Shri Gokulnathji's Hasya Prasangs: Prasang - 38

The Lords breath are the Vedas (Prabhuno Nih-Shvaas Te Vedo Che):

Ek samaye Kalyan Bhattne potani icchaaye Shreejiye ek adbhut vaat kahi. Pote kahyu ke Ishvarnee anant vibhutiyo che, te vibhuti-roop maaheni koi ek roopni shrushti upar ekvaar evi krupa thai ke, Aa shrushtinu dukh shee reete mate, em vichaari nisaaso mukyo.

Once upon a time, Shreeji, by his own sweet wish, said something wonderous to Kalyan Bhatt. He said that the Lord (Ishvar) has unlimited number of manifestations/creations and of them, one such type of creation, such (divine) grace was bestowed that the Lord thought how to relieve the sorrows of this creation and with this thought the Lord breathed out (like taking a deep breath and releasing it with a sigh)

E nisaasaanaa saamarthya maathi ved prakat thayaa. Aa ved-thi shrushti potanu hit-ahit jaanvaa laagi. Ane jaanine e pramane vartvaa laagi.

From the potency of that breath, Vedas were manifested/materialised. With this Veda, the creation began to know what is in its best interest (or otherwise), and with this knowledge it began behaving/acting accordingly.

Aathi tenu bhalu thay che, temna temaana ketlak Bhagwaan Vyas, Naradji, Shukdevji sarkhaani krupathi Shree Bhagvat prakat thayu, tethi loko ishvarne jaanva lagya. Temana ketlak bhagyawan jeevo pushtino anubhav pamya.

Hence, good happens for this creation. From within this creation, some such as Bhagwaan Vyas, Naradji, Shukdevji bestowed their grace and revealed Shree Bhagvat, with which the general public started knowing the Lord. Some of these fortunate souls experienced Pushti.

Tethi bhagvan Nand-Jashodano anubhav paamya - aatla sudhi shastra ved, puran, Shri Bhagvat ane Geetaadik kahe che, have aagad amari gamya (suj) nathi. "Govind tiharo swaroop nigam neti neti gaave" eva prakarnu vachan che. Saakshat Shree Purushottamdas swaroop ethi agamya che.Te thaki koi ek bagyawan saakshat purna purushottamno anubhav pamya.

Therefore the Lord got experience of Nand-Jashoda - upto this point, Shastra, Ved, Puran, Shri Bhagvat and Geeta, etc speak of. From now on our (my) understanding is not there. "Govind Your form is unfathomable, thus sing the Ved". There is this saying... Literal form of Shree Purushottamdas is not understood (unfathomable) beyond this... and even then one fortunate soul manage to have the experienc of the complete form of Purushottam.

Shree Prurushottam na prakar ghana che. Anubhav pan ghano che. tema vivek e che ke, koi ek kaheta sathe anubhav pame che te jaane che ke jeni hu chu, te leela purushottam mara che. Vadi em jaane che ke jeni hu chu, te marathi algu nathi, evi reete apna prabhu purushottam par sneh kare ke potana dukhne dukh jaane nahi.

There are many types/categories of Shree Purushottam. (Therefore), equally there are many experiences. In this the intelligence is this, someone has this experience after saying and having known that the one to whom I belong, that leela Purushottam is mine and likewise knows, that to whom I belong is not algu (different/far) from me, thus, in this way, if one has affection towards ones own Lord Purushottam, they would not consider/see sorrow as sorrow.

Prabhuna sukhma potanu sukh jane che. Aaa vastu keval anugrahathi anubhavay che.

Knowing that ones own happiness is in the happiness of the Lord - This "thing" is only obtained/achieved by compassion/grace.

Anugrahathij purna purushottamni yogyata anubhavay che. jenapar purna anugrah thaay tene sneh thaay, ane e snehthi krupa thaay, krupathi ananyata thaay ananya thaay te divase tadaatma thavaay ane tadaatma thaay etle angikaarni dheel nahi.

By grace alone, one is able to experience the capability of the complete Purushottam. One on whom this grace is bestowed gets love/affection, and with this affection grace is bestowed, from this grace comes one-pointed devotion, and when one becomes one-pointed, one becomes Tad-Aatma (becomes His or like Him), and when one becomes tad-aatma, there is no delay in being accepted (by Him).


Vivechan:

Aama moolthi jeevne Ishvarnu ane satya-asatyanu gyaan shee reete thayu te aapyu che. Shree Purushottam Swaroop taddan agamya che; te pan aama Shree Gokulesh janaave che. Shree Gokulesh pote kahe che, ke have aagad amaari gamya nathi. To je jeevo pote "aham bhramasmi" bani betha che temni to vaataj shee?

At the root of this, is given, how the soul got knowledge of the Lord and that of Truth and Untruth. The form of Shree Purushottam is absolutely unfathomable; this is also revealed by Shree Gokulesh. Shree Gokulesh himself says, that, our understanding does not go beyond this. Then what to speak of those souls who say (have become - sarcarstically speaking) "aham bhramasmi (I am Brahm)"

Ahi Shree Gokulesh potani deenta spasht kare che. Nigam neti neti shabda kahe che, tethij tene prabhuna swaroop-nu kaik bhaan che em samji shakay.

