Pushti - Darshan

PushtiDarshan · at 9:22 am

The value of something is according to its qualities (Vastuni Kimat Tena Goon pramane che):

Ek samaye Shri Gokulnathjiye potani icchaye krupa karine kalyan bhattne kahyu ke ek rajani sabhama be ratna avya, ek motu ane ek nanu hatu. Te ratna rajaye ditha; etle rajaye sabhana lokone puchyu ke be ratna-nu mulya karo. Tyare sabhaye mota ratna-nu mulya vadhare kahyu, ne nana ratna-nu mulya o-chu kahyu. aathi rajaye vichar karyo ke aa loko-nu bolvu praman nathi. Ratna-ni pariksha aa loko shu jaane? Javeri hoy te jaane. Tyarpachi javerine bolavine puchyu, ke Aa ratna-nu tartamya kaho, tyare temne mota ratna-nu mulya ghanu kahyu,, ane pachi kahyu ke nana-nu to moolya thai shake em nathi, mulya thai shake evu hoy to kahiye.

At one time Shri Gokulnathji, voluntarily graced Kalyan Bhatt and said:
Two jewels arrived in a kings court, one was large and the other was small. Having observed them, the king asked everyone present in the court to provide a value for the two jewels. The court provided a higher value for the larger jewel and a low value for the smaller one. Having put some thought into it, the kind decided that what the court had said cannot be taken as proof/fact. What would these people know about the true value of the jewel? A jeweller would know. Thereafter, the jeweller was called and asked to explain the characteristics and value of the jewel(s), to this the jeweller gave a high price for the larger jewel, but then said that the smaller one cannot be priced, if it was possible to give a value to then we would provide one.

Tyare rajaye kahyu ke mota ratna-nu mulya vadhare thavu joiye; ane nana ratna-nu mulya thodu kahevu joiye, chata tame aam kem kaho cho? Tyare javerio-ye kahyu ke rajaji mulya to gun upar che, chhotai motai upar kimat nathi, chota ma gun vadhare che; ane motama gun thoda che maate motu ratna pan kimati to che, pan nanani to kimat thai shake tem nathi. Gun vichare joiye to chotu ratna motu che, ne motu che; te chotu che. Chhotai athva motaini kimat gun upar che. Aa samhadi raja prasann thayo any kahyu ke e vaat satya che, tyare Kalyan Bhatt-e puchyu ke raj, kai samjan padti nathi. (Maharaj rajanu swaroop tatha rajana loko-nu swaroop ane javerinu swaroop, ratna motanu tatha ratna nana-nu swaroop,) raj janavo to janiye. Traye Shri mukhe bolya ke, rajanu swaroop to bbhagvadiyonu tartamya samajvano udyam (udham) kare to rajanu swaroop jaane, pratham bbhagvadiyanu tartamya janiye. Javerinu swaroop to tej ke je uttam-ma uttam bhagvadiya ke je bbhagvadiyana tartamya-ne sari rite jane. Mota ratna-nu swaroop te bhagvadiya data ane chota ratna-nu swaroop te bhagvadiya bhikshuk. Bhiikshuk data-thi laiye potanu nirvah kare.

At that time the king said that the larger one should have a higher value; and the smaller one should have a lesser value, then why are you saying this (the other way around)? Then the jewellers said, the value is determined based on the qualities and not the size; the smaller one has more qualities and the larger one have fewer, therefore though the larger one is expensive, a vallue cannot be given to the smaller one.

If one thinks about the qualities, then the smaller one is large and the large one is small. The largness or the smallness is dependent on the qualities. Hearing this the king became pleased and said what you said is true. At that time Kalyan Bhatt asked, Raj i don't understand anything. (neither the swaroop of the king nor his public and also that of the jeweller, the large or the small jewel,) Raj if you let us know/explain, we will know. Then Aapshri said with his (Shri Mukh), the Kings swaroop of bhagvadiya - if one makes special effort to understand then one can understand the king's swaroop, first understand the bhagvadiya's purpose. The jeweller's swaroop is that of a very high class of bhagvadiya who understands the purpose of a bhagvadiya very well. The larger jewel is that of bhagvadiya donor/giver and the swaroop of the smaller jewel is that of a bhagvadiya beggar. The beggar gets from the giver and maintains livelihood.

