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.

Shri Gokulnathji's Hasya Prasangs: Prasang - 36

Having company of Rasik Devotees itself is the fruit (Rasik Bhakto no Sang Ej Phal Che):

Ek Samaye Shri Gokuleshe kahyu ke Shri Gusainjie shlok lakhine ek ek pustakma mukyo hato te niche mujab che

At one time Shri Gokulesh said that Shri Gusainji has written shlok and placed it one-by-one in (his) books, that shlok is as follows:

Tvadantarang-bhaktaa-dheeya-padma-daas-asya Nirantaram [1] Tvdeeyaanaam paramphalamanena netaram [2]

Eno bhaav shreejie kahyo ke, aa shri gusainjini shri thakorji pratye prarthna che, ane te saakshaat shri gokulesh pratye kari che। (shri gokulesh etle shri gokulpati nandnandan ke yashodotsanglaalita samajvaa) ke hu tamaro chu. Tame potano kidho, tenu param phal to e che ke koi tamaru che, teni saathe tamare antaray nathi, rasleela che, aavaa aapna antarang bhaktnu daasatva aapo.

Shreeji explained the bhaav (sentiments) saying that this is Shri Gusainji's prayer to Shri Thakorji, and that is literally for Shri Gokulesh (It is to be understood that Shri Gokulesh means Shri Gokul pati, Nand-nandan, or Yashodotsang-laalita)। That I am yours, you have called me yours. The highest fruit of this is that one is yours, you don't have any distance with them, there is divine play, give me the servitorship of such innermost devotees.

jyaa teva bhakto rahe che, ne jya tamaru nij swaroop rasatmak che, e paramphal antarang bhakto paasathi jade che, anyatra nathi, maatej bhaktnu daasatva te param phal che, anya phal te param phal nathi maate mane te aapo।

Where such devotees live, aand where your personal swaroop is rasatmak, that topmost fruit is obtained/received from innermost devotees, not from anywhere else, there for servitorship of the devotee is the highest fruit, other fruits are not topmost, therefor give me that (which is topmost)।

Vivechan

Ahi Shri Gusaiji Shri Thakorji paase vaishnavnu daasatva maage che। Ane te pan Shri Gopijanvallabh Shri Gokuleshnu daasatva karnaar sevaknu daasatva maage che. Kaaranke Shri Thakorjinu Shri Gokulesh Swaaroop Rasaatmak Anandaatmak che. Te Bhakto paase che, Shri Gokuleshma pan vividh prakaarni raasaadik leela karnar Shri Krishna nu swaroop. Aa seva maagvaanu taartamya E che ke, Bhagwan Pote Potaanu mahatmya janavtaa nathi, pan bhaktni maarfate janave che. Bhaktna hradayma birajine potani leelaaonu gyaan prabhu pote kare che. Ne E reete Bhaktne potanu mahatmya janaave che.

Aa leelaao jo bhagvat vaarta kahenaar bhagvadiya par atyant preeti hoy toj sfure che, ne anubhav aave che। Maate bhagvadiyo par atyant preeti raakhvi joiye; Shri Thakorji kartaa gurumaa vadhaare ane guru karta bhagvadiyamaa vadhaare preeti raakhvi, ke jethi bhagvadiya maarfate Shri Gurudevnu ane Shri Thakorjinu swaroop janaay, ane shri gurudev maarfate shri thakorjina swaroop ni khabar pade che.

shri gurudev pan potaane mukhe potaanu mahatmya naj janaave। potaana antarang bhaktonaa hradayma alokik rite birajine anya sevakona kalyaan maate potanu swaroop khulu kare che, maate pushtimargnu, Shri Thakorjinu ane Shri gurudevnu swaroop samajvaa bhaktna pratye preeti raakhi saatsang karvo.

-- Here Shri Gusaiji is requesting servitorship of vaishnavs, and that too of those who are themselves servitors of Shri Gopijan Vallabh, Shri Gokulesh। This is because Shri Thakorji's Shri Gokulesh swaroop is Rasatmak, Anandatmak. That is with the devotees. Even in Shri Gokulesh there is swaroop of Shri Krishna which performs different types of raasadik leelas. The reason behind asking for this particular seva is that Bhagwan himself does not disclose his own qualities.

