma petha hoy), only they would know, at which time prabhu is doing what leela. Without Bhaav or Aarti, it is not possible to know such things. In order to obtain (be entitled to) pushti-ras, only bhaav is of more importance (pushti-ras melav-va mate Bhaav-aj pradhan che). Those who are specially entitled to it, they are able to experience the Bhagvad-leelas at every Kshan (fraction of seconds?)

Shri Gokulnathji's Hasya Prasangs: Prasang- 19

Greed is the Root of Sin (Lobh E Paap-nu Mool Che):

Shri Gokulnathji sat on the Sajiya after having had Bhojan; at that time he said that greed is embodiment of great sin (Lobh maha-paap roop che). At that time, Krishnadas bhai said that, Raj, that is understandable (Yatharth che). Greed is that bad (lobh evo nathoro che)… and on top he quoted the sholk from Shree-Geeta, Shri Krishna said to Arjun that… In the way that all the goodness is killed off out of greed; in this way I have killed all these out of greed.

Vivechan - Lobh is the lowest kind of bad quality (dur-gun). If the Greedy person has any good qualities, these are covered up (hidden). A greedy person cannot contain vivek (intellect) at all. The Kauravs became greedy for kingdom, so Shri Krishna remained on top of them and got them killed off. On top of that, the devotee, Karna, Satiya Drona, Ashawatthama and Bhishma, who took the side of those kauravs who were greedy, also got killed, and they died even when they had love towards Shri Krishna. Therefore, greed causes great obstruction in the path of Bhakti… he explained this.

Shri Gokulnathji's Hasya Prasangs: Prasang - 18

One who has died with affection can come back to life (Sneh thi Marelu E Jeevit Thay):
Once Veersinghdev went to hunt deer; a king called Ramchandra who was his friend and of his own gnyati, also went with him. Ramchandra wore the deerskin and sat hidden. Veersingh gathered the deers and routed them all in a spot. This Ramchandra is also in this group of deers. At this time Veerbhan king shot the arrow at this group of deers, but he missed and instead Ramchandra who was disguised in deer skin got hit. Having been hit in this way, the life force (praan) immediately left the kings body. This arrow was laced with deadly poison. When the king came to know this condition he instantly went over to his friend. Upon checking the king discovered that his friend had no life air left (for breathing – hence he was not breathing). Seeing this, streams of uncontrolled tears started flowing from the eyes of the king. This type of crying made the life force to grow strong and return back into the friend. Hearing this, all the Vaishnavs were surprised; and Pancholi asked (Shreeji) as follows… .. Maharaj, we have heard that life has left someone with affection (someone has died with affection) but we have never heard that life returns with affection. Therefore Shreeji replied that in this there are many such things that, the cause of death also becomes the cause of living, one needs true affection (Sneh).

Vivechan – From this one comes to know that when kindness arises in a Bhagvadi then a dead can also return to life. This thing is absolutely true. Prabhu cannot see the tears of a Bhagvadi. Therefore, the reason with which a devotee has to shed tears, that cause of tears is immediately removed by Prabhu himself. This thing is of a very subtle (sukshm) type of thinking. Without experience it cannot be understood. However, it is possible to understand with faith. A jeev dies in affection and lives with (from) affection. In this case the jeeve is living because of (with) affection. The kindness of a Bhagvadi is the swaroop of sneh (affection/love), only that is why is living out of daya (kindness).

Shri Gokulnathji's Hasya Prasangs: Prasang - 17

Saffron/religious robes/uniform is a Bhakt’s socializing/living (Bhagva-Vesh Ai Bhakt-no Nirvah Che):
One king of Madhavghad, king Vanghelo Ramchandra was such involved in Dharma (Religious practices), that he would bathe everytime he debated/taked with a foreigner (mlechha). His father’s name was Veerbhan. This Veerbhan always had great desire (was always looking forward to), to meet Shri Mahaprabhuji. Once upon a time Shri Mahaprabhuji arrived at the Purushottam Kshetra (an area of land called Purushottam) for the second time. At that time the king came in the path and made a lot of request.
Shri Acharyaji was sitting as always wearing his dhoti and uprana. This king was always accompanied with pandits, he had come with all of them. These pandits asked a cleverly crafted question (with slyness). Because Mahaprabhuji had on himself, Mala, Uprana and Upvit, the asked what is all this ? Therefore, at this time, Shri Mahaprabhuji replied, that all this is Nirvah Shruti, Smruti and ShriBhagvat.

