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 ).