These leelas surface within that particular bhagvadi upon whom there is extreme love, then there is experience। Therefore one should have extreme (alot) love towards bhagvadiyas. One should have more love in Guruji than Shri Thakorji and even more so towards bhagvadiya than towards guru, as it is through bhagvadiya that Shri Gurudev's and Shri Thakorji's swaroop is understood, and through Shri Gurudev one gets knowledge of Shri Thakorji.

Likewise, Shri Gurudev will also not disclose his own qualities. He would reside in the heart of his innermost disciple/devotee and reveal his swaroop for the benefit for the others. Therefore, in order to understand the swaroop of pushtimarg, Shri Thakorji and Shri Gurudev, one should keep utmost love towards the devotee and do satsang with them.

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)

Shri Gokulnathji's Hasya Prasangs: Prasang - 29

Prabhu Gives Divine Experiences Only if there is Grace (Krupa Hoya Toj Prabhu Anubhav Janave):

Once Shri Gusainji, Aap had an experience (Ekvaar Shri Gusainji-ne Aapne anubhav thayo). Once, suddenly Shri Gusainji went to Shri Gokulesh’s place (Ekvaar achanak Shri Gusainji Shri Gokulesh-ne tya padharya), and after having gone there, he had the Revaal Horse prepared (ane jaine Revaal Ghodo taiyaar karavyo), and both of them reached Shri Thakor-Dwar (ane beau janaa Shri Thakor-dwar padharya). They gave aagya to Bhandaari to give chaamarwadi, and gave agya to Khavaas to take it together (with them).

They arrived at Thakor-dwar in anavasar. Father and son took some rest, their eyes met for a moment (pita-putre vishraam karyo, jara netra malyaa)... At that time Shri Nathi said to Shri Gusainji that.. “I am hungry”. (Tyare Shrinathjiye Shri Gusainji-ne kahyu, ke hoon to bhookhyo chu). Shri Gusainji got up instantly and immediately asked the Khavaas whether he had brought anything with him or not… to this the Khavaas handed over the chaamarwadi. Shri Gusainji was pleased and said to go up quickly and prepare the paak and bring it. (Tyare Shri Gusainji-ye tarataj uthi-ne khavaas-ne poochyu ke kashu saathe laavya cho ke nahi? Tyare chaamarwaadi khavaase haathma aapi. Shri Gusainjie prasann thaine kahyu, ke upar jai-ne jaldi paak siddh kari lavo.)

Pratham Vadi Bhunjine Chaamarwadi Kari. Having done Uthapan, they offered the Bhog, and came and sat in the Tibari. They asked the Bheetariya, pracharak and everything.. what was it today that Shri Nathji did not eat ? At that time Bhau Bheetariya said that all the procedures are followed as per the norm., there is nothing new. But, when going with the Thaal, Krishnadas Adhikari’s Daasi had glanced at it. At that time Aap himself gave agya, to make siddh all the samagri from morning till evening’s sen bhog. After sen-bhog, first the bhog containers/dabra and Bhaatvaadi Shreeji brought down. When coming down, Shri Gusainji observed and asked that, why take so much prasaad ? Shriji said that it is small quantity (thodo che). After that, both father and son had bhojan. This everyone partook in with happiness/laughter, saying that if there was more we would take further more.

Vivechan – If prabhu’s krupa is there then prabhu offers experience. He himself was hungry, this He made it known to Shri Gusainji. Shri Gusainji also understood and had all the samagri from morning till evening prepared. In this prasadi, some alokik taste was experienced. If Thakorji offers this type of experience then one should know that Lord has bestowed his grace (Bhagvat Krupa thai). At times one enjoys a lot of taste when taking/having prasad, then one should understand that today Prabhu has thoroughly enjoyed the samagri with a lot of fun.