“Upavit Ved Uparna Puran, Mala Bhagvat, E Tran Dekhay Khayu Muskit Vachan”

After this they again asked Shri Mahaprabhuji that (in the middle of the whole sabha) we have heard that you have done a discourse/elaborate explanation (tika) on Shri Bhagvatji. This is true(was the response). To this the pandits said, what is so difficult about doing a tika/discourse on Shri Bhagvatji ? To this Shri Mahaprabhuji replied; I have seen Vedas/Vedants , Shastras and Puranas, so none of them are as difficult (to digest/understand/learn) as Shri Bhagvatji. To this the pandits said; What is so difficult about Shri Bhagvatji ? to this Aap said that you (plural) are having a play at talking like this. Now Shri Mahaprabhuji said, please explain the meaning of one shloka to us. (When Shri Thakorji appeared). Atha Sava Gunopetakaalah Paramashobhane Saying this he said that why did Kaal become param shobhit ? Maha Kanishtha Bhadarvo Maas (the month of Bhadarvo), on top of that it was the time of chaturmaas, Krushna Paksh (dark days of the month) Dakshanaayanan-na surya, Aatham (the eighth day), Ardhi raat ane Budhvaar (middle of the night and a Wednesday).

When Shri Raghunathji appeared, at that time every moment was a Rajyog (the most signs were seen and auspicious time according to all the astrological calculations), these kind of auspicious signs, etc were not seen during the appearance of Shri Krishna. So what is the use of such a time (aava Kaal-no Shu Upyog?) Shri Shukdevji to Shobhan (Alaukik Rupalo) Kaal Kahe che, hearing this there was an atmosphere of surprise (everyone was surprised). The pandits looked down out of shame, that they were not able to provide any answer to this.

Seeing this the king said, what will they know? They are great fools. Shri Mahaprabhuji, you please say/clarify. Then Shri Mahaprabhuji did some vivechan on this.

Hearing this (the vivechan), the king was most pleased; bowing down, he did a lot of stuti (sang glories), spoke with humbleness and intellect. At this Shri Mahaprabhuji was very pleased. With a lot of affection, He explained the meaning of one shloka of Shri Bhagvatji ; the explanation of the meaning of this shloka continued for six months and yet the explanation did not come to an end. The name of this king’s father was Veersingh dev. He was a great bhakti maargi and a lovable vaishnav. He did not have any arrogance (kai pan abhiman hatu nahi). This king’s story was told many times by Shri Mukh (Ghani Vaar Shri Mukhe kahi).

Vivechan - One does not understand Bhagvat-swaroop by panditai (empty knowledge), one understands this from this prasang. What appears simple on the surface is not simple from deep inside. Therefore, where possible one should always keep curiousness/inquisitiveness. Shri Mahaprabhuji is Saraswati’s husband, therefore He knows everything in every way. He is Nikunj Nayak and therefore is also Rasik. Therefore only with Aapshri’s Grace (Krupa) one is able to understand, somewhat, the deep meanings of Shri Bhagvat.

Shri Gokulnathji's Hasya Prasangs: Prasang - 16

The Relationship of the Soul is the Only True One, As Opposed to that of the Body (Sharir-na Sambandh Karta Aatmano Sambandhaj Kharo Che):

One day (He) said that Chaturbhuj Shekhar, a Saraswat Brahman was Shri Gusaiji’s sevak. One day Akbar praised him. At that time Birbal said that he is actually my servant, why are you praising him ? Akbar asked Chaturbhuj Shekhar.. “have you served birbal?” and to this he replied that he has never served anyone except Prabhu.

