Shri Gokulnathji's Hasya Prasangs: Prasang - 42

KHARU VYASAN KAYU ??

Koi ek samay Shriji ne sant das ey puchyu ke maharaj, vyasan te kevu hoi che ??? Tyare Shriji ey kahyu ke vyasan to anek prakarna che, pan vyasan to kharu tej kehvay ke bhagwat swaroop ditha vina naj rehvay. Pal ek jai to yug saman thai. Tej satya vyasan kehvay.

Which is True addiction ???
Once Santdas asked Shriji that Maharaj what is the nature of addiction (vyasan ) ??? At that time Shriji said that there are many types of addiction. But true addiction is when any jeev is not able to stay even a moment without doing darshan of bhagwat swaroop. Each moment goes like one yug. That is true addiction.

Vivechan :

Vyasan kevu hoi tena jawab ma Shri Gokulesh kahe che ke Shri Thakorji na darshan karya vina naj rehvay te kharu vyasan. Seva be prakar ni che. Sadhan roopi ane fal roopi. Sadhan roopi seva navrash male ke sagvad hoi to kari ke na kari te.

Ane fal roopi seva to seva ke satsang vina rahi na shakai, jeev tal papad thai seva ane satsang mate tatha bhagwat darshan mate, to te fal roopi seva che. Aavi seva jema satsang ane darshan mate virah thai, tene vyasan kehvay. Jem vyasani ne vyasan na chute, tem aa sao na chute. Seva satsang ke prabhu na darshan vagar vihwal thai te tenu vyasan kehvai.

Here Shri Gokulesh ji gives answer that if its impossible to live without Shri Thakurji's darshan than its known as true vyasan. Seva is of 2 types... Sadhan roopi and fal roopi. Sadhan roopi seva is when one gets enough time to spare on other wordly activities... Or otherwise if one has enough facilities to do seva, then one does otherwise they don't...

Whereas fal roopi seva is the one when one is not able to stay without seva and satsang even for a moment. Jeev becomes restless for seva, satsang and bhagwat darshan, then it is fal roopi seva. Just for a person who is addicted to something, cannot live without it, similarly the jeev who is addicted to seva, satsang and bhagwat darshan is known as true vyasan.

Shri Gokulnathji's Hasya Prasangs: Prasang - 41

How can bramhasambandh give fal quickly ???

Once a pancholi asked Shriji that Maharaj You give bramsambandh / nivedan together to 5 to 10 people.... even than 1 person becomes uttam bhagvadiya and the rest remain as they are or there is not a drastic change in them... Can you please grace us by explaining on this...

At that time Shriji answered....

Nivedan becomes fal roop by 5 types of krupa which are...

(1) If there is a complete grace of Guru

(2) Te jiiv no udham hoi ( please can anyone tell what does this type of krupa mean ??)

(3) If there is grace of any bhagvadiya

(4) If there is grace of purna purushottam Shri Krishna

(5) If there is grace of Shri Swaminiji

If there is grace of all the 5 then nivedan becomes purna falroop. Just as 1 king has many queens, but that king does not know all of them.... Similarly jeev knows that he has done nivedan, But Purushottam does not know....

Out of the above 5 krupa ( grace ) 3 can be achieved easily... But 2 of them are difficult to achieve.... These are :

(1) The grace by a true Bhagwadiya
(2) Grace of Shri Swaminiji

Its difficult to obtain these 2 krupa. It depends on adhikar of jeev to get this grace... And out of these two, grace of Shri Swaminiji is the most difficult one. But the jeev who gets grace of Shri Swamaniji obtains MAHA RAS.

Sorry I m not able to understanding last few lines of this prasang....

I shall put these lines as its given in the book....

" Shri Purushottam ma 18 vasa che. Ane Shri Swaminiji ma 22 vasa che. Shri Swaminiji savaaya che. Dodha bamna nahi. Savaayi vastu hamesha jitey. Mate Swaminiji ni krupa naa hoi to kashu siddha na thai. Uttam madhyam te mate thai che. "

Please can anyone tell meaning of ' vasa ' ' savaaya' and ' bamna'
--

Here are slight thoughts/ corrections - would be grateful for further clarifications.

Vasaa - in this context could be divine characteristics

Savayaa/Savaayi - clever/intelligent/Sharp/experienced (can easily tell if someone is doing kapat)

Dodha Bamnaa = not twisted or two sided - straight forward ?

(2) Udyam (not Udham) - so it is je jeev no Bhagya Uday thayo hoi.

Savaayi vastu hamesha jitey. -- in my version it is Savaayi vastu saghle jitey... "wins everywhere/everytime"

maate shri swaminiji ni krupa vina sarve khotu...

vivechan

nivedan karva chataa anubhav nathi thato tena karan batave che.. ghana jeevo saathe nivedan ma pan tartamya che. jeev nivedan kare che pan anya vastuo parni ke biji jaatni ahamta mamta nathi chodto. ishvar sivay biji vastuma mamta, ej anyashray che. E ahamta mamta chaar krupa hoi to chute, ane nivedan fal roop thay. Te krupa te krupaomathi bhagvadini ane swaminiji ni krupa durlabh che

bhagvadiyani ane shri swaminiji ni krupa thay, to nivedan fal-roop nivdi tene shri purna-purushottam no anubhav thay.
---

Shri Gokulnathji's Hasya Prasangs: Prasang - 40

Singing and Desire are Fruitful if they are linked with the Divine (Gaan ane Moh Prabhu Sambandhi Hoy Tau falroop che):

Ek vaar koiye kahyu ke Maharaj Gaan neech ke Moh Neech. aa vastuoma koi dosh che? Tyare Aapshriye kahyu ke amrutnu paan to beumathi thay maate kariye, nakamu hoi te feki daiye. Saari vastu to game tyathi lai levi joiye.

Once someone asked, Maharaj is Singing lowly or Desire lowly, is there any fault in either of them ? Then aapshri said, one can drink/extract nectar from both of them therefore we should, and throw away that which is useless. A good thing should be taken from anywhere.


Vivechan:

Gaan ane Moh E vastuona tartamyama Shri Gokulesh kahe che ke, beuma sthan ane shrotani yogyata pramane tartamya che. Prabhu sambandhi Gaan ane Moh uttam che, mate te to amrut che, pan laukik vishayna Gaan ane Moh neech che maate te tyajya che.

The object of Singing and of Desire are compared by Shri Gokulesh, both have their right place according to the place and (the type/caliber of) listener. Both are of the highest classification if they are related to Prabhu, therefore they are nectar, however, materialistic singing and desire are of the lowest classification therefore they should be discarded (they are worthy of being discarded).

Vali/vadi Shri Gokulesh kahe che ke ukardama pan ratna padyu hoi to te grahan karvama vandho nathi. Tem bhagvad gnan game te rite paame tyathi sampadan karvama vandho nathi. Daivi cheej faave tyathi upyogma levay, matra te uttam etle daivi hovi joiye.

Again Shri Gokulesh says that there is no harm in taking a gem even if it is lying in a pile of rubbish. In the same way divine knowledge can be obtained anyhow, a divine object can be put to use from anywhere, only it should be of top quaity, means it should be divine.