Shri Gokulnathji's Hasya Prasangs: Prasang - 28

Big (those with high-level thoughts) People Act/Behave According to the Requirements for Prabhu’s Sukh (Mota Prabhuna Sukhna Vichare Vatte Che):

On one Janamashtami day, one Narayandas Brahman was there, he asked Shreeji as follows…Maharaj, Janamashtami is said ‘Nirahaar’ ? at that time Shreeji said “yes”. Then he (Narayandas) said, Raj accept the Beeda… then App said ‘No’ . Then the other fellow said, that at times I have seen (him taking bida), then Shreeji said, maybe you have seen, but we have not. The reasoning behind the other fellow’s asking and saying was that during utsav Shreeji takes Bidi and the response behind Shreeji’s bhaav was that he took the bidi having the utsav as a medium/excuse but for the sake of singing (kirtan), but not using/keeping the vrat as an excuse… that person has asked in relation to the vrat. Therefore, in Bhagvat-karya, we do anything that is useful in Bhagvat…

Vivechan – Shreeji takes bidi, during Utsav, in order to get good Raag in kirtan and so that Prabhu becomes prasan. That Brahman said what he did without understanding this. From this there is to understand that what the Mota (enlightened) do, that is saarthak. IN that the jeev-buddhi would not understand, even then we should keep high-level of dhristi/thought/vision and think (of it) Bhagvad-Iccha. The big-ones work with Prabhu’s happiness in mind.

Shri Gokulnathji's Hasya Prasangs: Prasang - 27

A Bhakt Only Thinks of Prabhu’s Happiness/Comfort (Bhakt Prabhunu-ja Sukh Vichare-Che):

Once when the talk started on Nirpeksh Bhakti, Aap said that… Narayandas Bhramachari was sitting with Shri Thakorji during last moments; at that time Shri Thakorji made him experience something divine…. And told him to ask for something. At that time Narayandas said… what should I ask for ? Now I am asking such that Aap come to Shri Gusaiji’s place (…have to evu maangu ke aap Shri Gusaiji-ni ghare padhaaro); There get (us) to do your seva. In his mind, the thought-process of Narayandas was this….that in someone else’s house what happiness would Shri Thakorji get…? At this time, he asked for only this much, there was no desire to ask for anything else.

Vivechan – Bhakts (devotees) only think of the comfort/happiness of Prabhu… When Thakorji requested him to ask for something, even at that time he asked for something that would provide happiness and comfort for Thakorji only. From this one understands that a pushti-bhakt always thinks of Prabhu’s happiness and comfort. Only those thoughts of Prabhu’s happiness come to the devotee day and night.

Shri Gokulnathji's Hasya Prasangs: Prasang - 26

One should not stay in a place where saamagri is being prepared without actually having the need to stay there (Kaam-vagar Saamagri Thay Tya Ubha Rahevu Nahi):

One day He said that.. Shri Bal Krushnaji’s Svabhaav is extremely delicate (taddan Su-kumar (Sukomal)), hence in the morning He becomes hungry; therefore Bhog is offered during the GopiVallabha time. Shri Bal Krushnaji accepts that prasad. Once, after achvan, Raj-Bhog arrived, at that time Maahe came inside. At that time Shri Gusainji said… why are you standing here unnecessarily…? What is the reason for standing here without anything to do? Your vision would fall on Shri Thakorji’s things, so (please) go outside…. This is how the maryada is, therefore without any reason why stand here? The dhristi (eyes/vision) would fall on Shri Thakorji’s saamagri (in this case maryada is law/discipline).

Vivechan – This prasang is worth thinking about/contemplating in depth. Shri Gusaiji gave the agya for people to go out because they would see and their eyes/vision would fall on Shri Thakorji’s saamagri. Therefore, vaishnavs should prepare the saamagri for Shri Thakorji in a secluded/quiet way/place, so that anyone would not ‘see’ and their dhristi would not fall on this preparation. If such jeev’s dhristi falls on the preparation then Shri Thakorji would not accept it (Shri Thakorji na aaroge). This prasang must have been said by Shri Gusaiji to give very special advice to jeevs. Dirty/polluted dhristi would give rise to pollution in the saamagri; this is itself called ‘having given the evil eye’ (Aanej najar laagi kahe che). This talk may seem to someone as a joke; but the effect of dhristi (vision) carries heavy weight (dhristi-ni asar bhaari che).