Vivechan – A bhakt may do the service in order to maintain his body or living/livelyhood (Urad poshan ke nirvah maate), but his soul only serves and is the servant of Prabhu. For the sake of social pleasantries a bhakt may have relationships in many places, but the relationship of the soul is only with Ishwar. His speech sings glories of Prabhu. Dayaram bhai also had the same discipline (pratigya) , only to sing glories of Prabhu and of no one else.

Ten Keys

Here is a rough translation of ten key points. These are printed on the back of a small booklet "Vaishnav Chinah Nirupan". Kindly excuse any mistakes or lack of details introduced in the translation process and please feel free to highlight and help to correct the same.

Shri Hari:

The following disciplines (Niyams) laid down below increase devotion (love) in Bhagvan Shri Krishna and the devotee finds help when following the path of Bhagvad Bhakti. After taking Brahmsambandh, it is necessary for all Vaishnavs to follow these disciplines (Niyams)

1. Always wear Kanthi and Tilak and to stop making use of Asamarpit things.

2. Keep one's thoughts and actions pure

3. Keep total faith in ParBrahm Bhagvan Shri Krishna and be without (live without) worries having faith in Thakorji

4. Keep utmost, highest level of belief in our Sampraday

5. Be aware of Bramsambandh (of having taken it and its requirements,etc)

6. To consider the seva/worship of Shri Krishna as the prime duty

7. Throughout life follow /implement Vivek, Dhairya, Bhakti and Krisha-Ashray

8. To be helpful according to one's capacity, to Go (Cows/cattle), Brahmans and Vaishnavs

9. To try and do the Shravan, Manan and implement where required the Bhagvad Shastras.

10. To keep Deen Bhaav, considering oneself as Prabhu's Daas and to discard Abhiman (arrogance/false pride)

Related Link - Shri Hariraiji's 84 Vachnamrut

Shri Gokulnathji's Hasya Prasangs - Prasang 15

From Anyashray, One Gets the Opposite of the Desired Fruit (Anyashraythi Viprit Phal Male):

One day, someone asked Shri Gusaiji, that normally when one receives mani (pearls, etc) it is considered good. Ek divse Shri Gusaijine koie puchyu, ke manina aav-vaathi rudhu thay, Then how is it that now it has happened just the opposite.(te to ulto bhundu thayu !) At that time He said that because the mind diverted from Shri Thakorji over to the mani, this opposite thing happened (Tyare pote kahyu ke shri thakorji uparthi chitt ghatyu ane mani upar shraddha thai aathi viprit thayu.)

Vivechan – That which reduces our focus (mind/thoughts from Thakorji) does not do any good. (Je vastuna aavathi prabhu uparthi chitt ghate te vastuthi kadi bhalu thay nahi.). Contrary to that, money is maya/materialistic (Vadi dhan-e maya che.). Because this maya arrived one became mayavi (materialistic minded) and therefore forgets Prabhu and continues to hanker in maya/dhan. (Aathi te aavta mayavi thai-javathi prabhu-ne visri javay che ane dhanma-j takraro raheli che.). Sankadik Rishis also forgot Prabhu when they visited Vainkunth they had forgotten after seeing the glamour of the Sfatik Manis and their minds got occoupied in admiring these manis. This is the reason why Jay and Vijay had stopped them from entering the gates of Vaikunth. (Sankadik rishio pan vaikunthna sfatik manina kot joine prabhune bhuli gaya, ane te jovama chit lagi gayu, aa karanthij jay and vijay-e temne vaikunthma jata khalya hata.). Therefore those things  which cause our minds to waver away from Prabhu should be considered as the cause of sufferings. These things are demonic (not transcendental /Aasuri). (Mate je vastu-thi prabhuma-thii chitt uthe, te vastuno sang dukh-dayak che -em janvu, te vastuj aasuri che.)