Vadi Kalyan Bhatt-ye vinanti kari ke Maharaj, uttam bhagvadiya tartamya-ne sammjhe te javerine ati uttam bhagvadiya kahya ane datane nyun kem kahyo; ane bhikshuk adhik kem kahyo? Raj, te bhav amne kaho.

Again Kalyan Bhatt requested, Maharaj, why did you say that the jeweller who understands the purpose of the bhagvadiya is of a very high class bhagvadiya and why make the donor bhavadiya smaller in status; and why say that the Bhikshuk (beggar) is higher/more than the donor?. Raj, explain these to us.

Tyare prannathjiye kahyu ke alokik dhrishtie jota data che; te bhikshuk che ane bhikshuk che te data che. Beejane ape te data kahiye. Je potana gharma rakhe te bhikshuk kahiiye.

Then Prannath (Lord of our pran) said that understanding/seeing with divine sight the donor is the beggar and the beggar is the donor. one who gives to others is said to be a donor. One who keeps it in the house is the beggar.

Jyare bhagvadiyanu potana atma parnu vahaal tute ane te sneh jaine prabhuna atma par chote che; tyare shri prabhujina bhagvadiyanoo je atma te potano atma thay che. Jyare koi bhagvadiyane koi vastu samarpe che, ane pachi potana gharma rakhe che, te data na hoy. Data kheta je vastu bija bhagvadiyana atmane samarpe te potanaaj atmane samarpyu em jane. Potana atmaye te vastuno upyog karyo hoy ne jetlo anand thay te karta pan te vasstu bija bhagvadiyana upyogma ave to tethi adhik anand thay te data bhagvadiya.

When the bhagvadiya's affection on self breaks and that affection becomes stuck on the Lord's soul, then those bhagvadiyas soul becomes the lord's soul. When someone offers something to that bhagvadiya, and then keeps it in their house, they can't be a giver/donor. Donor is one who offers to other bhagvadiyas soul, and understands that it is offered to their own soul/self.

If the bhagvadiya would have enjoyed something to a certain extent by utilising it for personal use, and yet they would have enjoyed it many times more if offered to another bhagvadiya for that bhagvadiya's use... then that bhagvadiya is the donor bhagvadiya.

Data na hoy te potana-j gharma rakhe, mate je data che tej bhikshuk kahiye chiye.

If they are not a donor then they keep it in their house, hence that donor is actually said to be a beggar.

Jyare bhagvadiya potana atma-parno sneh kadhine shri prabhuna-par tatha bhagvadiyano je atma tya sneh rakhe che, tyare shri prabhujino tatha bhagviyano je atma te potano atma thay che. Ahi potano atma te parno atma thay che, tenu karan e che ke teva bhagvadiyane potana atma par sneh nathi.

When the bhagvadiya transfers the affection from upon self to the Lord and to the other bhagvadiyas, then the lord's souls and the soul of those bhagvadiyas becomes our soul. Here it is explained how one's own soul becomes someone elses' and how those types of bhagvadiyas don't have affection on their own soul/self.

Vali je shriprabhujino atma tatha bhagvadiyano atma te potano sneh-atma thay che. Bhagvadiyanaa sambandh tatha vahal mate prathham je potana atma-par vahal rakhe che, teno e rite shri prabhu sambandh thay che, tyare teno potano atma te beeja bhagvadiyono thay che. Sneh tevo sneh kare che, te bija bhagvadiyano thay che. Ane tevo sneh kare che.

whereas, the soul of the lord and that of the bhagvadiyas becomes one's own affection-soul. The have a relationship of the bhagvadiyas and for their affection, those who first keep affection on their own soul, then their relationship with the lord is formed in that way. and then their own soul becomes the soul of (belongs to) those other bhagvadiyas. They receive affection the way they give, they become belonged to the other bhagvadiyas and show affection in that way.

Te bija bhagvadiiyano atma ape che, etla mate bhikshuk te data kahiye chiiiye. data bhagvadiyono potano atma te krishna shri prabhu no tatha

Because he/she gives the soul of other bhagvadiyas, the bhikshukh is called the donor.. The donor, their own soul and that of Shri Krishna, and ...
[ To be continued ... ]

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