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)