Shri Gokulnathji's Hasya Prasangs - Prasang 13 & 14

One can utilise Lords name or touch the Malaji to turn something into Prasadi (to purify something) (Prabhuna Naamthi Ke Maalajina Sparsh-thi Pan Vastu Prasadi Thay Che):

One Vaishnav ran out of charanamrut, hence he fasted. When this news reached Shriji, Aap said that when you had Maalaji around your neck then why did you not touch the maalaji to the food to turn it into food and take it as prasad. (sparsh kari-ne prasadi kem na lidhi)? Why did you stay hungry ? On one hand Mala is prasadi, has the touch of Shri Ang and also is a devotee.
You are wearing it around your neck in its transcendental form, therefore one can offer purify the food by offering it as both maalas are charanamrut. (beu maalaa charanamrutmaa siddha thay)

Vivechan – Prabhu is Bhakta-Vatsal (Prabhu bhakt-vatsla che). Knowing that the devotee is hungry, Prabhu would be saddened. (Bhakt-ne bhukyo jaani pote dukhi thay che). Therefore, at times like this one should be mindful about Prabhus happiness, and the honour of the sampraday.
(Mate Ave vakhte prabhuna sukhno vichar karine deergha-dhristi vapri sampradayni mendne baadh na aave tem prasad levo). Prabhus name is also the same as His svaroop (Prabhunu naam pan svaroop-atmak che). Prabhu accepts non-offered items through his name when one takes His name in front of those items (such as non-offered foodstuff) (Koi asamarpit vastu paase prabhunu naam deta pan prabhu naam rupe pan aroge che).
When traveling, if one is hungry, then one is allowed to draw water in a bucket (e.g., from a well) and offer it to Prabhu before drinking it.
(Rastaa-maa jata taras laagi hoi to dolchi vade jal kaadhi, prabhunu naam smarine pi-shakaya che). Taadrushi bhakta-ni dhristi vade pan prabhu aroge-che. This is a very small matter (Aa vastu bahu jini (jiNi) che).

Prasang - 14

The Touch of Malaji converts anything into Prasadi (Maalajina Sparshthi Vastu Prasadi Thay Che):

Then one time Ravji bhai Umarethiyo and suraj lost their path on the way to the camp and they forgot the charnamrut in the camp. (vali ekvaar Ravji bhai Umarethiyo ane suraj maragma kaflathi vikhuta padiya, charanamrut to kafla ma rahyu.) They met-up (found each other) on the following day, therefore without charnamrut they fasted. (Teo, bije dahade bhega thaya, aathi charanamrut vagar be upvas thaya.) When the news of this reached Gokalbhai, He questioned based on the above incident (prasang 13) that why did they not take the charanamrut of malaji and why did they go hungry?
(Aa vat Gokalbhai aagal kari. Tyare emne upar pramanej kahyu ke malaanu charanamrut shaa mate na lidhu ? Bhukhya Shaa maate rahya ?)

Shri Gokulnathji's Hasya Prasangs - Prasang 12

Good or Bad Acts Performed in Ignorance Most Definitely Give Fruit (Ansamaj Karela Dush-karya, Sat-karya Phal to Aapej):

One day someone said that there is no harm in taking without having the mind to take (man vinanu lidhu karyu kai dosh nahi). At that time Shriji said, try and take (eat) poison without having the mind to do so, let us see whether you die or not, and likewise, without having the mind to do so, if you take (eat) Clarified butter (Ghee), are you becoming nourished/healthy (pusht) or not.

Vivechan - Many say that if one commits a sin in ignorance/unknowingly then they don’t suffer the fruits of that sin. They should contemplate (put thought into) upon this vachnamrut. If unknowingly one commits a sin, one has to suffer the fruits of that sin (bhogavu pade che). In the same way, even in ignorance if one does a pure/good deed, then the fruits of that action are definitely good. Knowingly or unknowingly, reciting prabhus name acts like the burning matchstick which falls in the collection/mound of cotton (Roo na dhaglama), this results in the cotton mound burning away. Therefore, even for a moment, one should not miss (taking/thinking about) prabhus name. Always and continuously keep doing/performing pure deeds.