Here Shree Gokulesh shows his humbleness clearly. It can be understood that, it is because the Nigam says neti neti, that they have some feeling/knowledge of the Lord's form.

Prabhuna sampoorna swaroopne shrutiyo nathi jaanti, tethi neti neti shabda bole che, jem khambaatna dariya kinare ke mumbaina dariya kinare bhelane samudranu to gyaan che, pan sampoorna samudranu gyaan nathi, temaj shrutiyone pan prabhuna swaroop-nu kaik gyaan che; pan sampoorna nathi maate neti neti shabda vaapre che. Shree Gokulesh pote pan emaj kahe che. "ethi aagad gamya amari nathi."

The Shrutis do not know the Lords complete form, therefore they say the words "neti neti". Just as the sea shore at Khambaat or Mumbai knows about the existance of the sea/ocean in those places, but do not have complete knowledge of the whole ocean. In the same way the shrutis also know something about the form of the Lord; put that knowledge is not complete, therefore they use the words "neti neti (roughly translated: this is not all, there is much more beyond this)". In the same way, Shree Gokulesh also says... "beyond this our understanding does not reach"

Eno artha e ke kaik leelatmak poorna purushottam ne ame jaaniye che, pan sampoorna pane jaanta nathi, kaaran ke prabhuni leelao anant che.

"Nitya leela nitya nautam shruti na paame paar" Shree Vallabhakhyanma Gopaldasji kahe che. Tenu karan aaj che.

This means that we (Shree Gokuleshji) know some aspects about the divine form of Purushottam, but we don't have complete knowledge, this is because the divine plays of the Lord are unlimited/countless. "Nitya Leela (Divine plays are continuous) Nitya Nautam (Always New) Shruti Na Paame Paar (The shrutis cannot fathom them out)" - Gopaldasji says this in Shree Vallabh Akhyan, it is for this reason only.

Shri Gokulnathji's Hasya Prasangs: Prasang - 37

Types of Love - 'Aarudh' love is the best (Premna Prakaar - Aarudh Prem Shreshtha Che):

Ek divase Kahyu ke Sneh Chaar Prakarno che -
One day (he) said that there are four types of affections -

[1] Vishayi-Sneh
[2] Sahaj-Sneh
[3] Mahatmya-Sneh
[4] Aarudh-Sneh

Shri Thakorjini Seva Bhajan Koi Koi Kare Che Te Mahatmya jaani ne ke mota jani ne kare che. Aaruddh Sneh hoy to tarat angikaar karre. Aarudh Sneh to paraspar vina hoy nahi. Aarudh snehthi to jeev Shri Thakorji saathe rasbas thai jaay. Jyaare Shri Thakorji Krupa kare, Tyaare Aarudh Snehni Prapti thaay.

Those who worship Shri Thakorji, do it with the greater knowledge, knowing that He is great. If there is Aaruddh Sneh (absolute love and affection) then the jeev is accepted immediately. Aarudh Sneh is not present if the "feeling" is not mutual (between Thakorji and the jeev). When Shri Thakorji bestows his grace, then one gets Aarudh Sneh.

Vivechan:

Upar Snehna chaar prakaar janavyaa che. Alaukik sneh pan chaar prakarna che. Tema sau karta uttam sneh aarudh sneh kahyo che.

Four types of (general) love are mentioned above. There are four types of Transcendetal love also. Amongst these the most supreme is called Aarudh Sneh.

Aarudh sneh etle jem nisso/nasho chadyo te utre nahi, tem snehnu ghen utrej nahi. Sada banyo banaayo rahe, te aarudh sneh kahevaay. Jene ketlaak Prabhu sambandhi vishayi sneh-ne uttam sneh kahe che; tene to sauthi utarto ganyo che.

Aarudh Sneh is like when one is "drunk/high", and just as one never comes out of that state of being "drunk/high" , one does not come out of the "deep-sleep" mode of love and it never fades, it remains in that state forever, that is called Aarudh Sneh. There are some who say that worldly affection towards the Lord is best; however that is considered as the most fallen type.

Prabhu pratyeno vishayi sneh pan utarto che. to manushya pratyeno tevo sneh adham hoy tema navai nathi. Aarudh sneh Bhagvat krupa hoy toj mali shake, Mahatmya sneh Mahatmya jaanvaathi thai shake. Sahej sneh to navraash male to prabhuna darshan ke bhajan kariye nahi to kai nahi. Aa sneh Sahej kahevay, sahejno arth Thik-thik che. Taadrashi Bhagvadiyono sneh aarudh sneh che.

Worldly affection towards the Lord also goes down, then what to speak of the affection towards humans, it is of such poor quality, that there is nothing new about it. Aarudh Sneh is only achieved with Bhagvat Krupa (Divine Grace). Mahatmya Sneh can be cultivated/obtained by knowing the Mahatmya (Greatness), whilst "Sahej" means "workable/doable (it is ok)". The love and affection that "Taadrashi/Tadrushi" devotees have for the Lord is Aarudh Sneh.