Shri Gokulnathji's Hasya Prasangs: Prasang - 25

Only a devotee who is entitled can drink/digest the divine/transcendental Nectar (Adhikarij Bhagvad Ras Pi Shake Che):

Once He said Himself, that one time, in Kailas, Parvatiji asked Mahadevji that... You do Bhajan regularly/constantly, so tell me..At this both arrived on earth and sat in a tranquil place in a forest and this talk about Bhajan was told... there was a parrot there (suvo/popat).. he flew off, so Mahadevji said that the parrot took away the Ras. Therefore, He became Khasi-ana and ran away. This Suvo (Shuk/Parrot), went to Indralok and was kept there. This is Shukdevji.

Vivechan - The listener of Bhagvad Varta maybe important, but the taker of the Ras can be anyone. Here, Mahadevji is telling Parvatiji the story, and the Ras of that talk was taken away by the parrot who was sitting there. Meaning, that only the one who is entitled is able to digest the talk (Bhagvad varta - the subject matter). The drinker of the Ras of the fruit is the parrot (Suvo), in this way Shukdevji is also the drinker of the nectar which is the cream-of-the-cream of all the Vedas (Shrimad Bhagvatam)

Shri Gokulnathji's Hasya Prasangs: Prasang - 24

A Divine Soul can recognise a related soul as soon as his/her glance falls on them (Daivi-jeev Dhristi Padta Aatmana Sambandhi-ne Odhkhi Shake Che):

One day (He) said that a one Raghav was a Tapo Godiyo, and used to live in Tibari Kund. One day when Aap arrived there, he did darshan and came to Aap's shelter.

Vivechan - From this prasang, only so much needs to be contemplated, that the jeev that is leelatmak, simply after doing the darshan, becomes aasakat into Prabhu and accepts shelter immediately. The relationships or the knowledge of the past becomes instantly realized and the jeev falls into the shelter. This is a very appropriate suggestion. This nivedan/suggestion is called Atma-nivedan (that which is of high-level/purity and has come from the heart)

Shri Gokulnathji's Hasya Prasangs: Prasang - 23

Anything that has touched the feet/legs is not accepted by Prabhu (Page adeli cheej Prabhu-ne na Khape):

One time, on a day of eclipse, the container (kalash) was filled with water and lef on the sill (manchi). At this point, the container fell and the water (accidently) came under Vitthalraiji's feet, who was at that time also filling the bucket/container.

For this, (he) had all the water in these containers was thrown away, because having touched his feet, it cannot be used for Thakorji (Padsesh thayu maate Prabhu ne naa khape).

Vivechan - Gaduvo bharta jal dhalyu (while filling the container, the water spilled /fell), and that water came under the feet, therefore the water that remained in the container also was considered as having come under the feet (not just the water that came under the feet), In seva one should always be very careful and aware of all such minute details. One should do the seva in such a way that people don't see/find out things, but one should not give up seva in fear of committing mistakes (apraadh). One who does seva, their mistakes fall (are reduced/dissolved). But what of those who don't do seva ? Prabhu does not keep a count of such mistakes (apradhs). But one should be extremely careful (in performing seva)

Shri Gokulnathji's Hasya Prasangs: Prasang - 22

Everything of Vraj is associated with the Transcendental Divine Play (Vraj-ni Badhi chijo leelatmak che):

One day when the appropriate subject arose, He said that even the crows of this place (Vraj) are granted/have good liberation (ahina kaagdao-ni pan sadgati che), that kind of liberation/endiing which is not available even to Brahma, etc. at any other place.

Vivechan - Everything in Vraj is transcendental. According to their capability/eligibility they get an appropriate birth in Vraj-Bhoomi (jevi jeni yogyata tevi yoni tene Vraj-bhoomi-ma male). However, they are all related to God (pan te sarve Bhagvad sambandhi che). Therefore their ending/type of liberation is topmost (mate te sarvani gati uttam che). The crow is known as maker of bad noise (kagdo e Adham vaani nu prani che), even then as per its relationship goes with Vraj, its liberation is of high level (chata pan Vraj na sabandh-thi teni Uddham gati che). So, what to speak of those who are born in higher wombs and take shelter of Vraj (To uttam yoni-wala jo vraj-no ashray kare to kahevu shu ?).