Shri Gokulnathji's Hasya Prasangs - Prasang 11

Distribute/give/offer knowledge,etc according to the capability/capacity of the reciepient (Yogyata Pramane Sopni Karvi):

Shriji advised and said to Rohini betiji (Shrijiye Rohini Betijine shikhaman didhi, ane kahyu, ke apda gharma biju koi kai samajtu nathi ), that in our house there is no one else that understands anything, you alone are capable/skilled and good-natured (to eki pravin ane dahi che). You should do things/behave according to the status/ boundaries /honour of our house (Jem apda/apna gharni maryada che tem karje). That is why I am saying/telling you that in this year, I want to do Aasur Vyamoha (etla mate kahu chu ke Aa varshma Aasur Vyamoha karvu che). Do not mention this to Shri Vitthalraiji (Aa vaat Shri Vitthalraijine kahesho nahi).

Vivechan – Only hand over the house in time of need to someone who is skilled about the honour (knowing about the boundaries) of their house so that the boundary/honour remains  maintained. On top of that, a big (as in someone who is situated at a high level of wisdom/knowledge) person knows about the situations of past, present and future. Therefore, they have always prepared from the beginning for their transcendental (alaukik) household business (gruha vyavaharni), furthermore, this kind of talk should only be disclosed to someone who is especially close (vali avi vat khas angat nej kahevay), by which they will be able to understand and tolerate it, secrets should only be disclosed to them. This, one also learns from this prasang.

Shri Gokulnathji's Hasya Prasangs - Prasang 10

Experience of Shri Purushottam (Shri Purushottam no Anubhav):

Once a Vaishnav said .. Je Raj, Aapshri (you) are complete purushottam (Aapshree purna purushottam cho). To this Shri Gokulesh said that the love and faith that you have in me is Purna Purushottam.

Vivechan - This Vachnamrut is the bringer of a very deep secret (bahu Rahasya Suchak Che). Bhakti (devotion) is not the subject of Buddhi (mind), but it is a subject matter of the heart. Therefore, a person without knowledge can be devotional, but a person without a heart cannot be devotional. A person with a heart is complete with all knowledge. (Hradaysheel manas sarva gnan parangat che) The heart of a beloved experiences the qualities of complete purshottam in their beloved. Those who are into rationalising things with their mind and intellect cannot understand this talk (Buddhivadi Aa vaat na samji shake). Prabhu resides in all his glory in a temple, but the way in which the heart of the person who sees/experiences purshottam in that svaroop is exactly how their aasakti is in that svaroop. In this there is no relationship of knowledge, therefore Mahaprabhi is saying that ... Gnaninaamapi vakyena na bhaktam mohayishyati The words of a gnani never deludes (puts that soul in illusion) a bhaktiman jeev. This means to say that a person who is hradaysheel never gets attracted by the words of a gnani in such a way that he would do his dealings with his prabhu based on the words of a gnani. Truly, one who has experienced prabhutva (divinity) in Mahaprabhuji and other swaroops, for them, even the criticism of divine swaroops never put them off (kadi chalayman thata nathi). Listening to Shishupals insults (cursing) did not deter the faith of all those devotees, such as, Bheeshma, Vidurji, etc. who were sitting in the assembly (sabha), from Shri Krishna.

On the contrary, it was Shishupal himself who got destroyed. Therefore those with heart do not have the hankering/desire/attachment towards knowledge (hradaysheel ne gnan no moh nathi hoto). But, they have the desire/hankering only for their beloved prabhu. Giving them the advise of knowledge (gnan) is like poisoning them (temne gnan no updesh jher che). Remembering the prasang of Shri Gopijan and Uddhav at this point provides clarity (in this matter). In front of the love-filled hearts of the Gopijan, Uddhavjis gnan had melted away. Knowledge belonging to a person who has a heart full of prem also melts away inside that love-filled heart and gets destroyed. Besides Prabhu, one should not be conscious of any other issues, this is Phal dasha. In Phal dasha who would want/wish to stop experiencing or enjoying the taste of the phal (fruit) and take up the empty shell of gnan (phal dashama phalno anubhav ke swad chakhvano chodi ne gnan na thothane kon chahay). Pushtimarg is not a marg, but it is the phal. It is the fruit with the divine taste from the vales of the heart and that is Pushti-Pushti. Means, Prabhu appears, by his grace literally close to the bhakt. (Etle, prabhunu bhakt pase krupa karine sakshat prakat thavu)

