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.
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