Shri Gokulnathji's Hasya Prasangs: Prasang - 21

Prabhu is only obtained out of Prabhu's Krupa and not because of Jeev's Saadhan (Prabhuni Krupae Prabhu Male – Jeev-na Saadhane Nahi):

One time Pancholi said (asked) as follows… Raj, daily, I consume Dodh-Pa-Sher Ghee, and if I desire (if I make the effort) – (Fed bandhine hindoo to baar gaau kaapi naakhu), then I can travel across twelve villages (like cross country trek); However, Raj, when Aap (you) visit Shriji-Dvaar, (aap jyare Shriji Dvaar padhaaro tyare), at that time, it is not possible for me to go along with you, and staying here without Raj, there is no happiness also (I am unable to find happiness). Even when flapping here and there desperately, it is not possible to come (rahya rahya tarfadiya kariye chiye to pan avatu nathi). At that time Aap said…
that, those who we go to see, if they desire then they will see us.. if Shreeji himself decides that this person should come and see me, then we are able to visit, we cannot go with our own strength.
(ke jene nirakhva jaiye, tena manma ave to darshan ape, shriji pote dhare ke E mane avine dekhe to avaya, potana bale na avaya.)

Vivechan - We cannot do prabhu's darshan with our own strength. Only if prabhu bestows his grace then we can do darshan. If prabhu thinks (about a jeev) then that jeev's work is done (life becomes fulfilled). There is no meaning in the jeev's making an effort (saaddhan) and Prabhu's darshan. Therefore, remaining ananyashray, keeping faith, being nisaadhan (without relying on unnecessary/material effort) and being humble will make one eligible to receive Bhagvat krupa (Grace). He only marries those on whom He bestows His krupa and gives/grants literal benediction/boon of anand/bliss.
(apna bal thi prabhuna darshan thata nathi, prabhu krupa kare toj darshan de, Prabhu vichare to jeevnu kaam thay. jeevna saaddhan-nu prabhuna darshan ma kaayaj gaju nathi, maate ananyaashray rahi vishvash rakhi nihsadhan ane deen baniye to bhagvat-krupa thay. Prabhu jena-upar krupa kare tenej pote vare che, ne saakshaat anand-nu daan kare che.)

Shri Gokulnathji's Hasya Prasangs: Prasang - 20

Think every second, what is Prabhu doing (Kshane Kshane Vicharvu ke Prabhu Shu kare che?):

One time Shri Gusaiji was seated (Shri Gusainji birajya hata), all of us kids were also sitting nearby, at that time Shri Gusaiji dada looked at us and said (asked), what is Shri Thakorji doing at this time ? No one answered, therefore I said to dadaji, you please say something (kaik to kaho). Then Aap said, what shall we say? (Shu kahiye?). No one said anything, then again, Shri Gusainji said…those who are involved indepth with this would know…. those who are not involved what would they know of such things?

Vivechan – Those who are in prabhu (prabhuma petha hoy), only they would know, at which time prabhu is doing what leela. Without Bhaav or Aarti, it is not possible to know such things. In order to obtain (be entitled to) pushti-ras, only bhaav is of more importance (pushti-ras melav-va mate Bhaav-aj pradhan che). Those who are specially entitled to it, they are able to experience the Bhagvad-leelas at every Kshan (fraction of seconds?)

Shri Gokulnathji's Hasya Prasangs: Prasang- 19

Greed is the Root of Sin (Lobh E Paap-nu Mool Che):

Shri Gokulnathji sat on the Sajiya after having had Bhojan; at that time he said that greed is embodiment of great sin (Lobh maha-paap roop che). At that time, Krishnadas bhai said that, Raj, that is understandable (Yatharth che). Greed is that bad (lobh evo nathoro che)… and on top he quoted the sholk from Shree-Geeta, Shri Krishna said to Arjun that… In the way that all the goodness is killed off out of greed; in this way I have killed all these out of greed.

Vivechan - Lobh is the lowest kind of bad quality (dur-gun). If the Greedy person has any good qualities, these are covered up (hidden). A greedy person cannot contain vivek (intellect) at all. The Kauravs became greedy for kingdom, so Shri Krishna remained on top of them and got them killed off. On top of that, the devotee, Karna, Satiya Drona, Ashawatthama and Bhishma, who took the side of those kauravs who were greedy, also got killed, and they died even when they had love towards Shri Krishna. Therefore, greed causes great obstruction in the path of Bhakti… he explained this.