Shri Gokulnathji's Hasya Prasangs - Prasang 9

A Jeev/Soul Finds Even a Small/Insignificant Chore to be Heavy/Tasking (Jeevne sahej tasdi pan bhare pade che):

Once Aapshri said that ...
Someone had a problem with asthama (Dam ni vyadthi thayo hato - this is a breathing related illness which causes difficulty in breathing). He was being fed by his wife, even at that time he was running short of breath. Therefore the wife said ; i am the one who is feeding you, then why is it that you are running out of breath (why are you wheezing?) ? To this the that man replied ... who is eating/chewing your father ? (chave che kon taro baap? in a nice way of course) This means to say that this person is suffering even while chewing (chavta pan aane bhaar pade che)

Vivechan - Truly, the inert nature of the soul (jeev) is such. Our tongue is idle all the time, but we are not able to take names of Prabhu. Even to move the tongue becomes a chore. In order to do jap, it does not cost us anything, even then the jeev (soul) is not able to do the jap of prabhu. The situation/condition of the jeev is like this husband.

Shri Gokulnathji's Hasya Prasangs - Prasang 8

Sevak should be obedient and intellegent (Sevak agnyakari ane viveki joiye):

A Purbi had kept a servant (ek purbiye chakar rakhyo hato), he was sent to the house of a doctor (tene vaidne gher mokalyo). He walked a few steps and returned, he said, sir, why do you keep breaking my legs (sending me) again and again ? -- (Saheb, mane vaaram vaar shaa mate pag todavo cho?) You are in such a condition that you are going to die eventually; so why do you keep sending me? (to the doctor)

Vivechan - From this one should understand that one should keep a servant
(sevak) knowing that the sevak will perform his duties keeping in mind Prabhu's happiness/comforts (tehel). One should not keep a sevak/servant who is rude and not mindful of who is the lord/master (sama bolvo na rakhvo). Secondly, we should not get tired of our sorrow and give trouble to (harass) someone else. With patience we should keep faith on our Lord (dheeraj thi prabhu par vishvas), we should tolerate the sorrows. Cultivate great tolerance as instructed in the Vivek-Dhairya-Ashray granth. Contemplating on the Navratana stotra will maintain peace.

Shri Gokulnathji's Hasya Prasangs - Prasang 7

Using wit/clever intellect, it is possible to bring a person on the right path (Chaturaithi koine sidhe raste vaali shakaya che):

One day He said that one woman's husband was going to some other place (Stri-no purush koi beeji jagye jato hato), for that his wife insulted him and said that Bhoonda, why are you going to that other place ? To this that man replied that a man is a Bee/Bhramar (wanderer like the bhramar), after this, one day, that woman also took the beddings in the night and started to go out, seeing this the man asked, where are you going ? At that time the woman said...that i am a Bhramari (female version of the Bhramar, i.e., his wife), I will go where I please. The man asked, but why are you taking the bedding (godu sha mate lai jay che) ? To this the wife replied, that for you, wherever you go beddings will be laid down, but who will prepare the beddings for me? This way, putting on an act, she broke that man's bad habit (aam kala kari ne pela purush ni kutev chhodavi).

Vivechan - From this one should learn that our relatives will behave in the same way in which we will behave. The children will act the same way they observe their parents acting/behaving. Therefore, parents and elders should behave in the most appropriate manner (maa-baapo ye ane motao ye uttam vartan rakhvu joiye); by which all relatives are effected (jethi sambandhiyo sarvama teni asar pade) and the household-life becomes devotionally filled and transcendental/spiritual experience is experienced ane gruhsansar bhaktimay ane alaukik anubhavay). If anyone has developed a bad habit (vali koine khoti tev padi hoi), then it should be broken by putting on (doing) such type of act/show. Demonstrating by putting on a performance is more effective than simply telling (to aavi reete kala kari chhodavvi; kehva karta kalathi kaam saaru thay che).

Shri Gokulnathji's Hasya Prasangs - Prasang 6

A devotee known to have a bad reputation (dushit janata) also satisfies a jeeva (jeeva ne krutarth kare che):

Once He said that even those devotees who appear to be with faults (doshvart dekhata) remove the dosh in others. But without the devotees any others are not capable of removing doshs'.

Only devotees have the capacity (samarth) to turn away dosh. Just as the moon is with marks (chandra kalankit che). Pan timir talvane samarth che. In the same way the devotees (Bhagwadis) have the capability (samarth) to turn away the doshs' from everyone. Anywhere one finds big names/ influential material/elements/people (mota padarth), there one also finds a dosh (a bad characteristic). But there are many good qualities/characteristics. Hence the doshs' are not counted. Here he gave an example, that just how there is fire, there is no one as innocent like fire. But first the fire is ignited; then first the smoke appears; even then the smoke's bad character/impurity does not effect the fire. He read a shruti on top of that (after that).

Vivechan - From this prasang one should understand that if dosh is seen in bhagwadis then the dosh is that of the sight/vision, whereas the deeds/karyas performed by the bagwadis are always devotional (bhaktimay). This talk is about a big bhagwadi (exalted devotee), experienced (anubhavi) bhagwadi. A nirgun and nirvikari bhagwadi never does anything wrong (kadi dosh karej nahi) and if by chance something like that is seen, then there is some transcendental (alaukik) reason in it. Two Vaishnavs went abroad, both slept on one bed during the night (ekaj shaiya ma ratre saathe podhya). There a snake came to bite the first devotee (bhagwadi). However, the snake could not go near him due to him sleeping next to the highly exalted/experienced devotee, and this exalted devotee woke up because of the noise this snake was making by its frustrated/angry breathing (fufada). This time the devotee, by his prowess (prabhav), asked the snake the reason for this kind of breathing ( fufada ), thus the snake was able to speak (saap-ne vaani thayi). The snake said that i and he (the first devotee) have enmity from the past and i have vowed to drink his blood. Therefore, i will leave only after drinking his blood... i am not coming to bite because you are a great being (aap mahapurush cho). As a result, the exalted devotee, used his knife to create a wound and drew blood from the first devotee. He collected the blood flowed on a leaf from a tree and offered it to the snake to drink (rudhir kaadhi, pela saap ne payu). Therefore the snake was satisfied/content having completed its vow, he bowed and made its way (pagey laadi chalto thayo).

Here, in this way, even when drawing blood with the knife, there is no fault
(dosh) of this exalted devotee. On the contrary, the first devotee only survived because of this action. Therefore, even if one comes to know such a fault (dosh), one should consider it to be divine wish (bhagwad icchha mani) and not allow the mind to become disturbed by wrong thoughts (man ma vikar na thava devo) In the case of Shyamdas also it happens this way. Someone being a vaishnav still takes money from daughter (kanya nu dravya le che), therefore Prabhu does not accept his samagri (teni samagri prabhu angikar nathi karta). The opposite occurs.. those things (samagri) on the plate (paatalma) appear like insects (kida jevi laage che), therefore, Shyamdas rises from that sitting (of having the food) and walks away from it.

Some person of a materialistic view point (laukik drashti vala), thought that Shyamdas left the prasad and criticise him in that way (prasad chodi ne uthiya em dhari ninda kare che), but due to the bhagwadis having divine vision their behaviour is also divine, therefore one should have an innocent view of them.

Vidurji's wife offered Prabhu the banana skins instead of the actual fruit (teno garbh feki, teni chaal khavrave che), at this time if we were standing there, we would surely criticise her and say how mad she is..that she is feeding prabhu the skins. However, prabhu relished more blissful taste in those banana skins than in the actual fruit (garbh karta Chhola maa). Therefore, prabhu becomes pleased with what deed and how the deed is performed (keva ane kaya karya), we cannot know.

Once a thief entered Shri Jagdish, he hid himself close to prabhu during the night. Now he could not find anything to steal because everything would be in its designated place (put away). In the end he decided to steal the Chatra which was made of gold... but how to steal the Chatra ?

He decided to climb on top of Jagdish's shoulders' and steal (tene Shri Jagdishna Khamba-par pag mukine chorvanu nakki karyu); but then the thought occurred to him that how can one place their feet on Prabhu ? Eventually, he placed a Khes, and thought that if he places the foot on the Khes then his foot won't touch Prabhu. He is worried about comitting a crime by touching Prabhu with his feet but he is not thinking about stealing whilst Prabhu is watching.!!

Finally he climbed ontop of the shoulder; and as he started to remove the Chatra, Jagdish started laughing (ke Jagdish KhadKhadat hasi padya) and because of that even he started laughing. Then he asked, maharaj.. why did you laugh ? So, the Lord said with his Shri Mukh, (etle Shri-mukhe kahyu), that until today, all devotees have offered me/upon me, water, fruits, flowers, grains/foodstuff, etc (aaj sudhi bhaktoe mane jal, fal, phul, samagri, vagare)...however, you have offered even yourself upon me. Besides the devotees of Vraj (ek vraj bhakto sivay), none other like you has been found so far. Saying thus, Jagdish became pleased and told him to ask for something. Therefore, he asked for devotion, and he became a staunch devotee (athi e parath bhakt banyo).
Therefore what is pleasing to prabhu only He Himself knows. Therefore we should keep divine vision (pavitra dhristi rakhvi). We should not see any faults in anyone.

Shri Gokulnathji's Hasya Prasangs - Prasang 5

Dusht meaning away (distanced) from Ishtha (away from God – Dusht ekle ishta thi door):

Once He said with his Shri-Mukh that A Dusht being is that who has been distanced from Prabhu.

Vivechan - The talk is quite clear (Vaat spasht che). Even upon seeing some good work opportunity and yet not doing that work (not taking that opportunity) and performing it with seva bhavna; then that is dusht, because Prabhu's seva does not give fruit of beauty/appearance (roop phal/fal). Even speech/sound (Vani) without relating it to prabhu/using it for prabhu is dusht.

This way, whichever part of the body that is not related to (used in) prabhu is dusht. Only because of this Bhavna a person without Brahmasambandh, no matter how knowledgable (Gnani), their acquaintance is worth sacrificing abandoning (teno sang tyajya che).

That person who considers him/herself as a Gnani (knowledgable) and yet does not take Brahmasambandh, then he/she is egoistic/arrogant (to te hoon-pad waalo ke abhimani che). Even that proudy (abhimani ) person is worth sacrificing/abandoning. Only keep company (sang) of those who have taken refuge of ShriMahaprabhuji (Mahaprabhuji na sharnagatnoj sang karvo). Company of others leads/puts the jeeva in false illusion and destroys the jeeva (brahm ma nakhi jeev ne atobhrast tatobhrast kare che)

Gnaninaampi Vakyena na Mohyishyati
This Mahaprabhu says with his Shri Mukh. A Gnani's cleverly crafted words never puts a devotee in an illusion/ never deludes a devotee.

Shri Gokulnathji's Hasya Prasangs - Prasang 4

A devotee is Prabhu’s mouth and a critic is his backside (Poonth):

Once Aap said out of his own free will (Svechha thi boliya) that a devotee (Bhakt) is Prabhu’s mouth, therefore they do prabhu’s stuti and prabhu accepts/eats through the bhakt’s mouth. Furthermore, he proceeded to say that those who speak lies (khotu bolnara) and those who criticize others are prabhu’s gooda, through which the impurities (excretions) are removed (ke te vade mal saaf thai che).

Vivechan – This hasi prasang is clear, through the devotees (bhakt’s) mouth prabhu eats (arogeche) – now one who eats, their impurities (mel) also need to be removed; therefore to remove these impurities prabhu has placed (organised for) the poonth (backside), thus the criticizers (nindakas) are prabhu’s poonth as they cleanse the impurities by criticizing (doing ninda ).